Artemius

ON ST. ARTEMIUS, MARTYR, AT ANTIOCH, IN SYRIA,

IN THE YEAR 363.

PRELIMINARY COMMENTARY.

Artemius, martyr at Antioch (S.)

J. V. H.

§ I. Against the arguments of Tillemont the sanctity of St. Artemius is vindicated from the Martyrologies and various writers.

Tillemont, on account of the accusation of Arianism, At the very threshold of this Commentary Tillemont throws an obstacle in our way, who in his Monuments of ecclesiastical History sets out doubts about the sanctity of Blessed Artemius, as one who not only was infected with the Arian plague, but also, as prefect of Egypt, persecuted St. Athanasius. We translate his words from the French into the Latin idiom, so that the reader may more easily grasp the whole controversy. The history of the persecution of Julian, he says [Tillemont, Mémoires pour servir à l'histoire ecclésiastique, vol. VII, p. 731, edition 1706.], causes no slight trouble, in that it proposes for judgment various persons who both showed some zeal for Christ and suffered death. For there is a certain human fortitude of soul which does not fear the flames, and yet is empty before God, in so far as it is not founded on charity, which is not found without true faith and outside the catholic Church. At that time, however, Arianism was so widely diffused everywhere that it is very difficult to distinguish the orthodox from those who were stained with a heresy of this kind, and so, denying the divinity of Christ, were overthrowing the very foundation of the faith. In which question piety urges us to free from all suspicion those who, venerated in the Church, have left no unfavourable opinion of themselves. But as regards those who certainly adhered to heresy, catholic principles forbid us to hold them as Martyrs: wherefore the virtue of Maris of Chalcedon, a standard-bearer of the Arians, cannot be ascribed to divine grace, and Baronius rightly would not give a place in his Martyrology to Mark of Arethusa, although praised by St. Gregory Nazianzen and Theodoret and venerated by the Greek Church.

[2] St. Artemius, examples being adduced, Perhaps he would have acted in the same way with Artemius, duke of Egypt, if the things which we now know had lighted his way. We shall set out, therefore, our opinion, which we submit to the judgment of the readers, or rather of the Church, without wishing on that account to define anything in so grave a question. The chief fault of Artemius, condemned by Julian, was that he had raged against the idols, as Theodoret reproaches Julian: the Alexandrian Chronicle treats him honourably; the Greek Church venerates him as a Martyr, nay as a Great Martyr, Μεγαλομάρτυρα, under the day

of the 20th of October, and has his Office, in which several miracles owed to his intercession are read; his body is said to rest in a church of his name. Besides this, his Acts are reported as written by Metaphrastes. The cult was finally propagated to the Latin church, and Baronius, relying on the authority of the Greeks, brought him into the Catalogue of the Saints. But on the other side we see that he adhered to George, usurper of the see of Alexandria against St. Athanasius, and so had communion with the Arians. For one day, when he had come to Tabenna, the monks, being asked to pray with him, refused to perform that office with Arians; for he had in his retinue an Arian presenting the appearance of a bishop.

[3] from the Catalogue of the Saints To this is added something graver, that Ammon, an Egyptian bishop, who flourished in the time of Theophilus and saw in person the things done in Egypt under Constantius, openly testifies that Artemius succeeded Sebastian in the persecution of bishops, monks, virgins and other catholics: he relates the same things of both, and it is known, moreover, who Sebastian was. From the Life of St. Pachomius we have it that the duke Artemius searched everything to find Athanasius: for which reason he advanced with soldiers into the solitude of Tabenna, and there did not do as much damage as was feared. But when, because the monks would not pray with him, he had stood alone in the church, roused from creeping sleep he appeared stupefied and shedding blood from his nostrils, and said that he had barely kept his life safe from a vision. I do not know by what reasoning the Benedictines are able to found his sanctity on this narrative: for they bring forward nothing to show that he repented of the evils inflicted on the catholics and separated himself from the Arians. For those heretics did not so much shun prayer with the catholics as the catholics shunned it with them: and those who are punished in this world are not straightway punished in mercy. Bolland indeed openly pronounces Artemius an Arian. His Life was excerpted, chiefly from Philostorgius, an Arian historian, by John the monk, from which then came forth the Life we have today, in which there are many things consonant with the fragments of Philostorgius which survive.

[4] declares that he must be eliminated: It must be observed too that Theodoret, perhaps in order to show that there was not so great a gentleness in Julian as was proclaimed, spoke of Artemius without any eulogy; while he discourses in an altogether different manner of Mark of Arethusa, whom St. Gregory Nazianzen also praises, and yet Baronius passed him over. Nor is the authority of the Alexandrian Chronicle greater, since it has been stuffed with Arian fragments. It is unknown also how much the miracles related by the Greeks are worth, whose matter and circumstances are less seemly. Who, further, will guarantee us that the Greeks of Constantinople did not have some Artemius, from whom they fashioned for themselves a duke of Egypt? Nor does the cult of the Latin Church press strongly, inasmuch as it is restricted to Baronius and a very few moderns, imitators of the Greeks; to whom indeed nothing contrary had become known, the letter of Ammon being still unknown. The whole difficulty, therefore, consists in the cult of the Greek Church, whose beginning and antiquity are unknown. Perhaps to men accustomed from of old to pay cult to a certain Artemius, John the monk, finding a Saint of this name who had been beheaded, may have pieced together a history from Philostorgius and common report, as Allatius has it, whence too came forth what is read today in the office of the Greek Church. It may also be that a certain tradition flourished in the East concerning the duke Artemius, but gradually passed from the Arians to the catholics; just as the name of Priscillian long persisted in the Latin Martyrologies, and the elogium of Dictinius of Astorga, originating from the Priscillianists, still persists. According to Ammon and the Life of St. Pachomius he was held in Egypt as an enemy of the orthodox; wherefore we hardly persuade ourselves that Artemius was venerated as a Martyr in Syria and at Constantinople. We leave the determination of a difficulty of this kind to others; pardon, however, will be given us if we cannot prevail on ourselves to honour as a Saint and Martyr him who, according to authentic documents, was a most bitter enemy of the orthodox and of the divinity of Christ: as such the catholic Church of Egypt held him, in that very century in which he died. Thus far Tillemont.

[5] his opinion is refuted from the Martyrologies Although these weighty reasons do not lack their own weight, yet, since they are not inescapable, we do not believe we should depart from the proclamation of the Roman Martyrology, with which the Menologies and Liturgy of the Greeks are in harmony. First, it is certain that St. Artemius, duke of Egypt, suffered for the name of Christ under the emperor Julian: for monuments both manifold and ancient testify to this; and so there is no reason for us to imagine with Tillemont some other Artemius different from the duke of Egypt, with whom the latter was confused and as it were grew together into one body. Certainly Theodoret, who died about the year 466, and so was contemporary with the age of Julian, says, book III, chapter XVIII Ecclesiastical History, p. 137, Cambridge edition 1720.: Artemius also, who had been duke of the soldiers throughout Egypt, because in the times of Constantius, while he held that magistracy, he had broken very many images of the gods, he not only stripped of his goods but also beheaded. These and other things of this kind were committed by him whom the gentiles proclaim most gentle and most alien from anger. Tillemont indeed observes that the martyrdom of Artemius is not proved, both because he was accused only of breaking images, and because Theodoret brought forward his despoiling and slaying only in order to do away with the reputation for gentleness attributed to Julian by the Gentiles. But neither reason stands: not the first; for in this place the writer is treating of Martyrs who suffered for piety, as is clear from what precedes and follows, wherefore the particle also, καὶ, is not idly added, indicating that he brings our Artemius too into the catalogue of Martyrs. The second reason, further, does not seem stronger: for the gentiles magnified not any gentleness whatever, but that exercised towards the Christians: if therefore Theodoret was blunting this praise by the example of Artemius, he surely hints that Artemius underwent the despoiling of his goods and capital sentence as a Christian.

[6] from Ammianus Marcellinus, The slaying of St. Artemius, veiled however under a capital crime, is reported by the historian of Julian, Ammianus Marcellinus, who, book XXII, chapter XI Ammianus, p. 251, Leiden edition 1693., says: Then also Artemius, formerly duke of Egypt, the Alexandrians pressing him with a mass of atrocious crimes, was punished with capital penalty. There exists also a letter of Julian himself to the Alexandrians, tenth in order Works, vol. II, p. 123, Petau's edition, Paris 1630., reported also by Socrates, History book III, chapter III P. 174, Cambridge edition 1720., in which he reproaches them with the slaughter of George, pseudo-bishop of Alexandria: and in the same letter the emperor treats of the commander of the army, who is called king of Egypt, βασιλεῦς

τῆς

Αἵγυπτου, and by most is taken to signify our Artemius. But it moves some suspicion in me that Julian, while he reproaches the Alexandrians with the tumultuary slaughter of George, and so, as he himself said, not subjected to the sentences of judges, did not set against it, if indeed he were pointing to our Saint, the capital punishment of Artemius, which he himself, as the Acts have it, sitting on the tribunal, pronounced. For Ammianus affirms in clear words, in the place cited, that the Alexandrians, on learning of the death of Artemius, whom they feared might, returning with power (for he had threatened this), harm many as one offended, turned their wrath against George the bishop. I admit it is a negative argument, but of such a kind that, if indeed he treated of Artemius in the letter, some mention of that punishment would seem to have had to be thrown in as of its own accord. But let us proceed in collecting testimonies concerning the passion of St. Artemius.

[7] and from Christian writers: The Paschal Chronicle, which is also called the Alexandrian and the Sicilian, completed in the time of the emperor Heraclius, in the years 610–641, has this of our Saint Byzantine History, Paschal Chronicle, vol. I, p. 549, Bonn edition 1832.: But Artemius, when he was duke of the province of Egypt, because in the times of Constantius (others read Constantine) Augustus of blessed memory, while he held that dignity, he had professed a singular zeal for the churches, his goods being brought into the treasury, was beheaded at Alexandria, by the immense hatred of Julian against him. Tillemont says that Arian fragments were interpolated in the Paschal Chronicle, an opinion I shall not oppose if the singular zeal for the churches is to be understood of the times of Constantius, not of Constantine, for it is certain that under Constantius Artemius favoured the Arians and was a persecutor of St. Athanasius: but at the same time it is true, what I alone contend here, that Artemius, duke of Egypt, suffered out of hatred of the Christian religion. With the Paschal Chronicle agree Theophanes, a writer of the 9th century Ibid., Theophanes, vol. I, p. 79., and Cedrenus, of the 12th Ibid., Cedrenus, vol. I, p. 537., who, reporting the slaying of Artemius, say that he underwent capital punishment on account of a mind averse to idols. We forbear to adduce more witnesses, since those brought forward suffice to show that St. Artemius, duke of Egypt, received capital sentence for the Christian religion under Julian the Apostate.

[8] we grant indeed that St. Artemius favoured the Arians, In no way, however, as we have already said beforehand, do we deny that St. Artemius adhered to the Arian party, or at least was a minister to the emperor Constantius in persecuting the catholics. Worth all the rest to us is Ammonius, a witness both contemporary and of the same country, who, a monk in Egypt in the time of St. Athanasius, beheld the history in person Acta SS., vol. III of May, p. 288, no. 2.. He, in the Life of St. Pachomius at the 14th day of May, reports this Ibid., p. 356, no. 21.: When the blessed pontiff Athanasius was at that time being sought out by the Arians under Constantius, and the holy monks and virgins and the more religious laymen throughout Egypt and in the city of Alexandria were suffering many hardships and being worn out with blows and wounds, and the bishops too were being ordered to depart from all Egypt, Sebastian then enjoying the title of duke, successor of Syrianus, by whose order a great many virgins devoted to God through chastity had been slain by the weapons of the wicked in the very church of the bishop St. Theonas: and when many holy bishops under Artemius, whom Sebastian afterwards had as successor, had expired amid torments, and the holy western bishops had been driven into exile, and unspeakable evils, the Arians prevailing under the most cruel leader George, pervaded all things, etc. Another biographer of St. Pachomius, a contemporary, as one who lived with those who had known the saint Ibid., p. 320, no. 62., narrates Ibid., p. 330, no. 88. how the duke Artemius, having searched everything among the Tabennesiots to find St. Athanasius, prayed alone, the monks refusing: and when, the biographer continues, he had stayed for several days in the same place (the monastery of Pabau), rising from sleep one day, he (Artemius) was found shedding blood from his nostrils and troubled. What had happened to the man we did not know for certain, but he appeared struck with great terror. He was heard also, when he said: Such a vision indeed was presented to me, in which by divine mercy I barely escaped death.

[9] but at the same time some signs On this passage our commentator observes Ibid., p. 331, note e.: Artemius, although communicating with the Arians,

and not hindering the cruelties of George, yet appears not to have been altogether impious, from that religious manner in which he treated the monks; he asked to be prayed for, he prayed alone, and perhaps also received in the vision a presage of blood to be shed for the Christian religion. Nay, from the manner in which this vision is narrated, and from the words uttered by Artemius himself, it seems to me altogether to concern the Arians and their persecutions, and so that he either then renounced the heresy, or at least some beginning of conversion was made. Wherefore the reason appears why the Benedictines, in the Life of St. Athanasius, augured the conversion of St. Artemius in this vision Works, vol. I, part I, p. LXXIV, Paris edition 1698.. And in fact in the Acts to be published below the Martyr says, number 65: Behold, your altars are torn down, your sanctuary consumed by fire, the beauty of your house has vanished, and the blood of the testament has been held as nothing, on account of our sins and the blasphemies poured out by Arius against you, the only-begotten, and the Holy Spirit, when he made you without part in the consubstantiality (ὁμοουσιότητος) of your Father, and a stranger to His nature (φύσεως), calling you, the creator of all things, a creature, and made in time, you who created the ages. For he said: There was a time when the son was not, and that wicked man called you the son of counsel and of will. But the impious man underwent the punishment of his mouth and wicked tongue; and since his blasphemies persist, he undergoes eternal punishment, never to end. If Tillemont had known these things, he would more probably have softened his opinion: whence it may be said of him what he says of others: Perhaps he would have held St. Artemius as truly a Martyr if the things we know had lighted his way: for the words cited above are absent from the text which Surius used.

[10] of repentance, we assert, he gave: We adhere, therefore, unshakeably to canon III on Heretics (V. 7), which says: For no man who does not hold the unity of the catholic church can baptism, or alms however abundant, or death undertaken for the name of Christ, avail for salvation: unless before the end of life he has been incorporated and restored to the catholic church Compare Hermant, Vie de S. Athanase, vol. II, p. 363.. But the restoration of our Artemius is witnessed by the sayings of the ancient fathers, by which they count him among the martyrs, by the liturgy from of old of the whole Greek church, which the Latin Church approved by receiving it, and by the open words of the Acts just brought forward, which witness a most candid profession of the Nicene faith. The examples which Tillemont brings forward, however, by which errors of the Martyrologists are shown, show only that an announcement of this kind is not on every side immune from error, especially when it comes forth on private authority. But from such a possibility one does not rightly conclude to the fact. First, I cannot approve the example of the heresiarch Priscillian, whose name, according to Tillemont, long persisted in the Martyrologies. For my part, no Martyrology occurs to me in which the name of Priscillian is found, no auctarium, whether Hieronymian or of Ado or of Usuard. But this is true, that by his followers, as Sulpicius Severus says, book II of the History [Compare Benedict XIV, De servorum Dei beatificatione et canonizatione, book III, chapter XX.], he was venerated as a martyr whom they had before honoured as a Saint; whence it is also explained by what means the name of Priscillian crept into certain Martyrologies corrupted by his adherents, as Sigonius asserts from Vasaeus in his Notes on Sulpicius Severus Sulpicius Severus' Works, vol. II, p. 268, Verona edition 1754..

[11] the examples of Priscillian by no means favour Tillemont's opinion But from what has been said everyone easily perceives how great a difference intervenes between some clandestine interpolation of sectaries and an elogium inserted by public authority into the liturgical books, such as is the announcement of St. Artemius, Martyr, brought into the calendars of both Churches. Nevertheless it must be admitted that some catholics held the name of Priscillian in veneration: thus Peter de Natalibus, alleging St. Jerome, set the name of Priscillian in his Catalogue of the Saints Sigonius' Works, vol. IV, p. 184.. But some masked or interpolated Jerome must have lighted Peter's way, since in the book on Ecclesiastical Writers Jerome is in doubt whether Priscillian was a catholic, when he writes, chapter CXXI Catalogue of the Saints, book XI, chapters LXXXIX and CXXV.: Priscillian, bishop of Abila, who through the faction of Hydatius and Ithacius was slain at Trier by the tyrant Maximus, published many little works, of which some have come down to us. He is accused to this day by some of the Gnostic heresy, that is, of Basilides and Marcion, of whom Irenaeus wrote, while others defend him, saying that he did not write so. But what Jerome wrote in doubt in the year 392 he in a manner recanted about the year 415, having probably examined all the decrees of Priscillian and of the councils, in the letter to Ctesiphon against the Pelagians, number XLIII in order Works, vol. IV, part II, p. 127, Paris edition 1706., when he calls Priscillian a part of Manichaeus, as one who had a part of the Gnostic heresy coming from the impiety of Basilides; whence too he was condemned both by the sword of the world and by the authority of the whole world. Wherefore it plainly appears that Peter de Natalibus was indeed shamefully deluded, but that his error, the judgment of the church resisting it, was by no means propagated.

[12] or of Mark of Arethusa; We pass now to two other examples brought forward by Tillemont: namely of Mark of Arethusa and of Dictinius of Astorga. And as regards Mark, our predecessors vindicate his faith and sanctity at the 29th day of March Ibid., p. 487, and think that Baronius softened his harsher opinion, put forward under the same day in the Notes to the Roman Martyrology, when in his annals under the year 362, § CLIII, he says: For the rest, since all the historians, when they narrate his excellent constancy in suffering, proclaim him a man distinguished for piety; and since (what ought to be esteemed more) Gregory Nazianzen himself calls him an eminent man and a sacrosanct old man; it is right to believe that after so great a conflict of doctrines he transferred himself to the camp of the faithful orthodox, falling away from the heretics. Nor must it be passed over that St. Mark of Arethusa is celebrated on two days in the Menology of the emperor Basil; namely on the 28th day of March in these words: Καὶ

Μαρτίνου

ἐπισκόπου

Ἀρεθουσίων

καὶ

Κυρίλλου

διακόνου, And the memory of Martin (Mark), bishop of the Arethusians, and of Cyril the deacon. Where evidently, even from the companion deacon, Mark must be read for Martin. The same Menology then, under the 30th day of March, weaves more luminously the elogium of both Martyrs.

[13] or the unusual kind of miracles. Of St. Dictinius of Astorga a fuller discussion occurs, which we shall set out in the following §. As regards, however, the miracles attributed to St. Artemius, these seem to Tillemont less seemly, whether their matter or their circumstances be regarded, as we set out above at number 4. And in very truth the wonderful healings worked by the holy Martyr are referred to one kind of disease, namely an infirmity of the testicles, and commonly the miracle takes place in a vision, and the part, laid bare and touched, recovers. But since in members of this kind, as in others, a grave infirmity can exist, I for my part plainly do not see why it should be excluded from the help of the Saints. Nor do healings of this kind appear less seemly than those of hernias and of the flow of blood in women. And that the Saint performed the laying bare and touching of the infirm part in a vision is no greater indecency than if some physician should treat the same members by examination and palpation Acta SS., vol. III of March, p. 777, p. 18.. Besides, if the miracles related have anything unseemly, anything feigned, it does not hurt the sanctity and cult of our Artemius, since in a manuscript Calendar of the royal library of Paris, already in the tenth century, his memory is celebrated under this day in these words: Τοῦ

ἁγίου

μεγάλου

μαρτυρος

Ἀρτεμίου: Of the holy and great martyr Artemius [Compare Muzzarelli, Nombre et qualité des Miracles, Works, vol. V, p. 1, Avignon edition 1826.].

§ II. The Acts of St. Dictinius; especially his sincerity in returning to the unity of the Church, and his ecclesiastical cult, are elucidated.

The cause of writing more broadly about St. Dictinus, Since under the 24th day of July Scholz, De Menologiis Graecis, p. 8, Bonn 1823. St. Dictinus or Dictinius, bishop of Astorga, was treated very meagrely by our forebears, having found an occasion of vindicating his sanctity, we think his deeds should be set out somewhat more broadly; and in this way we shall supply what was wanting under the 24th day of July. Our predecessors did not even suspect the name and sanctity of St. Dictinius when they found his cult celebrated in the directory of Astorga, transmitted to them, they say, by chance. Tamayo too wove an elogium of the Saint under the 24th day of July: but they neglected to render it with second pains from an author whom they call deceitful. To us, however, for whom more certain documents light the way, the Acts published by Tamayo seem for the greatest part genuine; wherefore we subjoin them, and shall confirm them by alleging also the testimonies of the ancients and of the learned. The Acts of St. Dictinius, says Tamayo, are held confused and diminished in the ancient Breviary and Legendary of Astorga; we shall give them fuller from the Chronicles and Councils of our people.

[15] whose synopsis of the Life from Tamayo Dictinus, Greek by origin, famous at once for his birth and for his learning, drinking in the heresy of Priscillian, deceived by the acuteness of his master Symposius, wrote for public reading some volumes filled with a sprinkling of errors. It is doubtful whether he was then a presbyter, but what is more certainly known is that he was distinguished with the episcopal insignia by Symposius; in which office, undertaking greater and impious doctrines, he did not blush to affirm in public writings and to preach in popular sermons that there is one nature of God and of man. When the catholic Church of Spain experienced on every side the errors of this man, of his master and of others, and was meditating opportune remedies to either confound or heal this pestilent epidemic, it decided to have recourse to the Roman Church, Mother and Mistress of all, that she might prescribe for it, with the solidity of her accustomed piety, a rule for treating the ulcers of the heretics. Hence councils began to be proclaimed, by which the heresy of the Priscillianists was condemned, and its followers, struck with the blade of anathema, harassed by an odious, though just, punishment, sought refuges in the mountains and caves.

[16] and to perfect unity Hence some standard-bearers and masters of the Priscillianist error, having perceived the reasons of the catholics, and ruminated on the assertions of the Holy Fathers, and having learned beforehand of the virtues and doctrine of St. Ambrose, bishop of the Church of Milan, resolved to go to Italy and dispute with him about their doctrines, so that, if they were confounded by the sharpness of the truth, they might at once take refuge in the Church and receive pardon for their errors by public confession. The chief of these, Dictinus, came to Ambrose, who, learning truthful words from the holy Doctor, transfixed by the thunderbolt of the truth, bathed in a shower of tears, forthwith abjured the errors of the impious Priscillian. Then most blessed Ambrose, having weighed the will to repentance of Dictinus and of other companions, sent them away with happy auspices to the future synod, with letters of commendation to the prelates of Spain, in which he had prescribed the forms and conditions to be fulfilled for them to be restored to the bosom of the Church. They, returning to Spain and to the city of Toledo,

where they had learned the synod was assembled, approaching, having delivered the letters of Ambrose indicating their conversion, asked with humble submission for a place in a corner of the council.

[17] catholic conversion Accordingly, by the fathers of the council of Toledo, the letters having been read and the amendment of Dictinus and his companions and their urgent request for restitution understood, he was brought within the assembly of the Synod and set before the fathers, and, licence to speak being granted, in contrition of heart he broke out into these words: "Hear me, most excellent priests, correct all things, because correction is yours. For it is written: To you have been given the keys of the kingdom of heaven. But I ask of you that the keys of the kingdom be opened to us, not the gates of hell. If you deign this, I set all things before your eyes: for this I blame in myself, that I said there is one nature of God and of man. I not only ask your correction, but I accuse and condemn all my presumption in my writings. So I thought, God is witness; if I have erred, correct me. And a little before I said, and now again I repeat, that whatever I wrote in my former understanding and in the beginnings of my conversion, I reject it all with my whole heart: except the name of the Lord, I anathematize all things: all things which are found against the faith I condemn together with their author himself." After this Symposius made his confession, which being finished, Dictinus continues: "I follow the sentence of my lord and my father and begetter and teacher, Symposius: whatever he has spoken, I speak; for we read it written: If anyone has preached a gospel other than what has been preached to you, let him be anathema. And therefore all things which Priscillian either taught badly or wrote badly, I condemn together with their author himself."

[18] is presented: These things having been done by Dictinus before the council, and the heresies condemned with his whole heart, admitted to penance by the fathers, restored to the bosom of the Church, certain conditions having been laid down beforehand and the sentence heard, thundered by the council with the heights of kindness, and accepted, he departed from the assembly of the synod humble and amended. Thenceforth, becoming a faithful preacher of the truth throughout Spain, he strove by catholic and religious works to wipe away the old stain of error. Thenceforth he was a strenuous dogmatist, a truthful champion (assailant?) and enemy of his own works which he had written before his conversion. Whose state of restoration from then on was so useful and sweet to the peoples who had slipped into errors, delightful and seemly to the priests and clergy, admirable and honourable to the pontiffs, that without doubt that day was for the whole Church a pattern of eagerness and of solemnity. What then? It recognized a most learned man, accomplished in every respect among the prelates of Spain, strayed from the faith, restored to the faith, who, illumined by the will of divine grace, like another Augustine, if before his conversion he had been the foremost and more effective assailant of the Church, after his conversion appeared the special and unique doctor of Spain, confounding Priscillian and the sectaries with the sword of truth by words and writings affirming the catholic faith.

[19] He shone forth afterwards adorned with such great heaps of virtues, and flourished adorned with such great burdens of good works, that, the pontifical functions from which he had been suspended being restored, he held the government of the see of Astorga. In the administration of this office, then, he so wove his life that the splendour of the whole pontifical Order was found compacted in Dictinius alone. For so great a grace of perfection began to dwell in him that already then, in his very beginnings, he could be counted among the number of the perfect. There was in him, finally, such abstinence in foods, such watchfulness in prayers, such vigour in fasts, such assiduity in sermons, that, his body being weakened, he could scarcely stand. Amid these penal labours of the active life, at last, so that the Blessed Man might, a little refreshed, relax somewhat, he put his own hands to the construction of a temple, which he happily completed, and dedicated it to the venerable name of the B. V. Mary, Mother of God. Finally, as the end of his life was at hand, fortified by the sacraments, and the profession of faith being made, bidding farewell to all, and placed upon a hair-cloth, he offered his blessed spirit to the redeemer on the ninth day before the Kalends of August, in the year 420. His body, buried in the same church of Blessed Mary which he had built with his own hands, shone with innumerable miracles, by the grant of our Lord Jesus Christ, who makes faithful servants for Himself out of sinners. Thus far Tamayo.

