{"slug":"khazarzar-john-of-damascus-passio-sancti-artemii","id":"greek:khazarzar:khazarzar-john-of-damascus-passio-sancti-artemii","title":"Passio sancti Artemii","title_source":"Passio sancti Artemii","author":"John of Damascus","genre":"history/hagiography","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T18:22:03Z","cost_usd":0.007309},"source":{"registry_id":"greek:khazarzar:khazarzar-john-of-damascus-passio-sancti-artemii","work_id":"khazarzar-john-of-damascus-passio-sancti-artemii","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":67,"english_words":16850,"coptic_letters":0,"source_letters":71572,"commentary_units":0,"commentary_kinds":0,"derived_notes":4,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-john-of-damascus-passio-sancti-artemii","status":"pass","blocking":[],"warnings":[],"stats":{"passages":67,"translated":67,"commentary_passages":0,"commentary_units":0,"english_words":16850,"source_letters":71503,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: history/hagiography in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 67 narrative."},{"kind":"caution","severity":"caution","text":"4 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":67},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΥΠΟΜΝΗΜΑ ΗΓΟΥΝ ΕΞΗΓΗΣΙΣ ΤΟΥ ΑΓΙΟΥ ΚΑΙ ΕΝΔΟΞΟΥ ΜΕΓΑΛΟΜΑΡΤΥΡΟΣ ΚΑΙ ΘΑΥΜΑΤΟΥΡΓΟΥ ΑΡΤΕΜΙΟΥ ΣΥΛΛΕΓΕΝ ΑΠΟ ΤΗΣ ΕΚΚΛΗΣΙΑΣΤΙΚΗΣ ΙΣΤΟΡΙΑΣ ΦΙΛΟΣΤΟΡΓΙΟΥ ΚΑΙ ΑΛΛΩΝ ΤΙΝΩΝ ΠΑΡΑ ΙΩΑΝΝΟΥ ΜΟΝΑΧΟΥ.\n\nαʹ. Τὰ τοῦ μεγάλου καὶ ἐνδόξου μάρτυρος Ἀρτεμίου διηγεῖσθαι μέλλων ἀνδραγαθήματα, καὶ τὴν ἄθλησιν, τήν τε ἄνωθεν αὐτοῦ καὶ ἐκ προγόνων οὖσαν εὐγένειαν, ὦ ἱερὰ πανήγυρις καὶ θεοσύλλεκτον σύστημα, αὐτὸν ἐκεῖνον ἐπικαλοῦμαι τὸν μάρτυρα, καὶ τὴν ἐπισκιάζουσαν αὐτῷ χάριν τοῦ Πνεύματος, συλλήπτορά μοι γενέσθαι τοῦ λόγου καὶ συνεπίκουρον· καὶ αὐτοὺς ὑμᾶς ἐν παρακλήσει ποιοῦμαι τῶν ὑμετέρων εὐχῶν προσδεόμενος, ἵν' εὔοδόν μοι καὶ ἀπρόσκοπον γένηται τουτὶ τὸ ἐγχείρημα, καὶ κατευθύνον πρὸς ἥνπερ 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 τότε καιρὸς ἀπῄτει, καὶ ὡς εἶχε δυνάμεως, ἔγραψε, πολλῷ θορύβῳ καὶ ταραχῇ τῶν τότε πραγμάτων συνεχομένων. Οὐ μὲν οὖν οὐδὲ αὐτός τις ἦν τῶν περιεσκεμμένων τε καὶ περὶ λόγους ἐσπουδακότων, ἀλλ' ἁπλοῦς τις καὶ ἀπέριττος μόνης τῆς ἀληθείας πεφροντικὼς, καὶ τὸ λέγειν ὅπως οὖν στοχαζόμενος· καὶ κατὰ τὴν παροιμίαν, ἄκρῳ δακτύλῳ τῆς ἱερᾶς τῶν λόγων παιδείας ἁψάμενος. βʹ.","english":"A RECORD, THAT IS, AN ACCOUNT OF THE HOLY AND GLORIOUS GREAT MARTYR AND WONDERWORKER ARTEMIUS, GATHERED FROM THE ECCLESIASTICAL HISTORY OF PHILOSTORGIUS AND CERTAIN OTHERS BY JOHN THE MONK.\n\n1. Being about to recount the valiant deeds of the great and glorious martyr Artemius, and his contest, and his nobility, which was his from above and from his forebears, O sacred assembly and God-gathered company, I call upon that very martyr, and the grace of the Spirit that overshadows him, to become my helper and fellow champion of this account; and I make you yourselves also partners in my entreaty, asking for your prayers, so that this undertaking of mine may be easy and free from stumbling, and may direct me toward the narration of his martyrdom and confession, for which I have set out. And let no one find fault with me for undertaking these things, looking to the first and ancient record of this wonderful and renowned man; for the one who composed that wrote as the time then demanded and as he had ability, since the affairs of that time were held in great confusion and turmoil. Nor indeed was he himself one of the careful and those who had devoted themselves to letters, but a simple and unadorned man, who had cared only for the truth and aimed at speaking in whatever way he could; and, as the proverb says, he touched the sacred education of letters with the tip of his finger. 2.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Ὥσπερ οὖν οὐδὲ αὐτὸς ἐγὼ ἀρκούντως ἔχω καὶ ἱκανῶς πρὸς τὴν τοῦ λόγου διήγησιν, κἂν ὁ πόθος τοῦ μάρτυρος καθέλκει καὶ τυραννεῖ μου τὸν λογισμὸν καὶ πρὸς τὸ λέγειν βιάζεται, ἐπαινετὸς μέντοι τῆς προθυμίας καὶ τῆς περὶ τὸν μάρτυρα πίστεως, ὅτι κἂν ὁπωσοῦν ἐτόλμησεν ἅψασθαι τῆς περὶ τὸ μαρτύριον αὐτοῦ διηγήσεως, μάλιστα τοῦ ἀποστάτου καὶ ἀσεβοῦς Ἰουλιανοῦ παραγγείλαντος τοῖς ἁλισκομένοις ἐπὶ τὸ τοῦ Χριστοῦ μαρτύριον μήτε ὑπόμνημα, μήτε ἄλλην τὴν οἱανοῦν ποιεῖσθαι ἀναγραφὴν, καθὼς οἱ πρότερον βασιλεῖς ἐνομοθέτησαν, ἀλλὰ τοὺς πλείονας αὐτῶν ἀναπολογήτους ἀπόλλυσθαι· τούτου τοῦ παραγγέλματος πανταχόσε καταφοιτήσαντος, ἐκολάζοντο μὲν οἱ τὸν Χριστὸν ὁμολογοῦντες· κατὰ δὲ τὸ κρατοῦν ἔθος, οὐδεὶς τῶν ἐκ τοῦ δήμου κομενταρισίων, ἢ τῶν λεγομένων ταχυγράφων, πρόνοιαν ἐποιεῖτο τοῦδε τοῦ παραγγέλματος. Ἐσπούδαζε γὰρ ὁ παράνομος καὶ αὐτὴν τῶν μαρτύρων ἐξαφανίσαι τὴν εὔκλειαν. Μόλις οὖν τινες ἐν ζοφεροῖς τισι καὶ ἀλαμπέσι τόποις κατακρυπτόμενοι, τοιούτων ἐφάπτεσθαι ἐτόλμων ὑπομνημάτων, τὴν τοῦ κρατοῦντος δεδιττόμενοι ἀγριότητα. Πολλαὶ μὲν οὖν μυριάδες ἀνὰ πᾶσαν τὴν οἰκουμένην τῶν Χριστιανῶν κατεφθείροντο, μηδὲ μιᾶς τινος κατὰ τὸ κρατοῦν ἔθος ἀξιούμενοι ἐρωτήσεως· ἀλλὰ τοῦτο μὲν οὐδὲν παρέβλαψε τοὺς ἀθλητὰς τοῦ Χριστοῦ, τὸ μὴ τυχεῖν ὑπομνήματος· ὧν γὰρ τὰ ὀνόματα ἐν οὐρανοῖς Θεὸς ἀπεγράφετο, οὐδεμία τις ἦν χρεία τῶν παρ' ἀνθρώποις ὑπομνημάτων. Ἀλλὰ περὶ μὲν τούτων ἅλις. γʹ.","english":"Just as I myself am not sufficiently and adequately equipped for the narration of the account, even though longing for the martyr draws down and tyrannizes my reasoning and forces me to speak, yet I am to be praised for my zeal and my faith concerning the martyr, because, however it may be, I have dared to touch upon the narration concerning his martyrdom—especially since the apostate and impious Julian ordered that those who were seized for the martyrdom of Christ should make neither a record nor any other written account of any kind whatsoever, just as the earlier emperors had legislated, but that the majority of them should perish without defense. When this order had spread everywhere, those who confessed Christ were being punished; but according to the prevailing custom, none of the commentarienses from the people, or of those called tachygraphs, took any forethought for this order. For the lawless one was eager to obliterate even the good fame of the martyrs. So it was only with difficulty that certain persons, hiding in some dark and lightless places, dared to undertake such records, fearing the savagery of the ruler. Many thousands of Christians throughout the whole inhabited world were being destroyed, not being deemed worthy of even a single interrogation according to the prevailing custom; but this did not harm the athletes of Christ at all—that they did not obtain a record; for those whose names God was inscribing in the heavens had no need at all of records among men. But concerning these things, enough. 3.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Ἐγὼ δὲ, ὦ ἱερὰ πανήγυρις, καὶ Χριστοῦ λαὸς θεοσύλλεκτος, ἔθνος ἅγιον καὶ βασίλειον ἱεράτευμα, πολλοῖς ἐντυχὼν συγγράμμασι, καὶ μάλιστα τῶν τὰς ἱστορίας καὶ πράξεις τῶν βασιλέων συνταξαμένων, ἔπειτα δὲ καὶ τῶν περὶ τὴν ἐκκλησιαστικὴν ἱστορίαν σπουδασάντων, καὶ τὸ τοῦ μάρτυρος εὑρὼν ὄνομα ὧδε κἀκεῖσε\n\nδιαθρυλλούμενόν 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 προθῆναι ταῖς ἀκοαῖς ὡς φιλοχρίστοις τε οὖσι καὶ φιλομάρτυσιν· ἵνα μὴ ἐν ὀλίγαις τισὶ συλλαβαῖς τὰ τηλικαῦτα ἐπηλυγάζωνται τοῦ θείου μάρτυρος πλεονεκτήματα· ἅμα τε καὶ ὑμῶν κατευφράναι σπεύδων τᾶς ἀκοὰς, ἔκ τε τῶν τῆς ἱστορίας διηγημάτων, καὶ τῶν ἀρτίως ἀναφανέντων τοῦ μάρτυρος ἀνδραγαθημάτων.\n\nδʹ. Πολλοὶ μὲν οὖν τῶν τὰς ἱστορίας γραψάντων τοῦ ἀοιδίμου τούτου ἀνδρὸς ἐμνημόνευσαν, Εὐσέβιός τε ὁ Παμφίλου ὀνομαζόμενος, καὶ Σωκράτης ὁ τῆς Ναυάτου αἱρέσεως, καὶ Φιλοστόργιος ὁ τῆς Εὐνομίου καὶ αὐτὸς ὑπάρχων αἱρέσεως, Θεοδώρητός τε καὶ ἄλλοι πλείονες. Ὧν ὁ μὲν Εὐσέβιος ἐν τοῖς χρόνοις τοῦ μεγάλου Κωνσταντίνου ὤν τε καὶ γνωριζόμενος, καὶ τῶν τότε ἐπισκόπων ὑπάρχων ὁ λογιώτατος, παρεισάγει τὸν μάρτυρα τῆς συγκλήτου βουλῆς ἕνα τυγχάνοντα, καὶ γνώριμον ἐς τὰ βασιλέως ὑπάρχοντα, καὶ τῆς περὶ τὸν Κωνστάντιον τὸν αὐτοῦ υἱὸν ἑταιρίας, εἴτ' οὖν φιλίας, σπουδαστὴν ἀκριβέστατον. Φαίνεται γὰρ ὁ Μακάριος μηδὲ πώποτε τῆς πρὸς τὸν Κωνστάντιον φιλίας ἀποσπασάμενος, τὸ ἔνδοξον αὐτοῦ καὶ μεγαλουργὸν ὑποφαίνων τῆς φύσεως·","english":"But I, O sacred assembly, and people of Christ gathered by God, a holy nation and a royal priesthood, having come upon many writings, and especially those of the authors who composed the histories and deeds of kings, and then also of those who devoted themselves to ecclesiastical history, and having found the name of the martyr here and there\n\nnoised abroad and carried about, and all confessing him to be a distinguished and renowned man, I did not think it right to bury these things in the deeps of forgetfulness, but to bring them into the open and set them before your ears, since you are lovers of Christ and lovers of martyrs; so that the so great excellences of the divine martyr might not be concealed in a few syllables; and at the same time, eager to gladden your ears both from the narratives of history and from the valiant deeds of the martyr that have recently come to light.\n\n4. Now many of those who wrote histories made mention of this man of celebrated name—Eusebius, called the son of Pamphilus, and Socrates, of the sect of Novatus, and Philostorgius, himself also of the sect of Eunomius, and Theodoret, and many others. Of these, Eusebius, who lived and was known in the times of the great Constantine, and was the most learned of the bishops of that time, introduces the martyr as being one of the senate, and known in the emperor's court, and a most zealous devotee of the company, or rather friendship, of Constantius his son. For Macarius appears never at any time to have been torn away from his friendship with Constantius, revealing the glorious and mighty working of his nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"ὁ δέ γε Φιλοστόργιος, εἰ καὶ διάπυρος ἐραστὴς τῆς Εὐνομίου ὑπάρχει αἱρέσεως, ἀλλ' ὅμως ὑπὲρ πάντας ἐκθειάζει τὸν μάρτυρα, πολλήν τινα τὴν ἔνστασιν καὶ ἀκρίβειαν τῶν αὐτοῦ πράξεων ποιησάμενος, ἐκ τῶν ἄνωθεν χρόνων τὴν τῷ μάρτυρι προσοῦσαν εὐγένειαν ὑποσημηνάμενος, καὶ πρὶν ἢ τῶν τοῦ μαρτυρίου ἀγώνων ἐφάψασθαι. Ἄρξομαι τοίνυν κἀγὼ τῆς κατ' αὐτὸν ἱστορίας, ὡς αἱ παλαιῶν διαγορεύουσιν δέλτοι.\n\nεʹ. Τῆς εἰδωλολατρείας ἄρτι καταπαυθείσης, καὶ τῆς τῶν δαιμόνων ἀπάτης κατασβεσθείσης, ἐκ τῆς γενομένης φιλανθρωπίας παρὰ τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ περὶ τὸν μακάριον καὶ ἀοίδιμον Κωνσταντῖνον, τὸν ὑπέρλαμπρον καὶ εὐσεβῆ βασιλέα, τὸν τοῦ Κώνσταντος υἱὸν καὶ τῆς μακαρίας Ἑλένης, ὅπως τε αὐτὸν ἐκ τῆς ματαίας τῶν εἰδώλων πλάνης ἀνεκαλέσατο, καὶ τῆς τοῦ ζωοποιοῦ σταυροῦ ἐν οὐρανῷ ἐπιδείξεως, πῶς τε τῶν ἐχθρῶν καὶ παρανόμων βασιλέων περιεγένετο διὰ τῆς τοῦ τιμίου σταυροῦ ἐνεργείας τε καὶ δυνάμεως, καὶ πῶς τὸ Χριστιανῶν θεοφιλὲς ὑψώθη κέρας, ὑπὸ τῆς αὐτοῦ προθυμίας καὶ πίστεως, συγκροτούμενόν τε 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.","english":"Now Philostorgius, although he is a fervent lover of the Eunomian heresy, nevertheless exalts the martyr above all others, having made a great and careful account of his deeds, and having noted from earlier times the nobility that belonged to the martyr even before he engaged in the contests of martyrdom. I too, therefore, shall begin the history concerning him, as the tablets of the ancients set it forth.\n\n5. When idolatry had just been brought to an end, and the deceit of the demons had been quenched, out of the loving-kindness shown by our great God and Savior Jesus Christ toward the blessed and celebrated Constantine, the most radiant and pious king, the son of Constans and of the blessed Helena—how he recalled him from the vain error of idols, and how by the demonstration of the life-giving cross in heaven, and how he prevailed over the hostile and lawless kings through the working and power of the precious cross, and how the God-beloved horn of the Christians was raised up by his zeal and faith, being strengthened and increased together, so that the preaching of Christ filled the whole inhabited world, and all the altars of the idols and carved images and all their temples, wherever in the world they happened to be, were torn down, and the churches of God were rebuilt, which the Christ-hating and impious kings had destroyed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"ϛʹ· Τούτων οὖν γινομένων, οὐκ ἤνεγκεν τὴν τοσαύτην μεταβολὴν 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 Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν προαιώνιον, κτίσμα εἶναι, καὶ τῆς τοῦ Θεοῦ καὶ Πατρὸς οὐσίας ἀλλότριον. Διά τοι ταῦτα ἡ ἐν Νικαίᾳ τῶν ἁγίων τριακοσίων δεκαοκτὼ Πατέρων ἀθροίζεται σύνοδος, καὶ τὸν Ἄρειον καθελοῦσα, τὸν Υἱὸν 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 διηκρίβωσάν τε καὶ κατετράνωσαν ἐμοὶ δὲ περὶ ταῦτα διατρίβειν ὁ νῦν οὐχ ἁρμόσει καιρὸς, ἄλλης περὶ τούτων δεομένης ἀκριβεστέρας σχολῆς τε καὶ διασκέψεως.\n\nΤὰ δὲ νῦν τὸ φθάσαν αὐτὸν τοῦ βίου τέλος διηγήσομαι. ζʹ. Ὁ γοῦν φιλόχριστος βασιλεὺς Κωνσταντῖνος εἰς τὸ πρῶτον καὶ τριακοστὸν ἔτος προελθὼν τῆς αὐτοῦ βασιλείας, καὶ τοῦ δευτέρου ἐπιβὰς, ἐπειδὴ ἐπύθετο τοὺς Πέρσας εἰς πόλεμον ἐπ' αὐτὸν παρασκευαζομένους, ἄρας ἐκ τῆς ἑαυτοῦ πόλεως, ἄχρι τῆς Νικομηδείας ὤφθη τῶν Βιθυνῶν· ἔνθα καὶ τελευτᾷ τὸν βίον ἐξ ἐπιβουλῆς τῶν ἑαυτοῦ ἀδελφῶν, φάρμακον αὐτῷ δηλητήριον ἐκχεαμένων, ἀστέρος, ὥς φασι, κομήτου τὸν θάνατον αὐτοῦ προμηνύσαντος. Ἦσαν δὲ τῷ Κωνσταντίνῳ ἀδελφοὶ πρὸς πατρὸς οἵδε, Δαλμάτιος, Ἀναβαλλιανὸς, καὶ Κωνστάντιος·","english":"6. When these things had come to pass, the devil, who envies the good, could not endure so great a change, but stirred up a storm and turmoil through his own familiar underlings. For Arius, whose name means madness, being a presbyter of the Church in Alexandria, grievously disturbed it, having introduced a lawless doctrine full of all blasphemy. For he asserted that the only-begotten Son of God, who is before the ages, is a creature and alien to the essence of God the Father. For this reason the assembly of the three hundred and eighteen holy Fathers is gathered at Nicaea, and having deposed Arius, it proclaims the Son of God and our Lord Jesus Christ to be consubstantial with the Father. But these things the histories of outsiders also set forth, and not a few of our own have examined and expounded them thoroughly; but it will not suit the present occasion for me to dwell on these matters, since they require another and more exact leisure and investigation.\n\nBut now I shall narrate the end of his life that came upon him. 7. Accordingly, the Christ-loving emperor Constantine, having advanced to the thirty-first year of his reign and entered upon the second, when he learned that the Persians were preparing for war against him, set out from his own city and appeared as far as Nicomedia of Bithynia; and there he also ended his life through the plotting of his own brothers, who poured out a deadly poison for him, a comet, as they say, having foretold his death. Now Constantine had these brothers by his father: Dalmatius, Anaballianus, and Constantius.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"αὐτὸς γὰρ ἐξ Ἑλένης μόνος ἦν τῷ πατρὶ Κώνσταντι ἔτι ἰδιοτεύοντι· ἐκ δὲ τῆς θυγατρὸς Μαξιμιανοῦ, τοῦ Ἑρκουλλίου 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 ἀποκλῖναι 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 γεγόνασιν.\n\nηʹ. Ἐγὼ δὲ τὰ πεπραγμένα τοῖς ἄνω χρόνοις διηγησάμενος, ἐπὶ τὰ συμβάντα τῷ μάρτυρι πάλιν τρέψω τὸν λόγον· πῶς τε ὁ παράνομος καὶ παραβάτης Ἰουλιανὸς καὶ τίνι τρόπῳ ἐπὶ τὸ τῆς βασιλείας ἦλθεν ἀξίωμα· καὶ πῶς ὁ τοῦ Χριστοῦ μάρτυς Ἀρτέμιος εἰς τὸ τῆς Χριστοῦ ὁμολογίας πανίερον ἔδραμε στάδιον. Ἄρτι τοῦ μεγάλου Κωνσταντίνου τελευτήσαντος, ἡ τῶν Ῥωμαίων ἀρχὴ εἰς τρεῖς διῃρέθη ἀρχὰς, τῶν υἱῶν αὐτοῦ, Κωνσταντίνου, Κωνσταντίου τε καὶ Κώνσταντος, ταύτας μερισαμένων. Καὶ τῷ μὲν πρώτῳ Κωνσταντίνῳ αἱ ἄνω Γαλλίαι καὶ τὰ ἐπέκεινα Ἄλπεων, αἵ τε Βρετανικαὶ νῆσοι, καὶ ἕως τοῦ ἑσπερίου ὠκεανοῦ κλῆρος ἐδόθησαν· τῷ δέ γε Κώνσταντι, ὡς ὑστάτῳ, αἱ κάτω Γαλλίαι, ἤγουν ἡ Ἰταλία καὶ αὐτὴ Ῥώμη. Ὁ δε Κωνστάντιος ὁ δεύτερος τῶν Κωνσταντίνου υἱῶν, ὃς ἦν ἐπὶ τῶν τῆς ἑῴας τότε πραγμάτων πρὸς τοὺς Πέρσας ἀγωνιζόμενος, τὸ τῆς ἑῴας ἀσπάζεται μέρος·","english":"For he alone was the son of Helena to his father Constantius while he was still a private citizen; but from the daughter of Maximian, who was surnamed Herculius, Theodora, other children were born to him: the aforementioned Dalmatius, and Anaballianus, and Constantius; whom Constantine honored as Caesars and nobellissimi. Of these, Constantius begot from the wife joined to him Gallus and Julian, who was called the Apostate, because he renounced Christ and inclined to the Greek religion; who also, during his reign, punished the great martyr of Christ and much-contested Artemius, on account of his faith in Christ and his divinely inspired zeal. But these things happened later and after a time.\n\n8. Having narrated the events of former times, I shall turn my account again to what befell the martyr: both how the lawless and apostate Julian came to the dignity of the kingdom, and in what manner the martyr of Christ Artemius ran into the all-holy stadium of the confession of Christ. Just now, when the great Constantine had died, the rule of the Romans was divided into three principalities, his sons Constantine, Constantius, and Constans having divided these among themselves. And to the first, Constantine, were given as his lot the upper Gauls and the regions beyond the Alps, the British islands, and as far as the western ocean; but to Constans, as the last, the lower Gauls, that is, Italy and Rome itself. But Constantius, the second of the sons of Constantine, who was then over the affairs of the East, struggling against the Persians, embraced the portion of the East.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"καὶ τότε Βυζάντιον μετονομασθὲν εἰς Κωνσταντινούπολιν, καὶ νέαν Ῥώμην, ποιεῖται βασίλειον, καὶ ἀπὸ τοῦ Ἰλλυρικοῦ μέχρι τῆς Προποντίδος ὁπόσα ὑπήκοα Ῥωμαίοις, τήν τε Συρίαν καὶ Παλαιστίνην καὶ Μεσοποταμίαν καὶ Αἴγυπτον, καὶ τὰς νήσους ἁπάσας, τῇ αὐτοῦ βασιλείᾳ καὶ πολιτείᾳ ὑποτελῆ καθίστησιν.\n\nθʹ. Ὁ δὲ μέγας Ἀρτέμιος συνῆν τῷ Κωνσταντίῳ ἐν παντὶ καιρῷ τε καὶ πράγματι, ὡς ἅτε φίλος ἄριστος, καὶ τῶν ἐπ' ἀρετῇ καὶ παιδείᾳ λαμπρυνομένων, καὶ τῆς Χριστιανῶν πίστεως διάπυρος ἐραστής. Πατρίδος καὶ γένους αὐτοῦ ἀνάγραπτον μνήμην οὐδεὶς ἡμῖν παραδέδωκεν, πλὴν ὅτι τῶν εὐπατριδῶν καὶ μεγάλων ὑπῆρχεν ὁ τρισμακάριστος. Ἐξ ὧν καὶ τάδε τὰ περὶ αὐτοῦ ἀναγέγραπται, ὅτι τὰ πανάγια λείψανα τῶν τοῦ Χριστοῦ ἀποστόλων Ἀνδρέου καὶ Λουκᾶ καὶ Τιμοθέου, αὐτός ἐστιν ὁ τὴν ἀνακομιδὴν αὐτῶν ὑπὸ Κωνσταντίου ποιήσασθαι κελευσθεὶς, ὡς προϊὼν ὁ λόγος διδάξει· ἐγὼ δὲ ἅπαντα ταῦτα 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 αὐτῶν βασιλεύοντος, ὁ πρῶτος αὐτῶν Κωνσταντῖνος τῆς οἰκείας μερίδος ἀπαναστὰς καὶ πρὸς τὴν τοῦ ἐσχάτου ἀδελφοῦ κληροδοσίαν ἐπανελθὼν, ἐκείνου πρὸς τὴν Ῥώμην ἀποδημήσαντος, ἐπεχείρει τι τῶν ἀδίκων κατὰ τοῦ ἀδελφοῦ διαπράξασθαι· καὶ αὐτὸν μὴ παρόντα διέβαλλεν, ὡς","english":"And then Byzantium, renamed Constantinople and New Rome, he makes his imperial capital, and from Illyricum as far as the Propontis, as many lands as were subject to the Romans—both Syria and Palestine and Mesopotamia and Egypt, and all the islands—he establishes as tributary to his own reign and government.\n\n9. But the great Artemius was with Constantius at every time and in every matter, as being a most excellent friend, and one of those distinguished for virtue and learning, and a fervent lover of the Christian faith. No one has handed down to us a written record of his homeland and lineage, except that the thrice-blessed man was of the noble and great. From these things, the following also has been written concerning him: that the all-holy relics of the apostles of Christ Andrew and Luke and Timothy—he is the one who was commanded by Constantius to accomplish their translation, as the account will teach as it proceeds; but I shall narrate all these things in order, passing through the times and setting them forth according to the fitting accuracy of the matters. Since, then, as has been said, there were three emperors, and each of them was reigning over his own portion, the first of them, Constantine, having departed from his own share and having returned to the inheritance of the last brother—when that one had journeyed to Rome—attempted to do something unjust against his brother; and he slandered him in his absence, as","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"οὐ καλῶς τῶν πραγμάτων διανεμηθέντων, καὶ ὅτι πλεῖστον μέρος τῆς αὐτῷ προσηκούσης ἀρχῆς ἐσφετερίσατο. Οἱ δὲ τῆς χώρας στρατηγοί τε καὶ φύλακες, οὓς ὁ Κώνστας ἐχειροτόνησεν, οὐκ ἔφασαν χωρὶς τῆς ἐκείνου γνώμης τε καὶ βουλῆς δύνασθαί τι μικρὸν ἢ μέγα μετακινεῖν· ἀνόσιον γάρ· 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.\n\nιʹ. Ὁ τοίνυν τούτου λαὸς ἀποκλίνει πρὸς Κώνσταντα, καὶ γίνεται πᾶσα ἡ τῆς Ἑσπέρας ἀρχὴ ὑπ' ἐκείνῳ μηδὲν περὶ ταύτης σπουδάσαντι· τοῦ Θεοῦ ταῦτα δικάσαντος, Μὴ κίνει ὅρια πατέρων σου, μὴδε τοῦ πλησίον καθάπτου τῆς αὔλακος· ὁ γὰρ κατὰ τοῦ πλησίον πονηρευόμενος, αὐτὸς ἑαυτῷ συνάγει τὸν ὄλεθρον, τὴν τοῦ Θεοῦ δίκην ἐφ' ἑαυτὸν ἐπισπώμενος. Βασιλεύει τοίνυν ὁ Κώνστας ἐφ' ὅλης τῆς Ἑσπερίου ἀρχῆς, τὰς δύο κληροδοσίας εἰς ἓν συνάψας, καὶ μίαν ἀρχὴν ἀμφότερα τὰ μέρη στησάμενος. Οὐ πολὺς ἐν μέσῳ καιρὸς, καὶ ὁ Κώνστας εἰς κώμους καὶ μέθας ἐναποκλίνας, καὶ ἀλλοκότους ἐρώτων διαγωγὰς, ῥᾳθύμως τὴν ὅλην ἀρχὴν διεπέττευε, τὸ τῆς βασιλείας μέγεθος ἐξερχόμενος· ἐπιβουλεύεται τοιγαροῦν καὶ αὐτὸς παρά τινος τῶν στρατηγῶν, Μαγνεντίου, καὶ μετὰ τῆς βασιλείας προσαπόλλυσι καὶ τὸ ζῇν. Τούτου πεσόντος, κρατεῖ τῆς ἀρχῆς ὁ Μαγνέντιος, μεθ' οὗ τῆς τυραννίδος συναπελάβοντο Νεποτιανὸς καὶ Βρεττανίων.","english":"since the affairs had not been distributed well, and because he had appropriated the greatest part of the rule that belonged to him. But the generals and guards of the country, whom Constans had appointed, said that they could not move anything small or great without his judgment and counsel; for it would be impious. But he strips for war and takes up arms against one who had done no wrong. Constantine, then, falls in the war while fighting, and while desiring the portion of others, he also lost the things he seemed to hold securely.\n\n10. Therefore his people incline toward Constans, and the whole rule of the West comes under him, though he had taken no pains about it; God judging these things: Do not move the boundaries of your fathers, nor touch your neighbor’s furrow; for the one who does evil against his neighbor gathers destruction for himself, drawing God’s judgment upon himself. Constans, then, reigns over the whole Western rule, joining the two inheritances into one, and establishing both parts as one rule. Not much time passed, and Constans, inclining to revels and drunkenness and strange ways of pleasures, lazily administered the whole rule, going beyond the greatness of kingship; therefore he too is plotted against by one of the generals, Magnentius, and along with his kingship he also loses his life. When he had fallen, Magnentius holds the rule, with whom Nepotianus and Brettanion also took part in the tyranny.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"ιαʹ. 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 μέγιστον τε καὶ δεινῶς ἐκφανὲν ἅπαν, ὡς ὑπεραστράπτειν τῷ πληκτικῷ τῆς αἴγλης τῆς ἡμέρας τὸ φῶς, ἐπὶ τῶν Ἱεροσολύμων ὤφθη περὶ τρίτην ὥραν μάλιστα τῆς ἡμέρας, τῆς ἑορτῆς τῆς λεγομένης Πεντηκοστῆς ἐνεστηκυίας, διῆκον ἀπὸ τοῦ Κρανίου λεγομένου τόπου, ἄχρι καὶ τοῦ Ἐλαιῶνος ὄρους, ὅθεν ὑπῆρχεν ὁ Σωτὴρ τὴν ἀνάληψιν ποιησάμενος. Κρατεῖ τοίνυν τῆς βασιλείας ἁπάσης Κωνστάντιος, τῶν τοῦ μεγάλου Κωνσταντίνου υἱῶν μόνος ὑπολειφθείς.\n\nιβʹ. Ἀτενίσας οὖν πρὸς τὸ τῆς ἀρχῆς μέγεθος, καὶ εἰλιγγιάσας, ὡς ἅτε δὴ ἄνθρωπος ὢν, καὶ μὴ ἔχων τὸν ἐκ τοῦ γένους αὐτῷ συνασπίζοντα· οὔτε γὰρ αὐτῷ παῖς ἐγεγόνει, οὔτε τις τῶν ἀδελφῶν κατελέλειπτο· καὶ δείσας μή τις αὐτῷ πάλιν ἐπανασταίη τύραννος κατὰ τῆς αὐτοῦ βασιλείας ἐξανιστάμενος, σκέπτεται τῶν συγγενῶν τινα λαβεῖν σύγκληρον καὶ τῆς βασιλείας ὑπασπιστήν. Ὃ δὴ καὶ πεποίηκε, Γάλλον τὸν Ἰουλιανοῦ ἀδελφὸν Καίσαρα προστησάμενος· ἀνεψιὸς δὲ πρὸς πατρὸς ὁ Γάλλος ἦν αὐτῷ· Κωνσταντῖνος γὰρ, ὁ Γάλλου καὶ Ἰουλιανοῦ πατὴρ, ἀδελφὸς ἦν Κωνσταντίνου τοῦ μεγάλου. Τοῦτον οὖν ἐν τῷ Σιρμίῳ προχειρισάμενος, γυναῖκά τε αὐτῷ ζεύγνυσι τὴν ἑαυτοῦ ἀδελφὴν Κωνστάντιος, πίστεως καὶ βεβαιότητος χάριν· καὶ ἄρχοντας αὐτῷ δίδωσιν αὐτὸς καταστήσας· οὐ γὰρ ἐκείνῳ γε ἐφεῖτο Καίσαρί γε ὄντι· Θαλάσσιον μὲν ἀποστείλας ἔπαρχον πραιτωρίων·","english":"11. When Constantius learned these things from his sister's letters, he set out from the East and, having come to the West, joined battle against both, and conquered by force, since Britannio inclined toward him; at which time also the sign of the cross, appearing greatest and terribly, so as to outflash with the striking brilliance of its radiance the light of day, was seen over Jerusalem about the third hour of the day, the feast called Pentecost being at hand, extending from the place called the Skull as far as the Mount of Olives, from where the Savior had made his ascension. Constantius therefore held the rule of the whole kingdom, being left alone of the sons of the great Constantine.\n\n12. Gazing therefore upon the magnitude of the rule, and growing dizzy, as being a man and not having one of his family to shield him—for neither had a child been born to him, nor had any of his brothers been left—and fearing lest some tyrant rise up against him again, rising up against his kingdom, he considers taking one of his relatives as co-heir and supporter of the kingdom. This indeed he also did, setting Gallus, the brother of Julian, forward as Caesar; for Gallus was his cousin on his father's side; for Constantine, the father of Gallus and Julian, was the brother of the great Constantine. Having therefore appointed him in Sirmium, Constantius also yokes to him in marriage his own sister, for the sake of faith and assurance; and he gives him rulers, having himself appointed them; for it was not permitted to him, being Caesar; sending Thalassius as praetorian prefect;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Μόντιον δὲ, ἐπὶ τῶν βασιλικῶν πραγμάτων, οὓς κοιαίστωρας αὐτοῖς ὀνομάζειν φίλον, ἅμα καὶ πατρίκιον αὐτὸν ποιησάμενος. Ὁ δὲ Γάλλος, ὡς τότε παρὰ τοῦ Κωνσταντίου πεμφθεὶς ἐπὶ τῆς Ἑῴας, εἴχετο τῶν πραγμάτων· ὃν αὐτίκα μαθόντες οἱ Πέρσαι κατωῤῥόδησαν, νέον τε αὐτὸν καὶ θερμουργὸν εἰς τὰ ἔργα πυθόμενοι, οὐκέτι ἐποιήσαντο τὴν ἐπὶ τοὺς Ῥωμαίους ἐξέλασιν. Καὶ ὁ μὲν ἐν τῇ Ἀντιοχείᾳ τῆς Συρίας ἦν· Κωνστάντιος δὲ ἐν τῇ Ἑσπέρᾳ καθίστη τὰ πράγματα· καὶ τότε δὴ μάλιστα καθαρῶς ἡσύχασεν ἡ Ῥωμαίων ἀρχὴ, πρὸς ἀμφοτέρων\n\nφυλαττομένη. Καὶ ταῦτα μὲν τοῦτον ἔσχε τὸν τρόπον. ιγʹ. Ὁ δὲ Γάλλος τοῦ Καίσαρος ἀμφιασάμενος ἀλουργίδα, καὶ ἤδη τῶν πρώτων τῆς βασιλείας ἀρξάμενος ἐπιβαίνειν ἀναβαθμῶν, οὐκ ἔμενεν ἐπὶ τῆς αὐτῆς γνώμης καὶ πίστεως ἧς πρὸς τὸν Κωνστάντιον ἐποιήσατο, ἀλλὰ βαρύς τις ἦν καὶ ἀκάθεκτος καὶ τὴν ὀργὴν ἀπαραίτητος· φρονήματος γὰρ ἀκαίρου καὶ βουλῆς ἀνωμάλου δραξάμενος, ὑπερέβη τοὺς ὅρους, καὶ τὰς συνθήκας ἐφαύλισεν ἃς πρὸς τὸν Κωνστάντιον ἐποιήσατο, βασιλικώτερον τῶν πραγμάτων ἁπτόμενος, καὶ μετὰ πολλοῦ τοῦ θράσους καὶ τῆς ἀλαζονείας διαταττόμενος.","english":"He made Montius a patrician as well, and put him in charge of the imperial affairs—those whom it is customary to call quaestors. And Gallus, having been sent at that time by Constantius to the East, took hold of affairs; the Persians, learning of this at once, were cowed, and having heard that he was young and impetuous in his deeds, they no longer made their expedition against the Romans. And he was in Antioch of Syria; but Constantius was settling affairs in the West; and then especially did the Roman empire become clearly quiet, being guarded on both sides. And these things took this course. 