[20] Although the various things which Tamayo brings forward about the virtues and the day of death of St. Dictinius are not certain from the monuments of antiquity, The conversion of St. Dictinius is certain from St. Leo, yet two things must be altogether undoubted for us, namely the sincere conversion of Dictinius from the sect of Priscillian to the catholic faith, and the antiquity of his cult in the Church of Astorga. As regards, further, the conversion, we have a witness above all exception, St. Leo the Great, in the letter numbered XV, to St. Turibius, bishop of Astorga, successor of Dictinius, though perhaps not immediate Florez, España Sagrada, vol. XVI, p. 89 and following; for the pontiff says, chapter XVI Works, vol. I, p. 707, Ballerini edition, Venice 1753.: In the last chapter, moreover, a just complaint has brought this to light, that the treatises of Dictinius, which he wrote according to the doctrine of Priscillian, are read by many with veneration: whereas, if they think anything is to be granted to the memory of Dictinius, they ought rather to love his restoration than his fall. They read, therefore, not Dictinius but Priscillian, and approve what he taught in error, not what he chose when corrected. And indeed St. Dictinius gave a most luminous testimony of his conversion in the Council of Toledo of the year 400, when he said to the Fathers Aguirre, Concilia Hispaniae, vol. III, p. 26, Rome edition 1753.: Hear me, most excellent priests, correct all things, because correction has been given to you. For it is written: "To you have been given the keys of the kingdom of heaven." But I ask of you that the keys of the kingdom be opened to us, not the gates of hell. If you deign this, I set all things before your eyes. For this I blame in myself, that I said there is one nature of God and of man. Likewise he said: So I thought, God is witness: if I have erred, correct me. Likewise he said: And a little before I said, and now again I repeat: whatever I wrote in my former understanding and in the beginnings of my conversion, I reject it all with my whole heart. Likewise he said: Except the name of God, I anathematize all things. Likewise he said: All things which are found against the faith I condemn together with their author himself.

[21] and from the Council of Toledo, Then, the professions of the bishop Symphosius and of the presbyter Comasius being interposed, St. Dictinius continues: I follow the sentence of my lord and my father and begetter and teacher Symphosius. Whatever he has spoken, I speak. For we read it written: "If anyone preach to you a gospel other than what has been preached to you, let him be anathema." And therefore all things which Priscillian either taught badly or wrote badly I condemn together with their author himself. Quesnel indeed, in his Notes on the above-cited letter of St. Leo, represents these professions of faith as fabricated St. Leo's Works, vol. II, p. 1382, but their authenticity is vindicated both by the brothers Ballerini Ibid., p. 1376. and by Enrique Florez in España sagrada España Sagrada, vol. VI, p. 96. and Ambrosio Morales in the general Chronicle of Spain, book XI, chapter IV [Corónica General de España, vol. V, p. 322, Madrid edition 1791. Compare D'Aguirre, Concilia Hispaniae, vol. III, p. 26.]. Quesnel, however, objects a passage of Idatius, which he himself afterwards admits was wrongly cited, namely: Dictinius, bishop of Astorga, whom, ejected on account of the heresy of Priscillian, which he professed, with other bishops of the same sect, Turibius succeeded. For the rest, Quesnel solemnly asserts that a text of this kind had come his way, and hopes that it will one day be discovered Leo's Works, vol. II, p. 1381.: but the hope has deceived him to this day, and no one, so far as I know, has found anything similar: although the Maurists, editors of St. Augustine, report the same text, with no source assigned more nearly, in St. Augustine's book Against Lying, chapter III Augustine's Works, vol. VI, col. 451, in a note.. For the rest, if some fragment of an obscure writer were found, his statements ought in no way to prevail over the authority of Idatius, a writer almost contemporary and most knowledgeable in Spanish affairs, who ties the retraction of Dictinius to the council of Toledo of the year 400 in these words Idatius' Chronicle, p. 57, Brussels edition 1845.: In the province of Carthaginiensis, in the city of Toledo, a synod of bishops is assembled, in which, as is contained in the acts, Symposius and Dictinius and other bishops of the province of Gallaecia, followers of Priscillian, condemn his most blasphemous heresy, together with its assertor, by the subscription of their profession.

[22] which is confirmed from the Chronicle of Idatius: From the cited words of Idatius it is clear that the professions of the bishops who had adhered to the errors of Priscillian, although they are lacking in most copies of the council of Toledo and are relegated to the end of the Acts, nevertheless belong to this council; and so they are neither to be denied to this synod with Quesnel, nor to be represented, with Nic. Antonio in the Bibliotheca Hispana vetus, book II, chapter V, number 132, as a medley Bibliotheca Hispana Vetus, vol. I, p. 171., as though we had that council today patched together from various canons and sentences. For the praised Idatius, after the words cited above, adds: Certain things also are decreed to be observed concerning the discipline of the Church. Whence it is given to understand that certain disciplinary canons were drawn up, namely, as Giovanni Garzoni, commentator of Idatius, argues, these very twenty canons that are published, whose authenticity against Quesnel Garzoni had promised to vindicate in a particular dissertation on the Priscillianists, which, however, because it was not found in the Brussels codex, is lacking in the praised edition of the Chronicle of Idatius. From what has been said thus far it becomes manifest both that the conversion of St. Dictinius was sincere and that it is to be tied to the council of Toledo of the year 400; and so that the cult paid to the Saint and persevering to the present day could by no means have flowed from the Priscillianists, who must have held Dictinius, as a deserter, in hatred, as always happens.

[23] The cult of the Saint is also certain We come down, therefore, to the other question which we undertook to examine, namely concerning the cult paid to the holy bishop from antiquity. Of this thing we have a testimony already in the tenth century, when Fortis, bishop of Astorga from the year 920 to 929, offered various things to St. Dictinius and his church in these words España Sagrada, vol. XVI, p. 430., which altogether demonstrate cult: To my most holy, most glorious and, after God, most mighty patron, lord Dictinius, bishop and sacred confessor, whose church is situated on an ancient foundation near the walls of Astorga, I, Fortis, your little servant, by divine will accompanied with pontifical grace, who have striven to restore this your church, to inhabit it and to enrich it in love of you and in the perpetual dignity of your glory. Bishop Fortis, then, gives various things to the venerable abbot Vimara … for the support of the Virgins and continent persons or confessors serving there: from which words it may be drawn out that a double monastery had been established there, namely one of Virgins; the other of men, who under the abbot Vimara managed the spiritual and temporal affairs. Finally, after the customary threats of divine wrath against violators of the donation, he concludes: Made the text

of the dowry or donation on the 18th day before the Kalends of May, era 963, that is, on the 14th day of April of the common year 925, and there follow the subscriptions of many presbyters, deacons and others. By a similar diploma Ximenus II, bishop of Astorga 1003–1025, gives two inheritances to the same monastery in honour of St. Dictinus the bishop Ibid., p. 447..

[24] it is proved from an inscription; It is established, further, that this same church was built by St. Dictinius, as an ancient monument teaches us, namely a great marble slab fixed to the wall with this inscription [Ibid., p. 83. Morales, Corónica general de España, book XI, chapter V, vol. V, p. 331.]:

IN NOMINE DOMINI NOSTRI JESU CHRISTI INTRO HOC TUMULUM REQUEIESCIT FAMULUS DEI NONNUS EPISCOPUS. REQUIEVIT IN PACE SUB DIE.

Si quis episcopus r(ex) præcessor vel actor cujusque vasum istum in quo jacemus aut corpuscolum nostrum ab hinc tollere aut commovere vo luerit anathema sit et ante tribunal Christi sancto dictinio episcopo et confessore suo cujus nos parietibus manu sua factis vel umbraculis tegi mur juditio contendat et datan et abiron quos terra vivos absorbuit partem recipiat et cum juda tradi tore sortiatur et tendat * ac tre mendo juditii die non evadat et stridore dentium.

[IN THE NAME OF OUR LORD JESUS CHRIST, WITHIN THIS TOMB RESTS THE SERVANT OF GOD NONNUS, BISHOP. HE RESTED IN PEACE ON THE DAY. If any bishop, k(ing), predecessor or agent of anyone shall wish to take away hence or to disturb this vessel in which we lie or our little body, let him be anathema, and before the tribunal of Christ let him contend in judgment with St. Dictinius, bishop and His confessor, by whose walls made by his own hand, or by whose shades, we are covered; and let him receive his part with Dathan and Abiram, whom the earth swallowed alive, and let him share the lot of Judas the traitor, and let him tend * and on the tremendous day of judgment let him not escape, and with gnashing of teeth.]

This luminous testimony to the sanctity of Dictinius has this inconvenience, that by no chronological mark can it be discerned at what age it was set up.

[25] into whose age inquiry is made For where the day and year of the death of Nonnus the bishop ought to have been noted, the space, not erased but never filled, persists in its smoothness; wherefore it may be conjectured that the stone was erected while the prelate was still living. Now in the Catalogue of the bishops of Astorga no Nonnus indeed occurs, but there are two who, called Nunnius or Nunno, occupied the see of Astorga in the 13th and 14th centuries España Sagrada, vol. XVI, pp. 231 and 259.. Wherefore Ambrosio Morales in his general Chronicle of Spain, book XI, chapter V Corónica general de España, vol. V, p. 332., ascribes the slab to Nunnius I, who died in the year 1241. But Enrique Florez España Sagrada, vol. XVI, p. 84. finds a great difference between the names Nonnus and Nunnius, which however the praised Morales did not suspect. Although commonly a discrepancy of vowels, the consonant letters remaining, need not be greatly regarded, as occurs in the present question, yet since this controversy requires a deeper knowledge of the Spanish language, which I lack, I leave it untouched. Nevertheless the opinion of Florez pleases me more, who holds that this bishop Nonnus belongs to those whose names are wanting at the beginning of the ninth century. This is urged on me especially by the faulty expressions which occur in the slab, inasmuch as they are by no means found in the 13th century; for let the charters of Astorga presented by Florez be read, among others the instruments of the years 1195 Ibid., p. 495., 1228 Ibid., p. 503. and 1246 Ibid., p. 505., and there a text will be found, not elegant indeed, but nevertheless correct.

[26] by reason of the style then prevailing, On the contrary, in the ninth century the latinity of inscriptions and charters was by no means correct. Thus in the church of Oviedo, whose diocese bordered on that of Astorga, an inscription is read under Alfonso III, or the Great, who reigned in the year 866, which ends in these words Masdeu, Historia crítica de España, vol. IX, p. 60.: HOC OPUS (munimentum ecclesiæ) A NOBIS OFFERTUM EIDEM ECCLESIÆ PERENNE SIT JURE CONCESSUM. [LET THIS WORK (the fortification of the church), OFFERED BY US TO THE SAME CHURCH, BE PERPETUALLY GRANTED BY RIGHT.] Of still worse phrasing were the writings of charters of the same age: for an instrument drawn up in the year of Christ 878 has among other things this España Sagrada, vol. XVI, p. 425.: Post hæc ordinaverit supradicti judices per Sajonum Datnum, filium Arboni, placitum conscribere, roborare et firmare Matlini et Argimirum, de quo supra scriptum est, de quod asseruerit dum domnus noster in Legione venisset, ex utrasque partes testimonia præsentarent, ut petitio et responsio firmata fuisse etc. [After this the above-said judges ordered, through the saio Datnus, son of Arbonus, Matlinus and Argimirus to write out, ratify and confirm the plea, of which it is written above, concerning what they asserted, that when our lord had come to León, from both parties they should present testimonies, so that the petition and the response were confirmed, etc.] Similar phrases are of such a kind as easily to persuade that the style of the inscription of Astorga, and of the inscription of Oviedo and of the charter just cited, savours of the same age; while it seems altogether foreign to the manner of speaking of the 13th century, when humane letters began to flourish again. This discrepancy of speech easily inclines me to the opinion of Florez.

[27] and of the threats with which it closes, It must be observed too that the inscription of Astorga ends with threats of divine vengeance; which indeed could seem another argument for relegating bishop Nonnus to the 9th century, were not certain charters of the 13th century closed with similar threats. For in the critical history of Spain Juan Francisco Masdeu Masdeu, Historia crítica, vol. IX. collected many lapidary inscriptions of various centuries: of which those that are of the 13th century contain no threats at all, but rather prayers that it may be well either with the deceased or with the patron of the work which was built. On the other hand, in earlier centuries threats of this kind not seldom occur. Thus the ending eighth century has bequeathed us the following inscription Ibid., p. 47.: Whoever you are who live placed here by right as priest, I adjure you by Christ to be mindful of me, Alfonso, so that often, or at least on one day in each week, you always offer sacrifice to Christ for me, that He Himself may be to you a perpetual help: but if perchance you neglect these things, may you, living, lose the priesthood. In the same city of Oviedo, where the former inscription was found, there was also another, carved on a golden cross Ibid., p. 49.: Received with good will, let this remain in the honour of God: Alfonso, humble servant of Christ, offers it. By this sign the pious man is protected, by this sign the enemy is conquered. Whoever shall presume to take it away from me, except where my will has freely given it, let him himself perish by the divine thunderbolt. This work was completed in the era DCCCXXVI.

[28] the sanctity is proved also Nevertheless, as we noted above, charters of the 13th century contain similar threats Nouveau traité de diplomatique, vol. V, p. 576.: and so, since they could have been carried over from charters into inscriptions, we cannot bring forward a peremptory argument. Thus in a charter of Alfonso IX of the year 1195, by which various favours are granted to a hospital erected in honour of St. Thomas of Canterbury near the city of Astorga, threats are read España Sagrada, vol. XVI, p. 496.: If anyone, therefore, shall attempt to infringe this my spontaneous deed, let him be accursed and excommunicated, and with Judas the betrayer of the Lord, Satan and Abiram, whom the earth swallowed alive, let him undergo perpetual punishments, and let him pay to the royal part and to the hospital two thousand gold pieces. In other charters of the same king for the same church, of the years 1205 Ibid., p. 497., 1206 Ibid., p. 498. and 1209 Ibid., p. 500., the same formulas of threat recur. Nor must it be concealed that the same threats, uttered in similar form, occur in the slab of Astorga: wherefore the question would be quite doubtful, did not the faulty latinity persuade us that the inscription breathes of the 9th century rather than of the 13th. Be that as it may, it is nevertheless an ancient monument, by whose help the antiquity and perseverance of the cult of St. Dictinius is proved. Ambrosio Morales in his general Chronicle of Spain Corónica de España, vol. V, p. 332. reports that the common people gathered from the said slab an opinion of the sanctity of bishop Nonnus himself, and implore his patronage in toothache; wherefore they place wax votive offerings on the sepulchre and gather earth from the tomb as a remedy for the ill. Would that, says Morales, the superstition were cured.

[29] from the annual feast. The feast of St. Dictinius is celebrated today on the 2nd of June under the rite of a greater double: the lessons of the second nocturn, however, which are wont to relate the history of the Saint, are from the common of Confessor pontiffs, as is noted in the old manuscript Breviary of Astorga: it has, however, a special prayer: Almighty and merciful God, who grant us to celebrate today's festivity in honour of blessed Dictinus, your Confessor and pontiff, grant, we beseech you, that by his glorious merits and constant intercessions we may merit, with you leading us, to come to the joys of eternal life. Through our Lord etc. What has been said thus far suffices both to fill a certain gap left by our forebears and to make it manifest that Tillemont used the example of St. Dictinius less happily in order to attack the legitimate cult of the Martyr Artemius. Granted that Artemius, duke of Egypt, was deceived both by the favour of the emperor and by the subtlety of the dogmatizers who had captivated his soldierly simplicity, yet it cannot be denied that he met death in the confession of Christ, true God, and so is to be counted in the white-robed army of the martyrs.

* teneat?

§ III. The Acts of St. Artemius to be published seem to be of St. John Damascene, whose authority and genuineness are vindicated against Casaubon.

The Acts of St. Artemius to be published The Acts of St. Artemius were published in Latin from a Greek source by Luigi Lippomano, bishop of Verona, and by Laurentius Surius the Carthusian, and Agapius the monk reduced them to a compendium in his book printed at Venice in the year 1683, entitled Paradise. The Acts, however, as they have been handed down to us by Lippomano and Surius, do not agree with each other on every point; for the Lippomano Acts, if you except a very few fuller passages, for the most part reject the more prolix sermons of the Saint and those things which pertain to the general history of the Roman empire, all of which indeed are presented by Surius. But this is certain, that a Greek text, more or less amplified, underlay both Latin Acts. Each, further, without any doubt ascribes the Greek text to Simeon Metaphrastes; while our text to be published bears on its front the name of John the monk, who gathered his narrative from the ecclesiastical history of Philostorgius and of some others: wherefore he wins credit for his narrative, since he openly professes in these words that he drew what he brings forward not from his own store but from the relation of the ancients. I do not, however, oppose it if anyone thinks that the longer speeches, whether dialogues or monologues, with which the Acts are very frequently sprinkled, were embellished after the manner of rhetoricians. And since we are not accustomed to publish with second pains Greek Acts already printed elsewhere, we hesitated for some time whether they should be reprinted; but since the Spicilegium Romanum, brought to light by His Eminence Cardinal Angelo Mai, has so far become known to few in these parts, we give the Greek Acts, pleasing and welcome to the reader, as we trust.

[31] to St. John Damascene But a question occurs to be investigated, namely who that John the monk is whose name is inscribed on the front of the Life to be published. For both the name and the profession are so common that they seem to differ little from an anonymous author. His Eminence Cardinal Angelo Mai, to whom sacred and profane learning already owes much, and, as may be hoped, will owe still more, thinks in his Spicilegium Romanum Mai, Spicilegium romanum, vol. V, preface, p. XIV and 340. that the Life of our Saint is a genuine offspring of St. John Damascene, both because in the codices Damascene is usually called by the name of John the monk, and because it is his

Allatius thought this little work to be his, and, says the praised cardinal, he was going to publish it some day with the other writings of the holy Father; which I learned from the Vallicellian Papers of Allatius himself. The passion of St. Artemius is likewise attributed to St. John Damascene as author by Labbe in the Prospectus of the Works of Damascene, and again by the same Allatius in the Symmicta, where he gives a notice of the same works, p. 452, no. XLVII. But no one, however, before me had made this excellent and most curious writing public in Greek type. His Eminence the Cardinal calls it a most curious writing, not only because it presented a Life hitherto unpublished, but because John, taking his narrative from Philostorgius, preserved a fragment of this historian not to be despised. Certainly, he says John Damascene's Works, vol. II, p. 895, Venice edition 1748., in this passion of Artemius there shine forth the truth of Roman history, gravity of expression, abundance of matter and the length of a book. Now as regards its source, Philostorgius, there is no one who does not know that of the twelve books of his work only those excerpts remain which Photius once made, in which no mention is made of Artemius nor of his passion, because Photius omitted this part with innumerable others. Yet of the things which Philostorgius had said in the Acts of Artemius, many and evident traces are now seen in our book when collated with the excerpts of Philostorgius. And, having indicated various examples, which we shall annotate in the Life to be published, he continues: Thus, then, a noble author of ecclesiastical history recovers a part of himself, and, what matters more, the Greek calendars receive from this find an increase not to be regretted. Finally, the renowned Martyr of Christ Artemius, while on p. 392 (for us number 65) he curses the heresy of Arius by name and professes himself pre-eminently catholic, drives away that unjust suspicion of Arianism which Tillemont had contracted concerning him without suitable indications, and had persuaded himself and perhaps others of.

[33] seem to be ascribed, Some weight is added to this opinion, in my judgment, by the agreement of style which exists between the Life of St. Artemius to be published and the praise of St. Barbara, Martyr, which Michel Le Quien, of the Order of St. Dominic, made public in Greek and Latin John Damascene's Works, vol. II, p. 895, Venice edition 1748. For in both treatises there occur the same abundance of words, the frequent use of synonymous terms, the accumulation of epithets, and an even course of the whole discourse. In this, however, the two panegyrics differ, that the praise of St. Barbara embraces only the passion of the Saint, nor runs out into the history of those times; while on the contrary the Life of St. Artemius describes at length the fortunes of the family of Constantine, and relates very many things drawn from the annals of the Roman empire. A suitable reason for this difference can be that the Life and Passion of St. Barbara was completed within domestic walls, and so outside all connection with public affairs: but with St. Artemius the case is otherwise; for he was involved in most of the business of the imperial house, and so his history required, or at least permitted, more frequent and broader excursions into the deeds of the Caesars.

[33] although the editors of the Works have hitherto kept silent about it, Nevertheless someone might think that prejudice is created against the opinion by which the Life to be published is ascribed to St. John Damascene, from the fact that the editor of the Works of Damascene cited above, Michel Le Quien, did not touch upon the Life of St. Artemius by a single word. But this would prove too much: for it would prove that our Life must be counted even among the doubtful and supposititious works, which certainly no one who has considered the authorities brought forward above easily admits. It remains, therefore, for us to say that Michel Le Quien knew this offspring of Damascene only by its title, and that no detriment could have arisen from an omission of this kind. He himself indeed says in his Preface John Damascene's Works, vol. I, preface, p. v, no. 15 that the number of the books or little works of every kind which our John left cannot be learned from any certain author contemporary or nearly contemporary with him: wherefore he adds: although I have collected many genuine and authentic works, yet I hold it for certain that many have perished or lie hidden in the libraries of the world.

[34] and a reason for the silence being given, And in particular, as regards our Life, in the Allatian Papers Allatius, Symmicta, vol. II, p. 448. Leo Allatius wove a catalogue divided into two parts, of which the former contained the works of Damascene sent to Jean Aubert at Paris, while the other, in which was Διήγησις

περὶ

τοῦ

μεγάλου

Ἀρτεμίου

ἐκ

τοῦ

Φιλοστοργίου, still remained to be sent. Whether, however, the latter part was ever sent to Aubert, who, abandoning the plan of publishing Damascene, had proposed to publish Ephrem the Syrian, is unknown. But be that as it may, Michel Le Quien testifies Damascene's Works, preface, p. III. that our Labbe, who had made public a Conspectus of a new edition of all the Works of St. John Damascene, monk and presbyter, had hoped that he would some day obtain those little works which Leo Allatius had sent to Aubert, but fell from his hope; and in vain and wrongly, says Le Quien, did our Goar suspect that all had come into his hands; for, Aubert having died, all his papers perished entirely. In this way, therefore, it is explained why the editor Michel, although he knew our Life by its title, since he could not obtain any copy, omitted the treatise on St. Artemius in silence.

[35] is vindicated against Casaubon But, further, the Life of Blessed Artemius having been adjudged to St. Damascene, another question occurs, namely of the credence to be given to his statements. Certainly Casaubon, in his Exercitation XIII on the Annals of Baronius, number 38 De rebus sacris et ecclesiasticis exercitationes, p. 270, Geneva edition 1655., bestows great praise on the founder of the Annals because he pronounced that in many of his (Damascene's) writings credibility wavers and that he teems with very many lies. Casaubon's opinion was embraced by the Protestants Gerard John Vossius and William Cave and by certain catholics of lighter armour. But how untrustworthy a judgment of this kind is, is clear from the fact that Baronius fastens these marks of wavering credibility and of lying not on Damascene but on John Malalas. Here is the sequence of the whole matter. After Baronius had related at the year of Christ 31, § LXXV, from Eusebius the history of the statue erected at Paneas by the woman with the issue of blood, he adds: Thus far Eusebius on these things. Further, John Damascene recounts John Damascene's Works, vol. I, p. 368. from the chronicle of John, bishop of Antioch, surnamed Malalas, a petition offered to Philip, tetrarch of the region of Trachonitis, that for the benefit she had received it might be permitted to erect statues as a perpetual monument of it. But since in many of his writings credibility wavers and he is known to teem with very many lies, we have thought it unworthy to weave it into these our pages.

[35] the sincerity of St. Damascene, But on which of these does Baronius fasten the accusation of wavering credibility and lies? On John Damascene or on Malalas? Certainly when in another place, namely at the year of Christ 604, § XXXIX, he declines the authority of Damascene asserting that the soul of Trajan was freed from hell by the prayers of St. Gregory the Great, he does not have recourse to his wavering credibility or lies, by which words he could conveniently have solved the difficulty: but he treats the matter in an altogether different way; for first he renders the most holy man immune from all suspicion of imposture, and constantly asserts that nothing was fabricated or invented by him: but that what he (Damascene) received and believed as truly done, this very thing, as he heard it, he committed in good faith to his writings. But in those things which concern the truth of events, how frequently it happens that even the most prudent are deceived, not only in ancient matters, but also in those which are said to have been done in the same place where they themselves are and at the time in which they live, since experience teaches it, we think it superfluous to demonstrate at greater length. And, some things being interposed, Baronius adduces as an example St. Gregory Nazianzen, who in the oration on St. Cyprian confused into one two namesakes, the magician of Nicomedia and the bishop of Carthage Gregory Nazianzen's Works, vol. I, p. 437, Paris edition 1778.. These things suffice to show how far it was from the mind of Baronius to hurl so great a calumny at Damascene. For the rest, Allatius, Combefis and Le Quien adjudge this oration in which Trajan is treated to Damascene, and place it among the supposititious books John Damascene's Works, vol. I, p. 583..

[36] and the triviality of Malalas is proved. But if we apply the oft-cited words of Baronius to John Malalas, we shall find them in every respect conformable to what the sounder critics pronounce of the same John. Thus Fabricius in the Bibliotheca graeca Vol. VII, p. 446, Hamburg edition 1801.: John of Antioch, he says, surnamed Malalas, different from the other John, a monk of Antioch, likewise a chronographer, and everywhere relating similar things and delighting in similar fables. William Cave, although he strives to excuse Malalas by making him older than others do, nevertheless admits Cave, Historia literaria, p. 372, Geneva edition 1720. that he is fabulous and full of trifles. Pagi, in the Critica of Baronius at the year 107, § III, has it that John Fell, bishop of Oxford, undertook the plan of publishing the chronicle of Malalas, but, he says, after he discovered that the author was of no judgment and that the book teemed with fables, he would not abuse either the press or his own labour by publishing it. From what has been said thus far it becomes manifest that the mark of wavering credibility and of lies was fastened by Baronius not on John Damascene but on John Malalas, nay that Damascene always related in sincere good faith what he had learned from others; so that nothing occurs which could shake his authority Compare the Prolegomena to John Malalas, p. XLV, Bonn edition 1831.: without our wishing on that account to vindicate him from the mark of sometimes excessive credulity

ΥΠΟΜΝΗΜΑ

ΗΓΟΥΝ

ΕΞΕΓΗΣΙΣ

ΤΟΥ

ΑΓΙΟΥ

ΚΑΙ

ΕΝΔΟΞΟΥ

ΜΕΓΑΛΟΜΑΡΤΥΡΟΣ

ΚΑΙ

ΘΑΥΜΑΤΟΥΡΓΟΥ

ΑΡΤΕΜΙΟΥ,

ΣΥΛΛΕΓΕΝ

ΑΠΟ

ΤΗΣ

ΕΚΚΛΗΣΑΣΤΤΙΚΗΣ

ΙΣΤΟΡΙΑΣ

ΦΙΛΟΣΤΟΥΓΙΟΥ

ΚΑΙ

ΑΛΛΩΝ

ΤΙΝΩΝ,

ΠΑΡΑ

ΙΩΑΝΝΟΥ

ΜΟΝΑΧΟΥ.

Artemius, martyr at Antioch (S.)

BY JOHN THE MONK.

Chapter I. The sources of the history of St. Artemius; the state of the empire under Constantine the Great.