13. But Gallus, having put on the purple robe of Caesar, and now beginning to mount the first steps of the imperial rank, did not remain of the same mind and faith which he had made with Constantius, but was harsh and unrestrained and inexorable in anger; for having seized upon an untimely pride and a disordered counsel, he overstepped the bounds and despised the agreements which he had made with Constantius, handling affairs in a more kingly manner, and giving orders with much boldness and arrogance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"Τοὺς γὰρ ἄρχοντας οὓς σὺν αὐτῷ ἐπεπόμφει Κωνστάντιος, τῶν βασιλικῶν τε καὶ πολιτικῶν πραγμάτων ὄντας διαιτητὰς, τόν 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 συρῆναι προσέταξεν, καὶ ἀμφοτέρους ἀπέκτεινεν, ἄνδρας ἐν ἀξιώμασι διαπρέψαντας, καὶ παντὸς κέρδους καὶ λήμματος εὑρεθέντας ὑψηλοτέρους· οὓς ὁ τῆς πόλεως περιστείλας ἐπίσκοπος ἔθαψεν, αἰδεσθεὶς τὸ τῆς ἀρετῆς αὐτῶν ἀνυπέρβλητον.\n\nιδʹ. Ὁ δὲ Κωνστάντιος, ἐπειδὴ τάχιστα ἐπύθετο τὸ συμβὰν, μετάπεμπτον ὡς ἑαυτὸν ἐποιεῖτο τὸν 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 εὐθέως ἀράμενον, αἱρεῖται μᾶλλον τὰ τῆς εἰρήνης, καὶ τὴν γυναῖκα προαποστείλας ὡς τὸν Κωνστάντιον ἐκμειλίξασθαι, καὶ αὐτὸς ἀπῄει αὐτόμολος ἐπὶ τὸν κίνδυνον. Ἡ μὲν οὖν Κωνσταντίνα προτέρα ἐξώρμησε προεντυχεῖν τῷ ἀδελφῷ, καὶ αἰδέσασθαι αὐτὸν ὑπὲρ τοῦ ἀνδρὸς προθυμουμένη, τοῦ μή τι εἰς αὐτὸν βουλεύσασθαι ἀνήκεστον· πολλῇ δὲ προθυμίᾳ περὶ τὴν ὁδοιπορίαν χρωμένη, εἰς νόσον τε ἔπεσε μεταξὺ πορευομένη, καὶ Βιθυνίας ἐπιβᾶσα, ἐν σταθμῷ τινι ταύτης Γαλλικάνῳ λεγομένῳ ἀπέθανεν. Ὁ δὲ Γάλλος καὶ τοῦτο παράδοξον αὐτῷ συμβὰν μεγάλην συμφορὰν ποιησάμενος, ὅμως τοῖς πρόσω τῶν δεδογμένων οὐκ ἐξιστάμενος.","english":"For the magistrates whom Constantius had sent with him, who were arbiters of imperial and civil affairs—both Domitian, the praetorian prefect (for Thalassius had died), and Montius, the quaestor—because they would not obey and serve his irrational and unrestrained impulses, he ordered ropes to be fastened to their feet by the soldiers, and commanded that they be dragged through the marketplace, and he killed them both, men who had been distinguished in offices and were found to be above every gain and profit; whom the bishop of the city, having wrapped them in burial garments, buried, reverencing the incomparable excellence of their virtue.\n\n14. But Constantius, as soon as he learned what had happened, summoned Gallus to himself. And he, knowing that he was being summoned not for good, and reflecting again that, if he should not wish to obey, it would be necessary to make war, taking up arms against Constantius straightway, chose rather the things of peace, and having sent his wife ahead to appease Constantius, he himself also went of his own accord into danger. So Constantina set out first to meet her brother beforehand, eager to shame him on behalf of her husband, so that he might not resolve anything irremediable against him; but employing great eagerness on the journey, she fell into sickness while traveling, and having entered Bithynia, she died at a certain station of it called Gallicanus. And Gallus, though he made this unexpected event a great calamity for himself, nevertheless did not depart from what had been decided for the future.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Ἐπεὶ δὲ εἰς Νωρίκους ἀφίκετο πόλιν αὐτῶν Πυταβιῶνα καλουμένην, ἐνταῦθα δὴ ἀπὸ Μεδιολάνου καταπέμπεται στρατηγὸς Βαρβατίων, ἐκεῖ τοῦ Κωνσταντίου τὸ τηνικαῦτα τυγχάνοντος· ὃς τὸν Γάλλον ἀφαιρεῖται τῆς ἁλουργίδος, καὶ εἰς ἰδιώτην μετασκευάσας, ἐξόριστον αὐτὸν εἴς τινα νῆσον τῆς Δαλματίας κατέστησε. ιεʹ. Τοῦ δὲ Γάλλου εἰς τὴν νῆσον ἀπηγμένου, οἱ τὸ πᾶν ἐπ' αὐτῷ συστήσαντες, Εὐσέβιος δὲ μάλιστα ἦν ὁ εὐνοῦχος ὁ τὴν τοῦ πραιποσίτου τιμὴν ἔχων, καὶ οἱ σὺν αὐτῷ, πείθουσι Κωνστάντιον ὡς τάχιστα τὸν Γάλλον ποιήσασθαι ἐκ ποδῶν. Ὁ δὲ πεισθεὶς, πέμπει τοὺς ἀποκτενόντας αὐτόν· καὶ ἤδη τούτων ἀφικνουμένων, πάλιν ὁ Κωνστάντιος εἰς ἔλεον μετεκλίθη, καὶ πέμπει διὰ ταχέων ἑτέρων γραμμάτων τὸν Γάλλον τοῦ πάθους ἀνακαλούμενος. Ὁ δὲ Εὐσέβιος καὶ οἱ σὺν αὐτῷ πείθουσι τὸν πεμφθέντα Μαγιστριανὸν μὴ πρότερον ἐπιστῆναι δεικνύντα τὸ γράμμα, πρὶν ἂν πύθοιτο τὸν Γάλλον ἀνῃρημένον. Ἐγένετο ταῦτα, καὶ ὁ Γάλλος ἐτεθνήκει. Ὁ δὲ Κωνστάντιος περὶ τοῖς πράγμασι δείσας, μὴ οὐχ οἷός τε ᾖ μόνος ἁπάσης εἶναι τῆς ἀρχῆς ἐγκρατὴς, ἄλλως τε καὶ τῶν Γαλατῶν ὀξύτατα δὴ καὶ ὁπότε προθυμηθεῖεν εἰς τὰς τυραννίδας ἐγειρομένων, διά τε σώματος ἰσχὺν καὶ κουφότητα φρονημάτων, μετέμελε τότε τὸν Γάλλον ὑπεξελών· καὶ λογισάμενος ὡς τὸ συγγενὲς τοῦ ὀθνείου καὶ ἀλλογενοῦς ἀσφαλέστερον 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","english":"When he arrived among the Norici at their city called Pytabion, there a general, Barbatio, was sent down from Mediolanum—Constantius being there at that time—who stripped Gallus of the purple, and having transformed him into a private citizen, established him as an exile on a certain island of Dalmatia. 15. When Gallus had been led away to the island, those who had set the whole affair in motion against him—Eusebius above all, the eunuch who held the honor of the praepositus, and those with him—persuaded Constantius to put Gallus out of the way as quickly as possible. And he, persuaded, sent men to kill him; and when these were already arriving, Constantius again was turned to mercy, and sent swiftly by other letters recalling Gallus from the fate. But Eusebius and those with him persuaded the magistrianus who had been sent not to present himself and show the letter before he should learn that Gallus had been put to death. These things happened, and Gallus was dead. And Constantius, fearing for the affairs of state, lest he be unable alone to be master of the whole empire, especially since the Gauls rise up most sharply to usurpations whenever they set their minds to it, both because of bodily strength and because of levity of mind, regretted then that he had removed Gallus; and reckoning that kinship is far safer than that which is foreign and of alien stock for partnership in the kingdom, he summoned Julian, the brother of Gallus, from Ionia to Mediolanum, and proclaimed him Caesar, and gave him his sister","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"ἑαυτοῦ Ἑλένην εἰς γάμον ἐκδοὺς, καὶ τὰ πιστὰ πρὸς αὐτὸν ποιησάμενος, τοῦτον μὲν ἐξέπεμψεν εἰς τὰς Γαλλίας φύλακα τῆς ἐκεῖσε βασιλείας ἐσόμενον· αὐτὸς δὲ εἰς Ἰλλυριοὺς ἀφικόμενος, ἐν τῷ Σιρμίῳ διῆγεν. ιϛʹ. Ἀκούσας δὲ ταῦτα ὅτι οἱ πέραντοι Ἴστρου βάρβαροι μέλλουσιν ἐπιστρατεύειν τῇ τῶν Ῥωμαίων ἀρχῇ, ἀπάρας ἀπὸ τοῦ Σιρμίου πρὸς τὸν Ἴστρον διέβη, καὶ πρὸς αὐτῇ τῇ ὄχθῃ χρόνον οὐκ ὀλίγον ποιήσας, ἐπεὶ τὰ τῶν βαρβάρων ἠρέμει συστήματα, πάλιν ἐπὶ τὴν Θρᾴκην ἤλαυνεν· ἐπεὶ δὲ ἐν Ὀδρυσοῖς ἐτύγχανε γεγονὼς, ἔνθα πόλιν κτίσας Ἀδριανὸς ὁ βασιλεὺς τὴν ἑαυτοῦ καταλέλοιπε τῷ τόπῳ προσηγορίαν, ἐπύθετο πρός τινος τῶν ἐπισκόπων, ὡς τὰ σώματα τῶν τοῦ Χριστοῦ ἀποστόλων Ἀνδρέου καὶ Λουκᾶ, ἐν Ἀχαΐᾳ τεθαμμένα τυγχάνουσιν, Ἀνδρέου μὲν ἐν Πάτραις, Λουκᾶ δὲ ἐν Θήβαις τῆς Βοιωτίας. Ὡς οὖν ἤκουσεν ὁ βασιλεὺς ταῦτα Κωνστάντιος, ἥσθη τε τῷ λόγῳ καὶ ἐπὶ μέγα ἐβόησε, καὶ πρὸς τοὺς παρόντας φησί· Καλέσατέ μοι Ἀρτέμιον. Τοῦ δὲ τάχος παραγεναμένου, Συγχαίρω σοι, ἔφη, ἀνδρῶν ἁπάντων θεοφιλέστατε. Ὁ δὲ πρὸς αὐτόν· Καὶ εἴης μοι κεχαρμένος, ὦ βασιλεῦ, διὰ παντὸς, καὶ μήποτέ σε τῶν ὀχληρῶν τι καταλήψεται. Καὶ ὁ βασιλεύς· Ζητεῖς δέ τι χαριωδέστερον, ὦ φίλων ἄριστε, τῆς τῶν σωμάτων τῶν τοῦ Χριστοῦ ἀποστόλων εὑρέσεως; Καὶ ὁ μέγας Ἀρτέμιος· Τίς καὶ πόθεν, ὦ δέσποτα, ὁ τοῦτον ἡμῖν τὸν θησαυρὸν φανερώσας τὸ τήμερον; Καὶ ὁ Κωνστάντιος. Ὁ τῆς Ἀχαΐας ἐπίσκοπος ὁ νῦν ἐφορεύων ἐν Πάτραις· ἀλλ' ἄπιθι, ἀνδρῶν ἄριστε, καὶ τὸ τάχος ἐν Κωνσταντινουπόλει τὴν τούτων ἄνοδον ποίησον.","english":"Having given his own Helen in marriage and made pledges to him, he sent him off to the Gauls to be guardian of the kingdom there; but he himself, having arrived among the Illyrians, stayed in Sirmium. 16. When he heard that the barbarians beyond the Istros were about to march against the Roman empire, he set out from Sirmium and crossed to the Istros, and having spent no little time right at the bank, since the gatherings of the barbarians were quiet, he again drove on to Thrace; and when he happened to have come to the Odrysians, where the emperor Hadrian, having founded a city, left his own name to the place, he learned from one of the bishops that the bodies of the apostles of Christ, Andrew and Luke, happened to be buried in Achaia—Andrew in Patras, and Luke in Thebes of Boeotia. When therefore the emperor Constantius heard these things, he rejoiced at the report and cried out greatly, and says to those present: Call Artemius to me. And when he had come with speed, he said: I congratulate you, most God-beloved of all men. And he said to him: And may you be ever rejoiced, O emperor, and may nothing troublesome ever overtake you. And the emperor: Do you seek anything more delightful, O best of friends, than the discovery of the bodies of the apostles of Christ? And the great Artemius: Who, and from where, O master, is the one who has revealed this treasure to us today? And Constantius: The bishop of Achaia, the one now presiding in Patras; but go, O best of men, and with speed make their ascent in Constantinople.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"ιζʹ. Ταῦτα παρὰ τοῦ βασιλέως ἀκούσας ὁ μέγας Ἀρτέμιος, ἐπορεύετο τὴν ἐπὶ τοὺς ἀποστόλους ὁδὸν, ἀνακομίσων τὰ τούτων πανάγια λείψανα ἐπὶ τὴν Κωνσταντινούπολιν· ὁ δὲ τὴν ἱστορίαν γράφων, τοιαῦτα περὶ Κωνσταντίου καὶ τοῦ μάρτυρος φάσκει. Λέγεται δὴ περὶ Κωνσταντίου ὅτι οὐ μόνον τὰ πρὸς Θεὸν σπουδαῖός τε καὶ ἐράσμιος ὑπῆρχεν, εἰ καὶ πρὸς τὴν Ἀρειανικὴν ἀπέκλινεν αἵρεσιν, ὑπὸ τοῦ δυσσεβοῦς τε καὶ ἀθεωτάτου Εὐσεβίου τοῦ τῆς Νικομηδείας ἐπισκόπου συνελασθεὶς, ἐπεὶ τά γε ἄλλα μέτριος, καὶ εὐσχημοσύνης ἐς τὰ μάλιστα ἐπιμελούμενος, καὶ σωφροσύνης ἄκρας ἐπειλημμένος περί 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 τήν τε ἐκκλησίαν ἐδείματο τὴν μεγίστην ἐν τῇ πόλει τοῦ πατρὸς, πλησίον τῆς γερουσίας, κάτωθεν τοῦ ἔργου καὶ ἐκ κρηπίδων 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 μὴν καὶ Λουκᾶν τὸν εὐαγγελιστὴν ἐκ τῆς αὐτῆς μετέθηκεν Ἀχαΐας, καὶ Τιμόθεον ἐξ Ἐφέσου τῆς Ἰωνίας. ιηʹ. Ὁ δὲ ἦν τῶν γε δὴ βελτίστων ἀνθρώπων ὁ τὴν διακομιδὴν τούτων ποιήσασθαι προσταχθείς. Καὶ γέρας γε αὐτῷ τῆς λειτουργίας ὁ βασιλεὺς, δεηθέντων τῶν ἐπισκόπων, τὴν τῆς Αἰγύπτου παρέσχεν ἀρχήν.","english":"17. Having heard these things from the king, the great Artemius set out on the road to the apostles, to bring back their all-holy relics to Constantinople; and the writer of the history says such things concerning Constantius and the martyr. It is said, indeed, concerning Constantius that he was not only earnest and beloved in matters pertaining to God, even if he leaned toward the Arian heresy, being compelled by the impious and most godless Eusebius, bishop of Nicomedia, since in other respects he was moderate and took the utmost care for decorum and had attained the highest self-control in his manner of life and in his other conduct; and he took the greatest earnestness for the churches, striving with ambition to surpass his own father by far in his zeal for these matters. And he built the greatest church in the city of his father, near the senate-house, beginning the work from below and from the foundations; and honoring his father's tomb, he built there a very great temple as a place of worship; and having brought the apostle Andrew from Achaia, as I said before, he translated him there; and indeed he also translated Luke the evangelist from the same Achaia, and Timothy from Ephesus in Ionia. 18. And he who was commanded to make the conveyance of these things was among the very best of men. And as a reward for his service, the king, at the request of the bishops, granted him the governorship of Egypt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"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 ἀρετήν. Περὶ δὲ τοῦ Λουκᾶ καὶ τοιόνδε τι διηγήσατο Ἀνατόλιος ὁ εὐνοῦχος τῶν ἐκ τοῦ βασιλικοῦ κοιτῶνος, αὐτὸς ἐφ' ἑαυτοῦ τὴν τῆς ἁγιστείας πεῖραν δεξάμενος. Ἔφασκεν οὖν οὗτος ὁ Ἀνατόλιος φαύλως διακεῖσθαι, καὶ μεῖζον ἤδη τὸ πάθος, ἢ κατὰ τὴν τῶν ἰατρῶν εἶναι τέχνην· τῆς οὖν λάρνακος ἐν ᾗ κατακείμενος ἦν ὁ Λουκᾶς ἐπειδὴ προσεπεπλεύκεσαν οἱ ἄγοντες αὐτὴν, ἄρτι ἐκ τῆς θαλάσσης ἐπὶ τὸν νεὼν κομιζομένης, αὐτὸς ὑπὸ προθυμίας ὑπελθεῖν καὶ συνδιαβαστάσαι τοῖς φέρουσιν αὐτὴν ἐφ' ὅσον αὐτῷ τὰ τῆς δυνάμεως εἶχε, καὶ τότε\n\nπαραυτίκα ἀπαλλαγῆναι τῆς νόσου, καὶ εἰς τὸν ἔπειτα τῆς ζωῆς αὐτοῦ χρόνον παρελκυσθέντα ἐπ' οὐκ ὀλίγων ἐτῶν ἀριθμόν. Τὸν γοῦν τῶν Ἀποστόλων νεὼν Κωνστάντιος ᾠκοδόμησε πρότερον, κἂν ὕστερον Ἰουστινιανὸς ἐπὶ τὸ 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.","english":"And the compiler of the history says these things concerning the martyr, bearing witness to him that even before the contests of his martyrdom he was held in reverence by all because of the shining virtue of his life. And concerning Luke, Anatolius the eunuch, one of those of the imperial bedchamber, who himself had received the proof of his sanctity in his own person, recounted something of this sort. This Anatolius, then, said that he was in a bad state, and that the affliction was already greater than the art of the physicians could handle. So when those bringing the chest in which Luke lay had sailed in, the chest being just then conveyed from the sea to the church, he himself, out of eagerness, went under it and helped carry it together with those bearing it, as far as his strength allowed him; and then immediately he was freed from the disease, and it was drawn out into the remaining time of his life, over no small number of years. At any rate, Constantius had built the church of the Apostles earlier, though later Justinian rebuilt it on a grander scale and made it shine more beautifully with better materials. And now the church where the bodies of the apostles lie is called by the common name of the Apostles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"ιθʹ. Ὁ μὲν οὖν μέγας Ἀρτέμιος ἐπὶ τὴν Αἴγυπτον ἐπορεύετο, τὴν τοῦ 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 δηλοῦντα τὴν τοῦ Ἰουλιανοῦ ἐπανάστασιν. Ὁ γὰρ Ἰουλιανὸς, ὡς δεδήλωταί μοι καὶ πρόσθεν, ἡνίκα τὸν περὶ τούτων ἐποιούμην λόγον, ἐπὶ φυλακῇ τῶν Ἑσπερίων εἰς τὰς Γαλλίας ὑπὸ τοῦ Κωνσταντίου Καῖσαρ ἀποδειχθεὶς, αὐτὸς ἐπὶ πλεῖον ἐν τῷ τοῦ Καίσαρος σχήματι εἶναι μὴ ἀνασχόμενος, τό τε διάδημα περιτίθεται, καὶ τῆς μείζονος ἀνθάπτεται βασιλείας. Ἐπεὶ δὲ ἀντελάβετο τῶν πραγμάτων, οὐκέτι μικρὸν οὐδὲν ἐνενόει, οὐδὲ διαμέλλειν ἐγίγνωσκε δεῖν· ἀλλὰ τὴν Εὐρώπην τέως ὑφ' ἑαυτῷ ποιήσασθαι πᾶσαν ἐθέλων ὁπόση Ῥωμαίοις ὑπακούει, τῷ στρατῷ συνταξάμενος διὰ Γερμανῶν ἐπὶ τὸν Ἴστρον ἐχώρει, καὶ τῆς πέραν ὄχθης λαβόμενος, διὰ τῶν ἐκείνης χωρίων ἤλαυνεν· ἀμφοτέρους τοὺς ὑπάρχους διαλαθὼν, τόν τε τῶν Ἰταλιῶν Ταῦρον οὕτω καλούμενον καὶ τὸν Ἰλλυριῶν Φλορέντιον. Ἐπεὶ δὲ κατὰ Παίονας ἐγένετο, διαβὰς ἐπὶ θάτερα τὸν ποταμὸν, αὐτίκα τήν τε Ἰλλυρίδα πᾶσαν ὑφ' ἑαυτῷ γῆν εἶχε, καὶ τὰς Ἰταλίας, καὶ τὰ μέχρι τοῦ ἑσπερίου ὠκεανοῦ σύμπαντα ἔθνη ὁπόσα τῆς Ῥωμαίων ἐπικρατήσεως ἦν. κʹ.","english":"19. So the great Artemius set out for Egypt, having put on the rank of dux; but Constantius, setting out from Constantinople, made his journey toward Syria, and having reached the great city of Antioch, he encamped there, preparing for war against the Persians. While he was lingering in the city and equipping the army, letters arrived to him announcing the revolt of Julian. For Julian, as has been shown by me also earlier, when I was making the account concerning these things, having been appointed Caesar by Constantius for the guarding of the western regions, in the direction of the Gauls, did not endure to remain any longer in the rank of Caesar, but puts on the diadem and lays hold of the greater kingship. And when he had taken hold of affairs, he no longer had any small thought, nor did he consider that he ought to delay; but wishing for the time being to make all Europe subject to himself, as much as obeys the Romans, having drawn up his army, he advanced through the Germans to the Ister, and having gained the far bank, he drove through the regions there, eluding both the prefects, both Taurus, so called, of the Italians, and Florentius of the Illyrians. And when he had come among the Paeonians, having crossed the river to the other side, immediately he had all the Illyrian land under himself, and the Italian lands, and all the nations as far as the western ocean, as many as were under the dominion of the Romans. 20.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Ὁ δὲ Κωνστάντιος ταῦτα διὰ τῶν γραμμάτων μαθὼν, ἐταράχθη τε ὥσπερ καὶ εἰκὸς ἦν, καὶ περὶ τῆς Κωνσταντινουπόλεως μάλιστα δείσας μὴ, ὅπερ κἀκεῖνος διενοεῖτο φθάσειεν, αὐτὴν ὑφ' ἑαυτὸν ποιησάμενος, ἠπείγετο οὖν κατὰ τὸ δυνατὸν προκαταλαβεῖν. Ἐν ὅσῳ δὲ ὁ στρατὸς αὐτῷ συνελέγετο κατὰ τὰς πόλεις τῆς Ἑώας ἐσκεδασμένος, καὶ ἔμελλεν ἐξαρτύεσθαι ὡς πρὸς τοσαύτην ὁδὸν, σημαίνει τοῖς ἐπισκόποις εἰς τὴν Νίκαιαν αὐτὸν ὡς ὅτι τάχιστα φθῆναι προαφικομένους· ἐμελέτα γὰρ δευτέραν ἐν αὐτῇ συγκροτῆσαι σύνοδον, παρὰ τῶν δυσσεβῶν Ἀρειανῶν κατὰ τοῦ ὁμοουσίου παροτρυνόμενος. Ἐπεὶ δὲ τὴν Κιλικίαν διεξελθὼν εἰς τὰς Μόψου καλουμένας κρήνας ἀφίκετο, ἀσθένειά τις αὐτῷ ἐξαπιναίως προσέπεσχε, καὶ οὐχ οἷός τε ἦν ἔτι τὸ πρόσω χωρεῖν. Ὡς δὲ ᾔσθετο φαύλως ἔχων ἤδη καὶ οὐκ ἂν βιωσόμενος, τὴν ταχίστην τὸν Ἀντιοχείας ἐπίσκοπον μεταπέμπεται Εὐζώϊον, καὶ αὐτῷ βαπτίσαι αὐτὸν ἐπιτρέπει· βαπτισάμενος δὲ καὶ μικρὸν ἐπιβιοὺς, αὐτόθι προλείπει τὸ ζῇν, βασιλεύσας τὰ σύμπαντα ἔτη τεσσαράκοντα, τὰ μὲν ἡμίσεα μετὰ τοῦ πατρὸς, τὰ δὲ ἐπίλοιπα μόνος. Αὐτὸν δὲ ἡ στρατεία ὀλοφυραμένη, καὶ τὰ νομιζόμενα ἐπ' αὐτῷ τελέσασα, λάρνακι τοῦτον ἐνέθεσαν, τοῖς εἰωθόσιν εἰς τὸ διαρκέσαι σκευάσαντες τὸν νεκρὸν, καὶ εἰς ἁρμαμάξαν ἐνθέμενοι, ἐκόμιζον ἐπὶ τὴν Κωνσταντινούπολιν, σὺν τοῖς οἰκείοις ἕκαστοι ὅπλοις αὐτῷ ἐφεπόμενοι, καὶ κατὰ τὸν αὐτὸν κόσμον ὅνπερ καὶ ζῶντος ὑπὸ τοῖς ἡγεμόσι τεταγμένοι ἐτύγχανον. καʹ.","english":"When Constantius learned these things through the letters, he was disturbed, as was indeed natural, and especially fearing concerning Constantinople lest what that man also intended should come to pass—namely, that having made it subject to himself—he therefore hastened, as far as he was able, to seize it beforehand. But while his army was being gathered together, scattered throughout the cities of the East, and he was about to be equipped for so great a journey, he signaled to the bishops to arrive beforehand at Nicaea as quickly as possible; for he was planning to convene a second council there, urged on by the impious Arians against the homoousion. But when he had passed through Cilicia and arrived at the so-called springs of Mopsus, a certain illness suddenly fell upon him, and he was no longer able to proceed further. And when he perceived that he was already in a bad state and would not live, he sent for Euzoius, the bishop of Antioch, with all speed, and permitted him to baptize him; and having been baptized and having lived a little while longer, he departed from life there, having reigned forty years in all—half of them with his father, and the remaining years alone. But the army, lamenting him and having performed the customary rites for him, placed him in a coffin, having prepared the corpse with the usual things for its preservation, and having placed it in a carriage, they were conveying it to Constantinople, each following him with his own weapons, and in the same order in which they happened to be arranged under their commanders when he was alive. 21.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Οὗτοι μὲν διὰ τὴν Κωνσταντινούπολιν εἶχον ἄγοντες τὸν νεκρὸν, καὶ Ἰουλιανὸς συνομάρτησεν ἐκ τῶν Ἰλλυριῶν ἀφικόμενος, καὶ ἤδη βεβαίως ἔχων τὴν πᾶσαν βασιλείαν, οὐδενὸς αὐτὸν μετὰ τὸν Κωνσταντίου θάνατον ἐναντιωθῆναι τολμήσαντος. Κομιζομένου δὲ τοῦ νεκροῦ ἐπὶ τῷ νεῷ τῶν Ἀποστόλων, ἵνα περ αὐτὸν καταθήσειν πλησίον τοῦ πατρὸς ἔμελλον, αὐτὸς ἡγεῖτο τῆς κλίνης, τὸ διάδημα τῆς κεφαλῆς περιελών. Ἐπεὶ δὲ ἔθαψαν αὐτὸν, ἐπὶ τὰ βασίλεια ἤδη\n\nἀπαλλαττόμενος, τό τε διάδημα ἐπέθετο αὖθις, καὶ τῶν πραγμάτων ἐγκρατὴς ἦν, μόνος ἤδη τὴν ὅλην τῶν Ῥωμαίων βασιλείαν ὑποζωσάμενος. Ἐπεὶ οὖν ὁ Κωνστάντιος ἐκ ποδῶν ἦν, εἰς τοὺς ὑπολειπομένους, καὶ μάλιστα τῷ φθόνῳ τὴν αἰτίαν παρασχομένους τῆς ἀναιρέσεως Γάλλου, ἀνέψυχε τὸ ζέον τῆς ὀργῆς· καὶ αὐτίκα Εὐσέβιον μὲν τὸν πραιπόσιτον τῆς κεφαλῆς ἀφαιρεῖται, διότι τὴν ἀρχήν 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 δὴ μάλα τῷ Γάλλῳ ἐμπικρανάμενον. Τούτους μὲν ἀμφοτέρους εἰς τὴν Χαλκηδόνα διαπέμψας, ἐκεῖ τῇ οἰκείᾳ δίκῃ ὑπάγει ἑκάτερον· ἀνεῖλεν δὲ καὶ Γαυδέντιον στρατηγὸν τῆς Ἀφρικῆς, καὶ ἄλλους τινὰς, ὁπόσοι τι εἰς αὐτὸν πεπαρῳνήκεσαν. κβʹ. Ἀλλὰ τούτους μὲν διὰ γραμμάτων ἐκόλασεν· τὸν δὲ τοῦ Χριστοῦ μάρτυρα καὶ γενναῖον ἀθλητὴν Ἀρτέμιον αὐτὸς δι' ἑαυτοῦ ἐν Ἀντιοχείᾳ παρὼν καὶ παρόντα, διὰ τὴν εἰς Χριστὸν ὁμολογίαν ἀπανθρώπως ἐκόλασεν, καὶ τῆς παρούσης αὐτὸν ἀπεγύμνωσεν ἐξουσίας, μὴ φέρων τὴν αὐτοῦ παῤῥησίαν καὶ ἔνστασιν.","english":"These men were taking the corpse toward Constantinople, and Julian, having arrived from Illyricum, shared in the burial, already securely holding the whole empire, since after the death of Constantius no one dared to oppose him. And as the corpse was being carried to the church of the Apostles, where they were going to lay him near his father, he himself led the bier, having removed the diadem from his head. But when they had buried him, as he was now departing for the palace, he put the diadem back on again, and was master of affairs, now alone having girded himself with the entire empire of the Romans. When, therefore, Constantius was out of the way, he vented the boiling of his anger upon those who remained, and especially upon those who by their envy had furnished the cause of Gallus's murder; and at once he deprives Eusebius the praepositus of his head, because he appeared from the start to have stirred up the whole of Gallus's slaughter by his own slanders. And Paul the Spaniard, who was enrolled among the emperor's secretaries, he hands over to fire, as having greatly embittered Gallus. These two he sent off to Chalcedon, and there he brings each under his own judgment; he also put to death Gaudentius, the general of Africa, and certain others, as many as had done anything wantonly against him. 22. But these he punished by letters; but the martyr of Christ and noble athlete Artemius, since he himself was present in Antioch and Artemius was present too, he punished inhumanly on account of his confession of Christ, and stripped him of the authority he presently held, not bearing his boldness and persistence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Ὁ γὰρ Ἰουλιανὸς, ὡς δεδήλωται, τὴν τῶν Ῥωμαίων βασιλείαν ὑποζωσάμενος, ἐσπούδαζε μάλιστα τὸν Ἑλληνισμὸν ἐπανορθοῦν. Πανταχοῦ τοίνυν γράμματα διαπεμπόμενος, ἐκέλευε τὰ τούτων τεμένη καὶ τοὺς βωμοὺς ἀνιστᾷν μετὰ πολλῆς σπουδῆς τε καὶ προθυμίας· καὶ ὅσας ὁ μέγας Κωνσταντῖνος ταῖς ἐκκλησίαις προσόδους ἀπένειμε καὶ ὁ τούτου υἱὸς Κωνστάντιος, ταύτας ἀφελὼν, τοῖς τῶν δαιμόνων ναοῖς ἀφιέρωσεν· ἀντ' ἐπισκόπων καὶ πρεσβυτέρων καὶ διακόνων καταστήσας ζακόρους, καὶ νεωκόρους, καὶ ῥάντας, καὶ θύτας, καὶ κανηφόρους, καὶ ὅσας ὁ Ἑλληνικὸς ὕθλος ἐπιφημίζει προσωνυμίας· ταῦτα μὲν οὖν καὶ ἕτερα διεπράττετο κατὰ τὴν Κωνσταντινούπολιν. κγʹ. Μετὰ δὲ ταῦτα μητρὸς αὐτοῦ ἀδελφὸν ἔχων Ἰουλιανὸν τοὔνομα, τὴν τοῦ Χριστιανισμοῦ θρησκείαν ἀπαρνησάμενον διὰ τὴν ἐκείνου χάριν, καὶ πολλὴν ὑπὲρ τοῦ Ἑλληνισμοῦ προθυμίαν ἐπιδεικνύμενον, ἄρχοντα τῆς Ἑῴας ὃν καλοῦσι κόμητα ἐξέπεμψεν, ἐντειλάμενος τὰ μὲν τῶν ἐκκλησιῶν πράγματα κακοῦν τε καὶ διαφθείρειν, πανταχοῦ δὲ καὶ διὰ πάσης ἰδέας τὸν Ἑλληνισμὸν αὔξειν τε καὶ ἐπαίρειν, Ὁ δὲ ἀφικόμενος ἐν Ἀντιοχείᾳ, ἐπειρᾶτο μείζω τῶν ἐντεταλμένων τοῖς ἔργοις φαίνεσθαι, καὶ δὴ προσαιρεῖται μὲν πασῶν τῶν ἐκκλησιῶν ἅπαντα τὰ κειμήλια, ὅσα ἐν ἀργύρῳ τε καὶ χρυσῷ καὶ σηρικοῖς ὑφάσμασι διετέλει, ἀποκλείει δὲ καὶ τὰς ἐκκλησίας, τοῦ μή τινα εἰσφοιτᾷν ἐν αὐταῖς εὐχῆς ἕνεκα, κλεῖθρα καὶ μοχλοὺς τοῖς πυλῶσιν ἐπιβαλών. Καὶ ταῦτα μὲν κατὰ τὴν Ἀντιόχου πόλιν ὁ τῆς ἀνατολῆς ἄρχων εἰργάζετο.","english":"For Julian, as has been shown, having girded himself with the empire of the Romans, was especially eager to restore Hellenism. Accordingly, sending letters everywhere, he ordered the temples and altars of these to be set up with great zeal and eagerness; and whatever revenues the great Constantine had assigned to the churches, and his son Constantius, these he took away and dedicated to the shrines of the demons, appointing in place of bishops and presbyters and deacons temple-keepers, and shrine-wardens, and sprinklers, and sacrificers, and basket-bearers, and whatever appellations the Greek nonsense invents. These things, then, and others he did in Constantinople. 23. After these things, having his mother's brother, Julian by name, who had renounced the religion of Christianity for his sake and was displaying great eagerness for Hellenism, he sent him out as ruler of the East, which they call comes, enjoining him to maltreat and destroy the affairs of the churches, and everywhere and by every means to increase and exalt Hellenism. And he, having arrived in Antioch, tried to appear greater in his deeds than the commands, and indeed he took away for himself all the treasures of all the churches, whatever there was in silver and gold and silk fabrics, and he shut up the churches, so that no one might enter them for prayer, having put bolts and bars on the gates. And these things the ruler of the East did in the city of Antioch.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Ὁ δὲ βασιλεὺς Ἰουλιανὸς ἔτι κατὰ τὴν Κωνσταντινούπολιν διεῖλκέ τινα 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 σὺν παντὶ τῷ στρατῷ τὴν ἐπὶ τῆς Συρίας ἐποιεῖτο ὁδόν. Διελθὼν τοίνυν ἅπασαν τὴν Φρυγίαν, καὶ πρὸς τὴν ἐσχάτην αὐτῆς πόλιν τὸ καλούμενον Ἰκόνιον καταντήσας, ἐξέκλινε τὴν Ἰσαυρίαν καταλιπὼν, καὶ τὸν λεγόμενον Ταῦρον ὑπεραναβὰς, ἦλθεν ἐπὶ τὰς πόλεις τῆς Κιλικίας, καὶ τῷ σταθμῷ προσπελάσας τῷ ἐν Ἰσσῷ, αὐτοῦ κατασκηνοῖ, τὸν ἐκ Μακεδονίας Ἀλέξανδρον μιμησάμενος· αὐτόθι γὰρ κἀκεῖνος ἐν Ἰσσῷ τὸν πρὸς Δαρεῖον τῶν Περσῶν βασιλέα συνεκρότησε πόλεμον, καὶ τοῦτον νικήσας, ἐπίσημον τὸν τόπον εἰργάσατο. Ἐκεῖθεν τὸν Ἰσσικὸν κόλπον διαπεράσας, ἦλθεν ἐν Ταρσοῖ τῇ πόλει· κἀκεῖθεν εἰς Ἀντιόχειαν θυμομαχὼν κατὰ τῶν Χριστιανῶν καὶ ἐπαπειλούμενος τὸ τούτων εἰς ἅπαν ἐξαλείφειν ὄνομα. κεʹ. Ἐλθόντι τοιγαροῦν τῷ τυράννῳ ἐν Ἀντιοχείᾳ τῇ πόλει καὶ πρὸς τοῖς","english":"But the emperor Julian still spent some time at Constantinople, strengthening the affairs there in whatever way he considered most advantageous for the empire, and devising and working to exalt Hellenism to greater magnificence for himself. So then, setting out from Constantinople with his whole army, he made his way toward Syria. Passing through all of Phrygia, then arriving at its last city, the so-called Iconium, he turned aside and left Isauria behind, and crossing over the so-called Taurus, he came to the cities of Cilicia, and approaching the station at Issus, he encamped there, imitating Alexander of Macedon; for there also that man at Issus joined battle against Darius king of the Persians, and having conquered him, made the place famous. From there, crossing the Issic Gulf, he came to the city of Tarsus; and from there to Antioch, raging in anger against the Christians and threatening to blot out their name entirely. 