Τὰ

τοῦ

μεγάλου

καὶ

ἐνδόξου

μάρτυρος

Ἀρτεμίου

διηγεῖσθαι

μέλλων

ἀνδραγαθήματα,

καὶ

τὴν

ἄθλησιν,

τὴν

τε

ἄνωθεν

αὐτοῦ

καὶ

ἐκ

προγόνων

οὐσαν

εὐγένειαν,

ὦ

ἱερᾶ

πανήγυρις

καὶ

θεοσύλλεκτον

σύστημα,

αὐτὸν

ἐκεῖνον

ἐπικαλοῦμαι

τὸν

μάρτυρα,

καὶ

τὴν

ἐπισκιάζουσαν

αὐτῷ

χάριν

τοῦ

πνεύματος,

συλλήπτορα

μοι

γενέσθαι

τοῦ

λόγου

καὶ

συνεπίκουρον·

καὶ

αὐτοὺς

ὑμᾶς

ἐν

παρακλήσει

ποιοῦμαι

τῶν

ὑμετερων

εὐχῶν

προσδεόμενος,

ἵν᾽

εὐοδόν

μοι

καὶ

άπρόσκοπον

γένηται

τουτὶ

τὸ

ἐγχείρημα,

καὶ

κατευθύνον

πρὸς

ἥν

περ᾽

ἐξώρμησα

τοῦ

μαρτυρίου

αὐτοῦ

καὶ

τῆς

ὁμολογίας

διήγησιν

καὶ

μήτις

μοι

ταῦτα

ἐγχειροῦντι

ἐπιμεμφέσθω,

ἀφορῶν

εἰς

τὸ

πρῶτον

καὶ

ἀρχαῖον

τοῦ

θαυμασίου

τούτου

καὶ

ἀοιδίμου

ἀνδρὸς

ὑπόμνημα·

ὁ

γὰρ

ἐκεῖνο

συντάξας,

ὡς

ὁ

τοτε

καιρὸς

ἀπῄτει,

καὶ

ὡς

εἶχε

δυνάμεως

ἔγραψε,

πολλῷ

θορύβῳ

καὶ

ταραχῇ

τῶν

τοτε

πραγμάτων

συνεχομένων:

οὐ

μὲν

οὖν

οὐδὲ

αὐτὸς

τὶς

ἦν

τῶν

περιεσκεμμένων

τε

καὶ

περὶ

λογους

ἐσπουδακότων,

ἀλλ᾽

ἁπλοῦς

τὶς

καὶ

ἀπέριττος

μόνης

τῆς

ἀληθείας

πεφροντικὼς,

καὶ

τὸ

λέγεῖν

ὅπως

οὖν

στοχαζόμενος·

καὶ

κατὰ

τὴν

παροιμίαν

ἄκρω

δακτύλω,

τῆς

ἱερᾶς

τῶν

λόγων

παιδείας

ἁψάμενος.

[2] Ὥσπερ

οὖν

οὐδὲ

αὐτὸς

ἐγὼ

ἀκρόυντως

ἔχω

καὶ

ἱκανῶς

πρὸς

τὴν

τοῦ

λόγου

διήγησιν,

κᾂν

ὁ

πόθος

τοῦ

μάρτυρος

καθέλκῃ

καὶ

τυραννεῖ

μοῦ

τὸν

λογισμὸν

καὶ

πρὸς

τὸ

λέγειν

βιάζεται,

ἐπαινετὸς

μὲντοι

τῆς

προθυμίας

καὶ

τῆς

περὶ

τὸν

μάρτυρα

πίστεως,

ὅτι

κᾷν

ὁποσοῦν

ἐτόλμησεν

ἅψασθαι

τῆς

περὶ

τὸ

μαρτύριον

αὐτοῦ

δίηγήσεως,

μάλιστα

τοῦ

ἀποστάτου

καὶ

ἀσεβοῦς

Ἰουλιανοῦ

παραγγείλαντος

τοῖς

ἀλισκομένοις

ἐπὶ

τὸ

τοῦ

Χριστοῦ

μαρτύριον

μήτε

ὑπόμνημα,

μήτε

ἄλλην

τὴν

ὁιανοῦν

ποιεῖσθαι

ἀναγραφὴν,

καθὼς

οἱ

πρότερον

βασιλεῖς

ἐνομοθέτησαν,

ἀλλὰ

τοὺς

πλείονας

αὐτῶν

ἀναπολογήτους

ἀπόλλυσθαι·

τούτου

τοῦ

παραγγέλματος

πανταχοσε

καταφοιτήσαντος,

ἐκολαζόντο

μὲν

οἱ

τὸν

Χριστὸν

ὁμολογοῦντες·

κατὰ

δὲ

τὸ

κρατοῦν

ἔθος,

οὐδεὶς

τῶν

ἐκ

τοῦ

δήμου

κομενταρισίων,

ἠ

τῶν

λεγομένων

ταχυγράφων,

προνοιαν

ἐποιεῖτο

τοῦδε

τοῦ

παραγγελματος·

ἐσπούδαζε

γὰρ

ὁ

παράνομος,

καὶ

αὐτὴν

τῶν

μαρτύρων

ἐξαφανίσαι

τὴν

εὐκλεῖαν·

μόλις

οὖν

τινὲς

ἐν

ζοφεροῖς

τισὶ

καὶ

ἀλαμπέσι

τοποις

κατακρυπτόμενοι,

τοιούτων

ἐφάπτεσθαι

ἐτόλμων

ὑπομνημάτων,

τὴν

τοῦ

κρατοῦντος

δεδιττόμενοι

ἀγριότητα·

πολλαὶ

μὲν

οὖν

μυριάδες

ἀνὰ

πᾶσαν

τὴν

οἰκουμένην

τῶν

χριστιανῶν

κατεφθείροντο,

μηδὲ

μιᾶς

τινὸς

κατὰ

τὸ

κρατοῦν

ἔθος

ἀξιούμενοι

ἐρωτήσεως·

ἀλλὰ

τοῦτο

μὲν

οὐδὲν

παρέβλαψε

τοὺς

ἀθλητὰς

τοῦ

Χριστοῦ,

τοῦ

μὴ

τυχεῖν

ὑπομνήματος·

ὧν

γὰρ

τὰ

ὀνόματα

ἐν

οὐρανοῖς

Θεὸς

ἀπεγράφετο,

οὐδεμία

τὶς

ἦν

χρεία

τῶν

παρ᾽

ἀνθρώποις

ὑπομνημάτων·

ἀλλὰ

περὶ

μὲν

τούτων

ἄλις.

[3] Ἐγὼ

δὲ,

ὦ

ἱερὰ

πανήγυρις,

καὶ

Χριστοῦ

λαὸς

θεοσύλλεκτα,

ἔθνος

ἅγιον

καὶ

βασίλειον

ἱεράτευμα,

πολλοῖς

ἐντυχὼν

συγγραάμμασι,

καὶ

μάλιστα

τῶν

τὰς

ἱστορίας

καὶ

πράξεις

τῶν

βασιλέων

συνταξαμένων,

ἔπειτα

δὲ

καὶ

τῶν

περὶ

τὴν

ἐκκλησιαστικην

ἱστορίαν

σπουδασάντων,

καὶ

τὸ

τοῦ

μάρτυρος

εὑρὼν

ὄνομα

ὧδε

κἀκεῖσε

διαθαρυλλούμενον

τε

καὶ

περιφερόμενον,

καὶ

ἄνδρα

περιφανῆ

τε

καὶ

διαβόητον

πάντων

αὐτὸν

ὁμολογούντων,

οὐκ

ᾠήθην

ταῦτα

τῆς

λήθης

ἐνθάψαι

βυθοῖς,

ἀλλ᾽

εἰς

τὸ

φανερὸν

ἀγαγεῖν,

καὶ

ὑμῶν

προυθῆναι

ταῖς

ἀκοαῖς,

ὡς

πιλόχριστοις

τε

οὖσι

καὶ

φιλομάρτυσι

ἵνα

μὴ

ἐν

ὀλίγαις

τισὶ

συλλαβαῖς

τὰ

τηλικαῦτα

ἐπηλυγάζωνται

τοῦ

θείου

μάρτυρος

πλεονεκτήματα·

ἅμα

τὲ

καὶ

ὑμῶν

κατευφράναι

σπεύδων

τὰς

ἀκοὰς,

ἐκ

τὲ

τῶν

τῆς

ἱστορίας

διηγημάτων,

καὶ

τῶν

ἀρτίως

ἀναφανέντων

τοῦ

μάρτυρος

ἀνδραγαθημάτων.

[4] Πολλοῖ

μὲν

οὖν

τῶν

τὰς

ἱστορίας

γραψάντων

τοῦ

ἀοιδίμου

τούτου

ἀνδρὸς

ἐμνημόνευσαν,

Εὐσέβιος

τε

ὁ

Παμφίλου

ὀνομαζόμενος,

καὶ

Σωκράτης

ὁ

τῆς

Ναυάτου

αἱρέσεως,

καὶ

Φιλοστόργιος

ὁ

τῆς

Εὐνομίου

καὶ

αὐτὸς

ὑπάρχων

αἰρέσεως,

Θεοδώρητος

τε

καὶ

ἄλλοι

πλείονες·

ὧν

ὁ

μὲν

Εὐσέβιος

ἐν

τοῖς

χρόνοις

τοῦ

μεγάλου

Κωνσταντίνου

ὤν

τε

καὶ

γνωριζόμενος,

καὶ

τότε

ἐπισκόπων

ὑπάρχων

ὁ

λογιώτατος,

παρεισάγει

τὸν

μάρτυρα

τῆς

συγκλήτου

βουλῆς

ἕνα

τυγχάνοντα

καὶ

γνώριμον

εἰς

τὰ

βασιλέως

ὑπαρχόντα,

καὶ

τῆς

περὶ

τὸν

Κωνστάντιον

τὸν

αὐτοῦ

ὑιὸν

ἑταιρίας,

εἰτ᾽

οὖν

φιλίας,

σπουδαστὴν

ἀκριβέστατον·

φαίνεται

γὰρ

ὁ

μακάριος

μηδὲ

πώποτε

τῆς

πρὸς

τὸν

Κωνστάντιον

φιλίας

ἀποσπασάμενος,

τὸ

ἔνδοξον

αὐτοῦ

καὶ

μεγαλουργὸν

ὑποφαίνων

τῆς

φύσεως.

Ὁ

δὲ

γε

Φιλοστόργιος,

εἰ

καὶ

διάπυρος

ἐραστὴς

τῆς

Εὐνομίου

ὑπάρχει

αἱρέσεως,

ἀλλ᾽

ὅμως

ὑπὲρ

πάντας

ἐκθειάζει

τὸν

μάρτυρα,

πολλὴν

τινα

τὴν

ἔνστασιν

καὶ

ἀκρίβειαν

τῶν

αὐτοῦ

πράξεων

ποιησάμενος,

ἐκ

τῶν

ἄνωθεν

χρόνων

τὴν

τῷ

μάρτυρι

προσοῦσαν

εὐγένειαν

ὑποσημῃνάμενος,

καὶ

πρὶν

ἤ

τῶν

τοῦ

μαρτυρίου

ἀγώνων

ἐφάψασθαι.

Ἄρξομαι

τοίνυν

κᾳγὼ

τῆς

κατ᾽

αὐτοῦ

ἱστορίας,

ὡς

αἵ

τῶν

παλαιῶν

διαγορεύοσιν

δέλτοι.

[5] Τῆς

εἰδωλολατρείας

ἄρτι

καταπαυθείσης,

καὶ

τῆς

τῶν

δαιμόνων

ἀπάτης

κατασβεσθείσης,

ἐκ

τῆς

γενομένης

φιλανθρωφίας

παρὰ

τοῦ

μεγάλου

Θεοῦ

καὶ

σωτῆρος

ἡμῶν

Ιησοῦ

Χριστοῦ

περὶ

τὸν

μακαρίον

καὶ

ἀοίδιμον

Κωνσταντῖνον,

τὸν

ὑπέρλαμπρον

καὶ

εὐσεβῆ

βασιλέα,

τὸν

τοῦ

Κώνσταντος

ὑιὸν

καὶ

τῆς

μακαρίας

Ἑλένης,

ὅπως

τὲ

αὐτὸν

ἐκ

τῆς

ματαίας

τῶν

εἰδώλων

πλάνης

ἀπεκαλέσατο,

καὶ

τῆς

τοῦ

ζωοποιοῦ

σταυροῦ

έν

οὐρανῷ

ἐπιδείξεως,

πῶς

τὲ

τῶν

ἐχθρῶν

καὶ

παρανόμων

βασιλέων

περιεγένετο

διὰ

τῆς

τοῦ

τιμίου

σταυροῦ

ἐνεργείας

τὲ

καὶ

δυνάμεως,

καὶ

πῶς

τὸ

χριστιανῶν

θεοφιλὲς

ὑψώθη

κέρας,

ὑπὸ

τῆς

αὐτοῦ

προθυμίας

καὶ

πίστεως,

συγκρουτόμενον

τὲ

καὶ

συναυξανόμενον,

ὥστε

τὸ

τοῦ

Χριστοῦ

κήρυγμα

πᾶσαν

πληρῶσαι

τὴν

οἰκουμένην,

καθαιρεθῆναι

δὲ

πάντας

τοὺς

βωμοὺς

τῶν

εἰδώλων

καὶ

ξόανα

καὶ

ναοὺς

ἅπαντας

ὅποι

ποτὲ

γῆς

ἐτύγχανον,

ἀνοικοδομεῖσθαι

δὲ

τὰς

τοῦ

Θεοῦ

ἐκκλησίας,

ἃς

οἱ

μισόχριστοι

καὶ

δυσσεβεῖς

βασιλεῖς

κατηνάλωσαν.

[6] Τούτων

οὖν

γινομένων,

οὐκ

ἤνεγκεν

τὴν

τοσαύτην

μεταβόλην

ὁ

τοῖς

καλοῖς

βασκαίνων

διάβολος,

ἀλλ᾽

ἤγειρε

ζάλην

καὶ

τάραχον

διὰ

τῶν

αὐτοῦ

οἰκείων

ὑπασπιστῶν.

Ἄρειος

γὰρ

ὁ

τῆς

μανίας

ἐπώνυμος,

τῆς

ἐν

Ἀλεξανδρείᾳ

ἐκκλησίας

ὑπάρχων

πρεσβύτερος,

δεινῶς

τε

ταύτην

ἐτάραξε·

δόγμα

κινήσας

παράνομον

καὶ

πάσης

βλασφημίας

ἀνάμεστον·

ἔφασκε

γὰρ

τὸν

ὑιὸν

τοῦ

Θεοῦ

τὸν

μονογενῆ,

τὸν

προαιωνίον,

κτίσμα

εἶναι,

καὶ

τῆς

τοῦ

Θεοῦ

καὶ

πατρὸς

οὐσίας

ἀλλότριον·

διὰ

τοῖ

ταῦτα

ἡ

ἐν

Νικάιᾳ

τῶν

ἁγίων

τριακοσίων

δεκαοκτὼ

πατέρων

ἀθροίζεται

σύνοδος,

καὶ

τὸν

Ἄρειον

καθελούσα,

τὸν

ὑιὸν

τοῦ

Θεοῦ

καὶ

κύριον

ἡμῶν

Ἰησοῦν

Χριστὸν

κηρύττει

τοῦ

πατρὸς

ὁμοούσιον·

ἀλλὰ

ταῦτα

μὲν,

αἵ

τε

τῶν

ἔξωθεν

ἱστορίαι

διαγορεύουσιν,

οὐκ

ὀλίγοι

δὲ

τῶν

ἡμετέρων

διηκρίβωσαν

τὲ

καὶ

κατετράνωσαν·

ἑμοὶ

δὲ

περὶ

ταῦτα

διατρίβειν

ὁ

νῦν

οὐχ

ἁρμόσει

καιρὸς,

ἄλλης

περὶ

τούτων

δεομένης

ἀκριβεστέρας

σχολῆς

τὲ

καὶ

διασκέψεως·

τὰ

δὲ

νῦν,

τὸ

φθάσαν

αὐτὸν

τοῦ

βίου

τέλος

διηγήσομαι.

[7] Ὁ

γοῦν

φιλόχριστος

βασιλεὺς

Κωνσταντῖνος

εἰς

τὸ

πρῶτον

καὶ

τριακοστὸν

ἔτος

προελθὼν

τῆς

αὐτοῦ

βασιλείας,

καὶ

τοῦ

δευτέρου

ἐπιβᾶς,

ἐπειδὴ

ἐπύθετο

τοὺς

Πέρσας

εἰς

πόλεμον

ἐπ᾽

αὐτὸν

παρασκευαζομένους,

ἄρας

ἐκ

τῆς

ἑαυτοῦ

πόλεως,

ἄχρι

Νικομηδείας

ὤφθη

τῶν

Βιθυνῶν·

ἐνθὰ

καὶ

τελευτᾷ

τὸν

βίον

ἐξ

ἐπιβουλῆς

τῶν

ἑαυτοῦ

ἀδελφῶν,

φάρμακον

αὐτῷ

δηλητήριον

ἐκχεαμένων,

ἀστήρος

ὡς

φασὶ

κομήτου

τὸν

θάνατον

αὐτοῦ

προμηνύσαντος·

ἦσαν

δὲ

τῷ

Κωνσταντίνῳ

ἀδελφοὶ

πρὸς

πατρὸς,

οἵδε

Δαλμάτιος,

Ἀναβαλλιανὸς

καὶ

Κωνστάντιος·

αὐτὸς

γὰρ

ἐξ

Ἑλένης

μόνος

ἦν

τῷ

πατρὶ

Κώνσταντι

ἔτι

ἰδιοτεύοντι·

ἐκ

δὲ

τῆς

θυγατρὸς

Μαξιμιανοῦ,

τοῦ

Ἑρκυλλίου

ἐπονομαζομένου

Θεοδώρας

ἕτεροι

γεγόνασιν

αὐτῷ

παῖδες·

ὅ

τε

προῤῥηθεὶς

Δαλμάτιος

καὶ

Ἀναβαλλιανὸς

καὶ

Κωνστάντιος·

οὓς

καὶ

καίσαρας

ὁ

Κωνσταντῖνος

καὶ

νοβελλησίμους

ἐτίμησε.

Τούτων

ὁ

Κωνστάντιος

ἐκ

τῆς

συναφθείσης

αὐτῷ

γαμετῆς,

γεννᾷ

Γάλλον

τε

καὶ

Ἰουλιανὸν,

τὸν

παραβάτην

ἐπικληθέντα,

διὰ

τὸ

τὸν

Χριστὸν

ἐξομόσασθαι,

καὶ

πρὸς

τὴν

ἑλληνικὴν

ἀποκλίναι

θρησκείαν·

ὃς

καὶ

τὸν

μέγαν

τοῦ

Χριστοῦ

μάρτυρα

καὶ

πολύαθλον

Ἀρτέμιον

ἐν

τῷ

βασιλεύειν

αὐτὸν

ἐκόλασε,

διὰ

τὴν

εἰς

Χριστὸν

πίστιν

καὶ

τὸν

ζῆλον

τὸν

ἔνθεον·

ἀλλὰ

ταῦτα

μὲν

ὕστερον

καὶ

μετὰ

χρόνου

γενόνασιν.

[8] Ἐγὼ

δὲ

τὰ

πεπράγμενα

τοῖς

ἄνω

χρόνοις

διηγησάμενος,

ἐπὶ

τὰ

συμβάντα

τῷ

μάρτυρι

πάλιν

τρέψω

τὸν

λόγον·

πῶς

τε

ὁ

παράνομος

καὶ

παραβάτης

Ἰουλιανὸς

καὶ

τινι

τρόπῳ

ἐπὶ

τὸ

τῆς

βασιλείας

ἦλθεν

ἀξίωμα·

καὶ

πῶς

ὁ

τοῦ

Χριστοῦ

μάρτυς

Ἀρτέμιος

εἰς

τὸ

τῆς

Χριστοῦ

ὁμολογίας

πανίερον

ἔδραμε

στάδιον.

Ἀρτὶ

τοῦ

μεγάλου

Κωνσταντίνου

τελευτήσαντος,

ἡ

τῶν

Ρωμαίων

ἀρχὴ

εἰς

τρεῖς

διῃρέθη

ἀρχὰς,

τῶν

ὑιῶν

αὐτοῦ,

Κωνσταντίνου,

Κωνσταντίου

τε,

καὶ

Κώνσταντος,

ταῦτας

μερισαμένων·

καὶ

τῷ

μὲν

πρώτῳ

Κωνσταντίνῳ

αἱ

ἄνω

Γαλλίαι

καὶ

τὰ

ἐπέκεινα

Ἄλπεων,

αἱ

τε

Βρεταννικαὶ

νῆσοι,

καὶ

ἕως

τοῦ

ἑσπερίου

ὠκεανοῦ

κλῆρος

ἐδόθησαν·

τῷ

δὲ

γὲ

Κώνσταντι,

ὡς

ὑστάτῳ,

αἱ

κάτω

Γαλλίαι,

ἤγουν

ἡ

Ἰταλία

καὶ

αὐτὴ

Ῥώμη·

ὁ

δὲ

Κωνστάντιος,

ὁ

δεύτερος

τῶν

Κωνσταντίνου

ὑιῶν,

ἦν

ἐπὶ

τῶν

τῆς

ἑώας

τότε

πραγμάτων

πρὸς

τοὺς

Πέρσας

ἀγωνιζόμενος,

τὸ

τῆς

ἑώας

ἀσπάζεται

μέρος·

καὶ

τοτε

Βυζάντιον

μετονομασθὲν

εἰς

Κωνσταντινούπολιν

καὶ

νέαν

Ρώμην,

ποιεῖται

βασίλειον,

καὶ

ἀπὸ

τοῦ

Ἰλλυρικοῦ

μέχρι

τῆς

Προποντίδος,

ὁπόσα

ὑπήκοα

Ῥωμαίοις,

τὴν

τε

Συρίαν

καὶ

Παλαιστίνην

καὶ

Μεσοποταμίαν

καὶ

Αἴγυπτον,

και

τὰς

νήσους

ἁπασας,

τῇ

αὐτοῦ

βασιλείᾳ

καὶ

πολιτείᾳ

ὑποτελῆ

καθίστησιν.

Proem. Being about to narrate the eminent deeds and contests, and the nobility drawn from his forebears, of the great and glorious Martyr Artemius, I invoke, O sacred congregation gathered by God, this very Martyr, and the grace of the Spirit overshadowing him, to become the helper and promoter of my discourse. You also I call upon, needing your prayers, that this my design may be easy and without stumbling, and that I may run along the paved way which I have entered upon, the history of the confession and martyrdom; and further, that no one may blame me for attempting these things while he looks back at the first and ancient documents of the admirable and celebrated man ^a. For he who composed these things wrote them as the exigency of that time required, affairs being then confused with terror and trepidation. Nor was he a crafty man or a catcher at words, but upright and simple, careful of the truth alone, content to speak candidly, and, according to the proverb, to touch sacred learning with the tip of his finger.

[2] The Acts of the Martyrs, suppressed under Julian, Just as, therefore, I too am not sufficient to weave the history worthily, although my love for the Martyr entices and draws me and compels me to speak. He is nevertheless to be praised for his love and faith who dared to touch anything of the history of the martyrdom, especially because the apostate and impious Julian had decreed, according to the law of the earlier emperors, that no history or memorial of any kind should be written of those who had undergone martyrdom, but had wished most of them to perish inglorious: by which law indeed the confessors of Christ were punished. Whence it came about that no public registrar or recorder took care of their history. For the rebellious man was eager to eliminate the glory of the Martyrs. With difficulty, therefore, some, lying hidden in obscure places, dared to touch such subjects, the rest fearing the ferocity of the prince. Many thousands of Christians, therefore, perished throughout the whole world, deemed worthy of no memory on account of the law in force ^b. But an obliteration of glory of this kind in no way harmed the athletes of Christ; for those whose names were written in heaven needed no memory among men. But enough of these things now.

[3] are to be drawn out of the histories, I indeed, O sacred congregation, chosen people of God, holy nation and royal priesthood, having obtained many documents, especially of those who arranged and set in order both the histories and deeds of the emperors and the ecclesiastical history, and finding the name of the Martyr celebrated there, and him illustrious and most famous by the acclamation of all, judged that these things should not be buried in the darkness of oblivion, but brought forth into the open light and set before you, lovers of Christ and of the martyr, both lest so great glory of the divine Martyr should lie hidden in brief writings, and that I might eagerly gladden your ears through the narration of the history and the brave deeds of the Martyr, fully revealed.

[4] which are cited here Many historians, therefore, record the most illustrious man,

Eusebius surnamed Pamphili ^c, Socrates of the heresy of Novatus ^d and Philostorgius of that of Eunomius ^e, Theodoret ^f and many others. Of whom Eusebius, renowned in the times of Constantine the Great and then the most learned of all the bishops, says that the Martyr was one of the senators and illustrious in the imperial house, and that he zealously cultivated not only the friendship but also the intimacy of Constantius his son: for he was never torn away from the intimacy of Constantius, giving proofs of a noble and magnanimous character. As regards Philostorgius, although an ardent champion of Eunomius, he nevertheless extols the Martyr above all, and narrates his deeds with great art and accuracy, and goes back to the Martyr's nobility from ancient times before he begins to describe the contests of the martyrdom. I shall begin, therefore, following his history, according to what the ancient books hand down.

[5] The Church, exalted by Constantine, Already idolatry was declining and the frauds of the demons were being extinguished through the mercy which our great God and saviour Jesus Christ bestowed on the blessed and venerable Constantine, the illustrious and pious emperor, son of Constans and of blessed Helena, inasmuch as He called him back from the vain error of idols, and through the heavenly apparition of the life-giving cross, and by its help and power, he overcame hostile and wicked kings and exalted the horn of the Christians, which by his help and faith was so strengthened and increased that the whole world was filled with the preaching of Christ, the altars, images and temples of the idols were destroyed everywhere on earth, and the churches of God were restored which the impious emperors, haters of Christ, had overthrown.

[6] is assailed by Arius. While these things were being done, the demon, not bearing so great a change of affairs and envying the good, by the help of his partisans stirred up a storm and whirlwind. For Arius, presbyter of the church of Alexandria, from whom the error borrowed its name, set in motion a horrible tempest, putting forth a false doctrine full of blasphemies: for he said that the only-begotten Son of God, born before the ages, was a creature and alien from the substance of God and the Father. Wherefore three hundred and eighteen fathers assembled at Nicaea, who condemned Arius and declared that the Son of God, Jesus Christ the Lord, is consubstantial with the Father. But other histories record these things, and not a few of ours have handed them down and described them more accurately: but I have no leisure at present to discourse on these matters, which need more careful leisure and study; as regards the present, I hasten to narrate the passion of the Martyr.

[7] Constantine the Great among his sons Accordingly Constantine, the most pious emperor, having passed the thirty-first year of his reign, and the second beginning, heard that the Persians were preparing war against him. Setting out from his own city, he came as far as Nicomedia in Bithynia, and there, through a conspiracy of his brothers, who administered poison to him, a comet also foretelling his death, he died ^g. He had brothers on his father's side, Dalmatius, Anabalianus and Constantius. For he himself was the only son of Helena by his father while still a private man. But from Theodora, daughter of Maximian Herculius, the other children had come forth, namely Dalmatius, Anabalianus and Constantius. These Constantine had made caesars and nobilissimi ^h; and Constantius by his lawful wife begot Gallus and Julian, surnamed the Apostate because he renounced Christ and turned aside to the worship of the gentiles. He, having obtained the empire, put to death Artemius, distinguished and a champion of many contests, on account of his faith in Christ and his heavenly ardour. But these things below, and according to the order of times.