25. When the tyrant had come, then, to the city of Antioch and was at","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"βασιλείοις οἴκοις κατασκηνώσαντι, καὶ οὐδὲ πρὸς ἡμέραν μίαν ἡσυχάσαντι, προσήχθησαν αὐτῷ ὥσπερ ἀπό τινος παραγγέλματος διαβληθέντες, Εὐγένιος καὶ Μακάριος πρεσβύτεροι τῆς ἐν Ἀντιοχείᾳ Ἐκκλησίας ὑπάρχοντες· οὓς προκαθίσας ἐπὶ τοῦ βήματος, ἐκέλευσε παραστῆναι ὁ ἀλιτήριος, καί φησι πρὸς αὐτούς· Τίνες ἐστὲ ἄνθρωποι, καὶ ποίου βίου καὶ τύχης τυγχάνοντες, ἐπὶ τοῦ ἡμετέρου προσήχθητε βήματος; Εὐγένιος ἔφη· Χριστιανοί ἐσμεν, καὶ τῆς Χριστοῦ ποίμνης ἀγελάρχαι τυγχάνομεν· τοῦτο βίος ἡμῖν καὶ τύχη καὶ ἐπιτήδευμα. Καὶ ὁ βασιλεύς· 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 Ἰουλιανός· Ἡμεῖς δὲ τίνων ἄρχομεν καὶ τίνων σήμερον βασιλεύομεν, ὦ ταλαίπωρον 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, ἧσπερ καὶ ἡμεῖς ἀγελάρχαι τυγχάνομεν· δι' αὐτοῦ γὰρ βασιλεῖς βασιλεύουσιν, καὶ τύραννοι κρατοῦσι γῆς, καὶ αὐτός σοι τὸ βασίλειον σήμερον δέδωκε· κἂν 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 πέρας οὐδέπω λαμβάνουσαν. κϛʹ. Καὶ ὁ Παραβάτης· Ἀνόσιε καὶ τῆς τῶν θεῶν εὐμενείας ἀλλότριε, χθιζὸς ὢν ὁ Χριστὸς καὶ ἐφήμερος, κἀκ τῶν τοῦ Καίσαρος Αὐγούστου χρόνων ἀρξάμενος, αἰώνιος βασιλεὺς ὑπὸ σοῦ κεχειροτόνηται σήμερον; Καὶ ὁ μάρτυς·","english":"...had taken up lodging in the imperial palace, and had not rested even for a single day, there were brought before him, as if by some official order, Eugenius and Macarius, who were presbyters of the Church in Antioch, having been denounced. And the accursed man, sitting in advance on the tribunal, ordered them to stand before him, and he says to them: Who are you men, and of what life and station are you, who have been brought before our tribunal? Eugenius said: We are Christians, and we are leaders of the flock of Christ; this is our life and station and occupation. And the emperor: Whose, then, is the flock of Christ of which you are the leaders? And Eugenius: The whole inhabited world, as much as the sun looks upon, and all the men who are upon it. And Julian: And we—over whom do we rule and over whom do we reign today, O wretched and most miserable little man, if Christ possesses as his flock as much land as the sun looks upon? And the martyr: It is the same flock and herd, O emperor, over which you preside, of which we also are the leaders; for through him kings reign, and tyrants hold power over the earth, and he himself has given you the kingdom today; and even if you yourself have appeared ungrateful toward your benefactor, tomorrow he will give it again to someone else. For you are ephemeral, and you now reign over ephemeral things; but he himself possesses a kingdom that is eternal, and that never yet takes an end. 26. And the Transgressor: O impious man and stranger to the goodwill of the gods, has Christ, who was yesterday and ephemeral, and who began from the times of Caesar Augustus, been appointed by you today as an eternal king? And the martyr:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Ναὶ κατὰ τὸ ἀνθρώπινον καὶ τὸ τῆς ἀφράστου καὶ ἀῤῥήτου οἰκονομίας αὐτοῦ μυστήριον, εἶτ' οὖν σαρκώσεως, οὕτως ἔχει, βασιλεῦ, ἐπεὶ κατὰ τὴν θείαν αὐτοῦ καὶ προαιώνιον γέννησιν οὐδεὶς εὑρεθήσεται χρόνος ὁ ταύτης ὑπέρτερος. Καὶ ὁ Παραβάτης νομίσας ἀπαίδευτον εἶναί τινα τὸν τοῦ Χριστοῦ μάρτυρα, καὶ τῆς Ἑλληνικῆς σοφίας ἀμέτοχον, διαχλευάζων ἔφη πρὸς αὐτόν· Οὐκοῦν, ὦ ταλαίπωρε, ὁ Χριστός σου δὶς ἄρα γεγένηται; Καὶ εἰ ἐπὶ τούτῳ κομπάζεις, εἰσὶ καὶ παρ' Ἕλλησιν ἄνδρες σοφώτατοι οὐ μόνον δὶς γεννηθέντες, ἀλλὰ καὶ τρίς· ὅ τε γὰρ Ἑρμῆς ὁ Τρισμέγιστος ἐπικαλούμενος, τρίτον ἦλθεν ἐν κόσμῳ, ἑαυτὸν ἐπιγνοὺς, καθὼς αἱ ἱεραὶ αὐτοῦ καὶ θαυμάσιαι βίβλοι διαγορεύουσι, καὶ διὰ τοῦτο Τρισμέγιστος ὀνομάζεται. Ὁμοίως δὲ καὶ Πυθαγόρας ὁ τούτου μεταγενέστερος, καὶ αὐτὸς τρίτον ἦλθεν ἐν βίῳ· πρότερον μὲν Αἰγύπτιος γεγονὼς ναύκληρος, ἔπειτα δ' Εὔφορβος ὁ ὑφ' Ὁμήρου μνημονευόμενος, ἔσχατον δὲ Πυθαγόρας Μνησάρχου υἱὸς, Σάμιος. κζʹ. Καὶ ὁ μάρτυς καταγελάσας 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 μηδὲ ἀποκρίνασθαί σοι, παρανομώτατε, μηδὲ τῆς οἱασοῦν ἀπολογίας καταξιῶσαί σε· ἀλλὰ διὰ τὸν παρεστῶτα ὄχλον, ὅτι τῆς τοῦ Χριστοῦ ποίμνης οἱ πλείονες αὐτῶν τυγχάνουσιν, εἶπον ὅσαπερ εἶπον, καὶ νῦν ἐπ' ὀλίγον ἐρῶ, τῆς αὐτῶν κηδόμενος σωτηρίας·","english":"Yes, king, it is so according to the human aspect and the mystery of his ineffable and unutterable dispensation, that is, of his incarnation, since in his divine and pre-eternal generation no time will be found that is superior to it. And the Transgressor, thinking the martyr of Christ to be some uneducated man and unacquainted with Greek wisdom, said to him mockingly: So then, wretched man, has your Christ been born twice? And if you boast of this, there are among the Greeks also men most wise who were not only born twice but even three times; for Hermes, surnamed Trismegistus, came into the world a third time, having known himself, as his sacred and wondrous books declare, and for this reason he is called Trismegistus. Likewise also Pythagoras, who came after him, himself came into life a third time: first he was an Egyptian shipmaster, then Euphorbus, who is mentioned by Homer, and lastly Pythagoras, son of Mnesarchus, a Samian. And the martyr, laughing at the nonsense, or rather the clever quibbles, of the wise king and at the foolish talk of the impious Greeks, and suspecting that the tyrant was attempting to mock the birth of Christ by these words, said to him with great severity and nobility: At the outset I ought not even to have answered you, most lawless one, nor to have deemed you worthy of any defense whatsoever; but because of the crowd standing by, since most of them belong to the flock of Christ, I have said what I have said, and now I will speak briefly, caring for their salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"ὅτι τὸν Χριστὸν ἄνωθεν καὶ πρὸ πολλῶν γενεῶν οἱ προφῆται προκατήγγειλαν, καὶ πολλὰ τῆς παρουσίας αὐτοῦ τὰ μαρτύρια κἀκ τῶν παρ' ὑμῖν χρησμῶν καὶ τῶν Σιβυλλείων 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 δὴ πάντων θαυμασιώτερον, ὑπὲρ τῆς τοῦ κόσμου σωτηρίας παθὼν τὸ διὰ σταυροῦ πάθος, ἀνέστη τριήμερος ἐκ τῶν νεκρῶν ὑπὸ μάρτυσι πεντακοσίοις, καὶ στρατιωτῶν φρουρούντων αὐτοῦ τὸν τάφον, ἵνα μὴ σχῇ χώραν ὁ τὴν ἀνάστασιν αὐτοῦ συκοφαντῆσαι βουλόμενος·\n\nκαὶ ἀναστὰς ἐκ τῶν νεκρῶν, ὤφθη τοῖς μαθηταῖς αὐτοῦ ἐφ' ὅλαις τεσσαράκοντα ἡμέραις μετ' αὐτῶν συναναστρεφόμενος, καὶ ὁρώντων αὐτὸν καὶ βλεπόντων ἀνελήφθη εἰς τοὺς οὐρανοὺς, ἐξαποστείλας αὐτοῖς τὴν τοῦ ἁγίου Πνεύματος δωρεάν 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 πόῤῥω προβλέπειν καὶ προφητεύειν τὰ μέλλοντα. Οἵτινες ἐξελθόντες, ἐκήρυξαν αὐτὸν πανταχοῦ, μηδὲν ἐπιφερόμενοι ἢ μόνην τὴν αὐτοῦ ἀόρατον δύναμιν, οὐκ ἀσπίδα, καὶ δόρυ, καὶ ξίφος κατέχοντες, ἀλλὰ γυμνοὶ, καὶ ἄοπλοι, καὶ πένητες, πάντα τὸν κόσμον ἐζώγρησαν, νεκροὺς ἐγείροντες, λεπροὺς καθαρίζοντες, δαιμόνια ἐκβάλλοντες. Καὶ ταῦτα τίνες; ἁλιεῖς, καὶ ἀγράμματοι, καὶ τῆς τοῦ κόσμου σοφίας ἀμέτοχοι. κηʹ.","english":"that the prophets foretold Christ from above and from many generations before, and many were the testimonies of his coming both from your own oracles and from the Sibylline writings. And the cause of his incarnation came about for the salvation and recall of humanity's fall; for having come upon the earth, he drove away every disease, and—more paradoxical still—by a word he raised the dead who already stank, and—what is more wondrous than all—having suffered the passion through the cross for the salvation of the world, he rose on the third day from the dead with five hundred witnesses, and while soldiers were guarding his tomb, so that the one wishing to slander his resurrection might have no place.\n\nAnd having risen from the dead, he appeared to his disciples, conversing with them for forty whole days, and while they saw and beheld him, he was taken up into the heavens, having sent to them the gift and power of the Holy Spirit; so that they spoke in the tongues of foreigners, and had no need of an interpreter, for the Holy Spirit spoke in them, so as even to foresee things far off and prophesy things to come. These men, having gone out, proclaimed him everywhere, carrying nothing except his invisible power alone—not holding shield, spear, or sword, but naked, unarmed, and poor, they took the whole world captive, raising the dead, cleansing lepers, casting out demons. And who were these? Fishermen, and unlettered, and sharing nothing in the wisdom of the world. 29.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Οὓς δὲ αὐτὸς παρεισήγαγες, ἐπικερτομῶν τὴν τοῦ Χριστοῦ γέννησιν, ἄνδρας σοφούς τε καὶ θεολόγους, ὡς νῦν εἴρηκας, εἰ καὶ δοίημεν ἀληθὲς γενέ σθαι τοῦτο τὸ παραλήρημα, τί γεννηθέντες δίς τε καὶ τρὶς καὶ τετράκις τὸν κόσμον ὠφέλησαν, ἢ μέρος τί τῶν τοῦ κόσμου μικρὸν ἢ ἐλάχιστον; Τίς, ἐκ τῶν βίβλων Ἑρμοῦ τε καὶ Πυθαγόρου, νεκροὺς ἐξανέστησεν, ἢ λεπροὺς ἐκαθάρισεν, ἢ δαίμονας ἀπήλασεν, οὓς ὑμεῖς θεραπεύετε; Ἀλλ' Ἑρμῆς μὲν ὁ μέγιστος ὑφ' ὑμῶν προσαγορευόμενος, Αἰγύπτιος γέγονεν ἄνθρωπος, καὶ τοῖς Αἰγυπτίων νόμοις τραφεὶς γυναῖκά τε γήμας, παῖδας ἐτέκνωσεν, ὧν τὸν πρεσβύτερον, Τὰτ ὀνομάζουσι, πρὸς ὃν αὐτὸς διαλέγεται καὶ τοὺς ἑαυτοῦ λόγους ἀφοσιοῖ, πρός τε τὸν ἐξ Ἐπιδαύρου Ἀσκλήπιον τὸν προκατάρξαντα καθ' ὑμᾶς τῆς ἰατρικῆς ἐπιστήμης, ὃς 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· οὓς δὲ θεοὺς ὀνομάζουσιν ἄνθρωποι πολὺ τὸ μυθῶδες καὶ σφαλερὸν ἐφ' ἑαυτοὺς ἐπεσπάσαντο· καὶ περὶ τῆς τοῦ Χριστοῦ ἐλεύσεως, καὶ αὐτὸς ἀμυδράν τινα προφητείαν διαγορεύει, οὐκ 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 ἀπεῤῥυηκότων; Οὐδὲ γὰρ ὅσιον περὶ τῶν ζώντων ἐρωτᾷν τοὺς νεκροὺς, ἔχων ἐκ τῶν θεοσόφων λογίων τοὺς ἀληθεῖς μάρτυρας οἳ, τὴν Χριστοῦ παρουσίαν τε καὶ θεότητα προκατήγγειλαν. κθʹ.","english":"But those wise men and theologians whom you yourself brought forward, mocking the birth of Christ, as you have now said—even if we were to grant that this raving of yours were true—what did they, though born twice and three times and four times, profit the world, or what small or most insignificant part of the world? Who, from the books of Hermes and Pythagoras, raised the dead, or cleansed lepers, or cast out demons, which you worship? But Hermes, whom you call the greatest, was an Egyptian man, raised under the laws of the Egyptians, and having married a wife, he fathered children, the elder of whom they name Tat, to whom he himself speaks and dedicates his own discourses, and also to Asclepius of Epidaurus, who first founded among you the science of medicine, and who also sets forth his own theology, which runs thus: To conceive God is difficult, but to express Him is impossible; for He is three-personed, an uninterpretable essence and nature, having no likeness among mortals; but those whom men call gods have drawn upon themselves much that is mythical and erroneous; and concerning the coming of Christ, he too utters some dim prophecy, not from himself, but having stolen it from the theology of the Hebrews. But why should I concern myself with the rotten and stinking words of Hermes, which are honored among you, already long since rotted and fallen away? For it is not even lawful to ask the dead about the living, since I have from the God-inspired oracles the true witnesses who foretold the coming and divinity of Christ. 29.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Πυθαγόρας δὲ ὁ τῆς Ἰταλικῆς κατάρξας αἱρέσεως, τί μέγα καὶ θαυμαστὸν ἐν τῷ βίῳ τρὶς παραχθεὶς ἀπειργάσατο; ἢ ὅτι ἐν Ὀλυμπίᾳ γενόμενος, ὡς ὑμεῖς φάσκετε, χρυσοῦν τὸν ἑαυτοῦ μηρὸν Ἑλλανοδίκαις ὑπέδειξε; καὶ βοῦν θύεσθαι μέλλοντα μυκησάμενον· Ἀνδρὸς, ἔφη, ψυχὴν ἐμοὶ φιλτάτου κέκτηται, καὶ διὰ τοῦ μυκήματος προσαγορεύει με ὁ ταλαίπωρος; καὶ ἀετὸν ἐν ὕψει πετόμενον, δι' ἐπῳδῆς καταπεσεῖν ἐπὶ γῆς πεποίηκε; Ταῦτα ὁ τρὶς γεννηθεὶς ἐθαυματούργει ἐν Ὀλυμπίᾳ γενόμενος, δοξομανῶν 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 παρανάλωμαι 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. λʹ. Ταῦτα τῶν σῶν φιλοσόφων τὰ προτερήματα τῶν δὶς καὶ τρὶς γεννηθέντων, ὡς αὐτὸς ἐρητόρευσας· κἀκεῖνα 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 δή τινας καὶ μεταγγισμοὺς","english":"But Pythagoras, who founded the Italian heresy, what great and wondrous thing did he accomplish in his life, though he was brought forth three times? Or was it that, having come to Olympia, as you claim, he showed his golden thigh to the Hellanodikai? And that he made an ox that was about to be sacrificed bellow, saying, \"It has the soul of a man most dear to me, and through its bellowing the wretched creature addresses me\"? And that he made an eagle flying on high fall to the ground by an incantation? These were the wonders worked by the thrice-born when he came to Olympia, the thrice-wretched man, glory-mad and deluded; the man who made the tetractys an oath and called it the source of ever-flowing nature; the man who revered beans, on account of which he also perished, driven together with his companions by the Tarentines; for not wishing to tread on the place where the beans happened to be sown, he himself is slaughtered together with his companions and disciples, and becomes a waste of his enemies. And Theano, his wife and disciple, not wishing to state the reason why they do not eat the bean, after her tongue had first been cut out, she too is destroyed besides. 30. These are the achievements of your philosophers, of those born twice and thrice, as you yourself declaimed; and those are the marvels of my Christ for the salvation and recall of the human race. And Pythagoras and Hermes lead the souls of men down to the bottom of Hades, certain metempsychoses and transvasations","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"παρεισάγοντες· ποτὲ μὲν εἰς ἄλογα ζῶα καὶ θηρία ταύτας μετεμβιβάζοντες, ποτὲ δὲ εἰς ἰχθύας, καὶ φυτὰ, καὶ ἄλλας τινὰς ἐπανακυκλήσεις καὶ περιόδους κατασπῶντες αὐτὰς καὶ ἀποῤῥαπίζοντες. Ὁ δὲ Χριστὸς καθὸ Θεὸς ὑπάρχων ἀληθὴς καὶ αἰώνιος, ἀθάνατον ψυχὴν καὶ ἀγήρω κατασκευάσας τῷ ἀπ' ἀρχῆς Πνεύματι θείῳ καὶ ἐμφυσήματι, ὅτε τὸν πρῶτον ἐδημιούργησεν ἄνθρωπον, ὡς αἱ θεῖαι καὶ ἀδιάβλητοι τοῦ Μωϋσέως 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 ἐπανήγαγεν· καὶ πάλιν ἐρχόμενος κρῖναι ζῶντας καὶ νεκροὺς, ἐξαναστήσει τὰ σώματα, καὶ συνάψει ταῖς ἑαυτῶν ψυχαῖς, καὶ ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ.\n\nλαʹ. Ταῦτα τοῦ μάρτυρος φιλοσοφήσαντος, ὁ παράνομος καὶ ἀποστάτης ἔφη Ἰουλιανός· Ὁρᾶτε, ἄνδρες Ῥωμαῖοι καὶ Ἕλληνες, τουτονὶ τὸν παλαμναῖον καὶ ἀλιτήριον, πόσον ἐκ τῶν Ἑλληνικῶν μαθημάτων κατὰ τῆς ἡμετέρας ἐσχεδίασεν ὕθλον; Μὰ τὸν ἐμοὶ προσφιλέστατον ἥλιον τὸν χρυσαυγῆ καὶ παγκόσμιον, οὐκέτι ἀνέξομαι τοῖς Ἑλλήνων μαθήμασι τὸ Χριστιανῶν ἀθεώτατον ἐκπαιδεύεσθαι γένος· ἰδοὺ γὰρ τῆς ἱερᾶς τῶν λόγων παιδείας καὶ οὗτος ὁ κύων μεταλαβὼν, κἂν οὐκ ἐπ' εὐθείας καὶ ὁμαλοῦ, ἀλλ' ὅμως πολλήν τινα καὶ ἀτερπῆ περὶ τὴν ἱστορίαν μωρολογίαν κατέχεεν τῶν ἱερῶν ἐκείνων καὶ φιλοσόφων ἀνδρῶν.","english":"Introducing them, sometimes transferring these into irrational animals and beasts, sometimes into fish and plants, and dragging them down and dashing them to pieces in certain other reincarnations and cycles. But Christ, being true and eternal God, having fashioned an immortal and ageless soul by the divine Spirit and breath from the beginning, when he first created man, as the divine and unerring books of Moses declare, and when it had fallen together with the body through disobedience and the deceit of the soul-destroying serpent, he came to earth and lived among us, and showed us the way of salvation through baptism and his resurrection from the dead, and led it back from the depths of Hades to the heavens; and coming again to judge the living and the dead, he will raise up the bodies and join them to their own souls, and will render to each according to his works.\n\n31. When the martyr had philosophized these things, the lawless and apostate Julian said: Do you see, men of Rome and Greeks, this abominable and accursed fellow, how great a nonsense he has sketched out from Greek learning against us? By the sun, most dear to me, the golden-rayed and worldwide, I will no longer endure that the most godless race of the Christians be educated in the learning of the Greeks; for behold, this dog too, having partaken of the sacred education of words—though not in a straight and smooth manner, yet nevertheless he has poured out much and unpleasant foolish talk concerning history, [taken] from those sacred and philosophical men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Ταῦτα εἰπὼν, κελεύει τὸν μάρτυρα τοῖς δημίοις παραδοθῆναι, 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 δὲ μάρτυς ἐκαρτέρει τυπτόμενος, σιωπῶν καὶ μηδὲν ὅλως φθεγγόμενος. λβʹ. Ἀτενίσας δὲ πρὸς τὸν τοῦ Χριστοῦ μάρτυρα Μακάριον, ἔφη πρὸς αὐτόν· Σὺ τί λέγεις περὶ σεαυτοῦ, ταλαίπωρον ἀνθρωπάριον; Μακάριος ἔφη· Σὺ εἶ ταλαίπωρος καὶ πάντων ἀνθρώπων ἀθλιώτερος, κύων ῥυπαρὲ καὶ ἀκάθαρτε· ἐγὼ δὲ τῷ ὄντι μακάριός εἰμι καὶ τρισμακάριστος, κατὰ τὴν προσωνυμίαν μου, ὅτι τὸν Χριστὸν ὁμολογῶν προσκυνῶ τὸν Θεοῦ Υἱὸν τὸν ζῶντα καὶ προαιώνιον. Αὐτὸς δὲ τοῦτον ἀπηρνήσω προσκολληθεὶς τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ τοῖς ὀλεθρίοις τε καὶ ἀκαθάρτοις δαίμοσιν, οἵ σε καὶ οὐκ ἐθέλοντα τῷ αἰωνίῳ πυρὶ παραπέμψουσιν. Καὶ ὁ Παραβάτης· Οἶδα ὅτι θανατᾷς, καὶ πρὸς ὀργὴν κινῆσαί με σπεύδεις, ἵνα τάχειον ἐξαναλώσω σε· ἀλλ' οὐχ ὡς αὐτὸς ἤλπισας, οὕτως ἔσται σοι, ἀσεβέστατε.","english":"Having said this, he ordered the martyr to be handed over to the executioners and scourged up to five hundred blows. And they took him and tortured him inhumanely with whips; and the herald cried out: Do the will of the king, cease from your foolish babblings, and you will be delivered from those who punish you. But the martyr endured being beaten, keeping silent and uttering nothing at all. 32. And fixing his gaze on the martyr of Christ, Makarios, he said to him: What do you say about yourself, wretched little man? Makarios said: You are wretched and more miserable than all men, filthy and unclean dog; but I am truly blessed and thrice-blessed, in accordance with my name, because confessing Christ I worship the living and eternal Son of God. But you have denied him, having attached yourself to the devil and to his angels, the destructive and unclean demons, who will send you, even against your will, to the eternal fire. And the Transgressor said: I know that you are doomed to death, and you hasten to provoke me to anger, so that I may destroy you more quickly; but it will not be for you as you yourself hoped, most impious one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"Τοῦτο δὲ πρῶτον ἀποκρίνου καὶ δίδασκε, τί τὸ δόξαν ὑμῖν, ὦ παμμίαροι, ὅτι μηδὲ μιᾶς τινος ἐξουσίας ἢ παρὰ βασιλέως ἢ παρά τινος τῶν ἀρχόντων μετειληφότες, παντί τε καὶ πανταχοῦ διατρέχοντες, τὰς τῶν μεγάλων θεῶν σπονδάς τε καὶ θυσίας ἀνατρέπειν σπουδάζετε, διδάσκοντες ἂν τοὺς ἀνθρώπους, τούτους μὴ εἶναι θεοὺς, μηδὲ σωτῆρας τῆς οἰκουμένης, καὶ τοῦ ἀνθρωπείου γένους προνοητάς τε καὶ κηδεμόνας τυγχάνοντας, οὓς ἡ ἀπ' αἰῶνος καὶ ἄνωθεν πατροπαράδοτος τῶν ἀνθρώπων συνήθεια, σέβειν τε καὶ προσκυνεῖν παραδέδωκεν· τὸν δὲ Χριστὸν χθὲς τοῦ εἶναι ἀρξάμενον, καὶ οὐ πρὸ πολλοῦ τῆς ἡμετέρας γενεᾶς, Θεὸν προαιώνιον καὶ βασιλέα τῶν ὅλων ἀνακηρύττετε; λγʹ. Καὶ ὁ Μακάριος· Οὐκ ἠρκέσθης ταῖς Εὐγενίου σοφαῖς ἀποδείξεσιν, ὦ παρανομώτατε, ὅτι τὰ αὐτὰ καὶ περὶ τῶν αὐτῶν ἀεὶ ἐρωτᾷς; Πλὴν ἐγώ σοι τὰ αὐτὰ καὶ περὶ τῶν αὐτῶν ὁμοτρόπως ἀποκριθήσομαι, ὅτι Χριστὸς ὃν σὺ χλευάζεις καὶ διασύρεις ἐπιγελῶν, οὕτως παρακελεύεται. Εἶπεν γὰρ πρὸς τοὺς ἱεροὺς αὐτοῦ μαθητάς· Πορευθέντες εἰς τὸν κόσμον ἅπαντα, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ","english":"First answer this and explain: what is this opinion of yours, you utterly polluted ones, that though you have received no authority at all either from the emperor or from any of the rulers, you run everywhere and in all places, eager to overturn the libations and sacrifices of the great gods, teaching men that these are not gods, nor saviors of the inhabited world, nor provident guardians of the human race—these whom the ancestral custom of men, handed down from of old and from above, has delivered to be revered and worshiped—while you proclaim Christ, who began to exist yesterday and not long before our generation, as an eternal God and King of all? 33. And the blessed one said: Are you not satisfied with Eugenius's clever demonstrations, you most lawless one, that you always ask the same things about the same matters? Nevertheless I will answer you in the same manner concerning the same things, that Christ, whom you mock and deride with laughter, thus commands. For he said to his holy disciples: Go into all the world, make disciples of all the nations, baptizing them in the name of the Father, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος, διδάσκοντες αὐτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν, φεύγειν τε ἀπὸ τῶν ματαίων εἰδώλων, καὶ ἐπιστρέφειν ἐπὶ Θεὸν ζῶντα, ὃς ἔκτισε τὸν οὐρανὸν καὶ τὴν γῆν. Οἱ γὰρ θεοί σου, οὓς αὐτὸς προσκυνεῖς, δαιμόνων εἰσὶ πλάσματα, καὶ μύθων εὑρέματα, καὶ διαβολικῆς ἐνεργείας κυοφορήματα· λέγει γὰρ περὶ αὐτῶν ἡ ἡμετέρα Γραφή· Θεοὶ οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν ἀπολέσθωσαν. 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. Τί τοίνυν ἀδικοῦμεν, ὦ βασιλεῦ, ἃ Θεὸς προσέταξε, καὶ βασιλεὺς μέγας νενομοθέτηκε, κρατύνοντες καὶ διαυθεντίζοντες, ἃ δὲ ἡ τῶν παλαιῶν, ὡς ἔφης, ἀνδρῶν ἄνοια ἐκ τῆς τῶν δαιμόνων ἐφεῦρε μηχανουργίας, ἐξαφανίζοντες καὶ διακωλύοντες; λδʹ. Καὶ ὁ Παραβάτης· Ἀλλὰ Κωνσταντῖνος, οἰκτρότατοι, νεωτερίσας διὰ τὰς προσπεσούσας αὐτῷ ἀνοσιουργίας, ἀπέστη τῶν θεῶν, ὑφ' ὑμῶν τῶν Γαλιλαίων ἐξαπατηθεὶς, ἅτε δὴ παιδείας ἀμέτοχος, καὶ μήτε τοῖς Ῥωμαϊκοῖς νόμοις, μήτε τοῖς Ἑλληνικοῖς ἔθεσιν ἐμπεδωθείς·","english":"of the Son and of the Holy Spirit, teaching them to observe all things whatsoever I have commanded you, and to flee from vain idols and to turn to the living God, who created heaven and earth. For your gods, whom you yourself worship, are the fabrications of demons, the inventions of myths, and the conceptions of diabolical activity; for our Scripture says concerning them: Let the gods that did not make heaven and earth perish. But another royal law as well, that issued by Constantine your kinsman, expels them from worship and abolishes their objects of veneration; for he, having believed in Christ, overthrew the precincts of the idols and openly put an end to the sacrifices offered to them. What wrong, then, do we do, O emperor, in confirming and maintaining what God has commanded and a great emperor has enacted by law, and in abolishing and preventing what the folly of ancient men, as you said, devised from the contrivance of the demons? 34. And the Apostate said: But Constantine, most pitiable ones, having innovated because of the impieties that befell him, departed from the gods, deceived by you Galileans, inasmuch as he was without a share in education and was established neither in the Roman laws nor in the Greek customs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"ἐγὼ δὲ, ὦ ἀνόσιε, τῆς Ἑλληνικῆς τε καὶ Ῥωμαϊκῆς παιδείας ἄκρον ἐπειλημμένος, καὶ ταῖς τῶν παλαιῶν ἀνδρῶν θεολογίαις, Ἑρμοῦ τε φημι καὶ Ὀρφέως καὶ Πλάτωνος, ἐξησκημένος, οὐχ ἥκιστα δὲ καὶ ταῖς Ἰουδαϊκαῖς Γραφαῖς ἐξωμιληκὼς, 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. λεʹ. Τούτων τοίνυν ἀπανθρώπως τιμωρουμένων, αἰκισμοῖς τε βαρυτάτοις ἀλγυνομένων, ὁ μακάριος καὶ εὐσεβὴς Ἀρτέμιος, ὡς προδεδήλωται, δοὺξ καὶ Αὐγουστάλιος ὑπὸ Κωνσταντίου τῆς Αἰγύπτου πάσης κατασταθεὶς, καὶ διὰ τὴν ὀρθὴν αὐτοῦ καὶ ἀμίμητον πρᾶξιν ἐπιτροπὴν ἔσχε καὶ τῶν τῆς Συρίας ἐπιμελεῖσθαι πραγμάτων· ὡς ὑπάρχων οὖν καθωσιωμένος τῇ τῶν Ῥωμαίων βασιλείᾳ, καὶ ἀκούσας ὅτι Ἰουλιανὸς βεβασίλευκε, καὶ πρὸς τὸν Περσικὸν κατεπείγεται πόλεμον, γράμματά τε δεξάμενος τὰ παρακελευόμενα μετὰ παντὸς τοῦ στρατεύματος εἰς Ἀντιόχειαν ἥκειν, κατὰ τὸ κελευσθὲν αὐτῷ παρεγένετο ἐν Ἀντιοχείᾳ, καὶ μετὰ τῆς προσηκούσης αὐτῷ τιμῆς τε καὶ δορυφορίας, παρειστήκει τῷ βασιλεῖ ἐπὶ τοῦ βήματος, ὅτε τὴν τῶν ἁγίων μαρτύρων ὁ παράνομος ἐποιεῖτο ἐξέτασιν· καὶ φησὶν πρὸς αὐτόν· Ὦ βασιλεῦ, διὰ τί οὕτως ἀπανθρώπως ἄνδρας ἁγίους καὶ τῷ Θεῷ ἀφιερωμένους αἰκίζῃ, καὶ ἀναγκάζεις ἐξάρνους γενέσθαι τῆς ἑαυτῶν πίστεως;","english":"But I, O impious one, having grasped the summit of Greek and Roman learning, and having been trained in the theologies of the men of old—I mean of Hermes and Orpheus and Plato—and not least having conversed with the Jewish Scriptures and having trodden underfoot their bombast, again I command men to remain in the ancestral, most ancient, and God-loving custom and worship, rather than to follow the follies of the uneducated and the innovators. But let this man also be stripped of his cloak, and let him come to experience the lashes, so that having become more temperate by this, he may bow down to our laws even against his will. 35. When these men were therefore being punished inhumanely and tormented with the most grievous tortures, the blessed and pious Artemius, as has been shown above, having been appointed duke and Augustalius over all Egypt by Constantius, and because of his upright and inimitable conduct having received the commission also to oversee the affairs of Syria—as one therefore consecrated to the empire of the Romans, and having heard that Julian had become emperor and was hastening to the Persian war, and having received letters enjoining him to come with his whole army to Antioch—he arrived at Antioch according to what had been commanded him, and with the honor and bodyguard befitting him he stood beside the emperor at the tribunal when the lawless one was conducting the examination of the holy martyrs. And he says to him: O emperor, why do you so inhumanely torture holy men consecrated to God, and compel them to become deniers of their own faith?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"γίνωσκε τοίνυν ὅτι καὶ αὐτὸς ἄνθρωπος εἶ ὁμοιοπαθὴς, καὶ τῆς αὐτῆς φύσεως τῶν παθημάτων μετεσχηκώς· καὶ εἰ Θεός σε βασιλέα κατέστησεν, εἰ ἄρα γε ἐκ Θεοῦ τὸ βασίλειον ἔχεις, καὶ μὴ ἀρχέκακος καὶ πονηρὸς διάβολος ὥσπερ τὸν Ἰὼβ ἐξῃτήσατο 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, μηδὲ τοῖς δαίμοσι χαριζόμενος, τὸ τῶν Χριστιανῶν θεοφρούρητον δίωκε γένος· γίνωσκε τοίνυν, ὡς ἡ τοῦ Χριστοῦ ἀνίκητος καὶ ἀήττητος ὑπάρχει ἰσχύς τε καὶ δύναμις· πάντως δὲ καὶ αὐτὸς τοῦτο πεπληροφόρησαι, ἐξ ὧν σοι χρησμῶν Ὀριβάσιος ὁ ἰατρὸς καὶ κοιαίστωρ παρὰ τοῦ ἐν Δελφοῖς Ἀπόλλωνος","english":"Know then that you too are a man, subject to the same passions, and a partaker of the same nature of sufferings. And if God established you as king—if indeed you hold your kingdom from God—and not the author of evil and wicked devil, as he demanded and took Job, so also has the all-wicked one demanded and taken you against us, that he might sift the wheat of Christ and sow tares. But his attempt is in vain, for he no longer has strength as before. For since Christ came and the cross was fixed and Christ was exalted upon it, the pride of the demons has fallen, and their strength has been trampled down, and their devices have been despised. Do not deceive, then, O king, nor, gratifying the demons, persecute the God-protected race of the Christians. Know then that the invincible and unconquerable strength and power belong to Christ. And surely you yourself have been fully assured of this from the oracles which Oribasius the physician and quaestor gave you from Apollo at Delphi.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"κεκόμικεν. Ἐγὼ δέ σοι καὶ τὸν χρησμὸν, κἂν μὴ βούλῃ, ἐπαναγνώσομαι· ἔχει γὰρ οὕτως· Εἴπατε τῷ βασιλεῖ· Χαμαὶ πέσε δαίδαλος αὐλά· Οὐκέτι Φοῖβος ἔχει καλύβαν, οὐ μάντιδα δάφνην; Οὐ παγὰν λαλέουσαν, ἀπέσβετο καὶ λάλον ὕδωρ. λϛʹ. Ταῦτα ἀκούσας ὁ Ἰουλιανὸς παρὰ τοῦ μάρτυρος, ἔκθαμβος ὅλως ἐγένετο, καὶ τὸν θυμὸν μᾶλλον ἐγείρας ὡσεὶ φλόγα πυρὸς ἀναῤῥιπιζομένης καὶ κάτωθεν ὕλης τινὸς ὑποστρεφούσης αὐτὴν, μέγα τε καὶ διαπρύσιον ἀνεβόησεν· Τίς πόθεν οὗτος ὁ ἀλιτήριος, ὁ τοσαύτην ἡμῖν ἐπὶ τοῦ βήματος καταβομβήσας δημηγορίαν; Ἡ τάξις ἔφη· Ὁ δούξ ἐστιν Ἀλεξανδρείας, ὦ δέσποτα. Καὶ ὁ βασιλεύς· Ἀρτέμιος, εἶπεν, ὁ ἀλιτήριος ὁ τῷ ἐμῷ ἀδελφῷ θάνατον πικρὸν κερασάμενος; Ναὶ, φησὶ, κράτιστε βασιλέων, αὐτός ἐστι. Καὶ Ἰουλιανός· Χάριν ἐποφείλω τοῖς ἀθανάτοις θεοῖς καὶ τῷ δαφναίῳ Ἀπόλλωνι, ὅτι μοι τὸν ἀλάστορα αὐτόμολον καὶ αὐτεπάγγελτον ἐφανέρωσαν· καί φησιν· Ἀποζωσθήτω τοῦ ἀξιώματος ὁ παμμίαρος, καὶ τὴν ζώνην ἀφαιρεθήτω, δίκην τῶν ἀρτίως αὐτῷ τολμηθέντων· ὑπὲρ δὲ τῆς σφαγῆς τοῦ ἐμοῦ ἀδελφοῦ καὶ τοῦ αἵματος, αὔριον αὐτῷ θεῶν βουλομένων προσοίσω τὴν δίκην· οὐ γὰρ ἑνί 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 αὐτοῦ πεπονθὼς ἄδικον. λζʹ. Ταῦτα τοῦ βασιλέως Ἰουλιανοῦ δημηγορήσαντος, ἀνάρπαστος ὑπὸ τῶν δορυφόρων ὁ ἅγιος γίνεται, καὶ τῆς ζώνης μετὰ τοῦ ἀξιώματος ἀφαιρεθεὶς, γυμνὸς ἐπὶ τοῦ βήματος ἵστατο καὶ τῶν δημίων ταῖς χερσὶ παρεδίδοτο·","english":"has brought this about. But I, even if you do not wish it, will read the oracle back to you; for it runs thus: Tell the king: The cunning hall has fallen to the ground; Phoebus no longer has his hut, nor his prophetic laurel; nor the speaking spring; even the talking water has been quenched. 