[8] divides the empire After I have touched upon the things done in the earlier times, I shall turn my discourse to what befell the Martyr: I shall set forth, then, how the impious and apostate Julian came to the imperial dignity, and how the Martyr of Christ Artemius completed his blessed course. When Constantine the Great had died, the Roman empire was divided into three parts among his three sons, Constantine, Constantius and Constans. To the first-born Constantine fell by inheritance Transalpine Gaul, the island of Britain and the regions as far as the Western Ocean. To Constans, as the youngest by birth, Cisalpine Gaul, Italy and Rome itself. Constantius finally, the second-born son of Constantine, then set over the East and the Persian war, received the East; he, the name of Byzantium being changed into Constantinople and New Rome, made it the chief city of the realm, and from Illyricum as far as the Propontis, wherever the Roman empire extended, Syria too and Palestine, Mesopotamia and Egypt, he set under his rule and power.

ANNOTATIONS.

Chapter II. Constantius, his brothers having died, sole emperor, takes Julian as partner of the empire after Gallus.

Ὁδὲ

μέγας

Ἀρτέμιος

συνῆν

τῷ

Κωνσταντίῳ

ἐν

παντὶ

καιρῷ

τε

καὶ

πράγματι,

ὡς

ἅ

τε

φίλος

ἄριστος,

καὶ

τῶν

ἐπ᾽

ἀρετῇ

καὶ

παιδείᾳ

λαμπρυνομένων,

καὶ

τῆς

χριστιανῶν

πίστεως

διάπυρος

ἐραστὴς·

πατρίδος

καὶ

γένους

αὐτοῦ

ἀνάγραπτον

μνήμην

οὐδεὶς

ἡμῖν

παρεδέδωκεν,

πλὴν

ὅτι

τῶν

εὐπατριδῶν

καὶ

μεγάλων

ὑπῆρχεν

ὁ

τρισμακάριστος·

ἐξ

ὧν

καὶ

ταδὲ

τὰ

περὶ

αὐτοῦ

ἀναγέγραπται,

ὁτι

τὰ

πανάγια

λείψανα

τῶν

τοῦ

Χριστοῦ

ἀποστόλου

Ἀνδρέου

καὶ

Λουκᾶ

καὶ

Τιμοθέου,

αὐτὸς

ἐστιν

ὁ

τὴν

ἀνακομιδὴν

αὐτῶν

ὑπὸ

Κωνσταντίου

ποιήσασθαι

κελευσθεὶς,

ὡς

προἳὼν

ὁ

λόγος

διδάξει·

ἐγὼ

δὲ

ἅπαντα

ταυτᾶ

καθεξῆς

διηγήσομαι

ἐπὶ

τοὺς

χρόνους

διαβαίνων

καὶ

ἐκτιθέμενος

κατὰ

τὴν

δεούσαν

τῶν

πραγμάτων

ἀκρίβειαν·

ὡς

οὖν

εἴρηται,

τῶν

βασιλέων

τριῶν

τυγχανόντων,

καὶ

τῆς

αὐτοῦ

μοίρας

ἑκάστου

οὐτῶν

βασιλεύοντος,

ὁ

πρῶτος

αὐτῶν

Κωνσταντῖνος

τῆς

οἰκείας

μερίδος

ἀπαναστὰς,

καὶ

πρὸς

τὴν

τοῦ

ἐσχάτου

ἀδελφοῦ

κληροδοσίαν

ἐπανελθὼν,

ἐκείνου

πρὸς

τὴν

Ρὥμην

ἀποδημήσαντος,

ἐπεχείρει

τὶ

τῶν

ἀδίκων

κατὰ

τοῦ

ἀδελφοῦ

διαπράξασθαι·

καὶ

αὐτὸν

μὴ

πάροντα

διέβαλλεν,

ὡς

οὐ

καλῶς

τῶν

πραγμάτων

διανεμηθέντων,

καὶ

ὅτι

πλεῖστον

μέρος

τῆς

αὐτῷ

προσηκούσης

ἀρχῆς

ἐσφετερίσατο·

οἱ

δὲ

τῆς

χώρας

στρατηγοὶ

τε

καὶ

φύλακες,

οὓς

ὁ

Κώνστας

ἐχειροτόνησεν,

οὐκ

ἔφασαν

χωρὶς

τῆς

ἐκείνου

γνώμης

τε

καὶ

βουλῆς

δύνασθαι

τὶ

μικρὸν

ἢ

μέγα

μετακινεῖν·

ἀνόσιον

γὰρ·

ὁ

δὲ

πρὸς

πόλεμον

ἀποδύεται,

καὶ

ὅπλα

κινεῖ

κατὰ

τοῦ

μηδὲν

ἀδικήσαντος·

πίπτει

τοίνυν

ὁ

Κωνσταντῖνος

ἐν

τῷ

πολέμῳ

μαχόμενος·

καὶ

τῆς

μερίδος

τῶν

ἀλλοτρίων

ἐπιθυμῶν,

καὶ

ἅπερ

ἐδόκει

βεβαίως

κρατεῖν

προσαπώλεσεν.

[10] Ὁ

τοίνυν

τούτου

λαὸς

ἀποκλίνει

πρὸς

Κώνσταντα,

καὶ

γίνεται

πάσα

ἡ

τῆς

ἑσπέρας

ἀρχὴ

ὑπ᾽

ἐκείνῳ

μηδὲν

περὶ

ταύτης

σπουδάσαντι·

τοῦ

Θεοῦ

ταῦτα

δικάσαντος,

μὴ

κίνει

ὅρια

πατέρων

σου,

μὴ

δὲ

τοῦ

πλησίον

καθάπτου

τῆς

αὔλακος·

ὁ

γὰρ

κατὰ

τοῦ

πλησίον

πονηρευόμενος,

αὐτὸς

ἑαυτῷ

συνάγει

τὸν

ὄλεθρον,

τὴν

τοῦ

Θεοῦ

δίκην

ἐφ᾽

ἑαυτὸν

ἐπισπώμενος.

Βασιλεύι

τοίνυν

ὁ

Κώνστας

εφ᾽

ὅλης

τῆς

ἑσπερίου

ἀρχῆς,

τὰς

δυὸ

κληροδοσίας

εἰς

ἓν

συναψας,

καὶ

μίαν

ἀρχὴν

ἀμφότερα

τὰ

μέρη

στησάμενος·

οὐ

πολὺς

ἐν

μέσῳ

καιρὸς,

καὶ

ὁ

Κώνστας

εἰς

κώμους

καὶ

μέθας

ἐναποκλίνας,

καὶ

ἀλλόκοτους

ἐρώτων

διαγωγὰς,

ῥᾳθύμως

τὴν

ὅλην

ἀρχὴν

διεπέττευε,

τὸ

τῆς

βασιλείας

μεγέθος

ἐξερχόμενος·

ἐπιβουλεύεται

τοιγαροῦν

καὶ

αὐτὸς

παρὰ

τινος

τῶν

στατηγῶν

Μαγνεντίου,

καὶ

μετὰ

τῆς

βασιλείας

προσαπόλλυσι

καὶ

τὸ

ζῇν·

τούτου

πεσόντος,

κρατεῖ

τῆς

αρχῆς

ὁ

Μαγνέντιος,

μεθ᾽

οὑ

τῆς

τυραννίδος

συναπελάβοντο

Νεποτιανὸς

καὶ

Βρεττανίων.

[11] Ταῦτα

μαθὼν

ὁ

Κωνστάντιος

ἐκ

τῶν

τῆς

ἀδελφῆς

γραμμάτων,

ἀπάρας

ἐκ

τῆς

ἀνατολῆς,

καὶ

πρὸς

τὴν

ἑσπέραν

γενόμενος,

συνάπτει

πρὸς

ἀμφοτέρους

πόλεμον,

καὶ

κατὰ

κράτος

νικᾷ,

τοῦ

Βρεττανίωνος

πρὸς

αὐτὸν

ἀποκλίναντος·

ὅτε

καὶ

τὸ

τοῦ

σταυροῦ

σημεῖον

μεγίστον

τε

καὶ

δεινῶς

ἐκφανὲν

ἅπαν,

ὥς

ὑπεραστράπτειν

τῷ

πληκτικῷ

τῆς

αἴγλης

τῆς

ἡμέρας

τὸ

φῶς,

ἐπὶ

τῶν

Ἱεροσολύμων

ὤφθη

περὶ

τρίτην

ὥραν

μάλιστα

τῆς

ἡμέρας,

τῆς

ἑορτῆς

τῆς

λεγομένης

πεντεκοστῆς

ἐνεστηκυΐας,

διῆκον

ἀπὸ

τοῦ

κρανίου

λεγομένου

τόπου,

ἀχρὶ

τοῦ

ἐλεῶνος

ὄρους,

ὅθεν

ὑπῆρχεν

ὁ

σωτὴρ

τὴν

ἀνάλεψιν

ποιησάμενος·

κρατεῖ

τοίνυν

τῆς

βασιλείας

ἁπάσης

Κωνστάντιος

τῶν

τοῦ

μεγάλου

Κωνστατίνου

ὑιῶν

μόνος

ὑπολειφθεὶς.

[12] Ἀτενίσας

οὖν

πρὸς

τὸ

τῆς

αρχῆς

μέγεθος,

καὶ

εἰλιγγιάσας,

ὡς

ἅτε

δὴ

ἄνθρωπος

ὤν,

καὶ

μὴ

ἔχων

τὸν

ἐκ

τοῦ

γένους

αὐτοῦ

συνασπίζοντα,

οὐτε

γὰρ

αὐτῷ

παῖς

ἐγεγόνει,

οὔτε

τίς

τῶν

ἀδελφῶν

κατελέλειπτο,

καὶ

δείσας

μὴ

τὶς

αὐτῷ

πάλιν

ἐπανασταίη

τύραννος

κατὰ

τῆς

αὐτοῦ

βασιλείας

ἐξανιστάμενος,

σκέπτεται

τῶν

συγγενῶν

τινὰ

λαβεῖν

σύγκληρον,

καὶ

τῆς

βασιλείας

ὑπασπιστὴν.

Ὁ

δὴ

καὶ

πεποίηκε,

Γάλλον

τὸν

Ἰουλιανοῦ

ἀδελφὸν

καίσαρα

προστησάμενος·

ἀνεψιὸς

δὲ

πρὸς

πατρὸς

ὁ

Γάλλος

ἤν

αὐτῷ·

Κωνσταντῖνος

γὰρ

ὁ

Γάλλου

καὶ

Ἰουλιανοῦ

πατὴρ,

ἀδελφὸς

ἦν

Κωνσταντίνου

τοῦ

μεγάλου.

Τοῦτον

οὖν

ἐν

τῷ

Σιρμίῳ

προχειρισάμενος,

γυναῖκα

τε

αὐτῷ

ζεύγνυσι

τὴν

ἑαυτοῦ

ἀδελφὴν

Κωνστάντιος,

πίστεως

καὶ

βεβαιότητος

χάριν·

καὶ

ἄρχοντας

αὐτῷ

δίδωσιν

αὐτὸς

καταστήσας·

οὐ

γὰρ

ἐκείνῳ

γὲ

ἐφεῖτο

καισαρὶ

γὲ

ὄντι.

Θαλάσσιον

μὲν

ἀποστείλας

ἔπαρχον

πραιτωρίων·

Μόντιον

δὲ,

ἐπὶ

τῶν

βασιλικῶν

πραγμάτων,

ὅυς

κοιαίστωρας

αὐτοῖς

ὀνομάζειν

φίλον,

ἅμα

καὶ

πατρίκιον

αὐτὸν

ποιησάμενος.

Ὁ

δὲ

Γάλλος

ὡς

τότε

παρὰ

τοῦ

Κωνσταντίου

πεμφθεὶς

ἐπὶ

τῆς

ἑώας,

εἴχετο

τῶν

πραγμάτων·

ὃν

αὐτίκα

μαθόντες

οἱ

Πέρσαι

κατωῤῥόδησαν,

νέον

τὲ

αὐτὸν

καὶ

θερμουργὸν

εἰς

τὰ

ἔργα

πυθόμενοι,

οὐκέτι

ἐποιήσαντο

τὴν

ἐπὶ

τοὺς

Ρωμαίους

ἐξέλασιν·

καὶ

ὁ

μὲν

ἐν

τῇ

Ἀντιοχείᾳ

τῆς

Συρίας

ἠν·

Κωνστάντιος

δὲ

ἐν

τῇ

ἑσπέρᾳ

καθίστη

τὰ

πράγματα·

καὶ

τότε

δὴ

μαλίστα

καθαρῶς

ἡσύχασεν

ἡ

Ρωμαίων

ἀρχὴ,

πρὸς

αμφότερων

φυλλαττομένη·

καὶ

ταῦτα

μὲν

τοῦτον

ἔσχε

τὸν

τρόπον.

[13] Ὁ

δὲ

Γάλλος

τοῦ

καίσαρος

ἀμοφιασάμενος

ἀλουργίδα,

καὶ

ἤδη

τῶν

πρώτων

τῆς

βασιλείας

ἀρξάμενος

ἐπιβαίνειν

ἀναβαθμῶν,

οὐκ

ἔμενεν

ἐπὶ

τῆς

αὐτῆς

γνώμης

καὶ

πίστεως,

ἧς

πρὸς

τὸν

Κωνστάντιον

ἐποιήσατο,

ἀλλὰ

βαρὺς

τὶς

ἦν

καὶ

ἀκάθεκτος

καὶ

τὴν

ὀργὴν

ἀπαραίτητος·

φρονήματος

γὰρ

ἀκαίρου

καὶ

βουλῆς

ἀνωμάλου

δραξάμενος,

ὑπερεβὴ

τοὺς

ὅρους

καὶ

τὰς

συνθήκας

ἐφαύλισεν

ἃς

πρὸς

τὸν

Κωνστάντιον

ἐποιήσατο,

βασιλικότερον

τῶν

πραγμάτων

ἁπτόμενος,

καὶ

μετὰ

πολλοῦ

τοῦ

θράσους

καὶ

τῆς

ἀλαζονείας

διαταττόμενος·

τοὺς

γὰρ

ἄρχοντας

οὓς

σὺν

αὐτῷ

ἐπεπόμφει

Κωνστάντιος,

τῶν

βασιλικῶν

τε

καὶ

πολιτικῶν

πραγμάτων

ὄντας

διαιτητὰς,

τῶν

τε

πραιτωρίων

ἔπαρχον

Δομετιανὸν,

ὁ

γὰρ

Θαλάσσιος

ἐτεθνήκει,

καὶ

τὸν

ἐπὶ

τοῦ

κοιαίστωρος

Μόντιον,

διὰ

τὸ

μὴ

πειθαρχεῖν

αὐτοὺς

καὶ

ὑπουργεῖν

ταῖς

παραλόγοις

αὐτοῦ

καὶ

ἀκαθέκτοις

ὁρμαῖς,

σχοίνους

τοῖς

στρατιώταις

τῶν

ποδῶν

αὐτῶν

ἐξάψασθαι

παρακελευσάμενος,

ἐπὶ

τῆς

ἀγορᾶς

συρῆναῖ

προσέταξεν,

καὶ

ἀμφοτέρους

ἀπέκτεινεν,

ἄνδρας

ἐν

ἀξιώμασι

διαπρέψαντας,

καὶ

παντὸς

κέρδους

καὶ

λήμματος

εὑρεθέντας

ὑψηλοτέρους·

οὕς

ὁ

τῆς

πόλεως

περιστείλας

ἐπίσκοπος

ἔθαψεν,

αἰδεσθεὶς

τὸ

τῆς

ἀρετῆς

αὐτῶν

ἀνυπέρβλητον.

[14] Ὁ

δὲ

Κωνστάντιος

ἐπειδὴ

τάχιστα

ἐπύθετο

τὸ

συμβὰν,

μεταπεμπτον

ὡς

ἑαυτὸν

ἐποιεῖτο

Γάλλον·

ὁ

δὲ

εἰδὼς

μὲν

ὡς

οὐκ

ἐπ᾽

ἀγαθῷ

τυγχάνει

καλούμενος,

ἐννοῶν

δὲ

πάλιν

ὡς

εἰ

μὴ

βούλοιτο

ὑπακούειν,

πόλεμον

ἀνάγκη

ποιεῖν,

ὅπλα

πρὸς

Κωνστάντιον

ἐκ

τοῦ

εὐθεώς

ἀράμενος,

αἱρεῖται

μᾶλλον

τὰ

τῆς

εἰρήνης,

καὶ

τὴν

γυναῖκα

προσαποστείλας

ὡς

τὸν

Κωνστάντιον

ἐκμελίξασθαι,

καὶ

αὐτὸς

ἀπῄει

αὐτόμολος

ἐπὶ

τὸν

κίνδυνον·

ἡ

μὲν

οὖν

Κωνσταντίνα

προτέρα

ἐξώρμησε

προεντυχεῖν

τῷ

ἀδελφῷ,

καὶ

αἰδέσασθαι

αὐτὸν

ὑπὲρ

τοῦ

ἀνδρὸς

προθυμουμένη,

τοῦ

μὴ

τὶ

εἰς

αὐτὸν

βουλεύσασθαι

ἀνήκεστον·

πολλῇ

δὲ

προθυμίᾳ

περὶ

τὴν

ὁδοιπορίαν

χρωμένη

εἰς

νοσόν

τε

ἔπεσε

μεταξὺ

πορευομένῃ

καὶ

Βιθυνίας

ἐπιβασα

ἐν

σταθμῷ

τινὶ

ταύτης

Γαλλικάνῳ

λεγομένῳ

ἀπέθανεν.

Ὁ

δὲ

Γάλλος

καὶ

τοῦτο

παράδοξον

αὐτῷ

συμβᾶν

μεγάλην

συμφορὰν

ποιησάμενος,

ὅμως

τοῖς

πρόσω

τῶν

δεδογμένων

οὐκ

ἐξιστάμενος·

ἐπει

δὲ

εἰς

Νωρίκους

ἀφίκετο

πόλιν

αὐτῶν

Πυταβιῶνα

καλουμένην,

ἐνταῦθα

δὴ

ἀπὸ

Μεδιολάνου

καταπέμπεται

στρατηγὸς

Βαρβατίων,

ἐκεῖ

τοῦ

Κωνσταντίου

τὸ

τηνικαῦτα

τυγχάνοντος·

ὃς

τὸν

Γάλλον

ἀφαρεῖται

τῆς

ἀλουργίδος,

καὶ

εἰς

ἰδιώτην

μετασκευάσας,

ἐξόριστον

αὐτὸν

εἰς

τινα

νῆσον

τῆς

Δαλματίας

κατέστησε.

[15] Τοῦ

δὲ

Γάλλου

εἰς

τὴν

νῆσον

ἀπηγμένου,

οἱ

τὸ

πὰν

ἐπ᾽

αὐτῷ

συστήσαντες,

Εὐσεβίος

δὲ

μάλιστα

ἦν

ὁ

εὐνοῦχος

ὁ

τὴν

τοῦ

πραιποσίτου

τιμὴν

ἔχων,

καὶ

οἱ

σὺν

αὐτῷ,

πείθουσι

Κωνστάντιον

ὡς

ταχίστα

τὸν

Γάλλον

ποιήσασθαι

ἐκ

ποδῶν·

καὶ

ἤδη

τούτων

ἀφικουμένων,

πάλιν

ὁ

Κωνστάντιος

εἰς

ἔλεον

μεθεκλίθη,

καὶ

πέμτει

διὰ

ταχέων

ἑτέρων

γραμμάτων

τὸν

Γάλλον

τοῦ

πάθους

ἀνακαλούμενος.

Ὁ

δὲ

Εὐσεβίος

καὶ

οἱ

σὺν

αὐτῷ

πείθουσι

τὸν

πεμφθέντα

Μαγιστριανὸν

μὴ

πρότερον

ἐπιστῆναι

δεικνύντα

τὸ

γράμμα,

πρὶν

ἄν

πύθοιτο

τὸν

Γάλλον

ἀνῃρημένον·

ἐγένετο

ταῦτα,

καὶ

ὁ

Γάλλος

ἐτεθνήκει·

ὁ

δὲ

Κωνστάντιος

περὶ

τοῖς

πραγμάσι

δείσας,

μὴ

οὐχ᾽

οἷος

τε

ᾗ

μόνος

ἁπάσης

εἶναι

τῆς

ἀρχῆς

ἐγκρατὴς,

ἄλλως

τὲ

καὶ

τῶν

Γαλατῶν

ὀξύτατα

δὴ

καὶ

ὡπότε

προθυμηθείεν

εἰς

τὰς

τυραννίδας

ἐγειρομένων,

διὰ

τε

σώματος

ἰσχὺν

καὶ

κουφότητα

φρονημάτων,

μετέμελε

τότε

τὸν

Γάλλὸν

ὑπεξελὼν;

καὶ

λογισάμενος

ὡς

τὸ

συγγενὲς

τοῦ

ὀθνείου

καὶ

ἀλλογενοῦς

ασφαλέστερον

εἶναι

μακρῷ

πρὸς

κοινωνίαν

τῆς

βασιλείας,

Ἰουλιανὸν,

τὸν

ἀδελφὸν

τοῦ

Γάλλου

ἐκ

τῆς

Ἰωνίας

μεταπεμψάμενος

ἐν

τῇ

Μεδιολάνῳ,

καίσαρα

ἀνέδειξεν,

καὶ

τὴν

ἀδελφὴν

αὐτῷ

τὴν

ἑαυτοῦ

Ἑλένην

εἰς

γάμον

ἐκδοὺς,

καὶ

τὰ

πίστα

πρὸς

αὐτὸν

ποιησάμενος,

τοῦτον

μὲν

ἐξέπεμψεν

εἰς

τὰς

Γαλλίας

φύλακα

τῆς

ἐκεῖσε

βασιλείας

ἐσομενον·

αὐτὸς

δὲ

εἰς

Ιλλυριοὺς

ἀφικόμενος,

ἐν

τῷ

Σιρμίῳ

διῆγεν.

[16] Ἀκούσας

δὲ

ταῦτα

ὅτι

οἱ

πέραντοι

Ἴστρου

βάρβαροι

μέλλουσιν

ἐπιστρατεύειν

τῇ

τῶν

Ρωμαίων

ἀρχῇ,

ἀπάρας

ἀπὸ

τοῦ

Σιρμίου

πρὸς

τὸν

Ἴστρον

διέβη,

καὶ

πρὸς

αὐτῇ

τῇ

ὄχθῃ

χρόνον

οὐκ

ὀλίγον

ποιήσας,

ἐπεὶ

τὰ

τῶν

βαρβάρων

ἡρέμει

συστήματα,

πάλιν

ἐπὶ

τὴν

Θράκην

ἤλαυνεν·

ἐπεὶ

δὲ

ἐν

Ὁδρυσσοῖς

ἐτύγχανε

γεγονὼς,

ἔνθα

πόλιν

κτίσας

Ἀδριανὸς

ὁ

βασιλεὺς

τὴν

ἑαυτοῦ

κατελέλοιπε

τῷ

τόπῳ

προσηγορίαν,

ἐπύθετο

πρὸς

τινος

τῶν

ἐπισκόπων,

ὡς

τὰ

σώματα

τῶν

τοῦ

Χριστοῦ

ἀποστόλων

Ἀνδρέου

καὶ

Λουκᾶ

ἐν

Ἀχαία

τεθάμμενα

τυγχάνουσιν,

Ἀνδρέου

μὲν

ἐν

Πάτραις,

Λουκᾶ

δὲ

ἐν

Θήβαις

τῆς

Βοιωτίας·

ὡς

οὖν

ἤκουσεν

ὁ

βασιλεὺς

ταῦτα

Κωνστάντιος,

ἤσθη

τὰ

τῷ

λόγῳ

καὶ

ἐπὶ

μέγα

ἐβόησε,

καὶ

πρὸς

τοὺς

παρόντας

φησὶ·

καλέσατε

μοι

Ἀρτέμιον·

τοῦ

δὲ

τάχος

παραγενομένου,

συγχαίρω

σοὶ

ἀνδρῶν

ἁπάντων

θεοφιλέστατε·

ὁ

δὲ

πρὸς

αὐτὸν,

καὶ

εἴης

μοὶ

κεχάρμενος,

ὦ

βασιλεῦ,

δια

παντὸς,

μήποτὲ

σε

τῶν

ὀχληρῶν

τὶ

καταλήψεται·

καὶ

ὁ

βασιλεὺς·

ζητεῖς

δὲ

τι

χαριωδέστερον,

ὦ

φιλων

αριστε,

τῆς

τῶν

τοῦ

Χριστοῦ

ἀποστόλων

εὐρέσεως;

Καὶ

ὁ

μέγας

Ἀρτέμιος·

τὶς

καὶ

πόθεν,

ὦ

δεσποτα,

ὁ

τοῦτον

ἡμῖν

τὸν

θεσαυρὸν

φανερώσας

τὸ

τήμερον;

Καὶ

ὁ

Κωνστάντιος,

ὁ

τῆς

Ἀχαίας

ἐπίσκοπος,

ὁ

νῦν

ἐφορεύων

ἐν

Πάτραις·

ἀλλ᾽

ἄπιθι,

ἀνδρῶν

ἄριστε,

καὶ

τὸ

τάχος

ἐν

Κωνσταντινούπολει

τὴν

τούτων

ἄνοδον

ποίησον.

[17] Ταῦτα

παρὰ

τοῦ

βασιλέως

ἀκούσας

ὁ

μέγας

Ἀρτέμιος,

ἐπορεύετο

τὴν

ἐπὶ

τοὺς

ἀποστόλους

ὁδὸν,

ἀνακομίσων

τὰ

τούτων

πανάγια

λείψανα

ἐπὶ

τὴν

Κωνσταντινουπολιν·

ὁ

δὲ

τὴν

ἱστορίαν

γράφων,

τοιαῦτα

περὶ

Κωνσταντίου

καὶ

τοῦ

μάρτυρος

φάσκει·

λέγεται

δὴ

περ

Κωνσταντίου

ὅτι

οὐ

μόνον

τὰ

πρὸς

Θεὸν

σπουδαῖος

τε

καὶ

ἐράσμιος

ὑπῆρχεν,

εἰ

καὶ

πρὸς

τὴν

ἀρειανικὴν

ἀπέκλινεν

αἵρεσιν

ὑπὸ

τοῦ

δυσσεβοῦς

τε

καὶ

ἀθεωτάτου

Εὐσεβίου,

τοῦ

τῆς

Νικομηδείας

ἐπισκόπου

συνελασθεὶς,

ἐπεὶ

τὰ

γε

ἀλλὰ

μέτριος,

καὶ

εὐσχημοσύνης

ἐς

τὰ

μάλιστα

ἐπιμελούμενος,

καὶ

σωφροσύνης

ἄκρος

ἐπειλημμένος,

περὶ

τε

τὴν

δίαιταν

καὶ

τὸν

ἄλλον

τρόπον·

καὶ

πλείστην

γε

τὴν

εἰς

τὰς

ἐκκλησίας

ἐποιεῖτο

σπουδὴν,

μακρῷ

τὸν

ἑαυτοῦ

πατέρα

ταῖς

περὶ

ταῦτα

προθυμίαις

ὑπερβαλέσθαι

φιλοτιμούμενος·

καὶ

τὴν

τὲ

ἐκκλησίαν

ἐδείματο

τὴν

μεγίστην

ἐν

τῇ

πόλει

τοῦ

πατρὸς,

πλησίον

τῆς

γερουσίας,

κάτωθεν

τοῦ

ἔργου

καὶ

ἐκ

κρεπίδιον

ἀρξάμενος·

καὶ

τὸν

τοῦ

πατρὸς

τάφον

τιμῶν,

νεὼν

ἐξῳκοδομήσατο

μέγιστον

ἐκεῖ

θρησκευτήριον·

καὶ

Ἀνδρέαν

τὸν

ἀπόστολον

ἐκ

τῆς

Ἀχαΐας

μετενεγκὼν,

ὡς

προέφην,

ἐκεῖ

μετέθηκεν·

καὶ

μῆν

καὶ

Λουκᾶν

τὸν

εὐαγγελιστὴν

ἐκ

τῆς

αὐτῆς

μετέθηκεν

Ἀχαΐας,

καὶ

Τιμόθεον

ἐξ

Ἐφέσου

τῆς

Ἰωνίας.

[18] Ὁ

δὲ

ἦν

τῶν

γε

δὴ

βελτίστων

ἀνθρώπων

ὁ

τὴν

διακομιδὴν

τούτων

ποιήσασθαι

προσταχθεὶς·

καὶ

γέρας

γε

αὐτῷ

τῆς

λειτουργίας

ὁ

βασιλεὺς,

δεηθέντων

τῶν

ἐπισκόπων,

τὴν

τῆς

Αἴγυπτου

παρέσχεν

ἀρχὴν·

Καὶ

ταῦτα

μὲν

ὁ

τὴν

ἱστορίαν

συνάγων

περὶ

τοῦ

μάρτυρος,

συμμαρτυρῶν

αὐτῷ,

ὅτι

καὶ

πρὸ

τῶν

τῆς

μαρτυρίας

ἀγώνων,

πᾶσιν

ὑπῆρχεν

αἰδέσιμος

διὰ

τὴν

ἀπαστράπτουσαν

τοῦ

βίου

αὐτοῦ

ἀρετὴν·

περὶ

δὲ

τοῦ

Λουκᾶ,

καὶ

τοῖονδε

τι

διηγήσατο

Ἀνατόλιος

εὐνοῦχος

τῶν

ἐκ

τοῦ

βασιλικοῦ

κοιτῶνος,

αὐτὸς

ἐφ᾽

ἑαυτοῦ

τὴν

τῆς

ἁγιστείας

πεῖραν

δεξάμενος·

ἔφασκεν

οὖν

οὗτος

ὁ

Ανατόλιος

φαυλῶς

διακεῖσθαι,

καὶ

μείζον

ἤδη

τὸ

πάθος,

ἢ

κατὰ

τὴν

τῶν

ἰατρῶν

εἶναι

τέχνην·

τῆς

οὖν

λάρνακος

ἐν

ᾗ

κατακείμενος

ἦν

ὁ

Λουκᾶς

ἐπειδὴ

προσεπεπλεύκεσαν

οἱ

ἄγοντες

αὐτὴν,

ἀρτὶ

ἐκ

τῆς

θαλάσσης

ἐπὶ

τὸ

νεὼν

κομιζομένης,

αὐτὸς

ὑπὸ

προθυμίας

ὑπελθεῖν

καὶ

συνδιαβαστάσαι

τοῖς

φέρουσιν

αὐτὴν

ἐφ᾽

ὅσον

αὐτῷ

τὰ

τῆς

δυνάμεως

εἶχε,

καὶ

τότε

παραυτίκα

ἀπαλλαγῆναι

τῆς

νόσου,

καὶ

εἰς

τὸν

ἔπειτα

τῆς

ζωῆς

αὐτοῦ

χρόνον

παρελκυσθέντα

ἐπ᾽

οὐκ

ὀλίγων

ἐτῶν

ἀριθμὸν.

Τὸν

γοῦν

τῶν

ἀποστόλων

νεὼν

Κωνστάντιος

ᾠκοδόμησε

πρότερον,

κἄν

ὕστερον

Ἰουστινιανὸς

ἐπὶ

τό

μεγαλειότερον

κατεσκεύασε,

καὶ

κρείττοσιν

ὕλαις

ἐπὶ

τὸ

κοσμιώτερον

κατεφαίδρυνε·

καὶ

ἔστιν

νῦν

ὁ

νεὼς

ἔνθα

κεῖται

τῶν

ἀποστόλων

τὰ

σώματα,

κοινῷ

ὀνόματι

τῶν

ἀποστόλων

ἐπικαλούμενος.

Constans, The great Artemius, a most dear friend of the Augustus, renowned for virtue and learning, and fervently devoted to the Christian faith, was intimate with Constantius at every time and in every business. Of his country and family no one has handed down anything in writing, except that the blessed man was sprung from a noble and illustrious family. This, however, we have handed down in writing, that he was ordered by Constantius to see to the translation of the Relics of Andrew, Apostle of Christ, of Luke and of Timothy, as we shall set forth below. But I shall narrate all these things in order, running through the series of time and setting them forth according to the requirement of the matter. Of the three emperors, as has been said, each administering his own part of the empire, the first-born Constantine, leaving his own, went against the inheritance of his youngest brother, who had then set out for Rome, and contrived injustice against his brother. He wished, namely, to throw him from the throne in his absence, on the pretext that the division of the empire had been made unjustly, and that the greatest part of the inheritance, usurped, belonged to him. But the commanders and guardians of the region, appointed by Constans, answered that nothing, whether great or small, could be changed without his opinion and consent, since that would have been wicked. Constantine, however, undertook war and moved arms against his innocent brother. Constantine, therefore, fell, defeated in battle, and, invading the inheritance of others, lost that very one which he securely held.

[10] and Constantine having died, the whole empire The whole people, therefore, turns to Constans, and to him, thinking of no such thing, the empire of the whole West fell; God, namely, declaring that the boundaries of the fathers are not to be moved and the furrow of one's neighbour is not to be touched. For he who is wicked towards his neighbour draws perdition upon himself. Constans therefore obtains the empire of the whole West, joining two inheritances into one and making one empire out of both. A short time after, Constans too, turning aside to revellings and drunkenness and wandering in strange loves, administered the commonwealth sluggishly and rashly, disdaining the majesty of the empire. Snares, therefore, are laid for him by a certain commander of the army, Magnentius by name, and with the empire he loses his life too. When he had fallen, Magnentius seizes the empire, together with whom Nepotian and Brittanion also usurped tyranny ^a.

[11] falls to Constantius: When Constantius had received these tidings from his sister's letters and had come from the East into the West, he attacks them with arms, and, Brittanion going over to his side, conquered them. At that time a huge sign of the cross, shining wonderfully, so that by its admirable splendour it surpassed the light of day, was seen at Jerusalem, about the third hour of the day, when it was the feast day which is called Pentecost, reaching from the place which is called Calvary as far as the Mount of Olives, from which the Saviour made His ascension ^b. Constantius, therefore, holds the empire, alone surviving of the sons of Constantine the Great.

[12] who creates his kinsman Gallus caesar, Considering, therefore, the greatness of the empire, and uncertain, through the weakness of the human mind, what to do, and having no one of his own family to defend him (for neither he himself nor any of his brothers had a son), he feared lest a tyrant should rise again to contrive the ruin of the empire. He inquired attentively, therefore, which of his kinsmen he should take as coheir and defender of the empire; which he did by appointing Gallus, Julian's brother, caesar. Gallus, further, was his paternal cousin, since Constantine, the father of Gallus and Julian, was a brother of Constantine the Great. Gallus, then, having been created caesar at Sirmium, Constantius gave him his sister as wife, so that the arrangement might be more secure and firmer. He also joined to him magistrates whom he himself had appointed (for it was not permitted to Gallus to take this upon himself, since he was caesar), namely Thalassius as praetorian prefect, and Montius set over the imperial accounts, whom we are also accustomed to call quaestor, and whom he also made patrician. Gallus, sent into the East by Constantius, was intent on setting affairs in order. The Persians, however, when they had learned that he was young and keen in action, were afraid, and made no more incursions against the Romans. Gallus therefore resided at Antioch in Syria, while Constantius administered the commonwealth in the West: and then the empire of the Romans was most quiet, as being guarded by both. And these things indeed stood thus.

[13] soon rebellious, But Gallus, when he had put on the purple of a caesar, preparing to climb to the supreme degree of the empire, did not abide in the mind and faith which he had given to Constantius. He was fierce, without self-control and implacable in anger: for, unfit in mind and inconstant in will, he passed the bounds laid down, and despised the conditions made by Constantius, and aspired to excessive power in affairs, disposing everything with great audacity and arrogance. For the magistrates whom Constantius had sent with him, and who were arbiters of imperial and civil affairs, the praetorian prefect Domitian (for Thalassius had died) and the quaestor Montius, because they did not obey or serve his senseless and unbridled appetites, he ordered, their feet being bound by soldiers, to be dragged through the forum and both to be killed, men eminent in the discharge of magistracies and superior to any gain or emolument. Whom, when the bishop of the city had laid them out, he buried, revering their distinguished virtue.

[14] and, summoned to plead his cause, Constantius, however, when he had heard what had happened, summons Gallus to him. He, though he knew indeed that he was not being called for any good, yet reflecting again that if he would not obey he must make war, at once giving back his arms, chose peace rather; and, his wife being sent ahead to soften Constantius, he himself also went of his own accord to meet the danger. Constantina, then, at once set out to meet her brother, and strove, on account of the reverence of blood, to forestall him from determining anything deadly against her husband. But when she had entered upon the journey with a ready and eager mind, she fell into an illness, and, arriving in Bithynia at a certain station called Gallicana ^c, died. Gallus, however, although he reckoned this unforeseen event a great calamity for himself, persevered in what he had determined before: and when he had come to a city of the Norici called Pytabio ^d, there is sent hither from Milan, where Constantius was then staying, Barbation, commander of the army, who strips Gallus of the purple and, reduced to the condition of a private man, banishes him to a certain island of Dalmatia ^e.

[15] he puts him to death, and Julian is substituted for him. Gallus having been driven off to the island, those who heaped up every charge against him, chiefly Eusebius the eunuch, who had obtained the dignity of praepositus ^f, and his adherents, persuade Constantius to remove Gallus from their midst as soon as possible. Persuaded, he sends men to kill him: but when they had already set out, Constantius, inclining again to mercy, sends most swiftly another letter, by which Gallus was to be freed from punishment. But Eusebius and his adherents persuade Magistrianus, who was being sent, not to arrive with the letter before he had heard that Gallus had been killed. And so it came about that Gallus was slain. Constantius, anxious about public affairs, because he could not rule the whole empire alone, especially since the Galatians ^g, whenever they wished, were most readily stirred to sedition, both on account of their strength of body and on account of their levity of mind, was now led to repentance for having killed Gallus. And when he had reckoned that those joined by blood are far safer for partnership in the empire than outsiders and strangers, he summons Julian, the brother of Gallus, from Ionia to Milan and creates him caesar ^h; and, giving him as wife his sister Helena, he received his pledge and sent him into the Gauls, to be guardian of the empire there. He himself, coming into Illyricum, stayed at Sirmium.

[16] St. Artemius, by order of Constantius, And when he had learned that the barbarians dwelling beyond the Ister were about to lead an army against the Roman empire, setting out from Sirmium he crossed the Ister, and, staying a long time at the bank of the river, the barbarians making no move at that time, he hastened into Thrace. After he had come to the Odrysae, where Hadrian built a city from his own name ⁱ, he learned from a certain bishop that the bodies of the Saints, the Apostles of Christ Andrew and Luke, lay buried in Achaia, Andrew's indeed at Patras, Luke's at Thebes in Boeotia ^k. When the emperor Constantius heard this he rejoiced at the news, and exclaimed with a loud voice and said to those standing by: Call Artemius. And to him, at once present: I congratulate you, he says, most pious of all men. He replied: Would that, emperor, you might always rejoice, and that nothing troublesome might ever befall you. But the emperor: Do you know anything, best of friends, more welcome than the finding of the bodies of the Apostles of Christ? The great Artemius asked: Who has revealed this treasure today, and from where? Constantius answered: The bishop of Achaia, who now presides at Patras ^l. But go, best of men, and carry those bodies to Constantinople as soon as possible.

[17] translates the Relics of SS. Andrew and Luke to Constantinople When the great Artemius had heard these things from the emperor, he went to the Apostles, to bring their most sacred Relics to Constantinople. History, moreover, hands down these things about Constantius and the Martyr: although, impelled by Eusebius, the impious bishop of Nicomedia, he had turned aside to Arianism, Constantius was not only zealous for and a lover of divine worship, but also modest, retentive of decency, and of great sobriety in diet and in the rest of his manner of living. He certainly bestowed the greatest care on churches, since he aspired far to surpass his father's zeal in these matters; he built the greatest church in his father's city, and although already declining into old age he brought it from the foundations to the summit: and to honour his father's burial he erected a temple, a very great sanctuary, where, as has been said, he laid Andrew the Apostle and Luke the Evangelist, translated from Achaia, and Timothy from Ephesus in Ionia.

[18] and is then set over Egypt. And he was chosen from among the best men to see to the translation of these Saints. And as the reward of his piety, at the request of the bishops, he received the prefecture of Egypt. This indeed history has about the Martyr, testifying that before his martyrdom he was to be venerated by all on account of his eminent virtue. Concerning Luke, Anatolius the eunuch narrated this, one of the chamberlains, who himself felt in himself the effect of piety. Anatolius, then, relates

that he himself had lain so gravely ill that the disease surpassed all the art of the physicians. The coffin in which St. Luke had lain during the time of the voyage, to be carried from the sea to the temple, he desired to take up himself and, as far as his strength allowed, to carry with the bearers, and suddenly, the disease being driven off, his life was prolonged for no small number of years. Constantius, then, first built the church of the Apostles, although Justinian afterwards restored it in a larger form and adorned with more precious material. It is now the temple in which the bodies of the Apostles rest, and it is called by the common name the church of the Apostles ^m.

ANNOTATIONS.

Chapter III. Julian, having obtained the empire, attacks the Christians by various arts, and disputes before the tribunal with Eusebius and Macarius, presbyters of Antioch.

Ὁ

μὲν

οὖν

μέγας

Ἀρτέμιος

ἐπὶ

τὴν

Αἴγυπτον

ἐπορεύετο,

τὴν

του

δουκὸς

ἀξίαν

ἀμφιασάμενος᾽

ὁ

δὲ

Κωνστάντιος

ἄρας

ἀπὸ

τῆς

Κωνσταντινουπόλεως,

τὴν

ἐπὶ

τῆς

Συρίας

ἐποιεῖτο

ὁδὸν

καὶ

φθάσας

τὴν

μεγαλόπολιν

Ἀντιόχειαν,

αὐτοῦ

κατασκηνοῖ,

τὸν

πρὸς

τοὺς

Πέρσας

ἑτοιμαζόμενος

πόλεμον·

αὐτοῦ

δὲ

χρονοτριβήσαντος

ἐν

τῇ

πόλει

καὶ

τὸν

στρατὸν

ἐξαρτύοντος,

ἀφίκετο

γράμματα

πρὸς

αὐτὸν

δῆλουντα

τὴν

τοῦ

Ἰουλιανοῦ

ἐπανάστασιν·

ὁ

γὰρ

Ἰουλιανὸς,

ὡς

δεδηλωταὶ

μοι

καὶ

πρόσθεν,

ἡνίκα

τῶν

περὶ

τούτων

ἐποιούμεν

λόγον,

ἐπὶ

φυλακῇ

τῶν

ἑσπερίων

εἰς

τᾶς

Γαλλίας

ὑπὸ

τοῦ

Κωνσταντίου

καῖσαρ

ἀποδειχθεὶς,

αὐτὸς

ἐπὶ

πλεῖον

ἐν

τῷ

τοῦ

καίσαρος

σχήμακι

εἶναι

μὴ

ανασχόμενος,

τὸ

τε

διάδημα

περιτίθεται,

καὶ

τῆς

μείζονος

ἀνθαπτεται

βασιλείας·

ἐπεὶ

δὲ

ἀντελάβετο

τῶν

πραγμάτων,

οὐκέτι

μικρὸν

οὐδὲν

ἐνενόει,

οὐδὲ

διαμελλεῖν

ἐγίγνωσκε

δεῖν·

ἀλλὰ

τὴν

Εὐρώπην

τέως

ὑφ᾽

ἑαυτῷ

ποιήσασθαι

πᾶσαν

ἐθέλων

ὁπόση

Ρωμαίοις

ὑπακούει,

τῷ

στρατῷ

συνταξάμενος

διὰ

Γερμανῶν

ἐπὶ

τὸν

Ἴστρον

ἐχώρει,

καὶ

τῆς

πέραν

ὄχθης

λαβόμενος,

διὰ

τῶν

ἐκείνης

χωρίων

ἤλαυνεν·

ἀμφοτέρους

τοὺς

ὑπάρχους

διαλαθὼν,

τὸν

τε

τῶν

Ἰταλιῶν

Ταῦρον

οὕτω

καλούμενον

καὶ

τῶν

Ἰλλυριῶν

Φλορέντιον·

ἐπεὶ

δὲ

κατὰ

Παίονας

ἐγένετο,

διαβας

ἐπὶ

θάτερα

τὸν

ποταμὸν,

αὐτίκα

τὴν

τε

Ἰλλυρίδα

πᾶσαν

ὑπ᾽

ἑαυτῷ

γῆν

εἶχε,

καὶ

τὰς

Ἰταλίας,

καὶ

τὰ

μέχρὶ

τοῦ

ἑσπερίου

ὠκεανοῦ

σύμπαντα

ἔθνη

ὁπόσα

τῆς

Ρωμαίων

ἐπικρατήσεως

ἦν.

[20] Ὁ

δὲ

Κωνστάντιος

ταῦτα

διὰ

τῶν

γραμμάτων

μαθὼν,

ἐταράχθη

τε

ὥσπερ

καὶ

εἰκὸς

ἦν,

καὶ

περὶ

τῆς

Κωνσταντινουπόλεως

μάλιστα

δείσας

μὴ

ὅπερ

κᾀκεῖνος

διενοεῖτο

φθάσειεν

αὐτὴν

ὑφ᾽

ἑαυτὸν

ποιήσαμενος,

ἠπείγετο

οὖν

κατὰ

τὸ

δυνατὸν

προκαταλαβεῖν·

ἐν

ὄσῳ

δὲ

ὁ

στρατὸς

αὐτῷ

συνελέγετο

κατὰ

τὰς

πόλεις

τῆς

ἑώας

εσκεδασμένος,

καὶ

ἔμελλεν

ἐξαρτύεσθαι

ὡς

πρὸς

τοσαύτην

ὁδὸν,

σημαίνει

τοῖς

ἐπισκόποις

εἰς

τὴν

Νίκαιαν

αὐτὸν

ὡς

ὅτι

τάχιστα

φθῆναι

προαφικομενους·

ἐμελέτα

γὰρ

δευτέραν

ἐν

αὐτῇ

συγκροτῆσαι

σύνοδον,

παρὰ

τῶν

δυσσεβῶν

ἀρειανῶν

κατὰ

τοῦ

ὁμοουσίου

παρατρυνόμενος·

ἐπεὶ

δὲ

τὴν

Κιλικίαν

διεξελθὼν

εἰς

τὰς

Μόψου

καλουμένας

κρήνας

ἀφίκετο,

ἀσθενεία

τὶς

αὐτῷ

ἐξαπιναίως

προσέπεσε,

καὶ

οὐκ

οἷος

τε

ἦν

ἔτι

τὸ

πρόσω

χωρεῖν.

Ὡς

δὲ

ᾔσθετο

φαύλως

ἔχων

ἤδη

καὶ

οὖκ

ἄν

βιωσόμενος,

τὴν

ταχίστην

τὸν

Ἀντιοχείας

ἐπίσκοπον

μεταπέμπεται

Ἐυζώἳον

καὶ

αὐτῷ

βαπτίσαι

αὐτὸν

ἐπιτρέπει·

βαπτισάμενος

δὲ

καὶ

μικρὸν

ἐπιβιοὺς,

αὐτόθι

προλείπει

τό

ζῆν,

βασιλεύσας

τὰ

σύμπαντα

ἔτη

τεσσαράκοντα,

τὰ

μὲν

ἡμίσεα

μετὰ

τοῦ

πατρὸς,

καὶ

τὰ

ἐπιλοίπα

μόνος.

Ἀυτὸν

δὲ

ἡ

στρατεία

ὀλοφυραμένη,

καὶ

τὰ

νομιζόμενα

ἐπ᾽

αὐτῷ

τελεσάσα,

λαρνακι

τοῦτον

ἐνέθεσαν,

τοῖς

εἰωθόσιν

εἰς

τὸ

διαρκέσαι

σκευάσαντες

τὸν

νεκρὸν,

καὶ

εἰς

ἁρμαμάξαν

ενθέμενοι,

ἐκόμιζον

ἐπὶ

τὴν

Κωνσταντινούπολιν,

σὺν

τοῖς

οἰκείοις

ἕκαστοι

ὅπλοις

αὐτῷ

ἐφεπομένοι,

καὶ

κατὰ

τὸν

αὐτὸν

κόσμον

ὁν

περ

καὶ

ζῶντος

ὑπὸ

τοῖς

ἡγεμόσι

τετάγμενοι

ἐτύγχανον.

[21] Οὗτοι

μὲν

διὰ

Κωνσταντινούπολιν

εἶχον,

ἄγοντες

τὸν

νεκρὸν,

καὶ

Ἰουλιανὸς

συνομάρτησεν

ἐκ

τῶν

Ἰλλυριῶν

ἀφικόμενος,

καὶ

ἤδη

βεβαίως

ἔχων

τὴν

πᾶσαν

βασιλείαν,

οὖδενὸς

αὐτὸν

μετὰ

τὸν

Κωνσταντίου

θάνατον

ἐναντιωθῆναι

τολμήσαντος·

κομιζομένου

δὲ

τοῦ

νεκροῦ

ἐπὶ

τῷ

νεῷ

τῶν

ἀποστόλων

ἵνα

πὲρ᾽

αὐτὸν

καταθήσειν

πλησίον

τοῦ

πατρὸς

ἔμελλον,

αὐτὸν

ἡγεῖτο

τῆς

κλίνης

τὸ

διάδημα

τῆς

κεφαλῆς

περιελὼν·

ἐπεὶ

δὲ

ἔθαψαν

αὐτὸν,

ἐπὶ

τὰ

βασίλεια

ἤδη

ἀπαλλαττόμενος,

τὸ

δὲ

διάδημα

ἐπέθετο

αὖθις,

καὶ

τῶν

πραγμάτων

ἐγκρατὴς

ἦν,

μόνος

ἤδη

τὴν

ὅλην

τῶν

Ρωμαίων

βασιλείαν

ὑποζωσάμενος.

Ἐπεὶ

οὖν

ὁ

Κωνστάντιος

ἐκ

ποδῶν

ἦν,

εἰς

τοὺς

ὑπολειπομένους

καὶ

μαλίστα

τῷ

φθόνῳ

τὴν

αἰτίαν

παρασχομένους

τῆς

ἀναιρέσεως

Γάλλου,

ανέψυχε

τὸ

ζέον

τῆς

ὀργῆς·

καὶ

Ευσέβιον

μὲν

τὸν

πραιπόσιτον,

τῆς

κεφαλῆς

ἀφαιρεῖται·

διὸ

τι

τὴν

ἀρχὴν

τε

ἐφαίνετο

ἐκ

τῶν

ἑαυτοῦ

διαβολῶν

τὸν

ἅπαντα

τῷ

Γάλλῳ

φόνον

συγκερασάμενος.

Παῦλον

δὲ

τὸν

Σπανὸν,

εἰς

τοὺς

ὑπογραφέας

τοῦ

βασιλέως

τελοῦντα,

πυρὶ

παραδίδωσιν,

ὡς

πολλὰ

δὲ

μάλα

τῷ

Γάλλῳ

ἐπικραναμένον·

τούτους

μὲν

ἀμφοτέρους

εἰς

τὴν

Χαλκηδόνα

διαπέμψας,

ἐκεῖ

τῇ

οἰκείᾳ

δίκῃ

ὑπάγει

ἑκάτερον·

ἀνεῖλεν

δὲ

καὶ

Γαυδέντιον

στατηγὸν

τῆς

Ἀφρικῆς,

καὶ

ἄλλους

τινὰς

ὁπόσοι

τὶ

εἰς

αὐτὸν

πεπαρωνήκεσαν.

[22] Ἀλλὰ

τούτους

μὲν

διὰ

γραμμάτων

ἐκόλασεν·

τὸν

δὲ

τοῦ

Χριστοῦ

μάρτυρα

καὶ

γενναῖον

αθλητὴν

Ἀρτέμιον

αὐτὸς

δι᾽

ἑαυτοῦ

ἐν

Ἀντιωχείᾳ

παρὼν

καὶ

παροντα,

διὰ

τὴν

εἰς

Χριστὸν

ὁμολογίαν

ἀπανθρώπως

ἐκόλασεν,

καὶ

τῆς

παρούσης

αὐτὸν

ἀπεγύμνωσεν

ἐξουσίας,

μὴ

φέρων

τὴν

αὐτοῦ

παῤῥησιαν

καὶ

ἐνστασιν.

Ὁ

γὰρ

Ἰουλιανὸς,

ὡς

δεδήλωται

τὴν

τῶν

Ρωμαίων

βασιλείαν

ὑποζωσάμενος,

ἐσπούδαζε

μάλιστα

τὸν

ἑλληνισμὸν

ἐπανορθοῦν·

πανταχοῦ

τοίνυν

γράμματα

διαπεμπόμενος,

ἐκέλευε

τὰ

τούτων

τεμένη

καὶ

τοὺς

βωμοὺς

ἐνιστᾷν

μετὰ

πολλῆς

σπουδῆς

τε

καὶ

προθυμίας

καὶ

ὅσας

ὁ

μέγας

Κωνσταντῖνος

ταῖς

ἐκκλησίαις

προσόδους

ἀπένειμε

καὶ

ὁ

τούτου

ὑιὸς

Κωνστάντιος,

ταυτας

ἀφελὼν,

τοῖς

τῶν

δαιμόνων

ναοῖς

ἀφιέρωσεν·

αντ᾽

ἐπισκόπων

καὶ

πρεσβύτερων

καὶ

διακόνων,

καταστήσας

τζακόρους,

καὶ

νεωκόρους,

καὶ

ῥάντας,

καὶ

θύτας,

καὶ

κανηφόρους,

καὶ

ὅσας

ὁ

ἑλληνικὸς

ὕθλος

ἐπιφημίζει

προσωνυμίας·

ταῦτα

μὲν

οὖν

καὶ

ἕτερα

διεπράττετο

κατὰ

τὴν

Κωνσταντινούπολιν.