36. When Julian heard this from the martyr, he was utterly astonished, and stirring up his anger the more, like a flame of fire fanned when some fuel beneath turns it back up, he cried out loudly and piercingly: Who is this wretch, and whence comes he, who has thundered such a harangue against us at the tribunal? The order said: He is the duke of Alexandria, O master. And the king said: Artemius, the wretch who mixed bitter death for my brother? Yes, said he, most mighty of kings, it is he. And Julian: I owe thanks to the immortal gods and to Daphnaean Apollo, because they have revealed to me the accursed one, a deserter and self-summoned. And he says: Let the all-polluted one be ungirded of his rank, and let his belt be taken away, as a penalty for the things just now dared by him; but for the slaughter of my brother and his blood, tomorrow, if the gods will, I will bring the penalty upon him; for I will not consume him by one death, but by ten thousand, and as many as murderers are liable to; for it was not the blood of a common man but of a king that he shed, and that too though he had suffered no wrong from him. 37. When King Julian had made this proclamation, the saint is snatched up by the guards, and having been stripped of his belt together with his rank, he stood naked at the tribunal and was handed over to the hands of the executioners.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"οἱ δὲ, σχοίνους τῶν χειρῶν αὐτοῦ καὶ ποδῶν ἐξαψάμενοι, διατείνουσιν ἐκ τεσσάρων, καὶ τήν 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 ὑπομονήν· οὐ γὰρ στεναγμὸς, οὐ φωνὴ, οὐ σκυλμὸς, οὐκ ἄλλο τι τῶν ὅσα πάσχουσιν ἄνθρωποι βασάνοις ἐξεταζόμενοι, παρ' αὐτοῦ ἀνεπέμπετο· ἀλλ' ἄτρεπτός τις καὶ ἀναλλοίωτος τῷ προσώπῳ κατεφαίνετο. Ἡ γῆ δὲ τοῦ αἵματος ἐπεπλήρωτο, καὶ ὁ μάρτυς ὡς ἄλλου πάσχοντος ἐγνωρίζετο· ὥστε 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 ἁγίων, σκεψόμενος πῶς καὶ τίνι τρόπῳ καὶ ποίῳ θανάτῳ τῆς παρούσης ζωῆς ἐξαφανίσει τοὺς μάρτυρας.\n\nληʹ. Οἱ μὲν οὖν τοῦ Χριστοῦ μάρτυρες ἐπὶ τὴν φυλακὴν ἀπαγόμενοι ἔψαλλον· Ἐδοκίμασας, ὁ Θεὸς, ἐπύρωσας ἡμᾶς ὡς πυροῦται τὸ ἀργύριον· εἰσήγαγες ἡμᾶς εἰς τὴν παγίδα; ἔθου θλίψεις ἐπὶ τὸν νῶτον ἡμῶν, ἐπεβίβασας ἀνθρώπους ἐπὶ τὰς 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 σώματί σου κεχάρακται· λείπει οὖν ἵνα καὶ αὐτὴν τὴν ψυχὴν προσαποδῷς μετὰ τοῦ ἐπιλοίπου σου αἵματος· καὶ τὸ προφητικὸν ἐκεῖνο λόγιον ἐνθυμούμενος ἔλεγεν· Ἰδοὺ δέδωκα τὸν νῶτόν μου εἰς μάστιγας, καὶ τὰς σιαγόνας μου εἰς ῥαπίσματα· ἀλλὰ τί περισσότερον τοῦ ἐμοῦ Δεσπότου ὑπήνεγκας ὁ ἀνάξιος;","english":"They fastened cords to his hands and feet and stretched him out from four directions, and they struck the martyr's belly and back with ox-hide thongs so much that he changed four pairs of straps. And one might see a strange and not human endurance; for neither groan, nor cry, nor convulsion, nor any other of the things that men examined by tortures suffer was sent up from him; but he appeared unaltered and unchanging in his face. The ground was filled with blood, and the martyr was recognized as though another were suffering; so that all who stood by marveled, and even the abominable Julian himself was astonished at the strange sight. And he ordered him, once released, to be taken away to prison with the rest of the saints, intending to consider how and in what manner and by what death he would destroy the martyrs from the present life.\n\n28. So the martyrs of Christ, being led away to prison, sang: You tested us, O God, you refined us as silver is refined; you brought us into the snare; you laid afflictions on our back, you set men upon our heads; there remains, then, that we pass through fire and water, so that you may bring us to refreshment. And when the prayer was fulfilled, the great Artemius said to himself: Behold, for the marks of Christ have been stamped on your body; there remains, then, that you also give up your very soul with your remaining blood; and recalling that prophetic saying, he said: Behold, I have given my back to scourges, and my cheeks to blows; but what more than my Master have you endured, unworthy one?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Κἀκεῖνος κατεξάνθη ταῖς μάστιξι· κἀκείνου 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, μηδὲ δόλον ἐν στόματι ἐργασάμενος. Πολλὰ τοιγαροῦν τὰ τοῦ ἐμοῦ Δεσπότου παθήματα· μακρὰν εἰμὶ τῆς ἐκείνου μακροθυμίας καὶ ἀνοχῆς ὁ ταλαίπωρος· χαίρω τοίνυν καὶ ἀγαλλιῶ τοῖς τοῦ Δεσπότου μου παθήμασι λαμπρυνόμενος. Κουφίζει μου τὸν πόνον ἡ μίμησις τοῦ πάθους·\n\nἐλαφρύνει μου τὴν ἀλγηδόνα ἡ ὁμοτιμία τῶν κρειττόνων. Κἀγὼ γὰρ δι' αὐτὸν υἱὸς 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, τελείωσόν μου τὸν δρόμον ἐν τῇ ὁμολογίᾳ σου, καὶ μή με ἀνάξιον κρίνῃς τοῦδε τοῦ ἐγχειρήματος, διὰ τὰς ἐν τῷδε τῷ βίῳ προσγενομένας μοι ἁμαρτίας· ἐγὼ γὰρ, Δέσποτα, εἰς τοὺς σοὺς ἐμαυτὸν ἀπέῤῥιψα οἰκτιρμούς. λθʹ. Καὶ ταῦτα πρὸς ἑαυτὸν εὐξάμενος, ἔφθασεν ἐν τῇ φυλακῇ μετὰ τῶν ἁγίων μαρτύρων Εὐγενίου καὶ Μακαρίου, καὶ παρεδόθησαν τῷ δεσμοφύλακι· καὶ ἦν ὁ τοῦ Χριστοῦ μάρτυς μετὰ τῶν ἁγίων ἀθλοφόρων Εὐγενίου καὶ Μακαρίου, δοξολογῶν καὶ εὐχαριστῶν τῷ Θεῷ.","english":"And he was scourged with whips; and his face endured slaps and buffetings, and he submitted to blows of the fist over his whole body, and wore a crown of thorns, and with his hands bound behind him, he was nailed naked to the cross for my sin and transgression, he who knew no sin, neither was guile found in his mouth. Many, therefore, are the sufferings of my Master; I, wretched man, am far from his long-suffering and forbearance; I therefore rejoice and exult, being made radiant by the sufferings of my Master. The imitation of his passion lightens my pain;\n\nthe equal honor of those who are better than I eases my distress. For I too became a son of God through him by baptism and the gift of the Holy Spirit, and I shall become so still more through the resurrection from the dead. I thank you, Master, that you have crowned me with your sufferings; but, O lover of mankind and lover of mercy, and provider for your servants, complete my course in your confession, and do not judge me unworthy of this undertaking, because of the sins that have come upon me in this life; for I, Master, have cast myself upon your mercies. 39. And having prayed these things to himself, he arrived at the prison with the holy martyrs Eugenius and Macarius, and they were handed over to the jailer; and the martyr of Christ was with the holy prize-bearers Eugenius and Macarius, glorifying and giving thanks to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Πρωΐας δὲ γενομένης, κελεύει πάλιν ὁ Παραβάτης τοὺς μάρτυρας στῆναι ἐπὶ τὸ δικαστήριον, καὶ μηδεμιᾶς 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, Ὄασις μικρὰ καὶ μεγάλη· φθοροποιὰ δὲ τὰ χωρία, καὶ ὑπὸ φθοροποιῶν ἀέρων καταπνεόμενα, καὶ οὐδεὶς τῶν ἐκεῖσε ἀπερχομένων, ἐνιαυτὸν ἕνα καὶ μόνον διήρκεσεν, ἀλλ' αὐτόθι ὑπὸ χαλεπῶν ἁλισκόμενοι νοσημάτων ἐναποθνήσκουσιν. Ἐκεῖ τοίνυν τοὺς ἁγίους περιορίσας Εὐγένιον καὶ Μακάριον, ἐν αὐτῇ τὰς κεφαλὰς τῶν ἁγίων ἀποτμηθῆναι ἐκέλευσεν· οἳ καὶ ἐτελειώθησαν μετὰ τεσσαράκοντα ἡμέρας, τῇ εἰκάδι τοῦ Δεκεμβρίου μηνός. Ἐν δὲ τῷ τόπῳ τῆς αὐτῶν τελειώσεως, θαῦμα γέγονε μέγα· μὴ ἔχοντος γὰρ τοῦ τόπου ὕδωρ τὸ σύνολον, πηγὴ ἀνέβλυσεν ὕδατος, πᾶσαν ἀποδιώκουσα νόσον, ἢ καὶ μέχρι τῆς σήμερον μένει, τῶν ἁγίων σώζουσα τὴν ἐπωνυμίαν.","english":"When morning came, the Transgressor again ordered the martyrs to stand before the tribunal, and deeming them worthy of no interrogation, but only commanding the great Artemius to be separated from their company, he voted exile against them and sent them to the Oasis of Arabia. There are two places so called, Oasis Minor and Oasis Major; and the places are pestilential, and are breathed upon by pestilential airs, and no one of those who go there has lasted even one single year, but there, seized by grievous diseases, they die. Having confined the holy Eugenius and Macarius there, then, he ordered the heads of the saints to be cut off in that very place; and they were perfected after forty days, on the twentieth of the month of December. And in the place of their perfection a great wonder occurred; for since the place had no water at all, a spring of water gushed forth, driving away every disease, and it remains even to this day, preserving the name of the saints.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"μʹ. Τὸν δὲ ἅγιον Ἀρτέμιον προσκαλεσάμενος ἔφη πρὸς αὐτόν· Διὰ τὴν προπέτειάν σου κατηνάγκασας με ἀτιμάσαι τὸ γένος σου, καὶ τὴν προσοῦσάν σοι περιφάνειαν ἐνυβρίσαι, καὶ αὐτῶν ἐφάψασθαι τῶν σαρκῶν σου. Πείσθητι οὖν μοι, Ἀρτέμιε, καὶ προσελθὼν θῦσον τοῖς θεοῖς, μάλιστα τῷ Δαφναίῳ Ἀπόλλωνι τῷ ἐμοὶ τριποθήτῳ καὶ παναγάστῳ θεῷ, καὶ τῆς αἰτίας τοῦ αἵματος τοῦ ἐμοῦ ἀδελφοῦ ἀπολύω σε, τήν τε ἀξίαν μείζονα καὶ ἐνδοξοτέραν ἐπαναθήσω σοι· ἔπαρχον γὰρ πραιτωρίων σε καταστήσας καὶ ἀρχιερέα τῶν μεγάλων θεῶν, πατέρα ἐμὸν ὀνομάσω, καὶ τῆς ἐμῆς βασιλείας τὰ δεύτερα φέροντα, καὶ ἔσῃ μεθ' ἡμῶν πάντα τὸν χρόνον τῆς ἡμετέρας ζωῆς τε καὶ διαγωγῆς. Οἶδας γὰρ καὶ αὐτὸς, ὦ Ἀρτέμιε, ὡς ὁ ἐμὸς ἀδελφὸς μάτην παρὰ Κωνσταντίου πεφόνευται, καὶ ὡς φθόνος αὐτὸν κατειργάσατο, καὶ ὁ πάντων ἀνθρώπων ἀνοσιώτατος ὁ εὐνοῦχος Εὐσέβιος, ὁ τὴν τοῦ πραιποσίτου ἀξίαν κακῶς ἐνδυσάμενος, κἂν οὐκ ἀρκοῦσαν δέδωκε τὴν δίκην τοῦ ἀνοσιουργήματος ὁ παμπόνηρος.","english":"Having summoned the holy Artemius, he said to him: Because of your rashness you have compelled me to dishonor your family and to insult the distinction that belongs to you, and to lay hands on your very flesh. Be persuaded by me, then, Artemius, and come forward and sacrifice to the gods, especially to Daphnaean Apollo, my thrice-beloved and all-holy god, and I release you from the charge of the blood of my brother, and I will restore to you a greater and more glorious rank; for having appointed you praetorian prefect and high priest of the great gods, I will call you my father, and you shall hold the second place in my kingdom, and you shall be with us all the time of our life and conduct. For you yourself know, Artemius, that my brother was slain in vain by Constantius, and that envy drove him to it, and that Eusebius the eunuch, the most impious of all men, who wickedly put on the rank of praepositus—though that most wicked man has not paid a penalty sufficient for his sacrilege.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"μαʹ. Καὶ ὅτι τῆς ἡμετέρας γενεᾶς ἐστι μᾶλλον ἡ βασιλεία ἁρμόδιος· ὁ γὰρ ἐμὸς πατὴρ Κωνστάντιος ἐκ τῆς Μαξιμιανοῦ θυγατρὸς Θεοδώρας 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 τούτου ἀδελφοὺς ἀμφοτέρους ἀδίκως ἀπέκτεινε· καὶ ὁ τούτου υἱὸς 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, αὐτοψεί μοι τὴν σωτηρίαν μηνύσαντες, εἰς οὓς ἐγὼ τεθαῤῥηκὼς τὸν\n\nΧριστιανισμὸν ἐξωμοσάμην καὶ πρὸς τὸν Ἕλληνα βίον ἀπέκλινα· εὖ εἰδὼς, ὡς ὁ τῶν Ἑλλήνων καὶ Ῥωμαίων ἀρχαιότατος βίος καλοῖς ἔθεσι καὶ νόμοις χρησάμενος, θεοὺς προσαγορεύει τοὺς τὸ πιστὸν ἐκ τῶν πραγμάτων ἔχοντας. μβʹ. Τίς 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 Ῥωμαῖοι, Ἀρτεμιε, καὶ οὐκ ἀδίκως, ἀλλὰ πρεπόντως καὶ μετὰ δικαίου τοῦ κρίματος. Τί γὰρ ἡλίου τηλαυγέστερον; ἢ τί σελήνης αὐγοειδέστερον;","english":"41. And that the kingdom belongs more fittingly to our family: for my father Constantius was born to my grandfather Constantius from Theodora, the daughter of Maximian. But Constantine was born to him from Helena, a certain base woman, no different from the common prostitutes—and this when he was not yet a Caesar, but was still in the station of a private citizen. Constantine, then, by the rashness of his mind snatched away the kingdom, and unjustly killed my father and both his brothers; and his son Constantius, imitating his own father, murdered my brother, and that too though he had used the most dreadful oaths toward him. And he wished to do the same to us ourselves, if by the providence of the gods we had not been preserved; but the gods prevented it, revealing the deliverance to me with my own eyes, in whom I, having trusted, renounced Christianity and inclined toward the Hellenic life—well knowing that the most ancient life of the Greeks and Romans, having employed good customs and laws, addresses as gods those who have their faithfulness from their deeds. 42. For who is doubtful in mind, seeing the sun riding through heaven and the moon driving her bull-drawn chariot of golden gleam? For the one makes the day bright and rouses men to work; and the other bears the torch through the night and makes the stars shine brightly, and by her wakeful beams of light bids men to sleep. These things the Greeks and Romans theologize, Artemius, and not unjustly, but fittingly and with a just judgment. For what is more far-shining than the sun? Or what is more radiant than the moon?