[23] Μετὰ

δὲ

ταῦτα

μητρὸς

αὐτοῦ

ἀδελφὸν

ἔχων

Ἰουλιανὸν

τοὔνομα,

τὴν,

τοῦ

χριςιανισμοῦ

θρησκείαν

ἀπαρνησάμενον

διὰ

τὴν

ἐκείνου

χάριν,

καὶ

πολλὴν

ὑπὲρ

τοῦ

ἑλληνισμοῦ

προθυμίαν

ἐπιδεικνύμενον,

ἄρχοντα

τῆς

ἑώας

ὅν

καλοῦσι

κόμητα

ἐξεπέμψεν,

ἐντειλάμενος

τὰ

μὲν

τῶν

ἐκκλησιῶν

πράγματα

κακοῦν

τε

καὶ

διαφθείρειν,

πανταχοῦ

δὲ

καὶ

διὰ

πᾶσης

ἰδέας

τὸν

ἑλληνισμὸν

αὐξειν

τε

καὶ

ἐπαίρειν·

ὁ

δὲ

ἀφικόμενος

ἐν

Ἀντιωχείᾳ,

ἐπειρᾶτο

μείζω

τῶν

ἐντεταλμένων

τοῖς

ἔργοις

φαινέσθαι,

καὶ

δὴ

προσαφαιρεῖται

μὲν

πασῶν

τῶν

ἐκκλησιῶν

ἅπαντα

τὰ

κειμήλια

ὅσα

ἐν

ἀργύρῳ

τε

καὶ

χρυσῶ

καὶ

σηρικοῖς

ὑφάσμασι

διετέλει,

ἀποκλείει

δὲ

καὶ

τὰς

ἐκκλησίας

τοῦ

μὴ

τινὰ

εισφοιτᾷν

ἐν

αὐταῖς

εὐχῆς

ἕνικα,

κλεῖθρα

καὶ

μοχλοὺς

τοῖς

πυλῶσιν

ἐπιβαλὼν·

καὶ

ταῦτα

μὲν

κατὰ

τὴν

Ἀντιόχου

πόλιν

ὁ

τῆς

ἀνατολῆς

ἄρχων

εἰργάζετο.

[24] Ὁ

δὲ

βασιλεὺς

Ἰουλιανὸς

ἔτι

κατὰ

τὴν

Κωνσταντινούπολιν

διεῖλκε

τινὰ

χρόνον,

τὰ

ἐν

ταύτῃ

κρατύνας

εἰς

ὅπερ

ἐνομίζετο

μάλιστα

τῇ

βασιλείᾳ

συμφέρειν,

καὶ

ὅπως

ὁ

ἑλληνισμὸς

αὐτῷ

πρὸς

τὸ

μεγαλειότερον

ἐξαρθῇ

σκοπῶν

τε

καὶ

πραγματευόμενος·

ἄρας

οὖν

ἐκ

τῆς

Κωνσταντινουπόλεως

συν

παντὶ

τῷ

στρατῷ,

τὴν

ἐπὶ

τῆς

Συρίας

ἐποιεῖτο

ὁδὸν·

διελθὼν

τοινύν

ἅπασαν

τὴν

Φρυγίαν,

καὶ

πρὸς

τὴν

ἐσχάτην

αὐτῆς

πόλιν

τὸ

καλούμενον

Ἰκόνιον

καταντήσας,

ἐξέκλινει

τὴν

Ἰσαυρίαν

καταλιπὼν,

καὶ

τὸν

γενόμενον

Ταύρον

ὑπεραναβὰς,

ἦλθεν

ἐπὶ

τὰς

πόλεις

τῆς

Κιλικίας,

καὶ

τῷ

σταθμῷ

προσκελάσας

τῷ

ἐν

Ἰσσῷ,

αὐτοῦ

κατασκηνοῖ,

τὸν

ἐκ

Μακεδονίας

Ἀλέξανδρον

μιμησάμενος·

αὐτόθι

γὰρ

κᾀκεῖνος

ἐν

Ἰσσῷ

τὸν

πρὸς

Δαρεῖον

τῶν

Περσῶν

βασιλέα

συνεκρότησε

πολεμον,

καὶ

τούτον

νικήσας,

ἐπίσημον

τὸν

τόπον

εἰργάσατο·

ἐκεῖθεν

τὸν

Ἰσσικὸν

κόλπον

διαπεράσας,

ἦλθεν

ἐν

Ταρσοῖ

τῇ

πόλει·

κακεῖθεν

εἰς

Ἀντιωχείαν,

θυμομαχὼν

κατὰ

τῶν

χριστιανῶν

καὶ

επαπειλούμενος

τὸ

τούτων

εἰς

ἅπαν

ἐξαλείφειν

ὄνομα.

[25] Ελθόντι

τοιγαροῦν

τῷ

τυράννῳ

ἐν

Ἀντιοχείᾳ

τῇ

πόλει

καὶ

πρὸς

τοῖς

βασιλείοις

οἴκοις

κατασκηνώσαντι,

καὶ

οὐδὲ

πρὸς

ἡμέραν

μίαν

ἡσυχάσαντι,

προσήχθησαν

αὐτῷ

ὥσπερ

ἀπὸ

τινος

παραγγέλματος

διαβληθέντες,

Εὐγένιος

καὶ

Μακάριος

πρεσβύτεροι

τῆς

ἐν

Ἀντιοχείᾳ

ἐκκλησίας

ὑπάρχοντες·

οὕς

προκαθίσας

ἐπὶ

τοῦ

βήματος,

ἐκέλευσε

παραστῆναι

ὁ

ἀλιτήριος,

καὶ

φησὶ

πρὸς

αὐτοὺς·

τίνες

ἐστὲ

ἄνθρωποι,

καὶ

ποίου

βίου

καὶ

τύχης

τυγχάνοντες,

ἐπὶ

τοῦ

ἡμετέρου

προσήχθητε

βήματος;

Ευγένιος

ἔφη·

χριστιανοὶ

ἐσμὲν,

καὶ

τῆς

Χριστοῦ

ποίμνης

ἀγελάρχαι

τυγχάνομεν·

τοῦτο

βίος

ἡμῖν

καὶ

τύχη

καὶ

ἐπιτήδευμα·

καὶ

ὁ

βασιλεὺς·

οὗ

τοίνυν

ἐστὶν

ἡ

τοῦ

Χριστοῦ

ποίμνη

ἧς

ὑμεῖς

ἀγελάρχαι

τυγχάνετε;

Καὶ

ὁ

Εὐγένιος·

πᾶσα

ἡ

οἰκουμένη

ὅσην

ὁ

ἥλιος

ἐφορᾷ,

καὶ

ὅσοι

ἐπὶ

ταύτης

εἰσὶν

ἄνθρωποι.

Καὶ

ὁ

Ἱουλιανὸς·

ἡμεῖς

δὲ

τίνων

ἄρχομεν

καὶ

τίνων

σήμερον

βασιλεύομεν,

ὦ

ταλαιπώρον

καὶ

δυστυχέστατον

ἀνθρωπάριον,

εἰ

ὅσην

ὁ

ἥλιος

ἐφορᾷ

γῆν

ὁ

Χριστὸς

ποίμνην

κέκτηται;

Καὶ

ὁ

μάρτυς·

τῆς

αὐτῆς,

ὦ

βασιλεῦ,

καὶ

ποίμνης

καὶ

ἀγέλης

ἐπιστατεῖς,

ἧς

πὲρ

καὶ

ἡμεῖς

ἀγελάρχαι

τυγχάνομεν·

δι᾽

αὐτοῦ

γὰρ

βασιλεῖς

βασιλεύουσιν,

καὶ

τύραννοι

κρατοῦσι

γῆς,

καὶ

αὐτὸς

σοι

τὸ

βασίλειον

σήμερον

δέδωκε.

κᾂν

αὐτὸς

ἀχάριστος

περὶ

τὸν

εὐεργέτην

ἐφάνης,

αὔριον

δὲ

πάλιν

ἄλλῳ

τινὶ

δώσει·

ἐφήμερος

γὰρ

εἶ,

καὶ

ἐφημέρων

νῦν

βασιλεύεις·

αὐτὸς

δὲ

τὴν

βασιλείαν

αἰώνιον

κέκτηται,

καὶ

περὰς

οὐδέπω

λαμβάνουσα.

[26] Καὶ

ὁ

παράβατης·

ἀνόσιε

καὶ

τῆς

τῶν

θεῶν

εὐμενείας

ἀλλότριε,

χθιζὸς

ὢν

ὁ

Χριστὸς

καὶ

ἐφήμερος,

κᾀκ

τῶν

τοῦ

καίσαρος

Ἀυγούστου

χρόνων

ἀρξάμενος,

αἰώνιος

βασιλεὺς

ὑπὸ

σοῦ

κεχειροτόνηται

σήμερον;

Καὶ

ὁ

μάρτυς·

ναὶ

κατὰ

τὸ

ἀνθρώπινον

καὶ

τὸ

τῆς

ἀφράστου

καὶ

ἀρρήτου

οἰκονομίας

αὐτοῦ

μυστήριον,

εἶτ᾽

οὖν

σαρκώσεως,

οὕτως

ἐχει,

βασιλεῦ,

ἐπεὶ

κατὰ

τὴν

θείαν

αὐτοῦ

καὶ

προαιώνιον

γεννήσιν

οὐδεὶς

εὐρεθήσεται

χρόνος

ὁ

ταύτης

ὑπέρτερος·

καὶ

ὁ

παραβάτης

νομίζας

ἀπαίδευτον

εἶναι

τινὰ

τὸν

τοῦ

Χριστοῦ

μάρτυρα,

καὶ

τῆς

ἑλληνικῆς

σοφίας

ἀμέτοχον,

διαχλευάζων

ἔφη

πρὸς

αὐτὸν·

οὐκοῦν,

ὦ

ταλαίπωρε,

ὁ

Χριστὸς

σου

δὶς

ἄρα

γεγένηται;

καὶ

εἰ

ἐπὶ

τούτῳ

κομπάζεις,

εἰσὶ

και

παρ᾽

ἕλλησι

ἄνδρες

σοφώτατοι

οὐ

μόνον

δὶς

γεννηθέντες,

ἀλλὰ

καὶ

τρὶς·

ὁ

γὰρ

Ἑρμῆς,

ὁ

τρισμέγιστος

ἐπικαλούμενος,

τρίτον

ἦλθεν

ἐν

κόσμῳ,

ἑαυτὸν

ἐπιγνοὺς,

καθὼς

αἱ

ἱεραὶ

αὐτοῦ

καὶ

θαυμάσιοι

βίβλοι

διαγορεύουσι,

καὶ

τοῦτο

τρισμέγιστος

ὀνομάζεται·

ὁμοίως

δὲ

καὶ

Πυθαγόρας

ὁ

τούτου

μεταγενέστερος,

καὶ

αὐτὸς

τρίτον

ἦλθεν

ἐν

βίῳ·

πρότερον

μὲν

Ἀιγύπτιος

γεγονὼς

ναύκληρος,

ἔπειτα

δ᾽

Εὐφορβος

ὁ

ὑφ᾽

Ὁμήρου

μνημονευόμενος,

ἔσχατον

δὲ

Πυθαγόρας,

Μνησάρχου

ὑιὸς

Σάμιος.

[27] Καὶ

ὁ

μάρτυς

καταγέλασας

τῶν

ληρημάτων,

μᾶλλον

δὲ

κομψευμάτων

τοῦ

σοφοῦ

βασιλέως,

καὶ

τῆς

τῶν

ἀσεβῶν

ἑλλήνων

μωρολογίας,

ὑπονοήσας

δὲ

τὸν

τύραννον

τὴν

τοῦ

Χριστοῦ

γέννησιν

διὰ

τουτωνὶ

τῶν

ῥημάτων

χλευάζειν

πειρώμενον,

ἔφη

πρὸς

αὐτὸν

μετὰ

πολλῆς

αὐστηρίας

καὶ

γενναιότητος·

ἔδει

τὴν

ἀρχὴν

μὴ

δὲ

ἀποκρίνασθαι

σοι,

παρανομώτατε·

μὴ

δὲ

τῆς

οἱασοῦν

ἀπολογίας

καταξιώσαι

σε·

ἀλλὰ

διὰ

τὸν

παρεστῶτα

ὄχλον,

ὅτι

τῆς

τοῦ

Χριστοῦ

ποίμνης

οἱ

πλείονες

αὐτῶν

τυγχάνουσι,

εἶπον

ὅσα

πὲρ

εἶπον,

καὶ

νῦν

ἐπ᾽

ὀλίγον

ἐρῶ

τῆς

αὐτῶν

κηδόμενος

σωτηρίας·

ὅτι

ὁ

Χριστὸς

ἄνωθεν

καὶ

πρὸ

πολλῶν

γενεῶν

οἱ

προφῆται

προκατήγγειλαν,

καὶ

πολλὰ

τῆς

παρουσίας

αὐτοῦ

τὰ

μαρτύρια

κᾀκ

τῶν

παρ᾽

ὑμῖν

χρησμῶν

καὶ

συβυλλείων

γραμμάτων·

καὶ

τῆς

ἐνανθρωπήσεως

αὐτοῦ

ἡ

αἰτία

ἐπὶ

σωτηρίᾳ

καὶ

ἀνακλήσει

τῆς

τῶν

ἀνθρώπων

ἐκπτώσεως

γέγονεν·

ἐλθὼν

γὰρ

ἐπὶ

τῆς

γῆς,

πᾶσαν

νόσον

ἀπήλασε

καὶ

τὸ

παραδοξότερον

καὶ

ῥήματι

νεκροὺς

ἤγειρεν

ὀδωδότας,

καὶ

τὸ

δε

πάντων

θαυμασιώτερον,

ὑπὲρ

της

τοῦ

κόσμου

σωτηρίας

παθὼν

τὸ

διὰ

σταυροῦ

πάθος,

ἀνέστη

τριήμερος

ἐκ

τῶν

νεκρῶν

ὑπὸ

μάρτυσι

πεντακοσίοις,

καὶ

στρατιωτῶν

φρουρούντων

αὐτοῦ

συκοφαντῆσαι

βουλόμενος·

καὶ

ἀναστὰς

ἐκ

τῶν

νεκρῶν,

ὤφθη

τοῖς

μαθηταῖς

αὐτοῦ

ἐφ᾽

ὅλαις

τεσσαράκοντα

ἡμέραις,

μετ᾽

αὐτῶν

συναναστρεφόμενος,

καὶ

ὠρώντων

αὐτὸν

καὶ

βλεπόντων

ἀνελήφθη

εἰς

τοὺς

οὐρανοὺς,

ἐξαποστείλας

αὐτοῖς

τὴν

τοῦ

ἁγίου

πνεύματος

δωρεὰν

τε

καὶ

δύναμιν·

ὥστε

καὶ

γλώσσαις

ἀλλογενῶν

ἀποφθέγγεσθαι,

καὶ

μὴ

ἔχειν

χρείαν

τοῦ

ἑρμηνεύοντος,

ἐλάλει

γὰρ

ἐν

αὐτοῖς

τὸ

πνεῦμα

τὸ

ἅγιον,

ὥστε

καὶ

τὰ

πόρρω

προβλέπειν

καὶ

προφητεύειν

τὰ

μέλλοντα·

οἵ

τινες

ἐξελθόντες,

ἐκήρυξαν

αὐτὸν

πανταχοῦ,

μηδὲν

ἐπιφερόμενοι

ἤ

μόνην

τὴν

αὐτοῦ

ἀόρατον

δύναμιν,

οὐκ

ἀσπίδα

καὶ

δόρυ

καὶ

ξίφος

κατέχοντες,

ἀλλὰ

γυμνοὶ

καὶ

ἄοπλοι

καὶ

πένητες,

πάντα

τὸ

κόσμον

ἐζώγρησαν,

νεκροὺς

ἐγείροντες,

λέπρους

καθαρίζοντες,

δαιμόνια

ἐκβάλλοντες·

καὶ

ταῦτα

τίνες;

Ἁλιεῖς

καὶ

ἀγράμματοι

καὶ

τῆς

τοῦ

κόσμου

σοφίας

ἀμέτοχοι.

[28] Οὓς

δὲ

αὐτὸς

παρεισήγαγες

ἐπικερτομῶν

τὴν

τοῦ

Χριστοῦ

γέννησιν

ἄνδρας

σοφούς

τε

καὶ

θεολόγους,

ὡς

νῦν

εἴρηκας,

εἰ

καὶ

δοίημεν

ἀληθὲς

γενέσθαι

τοῦτο

τὸ

παραλήρημα,

τὶ

γεννηθέντες

δὶς

τε

καὶ

τρὶς

καὶ

τετράκις

τὸν

κόσμον

ὠφέλησαν,

ἤ

μέρος

τὶ

τῶν

τοῦ

κόσμου

μικρὸν

ἢ

ἐλάχιστον;

τὶς

ἐκ

τῶν

βίβλων

Ἑρμοῦ

τε

καὶ

Πυθαγόρου,

νεκροὺς

ἐξανέστησεν,

ἤ

λεπροὺς

ἐκαθαρίσεν,

ἤ

δαίμονας

απήλασεν,

οὕς

ὑμεῖς

θεραπεύετε;

ἀλλ᾽

Ερμῆς

μὲν

ὁ

τρισμέγιστος

ὑφ᾽

ὑμῶν

προσαγορευόμενος,

Αἰγύπτιος

γέγονεν

ἄνθρωπος,

καὶ

τοῖς

Αἰγυπτίων

νόμοις

τραφεὶς

γυναῖκα

τε

γήμας,

παῖδας

ἐτέκνωσεν,

ὧν

τὸν

πρεσβύτερον

Τὰτ

ὀνομάζουσι,

πρὸς

ὃν

αὐτὸς

διαλέγεται

καὶ

τοὺς

ἑαυτοῦ

λόγους

ἀφοσιοῖ,

πρὸς

τε

τὸν

ἐξ

Ἐπιδαύρον

Ἀσκλήπιον

προκατάρξαντα

καθ᾽

ὑμᾶς

τῆς

ἰατρικῆς

ἐπιστήμης,

ὁς

καὶ

τὴν

ἑαυτοῦ

θεολογίαν

διασαφεῖ

ἔχουσαν

οὕτως·

Θεὸν

νοῆσαι

μὲν

χαλεπὸν,

φράσαι

δὲ

ἀδύνατον·

ἔστι

γὰρ

τρισυπόστατος,

ἀνερμήνευτος

οὐσία

καὶ

φύσις,

οὐκ

ἔχουσα

παρὰ

βροτοῖς

ἐξομοίωσιν·

οὕς

δὲ

θεοὺς

ὀνομάζουσιν

ἄνθρωποι,

πολὺ

τὸ

μυθῶδες

καὶ

σφαλερὸν

ἐφ᾽

ἑαυτοὺς

ἐπεσπάσαντο·

καὶ

περὶ

τῆς

τοῦ

Χριστοῦ

ἐλεύσεως,

καὶ

αὐτὸς

ἀμυδρὰν

τινὰ

προφητείαν

διαγορεύει,

οὖκ

ἐξ

ἑαυτοῦ,

ἀλλ᾽

ἐκ

τῆς

Ἑβραίων

θεολογίας

ταύτην

ἀπαῤῥυσάμενος·

ἀλλὰ

τί

μοι

τῶν

σαπρῶν

τε

καὶ

ὀδωδότων

Ἑρμοῦ

ῥημάτων

τῶν

παρ᾽

ὑμῖν

τιμωμένων,

ἤδη

πρὸ

πολλοῦ

σεσηπότων

καὶ

ἀπεῤῥυνηκότων;

οὐδὲ

γὰρ

ὅσιον

περὶ

τῶν

ζώντων

ἐρωτᾷν

τοὺς

νεκροὺς,

ἔχων

ἐκ

τῶν

θεοσόφων

λογίων

τοὺς

ἀληθεῖς

μάρτυρας,

ὁὶ

τὴν

Χριστοῦ

παρουσίαν

τὲ

καὶ

θεότητα

προκατήγγειλαν.

[29] Πυθαγόρας

δὲ

ὁ

τῆς

ἰταλικῆς

κατάρξας

αἱρέσεως,

τὶ

μέγα

καὶ

θαυμαστὸν

ἐν

τῷ

βίῳ

τρὶς

παραχθεὶς

ἀπειργάσατο;

ἢ

ὅτι

ἐν

Ὀλυμπίᾳ

γενόμενος,

ὡς

ὑμεῖς

φασκετε,

χρυσοῦν

τὸν

ἑαυτοῦ

μηρὸν

ἑλλανοδίκαις

ὑπέδειξε·

καὶ

βοῦν

θύεσθαι

μέλλοντα

μυκησάμενον,

ἀνδρὸς

ἔφὴ

ψυχὴν

ἐμοὶ

φιλτάτου

κέκτηται,

καὶ

διὰ

τοῦ

μυκήματος

προσαγορεύει

μὲ

ὁ

ταλαίπωρος·

καὶ

ἀετὸν

ἐν

ὕψει

πετόμενον,

δι᾽

σποδῆς

καταπεσεῖν

ἐπὶ

γῆς

πεποίηκε·

ταῦτα

ὁ

τρὶς

γεννηθεὶς

ἐθαυματούργει

ἐν

Ὀλυμπίᾳ

γενόμενος,

δοξαμανῶν

καὶ

φαντασιούμενος

ὁ

τρισάθλιος·

ὁ

τὴν

τετρακτὺν

ὅρκον

τιθέμενος,

καὶ

ταύτην

φάσκων

πηγὴν

ἀεννάου

φύσεως·

ὁ

τοὺς

κυάμους

σεβόμενος,

δι᾽

οὓς

καὶ

ἀπώλετο

μετὰ

τῶν

αὐτοῦ

ἑταίρων

ὑπὸ

τῶν

Ταραντίνων

συνελαυνόμενος·

μὴ

βουλόμενος

γὰρ

τὸν

τόπον

πατῆσαι

ἐν

ᾧ

οἱ

κύαμοι

ἐσπαρμένοι

ἐτύγχανον,

αὐτὸς

μετὰ

τῶν

ἑταίρων

καὶ

μαθητῶν

κατασφάττεται,

καὶ

τῶν

ἐχθρῶν

γίνεται

παρανάλωμα·

Θεανῶ

δὲ

ἡ

τούτου

γαμετὴ

καὶ

μαθήτρια

μὴ

θέλουσα

τὴν

αἰτίαν

κατειπεῖν,

δι᾽

ἣν

τὸν

κύαμον

οὐκ

ἐσθίουσι,

τὴν

γλῶσσαν

ἐκτμηθεῖσα

πρότερον,

καὶ

αὐτὴ

προσαπόλλυται.

[30] Ταῦτα

τῶν

σῶν

φιλοσόφων

τὰ

προτερήματα

τῶν

δὶς

καὶ

τρὶς

γεννηθέντων,

ὡς

αὐτὸς

ἐρητόρευσας·

κᾳκεῖνα

τοῦ

ἐμοῦ

Χριστοῦ

ἐπὶ

σωτηρίᾳ

καὶ

ἀνακλήσει

τοῦ

τῶν

ἀνθρώπων

γένους

τὰ

τερατουργήματα·

καὶ

Πυθαγόρας

μὲν

καὶ

Ἑρμῆς

τὰς

τῶν

ἀνθρώπων

ψυχὰς

εἰς

τὸν

ᾅδου

πυθμένα

κατάγουσι,

μετεμψυχώσεις

τινὰς

καὶ

μεταγγισμοὺς

παρεισάγοντες·

ποτὲ

μὲν

εἰς

ἄλογα

ζῶα

καὶ

θηρία,

ταῦτας

μὲν

μετεμβιβάζοντες,

ποτὲ

δὲ

εἰς

ἰχθύας

καὶ

φυτὰ

καὶ

ἄλλας

τινὰς

ἐπανακυκλήσεις

καὶ

περιόδους

κατασπῶντες

αὐτὰς

καὶ

ἀποῤῥαπίζοντες·

ὁ

δὲ

Χριστὸς

καθὸ

Θεοῦ

ὑπάρχων

ἀληθὴς

καὶ

αἰώνιος,

ἀθάνατον

ψυχὴν

καὶ

ἀγήρω

κατασκεύασας

τῷ

ἀπ᾽

ἀρχῆς

πνεύματι

θείῳ

καὶ

ἐμφυσήματι,

ὅτε

τὸν

πρῶτον

ἐδημιούργησεν

ἄνθρωπον,

ὡς

αἱ

θεαῖ

καὶ

ἀδιάβλητοι

τοῦ

Μωϋσεῶς

διαγορεύουσι

βίβλοι·

καὶ

πεσοῦσαν

μετὰ

τοῦ

σώματος

διὰ

τῆς

παρακοῆς

καὶ

τῆς

ἀπάτης

τοῦ

ψυχοφθόρου

δράκοντος,

ἐλθὼν

ἐπὶ

γῆς

καὶ

πολιτευσάμενος,

καὶ

ὑποδείξας

ἡμῖν

ὁδὸν

σωτηρίας

διὰ

τοῦ

βαπτίσματος

καὶ

τῆς

ἐκ

νεκρῶν

αὐτοῦ

ἀναστάσεως,

ἐκ

τῶν

τοῦ

ᾅδου

πυθμένων

εἰς

οὐρανοὺς

ταύτην

ἐπενήγαγεν·

καὶ

πάλιν

ἐρχόμενος

κρίναι

ζῶντας

καὶ

νεκροὺς,

ἐξαναστήσει

τὰ

σώματα,

καὶ

συνάψει

ταῖς

ἑαυτῶν

ψυχαῖς,

καὶ

ἀποδώσει

ἑκάστῳ

κατὰ

τὰ

ἔργα

αὐτοῦ.

[31] Ταῦτα

τοῦ

μάρτυρος

φιλοσοφήσαντος,

ὁ

παράνομος

καὶ

ἀπόστατης

ἔφη

Ἰουλιανὸς·

ὁρᾶτε,

ἄνδρες

Ρωμαῖοι

καὶ

Ἕλληνες,

τουτονὶ

τὸν

παλαμναῖον

καὶ

ἀλιτήριον,

πόσον

ἐκ

τῶν

ἑλληνικῶν

μαθημάτων

κατὰ

τῆς

ἡμετέρας

ἐσχεδίασεν

ὕθλον;

μὰ

τὸν

ἑμοὶ

προσφιλέστατον

ἥλιον

τὸν

χρυσαυγῆ

καὶ

παγκόσμιον,

οὐκέτι

ἀνέξομαι

τοῖς

ἐλλήνων

μαθἠμασι

τὸν

χριστιανῶν

ἀθεώτατον

ἐκπαιδευέσθαι

γένος·

ἰδού

γὰρ

τῆς

ἱερᾶς

τῶν

λόγων

παιδεὶας

καὶ

οὗτος

ὁ

κύων

μεταλαβὼν,

κᾂν

οὐκ

ἐπ᾽

εὐθείας

καὶ

ὁμαλοῦ,

ἀλλ᾽

ὅμως

πολλὴν

τινὰ

καὶ

ἀτερπῆ

περὶ

τὴν

ἱστορίαν

μωρολογίαν

κατέχεεν

τῶν

ἱερῶν

ἐκείνων

καὶ

φιλοσόφων

ἀνδρών.

Ταῦτα

εἰπὼν

κελεύει

τὸν

μάρτυρα

τοῖς

δημίοις

παροδοθῆναι,

καὶ

μαστιγοῦν

ἄχρι

πεντακοσίων

πληγῶν·

οἱ

δὲ

λαβόντες

ᾔκιζον

ἀπανθρώπως

ταῖς

μάστιξι·

καὶ

ὁ

κήρυξ

ἐβόα,

ποίησον

τὸ

τοῦ

βασιλέως

θέλημα,

παῦσαι

τῶν

μωρολογιῶν,

καὶ

ἀπαλλαγήσῃ

τῶν

κολαζόντων

σε·

ὁ

δέ

μάρτυς

ἐκαρτέρει

τυπτόμενος,

σιωπῶν

καὶ

μηδὲν

ὅλως

φθεγγόμενος.

[32] Ἀτενίσας

δὲ

πρὸς

τὸν

τοῦ

Χριστοῦ

μάρτυρα

Μακάριον,

ἔφη

πρὸς

αὐτὸν·

σὺ

τὶ

λέγεις

περὶ

σεαυτοῦ

ταλαίπωρον

ἀνθρωπάριον;

Μακάριος

ἔφη·

σὺ

εἶ

ταλαίπωρος

καὶ

παντῶν

ἀνθρώπων

ἀθλιώτερος,

κύων

ρυπαρὲ

καὶ

ἀκάθαρτε,

ἐγὼ

δὲ

τῷ

ὄντι

μακάριος

εἰμι

καὶ

τρισμακάριστος,

κατὰ

τὴν

προσωνυμίαν

μοῦ,

ὅτι

τὸν

Χριστὸν

ὁμολογῶν

προσκυνῶ

τὸν

Θεοῦ

ὑιὸν

τὸν

ζῶντα

καὶ

προαιώνιον·

αὐτὸς

δὲ

τοῦτον

ἀπηρνήσω

προσκολληθεὶς

τῷ

διαβόλῳ

καὶ

τοῖς

ἀγγέλοις

αὐτοῦ

τοῖς

ὀλεθρίοις

καὶ

ἀκαθάρτοις

δαίμοσιν,

οἵ

σε

καὶ

οὐκ

ἐθέλοντα

τῷ

αἰωνίῳ

πυρὶ

παραπέμψουσιν.

Καὶ

ὁ

παραβάτης·

οἶδα

ὅτι

θανατᾷς,

καὶ

πρὸς

ὀργὴν

κινῆσαι

με

σπεύδεις,

ἵνα

τάχειον

ἐξαναλώσω

σε·

ἀλλ᾽

οὐχ

ὡς

αὐτὸς

ἤλπισας,

οὕτως

ἔσται

σοὶ

ἀσεβέστατε·

τοῦτο

δέ

πρῶτον

ἀποκρίνου

καὶ

δίδασκε,

τὶ

τὸ

δόξαν

ὑμῖν,

ὦ

παμμίαροι,

ὅτι

μὴ

δὲ

μιᾶς

τινὸς

ἐξουσίας

ἤ

παρὰ

βασιλέως

ἤ

παρὰ

τινὸς

τῶν

ἀρχόντων

μετειληφότες,

παντὶ

τε

καὶ

πανταχοῦ

διατρέχοντες,

τὰς

τῶν

μεγάλων

θεῶν

σπονδὰς

τὲ

καὶ

θυσίας

ἀνατρέπειν

σπουδάζετε;

διδάσκοντες

ἂν

τοὺς

ἀνθρώπους,

τούτους

μὴ

εἶναι

θεοὺς,

μὴ

δὲ

σωτῆρας

τῆς

οἰκουμένης,

καὶ

τοῦ

ἀνθρωπείου

γένους

προνοητὰς

τε

καὶ

κηδεμόνας

τυγχάνοντας,

οὓς

ἡ

ἀπ᾽

αἰῶνος

καὶ

ἄνωθεν

πατροπαράδοτος

τῶν

ἀνθρώπων

συνήθεια,

σέβειν

τὲ

καὶ

προσκυνεῖν

παραδέδωκεν;

τὸν

δὲ

Χριστὸν

χθὲς

τὸ

εἶναι

ἀρξάμενον,

καὶ

οὐ

πρὸ

πολλοῦ

τῆς

ἡμετέρας

γενεᾶς,

Θεὸν

προαιώνιον

καὶ

βασιλέα

τῶν

ὅλων

ἀνακηρύττετε.

[33] Καὶ

ὁ

Μακάριος·

οὐκ

ἠρκέσθης

ταῖς

Εὐγενίου

σοφαῖς

ἀποδείξεσιν,

ὦ

παρανομώτατε,

ὅτι

τὰ

αὐτὰ

καὶ

περὶ

τῶν

αὐτῶν

ἀεὶ

ἐρωτᾶς;

πλὴν

ἐγὼ

σοὶ

τὰ

αὐτὰ

καὶ

περὶ

τῶν

αὐτῶν

ὁμοτρόπως

ἀποκριθήσομαι,

ὃτι

Χριστὸς

ὃν

σὺ

χλυάζεις

καὶ

διασύρεις

ἐπιγελῶν,

οὕτως

παρακελεύεται·

εἶπεν

γὰρ

πρὸς

τοὺς

ἱεροὺς

αὐτοῦ

μαθητὰς,

πορευθέντες

εἰς

τὸν

κόσμον

ἅπαντα,

μαθητεύσατε

πάντα

τὰ

ἔθνη,

βαπτίζοντες

αὐτοὺς

εἰς

τὸ

ὄνομα

τοῦ

πατρὸς

καὶ

τοῦ

ὑιοῦ

καὶ

τοῦ

ἁγίου

πνεύματος,

διδάσκοντες

αὐτοῦς

τηρεῖν

πάντα

ὅσα

ἐνετειλάμην

ὑμῖν,

φεύγειν

δὲ

ἀπὸ

τῶν

ματαίων

εἰδώλων,

καὶ

ἐπιστρέφειν

ἐπὶ

τὸν

Θεὸν

ζῶντα,

ὃς

ἔκτισε

τὸν

οὐρανὸν

καὶ

τὴν

γῆν·

οἱ

γὰρ

θεοὶ

σου,

οὓς

αὐτὸς

προσκυνεῖς,

δαιμόνων

εἰσὶ

πλάσματα,

καὶ

μύθων

εὑρέματα,

καὶ

διαβολικῆς

ἐνεργείας

κυοφορήματα·

λέγει

γὰρ

περὶ

αὐτῶν

ἡ

ἡμετέρα

γραφὴ·

θεοὶ

ὁὶ

τὸν

οὐρανὸν

καὶ

τὴν

γῆν

οὐκ

ἐποιήσαν,

ἀπωλέσθωσαν·

ἀλλὰ

καὶ

νόμος

αὐτοὺς

ἕτερος

βασιλικὸς

ὁ

παρὰ

Κωνσταντίνου

τοῦ

σοῦ

συγγενοῦς

ἐκτεθεὶς,

ἐκβάλλει

τῆς

προσκυνήσεως,

καὶ

καταλύει

αὐτῶν

τὰ

σεβάσματα·

ὃς

εἰς

Χριστὸν

πιστεύσας,

τὰ

τῶν

εἰδώλων

τεμένη

κατέστρεψε,

καὶ

τὰς

προσαγομένας

αὐτοῖς

θυσίας

διαῤῥήδην

ἀπέπαυσε·

τὶ

τοίνυν

ἀδικοῦμεν,

ὦ

βασιλεῦ,

ἃ

Θεὸς

προσέταξε,

καὶ

βασιλεῦς

μέγας

νενομοθέτηκε,

κρατύνοντες

καὶ

διαυθεντίζοντες;

ἃ

δὲ

ἡ

τῶν

παλαιῶν,

ὡς

ἔφης,

ἀνδρῶν

ἄνοια

ἐκ

τῆς

τῶν

δαιμόνων

ἐφεῦρε

μηχανουργίας,

ἐξαφανίζοντες

καὶ

διακωλύοντες.

[34] Καὶ

ὁ

παραβάτης·

ἀλλὰ

Κωνσταντῖνος,

οἰκτρότατοι,

νεωτερίσας

διὰ

τὰς

προσπεσούσας

αὐτῷ

ἀνοσιουργίας,

ἀπέστη

τῶν

θεῶν,

ὑφ᾽

ὑμῶν

τῶν

γαλιλαίων

ἐξαπαθεὶς,

ἅτε

δὴ

παιδείας

ἀμετόχος,

καὶ

μήτε

τοῖς

Ρωμαἳκοῖς

νόμοις,

μητε

τοῖς

Ἑλληνικοῖς

ἔθεσιν

ἐμπεδωθεὶς·

ἐγὼ

δὲ,

ὦ

ἀνόσιε,

τῆς

Ἑλληνικῆς

τε

καὶ

Ρωμαικῆς

παιδείας

ἄκρον

ἐπειλημμένος,

καὶ

ταῖς

τῶν

παλαιῶν

ἀνδρῶν

θεολογίαις

Ἑρμοῦ

τε

φημὶ

καὶ

Ὀρφέως

καὶ

Πλάτωνος

ἐξησκημένος,

οὐχ

ἥκιστα

δὲ

καὶ

ταῖς

Ἰουδαἳκαῖς

γραφαῖς

ἐξωμιληκῶς,

καὶ

τὴν

τούτων

τερθρείαν

πεπατηκὼς,

πάλιν

ἐπὶ

τὸ

πατροπαράδοτον

καὶ

ἀρχαιότατον

καὶ

θεοφιλὲς

τοὺς

ἀνθρώπους

ἔθος

τε

καὶ

σέβας

μένειν

διακελεύομαι,

ἢ

ταῖς

τῶν

ἀπαιδεύτων

καὶ

νεωτεριζόντων

ἀνοίαις

ἀκολουθεῖν.

Ἀλλὰ

ἀπογυμνούσθω

καὶ

οὗτος

τῆς

ἀμπεχόνης,

καὶ

τῆς

τῶν

μαστίγων

πείρας

ἐν

μεθέξει

γενέσθω·

ὡς

ἂν

ἐκ

τούτου

σωφρονέστερος

γεγονὼς,

τοῖς

ἡμετέροις

νόμοις,

καὶ

μὴ

βουλόμενος

ὑποκύψειεν.

Constantius, having heard of Julian's The great Artemius, then, set out for Egypt, invested with the dignity of duke ^a. Constantius, however, began a journey from Constantinople into Syria, and when he had come to the great city of Antioch, he stayed there, intending to prepare war against the Persians. And while he resided there and was drawing up his army, letters arrived which informed him that Julian was a rebel. For Julian, as has already been declared by me before when I began a discourse about him, having been declared caesar by Constantius for the guarding of the West in the Gauls, not bearing to remain longer in the rank of caesar, put a diadem on himself and seized the highest summit of the empire ^b. And as soon as he had usurped the empire, he thought nothing small any longer, nor did he think he should delay: but, wishing to bring into his power the whole of Europe which obeys the Romans, having drawn up an army, he proceeded through the Germans to the Ister, and when he had reached the further bank he led the army through those places. And secretly from the prefects, Taurus of Italy and Florentinus of Illyricum, he came to the Paeonians ^c, and having crossed the river, at once received under his power all Illyria and Italy and all the nations which were of the Roman empire, as far as the Ocean.

[20] rebellion, returning to Constantinople, dies: Constantius, when he had learned these things by letter, was troubled, as was natural, and, anxious about Constantinople, lest he should first bring it under his power, which he was planning in his mind, he hastened with all his strength to forestall him. Meanwhile, while the army dispersed through the cities of the East is being gathered, and he himself is preparing for so long a journey, he signifies to the bishops that they should precede him to Nicaea as quickly as possible: for he intended, stirred up by the Arians, to celebrate there a second synod against Consubstantiality. And when, having crossed Cilicia, he had come to the springs of Mopsus, as they are called, a sudden infirmity seized him, and he could not proceed further. And when he felt that he was in a bad way and perhaps about to die, having summoned as quickly as possible Euzoius, bishop of Antioch, he asked to be baptized. Having received baptism, he survived a little, and died there, after he had reigned forty years in all, namely twenty with his father and the rest alone ^d. After the army had mourned him and paid him his due rites, they enclosed the corpse of the dead man in a coffin, embalmed with the customary spices, and, placing it on a carriage, followed it to Constantinople, each of the soldiers carrying his own arms and such adornment as they had had under their commanders while he lived.

[21] Julian punishes the slayers of Gallus; And they indeed came to Constantinople, bearing the body. Julian also came from Illyria, now firmly holding the whole empire, no one after the death of Constantius daring to oppose him. When the body of the deceased was being carried to the church of the Apostles, to be entombed next to his father, Julian, having laid aside the diadem, walked before the bier. After they had buried him, Julian, returning to the palace, put the diadem on himself again, and, master of affairs, governed the whole Roman empire. Constantius, then, being dead, he showed the fury of his wrath against the survivors who had furnished the cause of killing Gallus. He beheads Eusebius the praepositus, because he seemed to have been chiefly involved by his calumnies in the slaying of Gallus: but Paul the Spaniard, one of the emperor's secretaries, he gave to the fire, as one who had uttered many bitter things against Gallus: he sent both to Chalcedon, each to be visited with his own punishment. He took off also Gaudentius, commander of the army of Africa, and certain others who had insulted him ^e.

[22] and, seizing the occasion, against the Christians And those indeed he ordered, while absent, to be punished by letter: but the Martyr of Christ and noble athlete Artemius he himself, in person, present to one present, punished inhumanly at Antioch for the Christian confession. And first, not bearing his freedom of speech and constancy, he stripped him of the power with which he was invested. For Julian, as has already been said, putting his hand to the helm of the empire, strove chiefly to restore heathenism. Letters, therefore, being sent everywhere, he ordered that the temples and altars of the gods be restored with ready and eager zeal of mind, and, taking away the revenues which Constantine the Great and his son had assigned to the churches, he gave them to the temples of the idols; and for bishops, presbyters and deacons he substituted sacristans, guardians, sprinklers, sacrificers, basket-bearers, and names of that kind which gentile frivolity devises. These and other things were being done at Constantinople.

[23] he rages; After this, since he had a brother of his mother, Julian by name, who, to gratify the emperor, had abjured Christian worship and showed great eagerness for heathenism, he appointed him prefect of the East under the name of count: and ordered him to harass and scatter ecclesiastical affairs; and everywhere and in every way to increase and extol heathenism. He, having set out, tried to carry out at Antioch more than had been commanded: from all the churches he took away all precious things in silver, gold and silken vestments, and he also closed the churches themselves, so that no one might enter for the sake of prayer, bolts and bars being put on. And these things the prefect of the East was doing at Antioch.

[24] in Syria Meanwhile the emperor Julian at Constantinople

was staying, strengthening those things which seemed most to contribute to the good of the empire, and zealously disposing all things so that heathenism might be magnificently extolled. Then, setting out from Constantinople with the army, he began a journey into Syria: and passing through Phrygia, when he had reached its last city, Iconium, leaving Isauria aside, he crossed Mount Taurus, and came to the cities of Cilicia and to the station at Issus, where he pitched camp, affecting to follow the example of Alexander of Macedon. For he joined battle there with Darius, king of the Persians, and, victory being won, made the place famous. Crossing thence the Issic gulf, he came to the city of Tarsus, thence to Antioch, full of wrath against the Christians and threatening that he would blot out their name.

[25] Eusebius and Macarius, When, therefore, the tyrant had come to Antioch and had turned aside into the palace, he could not rest even for one day. There were brought, therefore, accused as though by agreement, Eusebius and Macarius, presbyters of the Church of Antioch. These the impious man, sitting on the tribunal, ordered to be brought, and said: Who are you? What is your condition and lot, that you are brought to our tribunal? Eugenius answered: We are Christians and leaders of the flock of Christ: this is our condition and lot. The emperor: Where, he says, is the flock of Christ of which you are the leaders? Eugenius: The whole circle of the earth, which the sun looks upon, and all the men who are in it. Julian: Over whom, then, do we preside, and over whom do we hold empire today, unhappy and wretched little man, if the flock of Christ possesses all the earth which the sun looks upon? The Martyr: Over the same flock, emperor, you preside, of which we are the leaders; for through Christ kings reign and the mighty rule on earth; He has given you the empire today, but if you are ungrateful to your benefactor, tomorrow He will give the empire again to another: for you are a man of one day, and you rule over those who are of one day: but His kingdom is everlasting, nor will it ever receive an end.

[26] presbyters, having refuted The Apostate: Impious man, he says, without share in the benevolence of the gods, Christ is a man of yesterday and of one day, born in the time of Caesar Augustus; has he been created an eternal king by you today? The Martyr: According to His humanity and the mystery of His ineffable and unspeakable dispensation, that is, the incarnation, it is so: but as regards the divine and eternal generation, no time will be found to which He is not prior. The Apostate, thinking the Martyr some rustic and without Greek learning, said mockingly: So your Christ, unhappy man, was born twice? And in this you vainly glory; there are among the Greeks too most wise men born not only twice but even three times. For Mercury, surnamed Trismegistus, came into the world a third time, producing himself, as his sacred and wonderful books relate, and for that reason was called Trismegistus (thrice greatest): similarly Pythagoras too, later in age, came to life a third time, first a ship-master in Egypt, second Euphorbus, whom Homer mentions, and third at last Pythagoras, son of Mnesarchus, the Samian.

[27] the manifold The Martyr, laughing at the trifles, or rather the witticisms, of the learned emperor and the ravings of the impious gentiles, suspected that the tyrant had wished by these speeches to mock the generation of Christ, and answered severely and bravely: It would not have been fitting, most wicked one, either to answer anything from the beginning, or to deign you any defence whatever; but on account of the crowd standing round, because most of them belong to the flock of Christ, I have said whatever I have said; I shall therefore bring forward a few things more, anxious for their salvation. The prophets, going back from on high, foretold Christ many centuries before, and there are many oracles of His coming among you and in the Sibylline books ^f. And the cause of His incarnation was the salvation and restoration of the fallen human race: for, having come down to earth, He drove out every disease, and, what is more wonderful, by one word called back to life the dead already stinking: and, what surpasses all prodigies, having suffered death on the cross for the salvation of the world, He rose on the third day from the dead according to the testimony of five hundred men and of those soldiers who were guarding His sepulchre, so that no way of escape might be left to him who would calumniate His resurrection. And after the resurrection from the dead He was seen by His disciples for forty days, conversing with them, and, while they saw and looked on, He was lifted up into the heavens, sending upon them the gift and power of the Holy Spirit. So that they spoke with the tongues of foreigners, and needed no interpreter; the Holy Spirit, namely, spoke in them, so that they foresaw and foretold things to come. Going forth, they preached Him everywhere among the nations, and, carrying nothing with them except His invisible power, not shield, not lance, not sword, but naked, unarmed, poor, they took the whole world, raising the dead, cleansing lepers, casting out demons. And who were they who did such great things? Fishermen, unlettered, strangers to the wisdom of the world.

[28] sophisms of Julian, But the men whom, mocking the generation of Christ, you bring in, whom you call wise and divine, even if we held these trifles as true, what did it profit the world, or the least part of it, that they were born twice, three or four times? Who has read in the books of Mercury and Pythagoras that they raised the dead, cleansed lepers, cast out the demons worshipped by you? Mercury indeed, surnamed Trismegistus, brought forward by you into the midst, was an Egyptian man, and instructed in the laws of the Egyptians; having taken a wife, he had children, of whom the first-born is called Tat: to him he speaks and directs his discourses, and at the same time to Aesculapius of Epidaurus, whom you call the father of the medical art, to whom he also explains his theology, of which this is the sum: To conceive God in the mind is difficult, to speak Him impossible. For He is subsisting in a threefold hypostasis, ineffable in His substance and nature, having no likeness with mortals. But those whom men name gods, they have stuffed with many fables and errors. Moreover he relates a certain obscure prophecy about the coming of Christ, not from himself, but drawn from the theology of the Hebrews. But what have I to do with these corrupt and rotten words of Mercury, long since vitiated and antiquated? For it is not right to question the dead about the living, since we have truthful witnesses of the divine oracles, who foretold the presence and divinity of Christ.

[29] and the superstition of the gentiles being derided, As regards Pythagoras, author of the Italian sect, what great and wonderful thing did he work, coming forth into life three times? Was it that at Olympia, in the games, he showed, as you say, his golden thigh? Or that he said of an ox about to be sacrificed, when it lowed: It has the soul of a man most dear to me, who greets me, unhappy one, with his lowing? Or when he brought down to earth, by a throw of ashes, an eagle making for the upper air? These indeed are the miracles that the thrice-born, glorious man, tossed by the mockeries of his mind, worked at Olympia: he who established the oath formula of the quaternion, saying that it was the fount of inexhaustible nature ^g; who reverenced beans, and for that reason was driven into exile by the Tarentines together with his friends, and perished; for, not wishing to tread with his feet a field in which beans were sown, he was killed with his friends and disciples, and was the prey of his enemies. And Theano, his wife and disciple, when she would not bring forward the reason why they did not eat beans, she too perished, her tongue having first been cut off ^h.

[30] the Christian faith These are the prerogatives of your philosophers who were born two or three times, as you yourself have set forth oratorically: but those are the miracles of my Christ for the salvation and restoration of the human race. Pythagoras and Mercury lead the souls of men into the abyss of hell through certain transmigrations and transfusions: now sending those souls into brutes and wild beasts, now drawing and shutting them up into fishes, plants and other things of that kind, as in certain circles and periods. But Christ, true and eternal according to God, when He created the first of men from the beginning, put into him a soul immortal and without old age, vivified by the divine spirit and inbreathing, as the divine and undefiled scriptures of Moses hand down: and afterwards, the soul having fallen with the body through disobedience and the deception of the death-bearing dragon, He came to earth, and, conversing on it, showed the way of salvation through baptism and His resurrection from the dead, and so led back the soul from the abysses of hell into the heavens. He will come again to judge the living and the dead, will raise up the flesh and join the souls to it, and will render to each according to his works.

[31] set forth: When the Martyr had philosophized these things, the wicked and apostate Julian said: See, men of Rome and of Greece, how great trifles this criminal and execrable man has blurted out against our religion. But by this most splendid sun, most dear to me and adorning all things, I will not suffer henceforth that the most impious race of the Christians be instructed in the learning of the Greeks. For behold, this dog, made a partaker of sacred learning, though not rightly and plainly, has nevertheless blurted out many follies about the history of those sacred and wise men. Having said this, he orders the Martyr to be handed over to the lictors to be scourged with five hundred stripes; and they cruelly tore him with scourges. The herald, moreover, cried out: Do what the emperor wills, give up your follies, and you will be freed from your persecutors. But the Martyr bravely endured the scourges, keeping silence and uttering no word.

[32] and the memory of Constantine, Afterwards, turning his eyes on the Martyr of Christ, Macarius, What, he says, do you say of yourself, wretched little man? Macarius answers: You yourself are wretched and the unhappiest of all men, filthy and unclean dog, but I am in very deed blessed (macarius), nay thrice most blessed according to my name, because, confessing Christ, I adore the living and everlasting Son of God: but you have abjured Him, following the devil and his angels, murderous and unclean spirits, who will send you, even unwilling, into the eternal fire. To him the Apostate: I know that you desire your death and wish to move me to anger, that I may quickly destroy you: but it will not be for you, most impious one, as you have hoped: but answer me this and show me with what presumption, accursed ones, fortified by no licence either of the emperor or of the magistrates, you run about everywhere to destroy the rites and sacrifices of the great gods? teaching men that these are not gods nor saviours of the world, nor exercise providence and care of the human race; whom yet paternal tradition and custom has from of old established to honour and worship? But Christ, who began to be yesterday and not long before our age, you preach as though He were God before the ages and of the whole world.

[33] the first Christian emperor, Macarius: Have not, he says, the wise demonstrations of Eugenius sufficed for you, most worthless man, since you always ask the same things about the same matters? I indeed will answer you the same things about the same matters, because Christ, whom you tear with insults and mockeries, so commanded. For He said to His holy disciples: Going into the whole world, teach all, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to keep all things that I have commanded you: to flee vain images and to be turned to the living God, who created heaven and earth.

But the gods you worship are figments of demons, fictions of fables, and offspring of diabolical operation: for our scripture says: The gods who did not make heaven and earth, let them perish. But the imperial law too, enacted by Constantine your kinsman, suppresses their worship and destroys their rites. For by believing in Christ he overthrew the temples of the idols and openly made the sacrifices offered to them cease. What evil, then, emperor, do we do, when we confirm and show to be certain what God has commanded and the great emperor has sanctioned by law? And when we eliminate and forbid what the folly of the men of old, as you have said, devised by the machinations of the demons?

[34] vindicate The Apostate: But Constantine, he says, most wretched men, began to follow novelties, ensnared by the impiety of others, and, deceived by you Galilaeans, deserted the worship of the gods, endowed with no learning and not formed in the laws of the Romans and the Greeks. But I, impious man, who have reached the highest summit of Greek and Roman learning and have been exercised in the doctrines of the ancients, namely of Mercury, Orpheus and Plato, and have also been not a little versed in the Jewish scriptures, have trampled on their trifles, and I order men rather to return to the custom and worship handed down by the fathers, most ancient and most pleasing to the gods, than to follow the empty opinions of unlearned innovators. But let this man too be stripped of his garment, and share in the experience of the scourges, so that, made more modest at least in this way, he may submit himself even unwillingly to our laws.

ANNOTATIONS.

Chapter IV. St. Artemius reproaches Julian with cruelty, demonstrates the vanity of the idols, and is ordered to be tortured.

Τούτων

τοίνυν

ἀπανθρώπως

τιμωρουμένων,

αἰκισμοῖς

δὲ

βαρυτάτοις

ἀλγυνομένων,

ὁ

μακάριοις

καὶ

εὐσεβὴς

Ἀρτέμιος,

ὡς

προδεδήλωται,

δοὺξ

καὶ

αὐγουστάλιος

ὑπὸ

Κωνσταντίου

τῆς

Αἴγυπτου

πάσης

κατασταθεὶς,

καὶ

διὰ

τὴν

ὀρθὴν

αὐτοῦ

καί

ἀμίμητον

πρᾶξιν

ἐπιτροπην

ἔσχε

καὶ

τῶν

τῆς

Συρίας

ἐπιμελεῖσθαι

πραγμάτων·

ὡς

ὑπάρχων

οὖν

καθοσιωμένος

τῇ

τῶν

Ρωμαίων

βασιλείᾳ,

καὶ

ἀκούσας

ὅτι

Ἰουλιανὸς

βεβασίλευκε,

καὶ

πρὸς

τὸν

Περσικὸν

κατεπείγεται

πόλεμον,

γράμματα

τε

δεξάμενος

τὰ

παρακελευόμενα

μετὰ

παντὸς

τοῦ

στρατεύματος

εἰς

Ἀντιόχειαν

ἥκειν,

κατὰ

τὸ

κελευσθὲν

αὐτῷ

παραγένετο

Ἀντιοχείᾳ,

καὶ

μετὰ

τῆς

προσηκούσης

αὐτῷ

τιμῆς

τε

καὶ

δορυφορίας

παρειστήκει

τῷ

βασιλεῖ

ἐπὶ

τοῦ

βήματος,

ὅτε

τὴν

τῶν

ἅγιων

μάρτυρων

ὁ

παράνομος

ἐποιεῖτο

ἐξέτασιν·

καὶ

φησὶν

πρὸς

αὐτὸν·

ὦ

βασιλεῦ,

διὰ

τί

οὕτως

ἀπανθρώπως

ἄνδρας

ἅγιους

καὶ

τῷ

Θεῷ

ἀφιερωμένους

αἰκίζῃ,

καὶ

ἀναγκάζεις

ἐξάρνους

γινέσθαι

τῆς

ἑαυτῶν

πίστεως;

γίνωσκε

τοίνυν

ὅτι

καὶ

αὐτὸς

ἀνθρώπος

εἶ

ὡμοιοπαθὴς,

καὶ

τῆς

αὐτῆς

φύσεως

τῶν

παθημάτων

μετεσχηκὼς·

καὶ

εἰ

Θεὸς

σε

βασιλέα

κατέστησεν,

εἰ

ἄρα

γε

ἐκ

Θεοῦ

τὸ

βασίλειον

ἔχεις,

καὶ

μὴ

ἀρχέκακος

καὶ

πονηρὸς

διάβολος,

ὥσπερ

τὸν

Ἰὼβ

ἐξητήσατο

καὶ

ἔλαβεν,

οὕτως

καὶ

σὲ

καθ᾽

ἡμῶν

ἐξαιτησάμενος

εἴληφεν

ὁ

παμπόνηρος,

ἵνα

σινιάσῃ

τὸν

τοῦ

Χριστοῦ

σῖτον,

καὶ

ἐπισπείρῃ

ζιζάνια·

ἀλλ᾽

εἰς

μάτην

αὐτοῦ

τὸ

ἐγχείρημα·

οὐκέτι

γὰρ

αὐτῷ

ἰσχὺς

ὡς

καὶ

πρότερον·

ἀφ᾽

οὗ

γὰρ

ἦλθε

Χριστὸς

καὶ

κατεπάγη

σταυρὸς

καὶ

ὑψώθη

Χριστὸς

ἐν

αὐτῷ,

πέπτωκεν

ἡ

τῶν

δαιμόνων

ὀφρὺς,

καὶ

καταπεπάτηται

ἡ

τούτων

ἰσχὺς,

καὶ

καταπεφρόνηται

τὰ

τούτων

τεχνάσματα·

μὴ

οὖν

ἀπατῶ,

βασιλεῦ,

μὴ

δε

τοῖς

δαίμοσι

χαριζόμενος,

τὸ

τῶν

χριστιανῶν

θεοφρούρητον

δίωκε

γένος·

γίνωσκε

τοίνυν,

ὡς

ἡ

τοῦ

Χριστοῦ

ἀνίκητος

καὶ

ἀήττητος

ὑπάρχει

ἰσχὺς

τε

καὶ

δύναμις·

πάντως

δὲ

καὶ

αὐτὸς

τούτο

πεπληροφόρησαι,

ἐξ

ὧν

σοι

χρησμῶν

Ὀριβάσιος

ὁ

ἰατρὸς

καὶ

κοιαίστωρ

παρὰ

τοῦ

ἐν

Δελφοῖς

Ἀπόλλωνος

κεκομικέν·

ἐγὼ

δὲ

σοι

καὶ

τὸν

χρησμὸν,

κᾂν

μὴ

βούλῃ,

ἐπαναγνώσομαι·

ἔχει

γὰρ

οὕτως·

εἴπατε

τῷ

βασιλεῖ,

χαμαὶ

πέσε

δαίδαλος

αὐλὰ·

οὐκέτι

φοῖβος

ἔχει

καλύβαν,

οὐ

μάντιδα

δάφνην,

οὐ

παγὰν

λαλεούσαν,

ἀπέσβετο

καὶ

λάλον

ὕδωρ.

[36] Ταῦτα

ἀκούσας

ὁ

Ἰουλιανὸς

παρὰ

τοῦ

μαρτύρος,

ἔκθαμβος

ὅλως

ἐγένετο,

καὶ

τὸν

θυμὸν

μᾶλλον

ἐγείρας

ὡσεῖ

φλόγα

πυρὸς

ἀναρριπιζομένης

καὶ

κάτωθεν

ὕλης

τινὸς

ὑποστρεφούσης

αὐτὴν,

μέγα

τε

καὶ

διαπρύσιον

ἀνεβόησεν·

τὶς

πόθεν

οὗτος

ὁ

ἀλιτήριος,

ὁ

τοσαύτην

ἡμῖν

ἐπὶ

τοῦ

βήματος

καταβομβήσας

δημηγορίαν;

ἡ

τάξις

ἔφη·

ὁ

δούξ

ἐστὶν

Ἀλεξανδρείας,

ὦ

δέσποτα·

καὶ

ὁ

βασιλεὺς·

Ἀρτέμιος,

εἶπεν,

ὁ

ἀλιτήριος

ὁ

τῷ

ἐμῷ

ἀδελφῷ

θάνατον

πικρὸν

κερασάμενος;

ναὶ

φησὶ,

κράτιστε

βασιλέων,

αὐτὸς

ἔστι·

καὶ

Ἰουλιανὸς·

χάριν

ἐποφείλω

τοῖς

ἀθανάτοις

θεοῖς

καὶ

τῷ

δαφναίῳ

Ἀπόλλωνι,

ὅτι

μοι

τὸν

ἀλάστορα

αὐτόμολον

καὶ

αὐτεπάγγελτον

ἐφανέρωσαν·

καὶ

φησὶν·

ἀποζωσθήτω

τοῦ

ἀξιώματος

ὁ

παμμίαρος,

καὶ

τὴν

ζώνην

ἀφαιρεθήτω,

δίκην

τῶν

ἀρτίως

αὐτῷ

τολμηθέντων·

ὑπὲρ

δὲ

τῆς

σφαγῆς

τοῦ

ἐμοῦ

ἀδελφοῦ

καὶ

τοῦ

αἵματος,

αὐρίον

αὐτῷ

θεῶν

βουλομένων

προσοίσω

τὴν

δίκην·

οὐ

γὰρ

ἑνὶ

γε

αὐτὸν

ἐξαναλώσω

θανάτῳ,

ἀλλὰ

μυρίοις

καὶ

ὅσοις

οἱ

ἀνδροφόνοι

ὑπόχρεοι

καθεστήκασιν·

οὐ

γὰρ

κοινοῦ

γε

ἀνδρὸς,

ἀλλὰ

βασιλέως

αἷμα

ἐξέχεεν,

καὶ

ταῦτα

μηδὲν

πρὸς

αὐτὸν

πεπονθὼς

ἄδικον.

[37] Ταῦτα

δὲ

τοῦ

βασιλέως

Ἰουλιανοῦ

δημηγορήσαντος,

ἀνάρπαστος

ὑπὸ

τῶν

δορυφόρων

ὁ

ἅγιος

γίνεται,

καὶ

τῆς

ζώνης

μετὰ

ἀξιώματος

ἀφαιρεθεὶς,

γυμνὸς

ἐπὶ

τοῦ

βήματος

ἵστατο

καὶ

τῶν

δημίων

ταῖς

χερσὶ

παρεδίδοτο·

οἱ

δὲ

σχοίνους

τῶν

χειρῶν

αὐτοῦ

καὶ

ποδῶν

ἐξαψάμενοι,

διατείνουσιν

ἐκ

τεσσάρων,

καὶ

τὴν

τε

γαστέρα

καὶ

τὸν

νῶτον

τοῦ

μάρτυρος

τοῖς

βουνεύροις

ἔτυπτον

ἐπὶ

τοσοῦτον,

ὥστε

ἀλλάξαι

αὐτὸν

ζυγὰς

τέσσαρας·

καὶ

ἦν

ἰδεῖν

ξένην

τινὰ

καὶ

οὐκ

ἀνθρωπίνην

ὑπομονὴν·

οὐ

γὰρ

στεναγμὸς,

οὐ

φωνὴ,

οὐ

σκυλμὸς,

οὐκ

ἄλλο

τί

τῶν

ὅσα

πάσχουσι

ἄνθρώποι

βασάνοις

ἐξεταζόμενοι,

παρ᾽

αὐτοῦ

ἀνεπέμπετο·

ἀλλ᾽

ἀτρεπτός

τις

καὶ

ἀναλλοίωτος

τῷ

προσώπῳ

κατεφαίνετο·

ἡ

γῆ

δὲ

τοῦ

αἵματος

πεπλήρωτο,

καὶ

ὁ

μάρτυς

ὡς

ἄλλου

πάσχοντος

ἐγνωρίζετο·

ὣστε

θαυμάσαι

πάντας

τοὺς

παρεστῶτας·

καὶ

αὐτὸν

τὸν

ἀλάστορα

Ἰουλιανὸν

ἐκπλαγῆναι

ἐπὶ

τῷ

ξένῳ

θεάματι·

καὶ

κελεύει

αὐτὸν

ἀνεθέντα

ἐπὶ

τὴν

φυλακὴν

ἀπαχθῆναι

μετὰ

τῶν

λοιπῶν

ἅγιων,

σκεψόμενος

πῶς

καὶ

τίνι

τρόπῳ

καὶ

ποίῳ

θανάτῳ

τῆς

παρούσης

ζωῆς

ἐξαφανίσει

τοὺς

μάρτυρας.

[38] Οἱ

μὲν

οὖν

τοῦ

Χριστοῦ

μάρτυρες

ἐπὶ

τὴν

φυλακὴν

ἀπαγόμενοι

ἔψαλλον·

ἐδοκίμασας

ὁ

Θεὸς,

ἐπύρωσας

ἡμᾶς,

ὡς

πυροῦται

τὸ

ἀργύριον·

εἰσήγαγες

ἡμας

εἰς

τὴν

παγίδα,

ἔθου

θλίψεις

ἐπὶ

τὸν

νῶτον

ἡμῶν,

ἐπεβίβασας

ἀνθρώπους

ἐπὶ

κεφαλὰς

ἡμῶν·

λείπει

οὖν

τὸ

διελθεῖν

ἡμᾶς

διὰ

πυρός

τε

καὶ

ὕδατος,

ὅπως

εἰς

ἀναψυχὴν

ἀγάγῃς

ἡμᾶς·

καὶ

τῆς

εὐχῆς

πληρωθείσης,

ἔλεγε

πρὸς

ἑαυτὸν

ὁ

μέγας

Ἀρτέμιος·

ἰδοὺ

γὰρ

τὰ

στίγματα

τοῦ

Χριστοῦ

ἐν

τῷ

σώματι

σου

κεκάρακται·

λείπει

οὖν

ἵνα

καὶ

αὐτὴν

τὴν

ψυχὴν

προσαποδῷς

μετὰ

τοῦ

ἐπιλοίπου

σου

αἵματος·

καὶ

τὸ

προφητικὸν

ἐκεῖνο

λόγιον

ἐνθυμούμενος

ἔλεγεν·

ἰδοὺ

δέδωκα

τὸν

νῶτον

μου

εἰς

μάστιγας

καὶ

τὰς

σιαγόνας

μου

εἰς

ῥαπίσματα·

ἀλλὰ

τι

περισσότερον

τοῦ

ἐμοῦ

δεσπότου

ὑπήνεγκας

ὁ

ἀνάξιος;

κᾀκεῖνος

κατεξάνθη

ταῖς

μάστιξι·

κᾴκείνου

τὸ

πρόσωπον

ῥαπίσματα

κατεδέξατο

καὶ

κολαφίσματα,

καὶ

πυγμὰς

ὑπέστη

δι᾽

ὅλου

τοῦ

σώματος,

ἀκάνθινον

ἐφόρεσε

στέφανον,

καὶ

τὰς

χεῖρας

ὀπίσω

δεθεὶς,

γυμνὸς

ἐπὶ

τὸν

σταυρὸν

προσεπάγη

διὰ

τὴν

ἐμὴν

ἁμαρτίαν

τε

καὶ

παράβασιν,

ὁ

μὴ

γνοὺς

ἁμαρτίαν

μη

δε

δόλον

ἐν

στόματι

ἐργασάμενος·

πολλὰ

τοιγαροῦν

τὰ

τοῦ

ἐμοῦ

δεσπότου

παθήματα,

μάκρὰν

εἰμὶ

τῆς

ἐκεῖνου

μακροθυμίας

καὶ

ἀνοχῆς

ὁ

ταλαίπωρος·

χαίρω

τοίνυν

καὶ

ἀγαλλιῶ

τοῖς

τοῦ

δεσπότου

μου

παθήμασι

λαμπρυνόμενος·

κουφίζει

μου

τὸν

πόνον

ἡ

μίμησις

τοῦ

πάθους,

ἐλαφρυνει

μου

τὴν

ἀλγηδόνα

ἡ

ὁμοτιμία

τῶν

κρειττόνων·

κᾀγὼ

γὰρ

δι᾽

αὐτὸν

ὑιὸς

Θεοῦ

ἐγενόμην

διὰ

τοῦ

βαπτίσματος

καὶ

τῆς

δωρεᾶς

τοῦ

ἁγίου

πνεύματος,

καὶ

ἔτι

μᾶλλον

γενήσομαι

διὰ

τῆς

ἐκ

νεκρῶν

ἀναστάσεως·

εὐχαριστῶ

σοι,

δέσποτα,

ὅτι

τοῖς

σοῖς

με

πάθεσιν

ἐστεφάνωσας·

ἀλλὰ

φιλάνθρωπε

καὶ

φιλοικτίρμων

καὶ

τῶν

σῶν

δούλων

προνοητὰ,

τελείωσον

μου

τὸν

δρόμον

ἐν

τῇ

ὁμολογίᾳ

σου,

καὶ

μὴ

με

ἀνάξιον

κρίνῃς

τοῦδε

τοῦ

ἐγχειρήματος,

διὰ

τὰς

ἐν

τῷδε

τῷ

βίῳ

προσγενομένας

μοι

ἁμαρτίας·

ἐγὼ

γὰρ,

δέσποτα,

εἰς

τοὺς

σοὺς

ἐμαυτὸν

ἀπέρριψα

οἰκτιρμοὺς.

[39] Καὶ

ταῦτα

πρὸς

ἑαυτὸν

εὐξάμενος,

ἔφθασεν

ἐν

τῃ

φυλακῇ

μετὰ

τῶν

ἁγίων

μαρτύρων

Εὐγενίου

καὶ

Μακαρίου,

καὶ

παρεδόθησαν

τῷ

δεσμοφύλακι·

καὶ

ὁ

τοῦ

Χριστοῦ

μάρτυς

μετὰ

τῶν

ἁγίων

ἀθλοφόρων

Εὐγενίου

καὶ

Μακαρίου,

δοξολογῶν

καὶ

εὐχαριστῶν

τῷ

Θεῷ.

Πρωΐας

δὲ

γενομένης,

κελεύει

πάλιν

ὁ

παραβάτης

τοὺς

μάρτυρας

στῆναι

ἐπὶ

τὸ

δικαστήριον,

καὶ

μὴ

δὲ

μιᾶς

καταξιώσας

αὐτοὺς

ἐρωτήσεως,

ἢ

μόνον

τὸν

μέγαν

Ἀρτέμιον

διαχωρισθῆναι

τῆς

αὐτῶν

συζυγίας

παρακελευσάμενος,

ἐξορίαν

κατ᾽

αὐτῶν

ψηφίζεται,

καὶ

πέμπει

αὐτοὺς

ἐν

Ὀάσει

τῆς

Ἀραβίας·

δύο

δὲ

εἰσὶ

χωρία

οὕτω

καλούμενα,

Ὀάσις

μικρὰ

καὶ

μεγάλη·

φθοροποιὰ

δὲ

τὰ

χωρία,

καὶ

ὑπὸ

φθοροποιῶν

ἀέρων

καταπνεόμενα,

καὶ

οὐδεὶς

τῶν

ἐκεῖσε

ἀπερχομένων,

ἐνιαυτὸν

ἕνα

καὶ

μόνον

διήρκησεν,

ἀλλ᾽

αὐτόθι

ὑπὸ

χαλεπῶν

ἀλισκόμενοι

νοσημάτων

ἐναποθνήσκουσιν·

ἐκεῖ

τοίνυν

τοὺς

ἁγίους

περιορίσας

Εὐγένιον

καὶ

Μακάριον,

ἐν

αὐτῇ

τὰς

κεφαλὰς

τῶν

ἁγίων

ἀποτμηθῆναι

ἐκέλευσεν·

οἱ

καὶ

ἐτελειώθησαν

μετὰ

τεσσαράκοντα

ἡμέρας,

τῇ

εἰκάδι

τοῦ

δεκεμβρίου

μηνὸς.

Ἐν

δὲ

τῷ

τόπῳ

τῆς

αὐτῶν

τελειώσεως,

θαῦμα

γέγονε

μέγα·

μὴ

ἔχοντος

γὰρ

τοῦ

τόπου

ὕδωρ

τὸ

σύνολον,

πηγὴ

ἀνέβλυσεν

ὕδατος,

πᾶσαν

ἀποδιώκουσα

νόσον,

ἣ

καὶ

μέχρι

τῆς

σήμερον

μένει,

τῶν

ἁγίων

σώζουσα

τὴν

ἐπωνυμίαν.

[40] Τὸν

δὲ

ἅγιον

Ἀρτέμιον

προσκαλεσάμενος

ἔφη

πρὸς

αὐτὸν·

διὰ

τὴν

προπέτειαν

σου

κατηνάγκασας

με

ἀτιμάσαι

τὸ

γένος

σου,

καὶ

τὴν

προσοῦσαν

σοι

περιφάνειαν

ἐνυβρίσαι,

καὶ

αὐτῶν

ἐράψασθαι

τῶν

σαρκῶν

σοῦ·

πεισθήτι

οὖν

μοι,

Ἀρτέμιε,

καὶ

προσελθὼν

θύσον

τοῖς

θεοῖς,

μάλιστα

τῷ

δαφναίῳ

Ἀπόλλωνι

τῷ

ἐμοὶ

τριποθήτῳ

καὶ

παναγάστῳ

Θεῷ,

καὶ

τῆς

αἰτίας

τοῦ

αἵματος

τοῦ

ἐμοῦ

ἀδελφοῦ

ἀπολύω

σε,

τὴν

τε

ἀξίαν

μείζονα

καὶ

ἐνδοξοτέραν

ἐπαναθήσω

σοι·

ἔπαρχον

γὰρ

πραιτωρίων

σε

καταστήσας

καὶ

ἀρχιερέα

τῶν

μεγάλων

θεῶν,

πατέρα

ἐμὸν

ονομάσω,

καὶ

τῆς

ἐμῆς

βασιλείας

τὰ

δεύτερα

φέροντα,

καὶ

ἔση

μεθ᾽

ἡμῶν

πάντα

τὸν

χρόνον

τῆς

ἡμετέρας

ζωῆς

τὲ

καὶ

διαγωγῆς·

οἶδας

γὰρ

καὶ

αὐτὸς,

ὦ

Αρτέμιε,

ὡς

ὁ

ἐμὸς

ἀδελφὸς

μάτην

παρὰ

Κωνσταντίου

πεφόνευται,

καὶ

ὡς

φθόνος

αὐτὸν

κατειργράσατο,

καὶ

ὁ

πάντων

ἀνθρώπων

ἀνοσιώτατος

ὁ

εὐνοῦχος

Εὐσέβιος,

ὁ

τὴν

τοῦ

πραιπωσίτου

ἀξίαν

κακῶς

ἐνδυσάμενος,

κᾂν

οὐκ

ἀρκοῦσαν

δέδωκε

τὴν

δίκην

τοῦ

ἀνοσιουργήματος

ὁ

παμπόνηρος.

[41] Καὶ

ὅτι

τῆς

ἡμετέρας

γενεᾶς

ἐστὶ

μᾶλλον

ἡ

βασιλεία

ἁρμόδιος·

ὁ

γὰρ

ἐμὸς

πατὴρ

Κωνσταντίος

ἐκ

τῆς

Μαξιμιανοῦ

θυγατρὸς

Θεοδὼρας

γεγένηται

τῷ

ἐμῷ

πάππῳ

Κώνσταντι·

ὁ

δὲ

Κωνσταντῖνος

ἐξ

Ἑλένης

αὐτῷ

γέγονε

φαύλης

τινὸς

γυναικὸς

καὶ

τῶν

χαμαιτύπων

οὐδὲν

διαφερούσης·

καὶ

ταῦτα

μήπω

γεγονότι

καίσαρι,

ἀλλ᾽

ἐν

ἰδιώτου

τυγχάνοντι

σχήματι·

ὁ

τοίνυν

Κωνσταντῖνος

θρασύτητι

γνώμης

τὴν

βασιλείαν

ἀφήρπασε,

καὶ

τὸν

ἐμὸν

πατέρα

καὶ

τοὺς

τοῦτου

ἀδελφοὺς

ἀμφοτέρους

ἀδίκως

ἀπέκτεινε·

καὶ

ὁ

τούτου

ὑιὸς

Κωνστάντιος

τὸν

αὐτοῦ

πατέρα

μιμησάμενος

τὸν

ἐμὸν

ἀδελφὸν

πεφόνευκε,

καὶ

ταῦτα

ὅρκοις

πρὸς

αὐτὸν

φρικωδεστάτοις

χρησάμενον·

ἡμᾶς

τε

αὐτοὺς,

εἰ

μὴ

θεῶν

προνοίᾳ

περιεσώθημεν,

τὸ

αὐτὸ

ἠβούλετο

δρᾶσαι·

ἀλλ᾽

οἱ

θεοὶ

διεκώλυσαν,

αὐτοψεὶ

μοι

τὴν

σωτηρίαν

μηνυσαντες,

εἰς

οὓς

ἐγὼ

τεθαῤῥηκὼς

τὸν

χριστιανισμὸν

ἐξωμοσάμην,

καὶ

πρὸς

τὸν

ἕλληνα

βίον

ἀπέκλινα·

εὖ

εἰδὼς,

ὡς

ὁ

τῶν

ἑλλήνων

καὶ

ρωμαίων

αρχαιότατος

βίος

καλοῖς

ἔθεσι

καὶ

νόμοις

χρησάμενος,

θεοὺς

προσαγορεύει

τοὺς

τὸ

πιστὸν

ἐκ

τῶν

πραγμάτων

ἔχοντας.

[42] Τὶς

γὰρ

τὴν

γνώμην

ἀμφίβολος,

ἥλιον

βλέπων

ἐν

οὐρανῷ

διιππεύοντα

καὶ

σελήνην

ἐφ᾽

ἅρματος

χρυσαντύγου

ταυροπολοῦσαν;

ὁ

μὲν

γὰρ

τὴν

ἡμέραν

φαεινὴν

ἀπεργάζεται,

καὶ

τοὺς

ἀνθρώπους

ἐπ᾽

ἔργον

ἐγείρει·

ἡ

δὲ

τὴν

νύκτα

λαμπαδουχεῖ,

καὶ

τοὺς

ἀστέρας

καταφαιδρύνει,

καὶ

ταῖς

ἀγρύπνοις

φωτοβολίαις

ὑπνοῦν

τοὺς

ἀνθρώπους

παρακελεύεται·

ταῦτα

θεολογοῦσιν

ἕλληνες

καὶ

ρωμαῖοι,

Ἀρτέμιε,

καὶ

οὐκ

ἀδίκως

ἀλλὰ

πρεπόντως

καὶ

μετὰ

δικαίου

τοῦ

κρίματος·

τὶ

γὰρ

ἡλίου

τηλαυγέστερον;

ἢ

τὶ

σελήνης

αὐγοειδέστερον;

ἢ

τὶ

τοῦ

χοροῦ

τῶν

ἀστέρων

ἡδύτερον

τε

καὶ

εὐπρεπέστερον;

ταῦτα

τοίνυν

ἕλληνες

καὶ

ρωμαῖοι

θειάζουσιν

τε

καὶ

σέβουσιν,

καὶ

πρὸς

αὐτὰ

τὰς

ἑαυτῶν

ἐλπίδας

ἐναπεκρέμασαν·

καὶ

τὸν

μὲν

ἥλιον

Ἀπόλλωνα

προσαγορεύουσιν,

τὴν

δὲ

σελήνην

Ἄρτεμιν,

καὶ

τοὺς

μεγίστους

τῶν

ἀστέρων

οὓς

προσαγορεύουσιν

πλανήτας

τοὺς

τὰ

ἑπτὰ

ζώνας

τὰς

οὐρανίους

ἐπεχόντας,

ὃν

μὲν

Κρόνον,

ὃν

δὲ

Δία,

ὃν

δὲ

Ἑρμῆν,

ὃν

δὲ

Ἄρεα,

ὃν

δὲ

Ἀφροδίτην

κατονομάζουσιν·

οὗτοι

γὰρ

τὸν

τε

κόσμον

ἅπαντα

διοικοῦσι,

καὶ

ταῖς

αὐτῶν

δυνάμεσι

πᾶσα

ἡ

ὑπ᾽

οὐρανὸν

διεξάγεται·

τούτων

τοίνυν

εἰκόνας

στήσαντες,

σέβουσιν

ἄνθρωποι

καὶ

τιμῶσιν·

ἅμα

δὲ

καὶ

μύθους

τινὰς

πρὸς

ἡδονὴν

ἀναπλάσαντες,

οὐχ

ὡς

θεοὺς

δὲ

τιμῶσι

τὰς

εἰκόνας

αὐτῶν,

ἄπαγε·

τοῦτο

γὰρ

τὸ

ἁπλούστερον

καὶ

ἀγροικικὸν

τῶν

ἀνθρώπων

διαλαμβάνεται

γένος·

ἐπεὶ

οἱ

τὴν

φιλοσοφίαν

ἀσπαζόμενοι,

καὶ

τὰ

των

θεῶν

ἀκριβῶς

ἐξετάζοντες,

οἴδασι

τίνι

τὴν

τιμὴν

ἀπονέμουσι,

καὶ

πρὸς

τινα

διαβαίνει

ἡ

τῶν

θείων

ἀγαλμάτων

προσκύνησις.

[43] Παραινῶ

τοίνυν

τὴν

σὴν

γενναιοτήτα

μεθ᾽

ἡμῶν

τε

εἶναι

καὶ

τὰ

ἡμῖν

ἀρεσκοντα

διαπράττεσθαι,

τὴν

τε

θρησκείαν

ἑλληνίζειν

ὀρθῶς,

καὶ

τῶν

ἀρχαίων

ἐθῶν

τε

καὶ

πραγμάτων

ἀντέχεσται·

ὁ

γὰρ

Κωνσταντῖνος,

ὡς

καὶ

αὐτὸς

ἐπίστασαι,

εὐεξαπάτητος

ἀνδρῶν

ἀμαθὴς

τε

καὶ

ἀνοήτος

εὐρεθεὶς,

περὶ

τὴν

θρησκείαν

ἐνεωτέρισεν,

καὶ

τοὺς

ρωμαίων

νόμους

ἐξαθετήσας,

ἐπὶ

τὸν

χριστιανισμὸν

ἐξέκλινε,

τὰς

ἀνοσίους

αὐτοῦ

πράξεις

δεδιττόμενος,

καὶ

ὅτι

οἱ

θεοὶ

αὐτὸν

ἀπεβουκόλησαν

ὡς

ἐξαγίστον,

καὶ

τῆς

αὐτῶν

θρησκείας

ἀνάξιον,

αἵματος

ὁμογνίου

γενόμενον

ἔμπλεον·

τοὺς

τε

γὰρ

ἀδελφοὺς

ἀπέκτεινε

μηδὲν

πράξαντας

ἄτοπον,

καὶ

τὴν

γυναῖκα

Φαύσταν,

καὶ

τὸν

αὐτοῦ

ὑιὸν

Πρίσκον

τὸν

χρηστὸν

τὲ

καὶ

ἀγαθὸν

ἄνδρα

τυγχάνοντα·

ταῦτα

τοίνυν

ἀνοσιουργήματα

μυσαχθέντες

οἱ

θεοὶ,

τοῦτον

ἀπεβουκόλησαν,

καὶ

τῆς

ἱερᾶς

αὐτῶν

καὶ

παναγεστάτης

θρησκείας

πόρρω

ποῦ

καὶ

μακρὰν

ἀπεπλάνησαν,

καὶ

σπέρμα

τὸ

ἐναγὲς

αὐτοῦ

καὶ

παμμίαρον

καὶ

γένος

ὅλον

ἐξ

ἀνθρώπων

ἠφάνισαν·

διὰ

τοῦτο,

θαυμάσιε,

ὁρῶν

σου

τὸ

κατὰ

πάντα

εὐσταθὲς

τε

καὶ

βέβαιον,

βούλομαι

σε

τῆς

ἡμετέρας

μερίδος

καὶ

ἑταιρίας

γενέσθαι

φίλον