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"ἢ τί τοῦ χοροῦ τῶν ἀστέρων ἡδύτερόν τε καὶ εὐπρεπέστερον; Ταῦτα τοίνυν Ἕλληνες καὶ Ῥωμαῖοι θειάζουσίν 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 τὰς ἑπτὰ ζώνας τὰς οὐρανίους ἐπέχοντας, ὃν μὲν Κρόνον, ὃν δὲ Δία, ὃν δὲ Ἑρμῆν, ὃν δὲ Ἄρεα, ὃν δὲ Ἀφροδίτην κατονομάζουσιν. Οὗτοι γὰρ τόν 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 τῶν θεῶν ἀκριβῶς ἐξετάζοντες, οἴδασι τίνι τὴν τιμὴν ἀπονέμουσι, καὶ πρὸς τίνα διαβαίνει ἡ τῶν θείων ἀγαλμάτων προσκύνησις. μγʹ. Παραινῶ τοίνυν τὴν σὴν γενναιότητα μεθ' ἡμῶν τε εἶναι καὶ τὰ ἡμῖν ἀρέσκοντα διαπράττεσθαι, τήν τε θρησκείαν ἑλληνίζειν ὀρθῶς, καὶ τῶν ἀρχαίων ἐθῶν τε καὶ πραγμάτων ἀντέχεσθαι. Ὁ γὰρ Κωνσταντῖνος, ὡς καὶ αὐτὸς ἐπίστασαι, εὐεξαπάτητος ἀνδρῶν ἀμαθής τε καὶ ἀνόητος εὑρεθεὶς, περὶ τὴν θρησκείαν ἐνεωτέρισεν, καὶ τοὺς Ῥωμαίων νόμους ἐξαθετήσας, ἐπὶ τὸν Χριστιανισμὸν ἐξέκλινε, τὰς ἀνοσίους αὐτοῦ πράξεις δεδιττόμενος, καὶ ὅτι οἱ θεοὶ αὐτὸν ἀπεβουκόλησαν ὡς ἐξάγιστον, καὶ τῆς αὐτῶν θρησκείας ἀνάξιον, αἵματος ὁμογνίου γενόμενον ἔμπλεον·","english":"Or what is sweeter and more comely than the chorus of the stars? These things, then, Greeks and Romans deify and worship, and upon them they have hung their own hopes; and the sun they address as Apollo, and the moon as Artemis, and the greatest of the stars, which they call planets, those that occupy the seven celestial zones, one they name Cronus, another Zeus, another Hermes, another Ares, another Aphrodite. For these govern the whole universe, and by their powers everything under heaven is administered; setting up images of these, then, men worship and honor them; and at the same time they fashion certain myths for pleasure; yet not as gods do they honor their images—far be it. For this is reckoned the simpler and more rustic class of men; since those who embrace philosophy and examine the affairs of the gods accurately know to whom they assign the honor, and to whom the worship of the divine statues passes over. 43. I exhort your nobility, then, to be with us and to carry out what pleases us, and rightly to Hellenize in religion, and to hold fast to the ancient customs and practices. For Constantine, as you yourself know, having been found easily deceived, an ignorant and foolish man, innovated in religion, and having set aside the laws of the Romans, he turned aside to Christianity, dreading his own impious deeds, and because the gods drove him out as accursed and unworthy of their religion, since he had become full of kindred blood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"τούς τε γὰρ ἀδελφοὺς ἀπέκτεινε μηδὲν πράξαντας ἄτοπον, καὶ τὴν γυναῖκα Φαύσταν, καὶ τὸν αὐτοῦ υἱὸν Πρίσκον [Κρίσπον] τὸν χρηστόν τε καὶ ἀγαθὸν ἄνδρα τυγχάνοντα· ταῦτα τοίνυν τὰ ἀνοσιουργήματα μυσαχθέντες οἱ θεοὶ, τοῦτον ἀπεβουκόλησαν, καὶ τῆς ἱερᾶς αὐτῶν καὶ παναγεστάτης θρησκείας πόῤῥω που καὶ μακρὰν ἀπεπλάνησαν, καὶ σπέρμα τὸ ἐναγὲς αὐτοῦ καὶ παμμίαρον καὶ γένος ὅλον ἐξ ἀνθρώπων ἠφάνισαν. Διὰ τοῦτο, θαυμάσιε, ὁρῶν σου τὸ κατὰ πάντα εὐσταθές τε καὶ βέβαιον, βούλομαί σε τῆς ἡμετέρας μερίδος καὶ ἑταιρίας γενέσθαι φίλον, καὶ σύγκληρον, καὶ κοινωνὸν κατὰ πάντα τῶν τῆς βασιλείας πραγμάτων. Δεῦρο τοίνυν. Ἀρτέμιε, στῆθι μεθ' ἡμῶν τῶν ἀνθρώπων, καὶ τοῦ Χριστοῦ ἔξαρνος γενόμενος, ἐπὶ τὴν πάτριον καὶ ἀρχαιοτάτην καὶ πολυχρόνιον Ῥωμαίων τε καὶ Ἑλλήνων θρησκείαν μετάβηθι, καὶ τῶν παρὰ θεοῖς δεδωρημένων ἡμῖν ἀγαθῶν συναπόλαυε, τιμῶν μεγίστων τε καὶ ἀξιωμάτων ἐν μετοχῇ γεγονώς. μδʹ. Πρὸς ταῦτα ὁ τοῦ Χριστοῦ μάρτυς μικρὸν ἐπισχὼν καὶ ἐπιλογισάμενος, καὶ ὅλον ἐπισυνάξας τὸν ἑαυτοῦ νοῦν τε καὶ λογισμὸν, ἀπεκρίνατο· Ἐγὼ μὲν, ὦ βασιλεῦ, περὶ τῆς ἐμῆς θρησκείας καὶ πίστεως οὐδεμίαν τινά σοι ἀπολογίαν ποιήσομαι τὸ παρὸν, ἔχων ἐν ἑτοίμῳ [ξοδ. τιμῇ] τὰς ὑπὲρ αὐτῆς ἀποδείξεις. Πρὸς δὲ τὸν τοῦ σοῦ ἀδελφοῦ θάνατον, ἐκεῖνό σοι ἀπολογήσομαι, ὡς οὐ μὴ φανήσομαι τὴν ἐκείνου ψυχὴν ἠδικηκὼς πώποτε, οὐκ ἔργῳ, οὐ λόγῳ, οὔτε τινὶ διανοίας ἐπινοήματι, οὐδ' εἰ μυρία κάμοις περὶ","english":"For he killed his brothers, who had done nothing improper, and his wife Fausta, and his own son Priscus [Crispus], who was a good and virtuous man. These impious deeds, then, the gods loathed and drove him from their path, and led him far and away astray from their sacred and all-holy religion, and they wiped out his accursed and utterly polluted seed and his whole race from among men. For this reason, O marvelous one, seeing your constancy and firmness in all things, I wish you to become of our party and company a friend, and a co-heir, and a sharer in all the affairs of the kingdom. Come now, Artemius, stand with us men, and having renounced Christ, pass over to the ancestral and most ancient and long-established religion of the Romans and Greeks, and enjoy together with us the good things granted to us by the gods, having come to share in the greatest honors and dignities. 44. To these words the martyr of Christ, pausing a little and reflecting, and gathering together his whole mind and reasoning, answered: I, O king, concerning my religion and faith will make you no defense at the present, having in readiness the proofs on its behalf. But concerning the death of your brother, I will defend myself to you on this point, that I shall never be shown to have wronged that man's soul at any time, neither by deed, nor by word, nor by any device of thought, not even if you should labor ten thousand times concerning","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":40,"ref":"p40","source":"τούτου ἀνερευνῶν· ἡ ἀλήθεια γὰρ ἀμετάβλητος. Ἠπιστάμην γὰρ αὐτὸν Χριστιανόν τε ὄντα, θεοφιλῆ τε καὶ δίκαιον, καὶ περὶ τοὺς τοῦ Χριστοῦ νόμους πρόθυμόν τε καὶ σπουδαῖον ὑπάρχοντα· ἴστω τοίνυν οὐρανός τε καὶ γῆ καὶ πᾶς ὁ τῶν ἁγίων ἀγγέλων χορὸς, καὶ Χριστὸς ὁ τοῦ Θεοῦ Υἱὸς, ᾧ ἐγὼ λατρεύω ἐν τῷ ἐμῷ πνεύματι, ὡς καθαρὸς ἐγὼ τῆς ἐκείνου σφαγῆς τε καὶ τελευτῆς, καὶ μηδὲν συνεισενεγκὼν εἰς τὸν ἐκείνου φόνον τὸν ἄδικον τοῖς τοῦτον κατεργασαμένοις ἀνοσίοις ἀνδράσιν. Οὐδὲ γὰρ παρὼν ἤμην τότε σὺν Κωνσταντίῳ, ἀλλὰ τὴν Αἴγυπτον εἶχον οἴκησίν τε καὶ δίαιταν μέχρι τοῦ παρόντος ἐνιαυτοῦ· καὶ ταύτην μὲν ἀπολογίαν ποιοῦμαι περὶ τοῦ σοῦ ἀδελφοῦ. μεʹ. Περὶ δὲ τοῦ τὸν Χριστὸν ἐξομώσασθαι καὶ τὸν Ἑλληνικὸν ἀσπάσασθαι βίον, τοῦτό σοι ἀπο κριθήσομαι, τῶν τριῶν παίδων τῶν ἐπὶ Ναβουχοδονόσορ τὴν φωνὴν δανεισάμενος, ὡς Γνωστὸν ἔστω σοι, βασιλεῦ, ὅτι τοῖς θεοῖς σου οὐ λατρεύω, καὶ τῇ εἰκόνι τῇ χρυσῇ τοῦ σοῦ φιλτάτου Ἀπόλλωνος οὔ ποτε προσκυνήσω. Ὅτι δὲ τὸν μακάριον Κωνσταντῖνον τὸν πάντων βασιλέων ὑπέρτερον, καὶ τὸ τούτου γένος ἐξεμυκτήρισας, ἐχθρὸν τοῖς σοῖς ἀποκαλέσας θεοῖς, καὶ μανιώδη, καὶ φόνου μεστὸν, τοῦ τε ὁμογνίου ἀνάπλεων αἵματος, ταῦτά σοι ὑπὲρ ἐκείνου ἀπολογήσομαι· ὅτι μᾶλλον ὁ σὸς πατὴρ Κωνστάντιος καὶ οἱ τούτου ἀδελφοὶ προκατῆρξαν τοῦ ἀδικήματος, φάρμακον αὐτῷ δηλητήριον κερασάμενοι, καὶ θάνατον ὀλέθριον προξενήσαντες, μηδὲν πρὸς αὐτοῦ πεπονθότες ἄδικον.","english":"...investigating this matter; for the truth is unchangeable. For I knew him to be a Christian, beloved of God and righteous, and zealous and earnest concerning the laws of Christ. Let heaven and earth therefore know, and the whole choir of the holy angels, and Christ the Son of God, whom I serve in my spirit, that I am clean of his slaughter and death, and that I contributed nothing to his unjust murder for the impious men who wrought it. For I was not present then with Constantius, but I had Egypt as my dwelling and abode until the present year; and this defense I make concerning your brother. 45. But concerning my having sworn off Christ and embraced the Greek life, I will answer you, borrowing the voice of the three children in the time of Nebuchadnezzar: Be it known to you, O king, that I do not serve your gods, and I will never worship the golden image of your most beloved Apollo. And because you have mocked the blessed Constantine, who is greater than all kings, and his race, calling him an enemy to your gods, and a madman, and full of murder, and filled with kindred blood, I will defend him to you thus: that your father Constantius and his brothers were rather the first to begin the injustice, having mixed a deadly poison for him and brought about a destructive death, though they had suffered no wrong from him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Ἐκεῖνος δὲ τὴν γυναῖκα Φαύσταν, καὶ πάνυ δικαίως ἀπέκτεινεν ὡς μιμησαμένην τὴν πάλαι Φαίδραν, καὶ διαβαλοῦσαν τὸν τούτου υἱὸν Πρίσκον [Κρίσπον] ὡς ἐρωτικῶς αὐτῇ διακείμενον καί τι πρὸς βίαν ἐπιχειροῦντα, καθάπερ κἀκείνη τὸν τοῦ Θησέως Ἱππόλυτον· καὶ δὴ κατὰ τοὺς τῆς φύσεως νόμους ὡς πατὴρ τὸν υἱὸν ἠμύνατο. Ὕστερον μέν τοι μαθὼν τὴν ἀλήθειαν, καὶ αὐτὴν προσαπέκτεινε, δίκην ἐπ' αὐτῇ δικάσας πασῶν δικαιοτάτην. Ἀπέκλινε δὲ πρὸς τὸν Χριστὸν, οὐρανόθεν ἐκείνου καλέσαντος, ὅτε τὴν πρὸς Μαξέντιον δριμεῖάν τε καὶ βαρυτάτην διηγωνίσατο μάχην, δείξας αὐτῷ τὸ τοῦ σταυροῦ σημεῖον μεσούσης ἡμέρας, ὑπὲρ τὸν ἥλιον ταῖς αὐγαῖς ἐξαστράπτον, καὶ γράμμασιν ἀστροτύπως ῥωμαϊκοῖς διασημήνας αὐτοῦ τὴν τοῦ πολέμου νίκην· ἡμεῖς τε γὰρ αὐτοὶ τὸ σημεῖον ἐθεασάμεθα τῷ πολέμῳ παρόντες, καὶ τὰ γράμματα ὑπανέγνωμεν· ἀλλὰ καὶ τὸ στρατόπεδον ἅπαν τεθέατο, καὶ πολλοὶ τούτου μάρτυρες ἐν τῷ σῷ στρατοπέδῳ τυγχάνουσιν, εἴ γε ἄρα ἐρωτῆσαι θελήσειας.","english":"But he put his wife Fausta to death, and quite justly, since she had imitated the ancient Phaedra and had slandered his son Priscus [Crispus] as being amorously disposed toward her and attempting something by force, just as that one had done to Theseus's Hippolytus; and indeed, according to the laws of nature, as a father he defended his son. Later, however, when he learned the truth, he put her to death as well, passing upon her the most just of all sentences. But he inclined toward Christ, when he was called by him from heaven, at the time when he contended in the sharp and most grievous battle against Maxentius, when he showed him the sign of the cross at midday, flashing with its rays beyond the sun, and marked out his victory in the war with letters in starry form in Roman characters; for we ourselves also beheld the sign, being present at the war, and we read the letters; but indeed the whole army also saw it, and many witnesses of this are in your army, if indeed you should wish to ask.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":42,"ref":"p42","source":"μϛʹ. Καὶ τί δὴ ταῦτα λέγω; τὸν Χριστὸν ἄνωθεν οἱ προφῆται προκατήγγειλαν, ὡς καὶ αὐτὸς κρεῖττον ἐπίστασαι· καὶ πολλαὶ τῆς αὐτοῦ παρουσίας αἱ μαρτυρίαι κἀκ τῶν παρ' ὑμῖν σεβομένων θεῶν, καὶ τῶν χρησμῶν αἱ προαγορεύσεις· τά τε Σιβύλλεια γράμματα, καὶ ἡ τοῦ Βιργιλίου τοῦ Ῥωμαίου ποίησις, ἣν ὑμεῖς Βουκολικὴν ὀνομάζετε, καὶ αὐτὸς ὁ παρ' ὑμῖν θαυμαζόμενος Ἀπόλλων ὁ μαντικὸς τοιόνδε τινὰ περὶ Χριστοῦ ἐξεφώνησε λόγον. Ἐρωτηθεὶς γὰρ παρὰ τῶν ἑαυτοῦ προπόλων, ἀποκρίνεται ὧδε· Μὴ ὄφελες πύματόν με καὶ ὕστατον ἐξερέεσθαι, Δύσμορ' ἐμῶν προπόλων, περὶ θεσπεσίοιο θεοῖο, Καὶ πνοιῆς τῆς πάντα πέριξ βοτρυηδὸν ἐχούσης, Τείρεα, φῶς, ποταμοὺς καὶ Τάρταρον, ἠέρα καὶ πῦρ, Ἥ με καὶ οὐκ ἐθέλοντα δόμων ἀπὸ τῶνδε διώκει· Ἡ δὲ ἐμοὶ τριπόδων ἔτι λείπετο ἠριγένεια, Αἲ, αἴ, με, τρίποδες, στοναχήσατε, οἴχετ' Ἀπολλὼν, Οἴχετ' ἐπεὶ βροτός με βιάζεται οὐράνιος φῶς· Καὶ ὁ παθὼν Θεός ἐστι, καὶ οὐ θεότης πάθεν αὐτή. μζʹ. Ὑπολαβὼν δὲ ὁ Παραβάτης ἔφη· Δοκῶ σε, ὦ Ἀρτέμιε, οὐ στρατηγὸν ἐν Αἰγύπτῳ παραγενέσθαι, ἀλλὰ χρησμολόγον τινὰ, μᾶλλον δὲ βωμολόχον ἢ μὴν ἀγύρτην, καὶ γραῶν κωθωνιζομένων λογύδρια καὶ μύθους παλαιοὺς καὶ γεγηρακότας ἐπισυνάγοντα. Καὶ ὁ μάρτυς· Οὐ καλῶς ὑπείληφας, ὦ βασιλεῦ, οὐδὲ τῆς","english":"26. And why do I say these things? The prophets foretold Christ from of old, as you yourself know better; and many are the testimonies of his coming, both from the gods revered among you and from the predictions of the oracles—the Sibylline writings, and the poetry of Virgil the Roman, which you call Bucolic, and Apollo himself, the prophetic god admired among you, who uttered some such word concerning Christ. For when questioned by his own attendants, he answers thus: \"Would that you had not asked me this last and final thing, wretched among my attendants, concerning the divine god, and the breath that encompasses all things in clusters round about—the signs, the light, the rivers and Tartarus, the air and fire—which drives me even against my will from these dwellings; and the dawn of the tripods was still left to me. Alas, alas, tripods, groan for me; Apollo is gone, gone, since a mortal, a heavenly light, constrains me; and he who suffered is God, and the Godhead itself did not suffer.\" 27. And the Transgressor took up and said: I think, Artemius, that you have come to Egypt not as a general, but as some oracle-monger, or rather a buffoon or indeed a begging priest, gathering up the trifling talk and old and aged myths of drunken old women. And the martyr said: You have not supposed rightly, O king, nor of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"σῆς σοφίας καὶ ἀρετῆς ἰσοστάσια· ἐκ τῶν σῶν δὲ θεῶν καὶ τῶν σοι προσφιλῶν μαθημάτων ποιοῦμαι τὰς ἀποδείξεις, ἵν' ἐκ τῶν σοι γνωρίμων τὸ τῆς ἀληθείας μάθοις μυστήριον, καὶ μή με δόξῃς τοῖς τῶν Ἑλλήνων ἐγκαλλωπίζεσθαι ῥήμασι· μὴ δὲ γὰρ ἔλαιον ἁμαρτωλοῦ τὴν ἐμὴν λιπανάτω κεφαλὴν, ἀλλὰ τῆς σῆς κηδόμενος ψυχικῆς σωτηρίας, κινῶ πάντα λίθον ὥστε πεισθῆναί σε. Ὑπολαμβάνω δὲ ὅτι ὥσπερ ὁ Σατανᾶς τὸν παλαιὸν Ἀδὰμ καὶ πρωτόπλαστον ἀπετύφλωσε διὰ τῆς παρακοῆς καὶ τῆς τοῦ φυτοῦ βρώσεως, οὕτω καὶ σὲ, βασιλεῦ, φθονῶν τῆς σῆς σωτηρίας, τῆς τοῦ Χριστοῦ ἀπεγύμνωσε πίστεως· ὅτι δὲ τὸν ἥλιον καὶ σελήνην καὶ τοὺς ἀστέρας θεοὺς ἀποκαλεῖς, αἰσχύνομαι τὸ τῆς ἀμαθίας, μᾶλλον δὲ κακοβουλίας ἐπάγγελμα· οὐχὶ Ἀναξαγόρας ὁ Κλαζομένιος ὁ δηλαδὴ σὸς διδάσκαλος, μύδρον ἔφη τὸν ἥλιον, καὶ τοὺς ἀστέρας κισσηροειδῆ σώματα, καὶ παντελῶς ἄψυχα καὶ ἀναίσθητα; πῶς οὖν αὐτὸς, βασιλέων ἄριστε καὶ φιλοσοφώτατε, τὰ ὑπὸ τῶν σῶν διδασκάλων ἀθετούμενα καὶ διαβαλλόμενα, θεοὺς προσαγορεύεις; οἶδα γὰρ ὅτι τῆς Πλατωνικῆς ὑπάρχεις αἱρέσεως, καὶ Πλάτων μὲν Σωκράτους διήκουσε, Σωκράτης δὲ Ἀρχελάου, Ἀρχέλαος δὲ καὶ Περικλῆς Ἀναξαγόρουδιήκουσαν· πῶς οὖν, ὦ θαυμάσιε, ταῦτα προσαγορεύεις θεοὺς, ὑπὲρ δὲ πάντας ἀσπάζεις τὸν ἥλιον, καὶ ὅρκον αὐτὸν βασίλειον τίθεσαι; ἄνω τε καὶ κάτω κἀν ταῖς ἐπιστολαῖς, κἀν τοῖς λόγοις, κἀν ταῖς προσαγορεύσεσι, πολὺ τὸ Μὰ τὸν ἥλιον; Ἀλλὰ τί δεῖ ταῦτα μακρηγορεῖν; οὐκ ἐξαρνοῦμαι τὸν Χριστόν μου, μὴ γένοιτο! οὐκ ἀσπάζομαι τὴν μυσαρὰν Ἑλλήνων ἀσέβειαν·","english":"...equal in measure to your wisdom and virtue; and I make my proofs from your own gods and from the teachings dear to you, so that from things familiar to you you may learn the mystery of the truth, and so that you may not think I am priding myself on the words of the Greeks; for let not the oil of the sinner anoint my head, but caring for the salvation of your soul, I move every stone so as to persuade you. And I suppose that just as Satan blinded the ancient Adam, the first-formed, through disobedience and the eating of the plant, so too he, envying your salvation, has stripped you, O king, of the faith of Christ. But that you call the sun and moon and stars gods, I am ashamed of the profession of ignorance—or rather of evil intent. Did not Anaxagoras of Clazomenae, your own teacher, so to speak, say that the sun is a red-hot mass, and the stars bodies like pumice-stone, and wholly soulless and senseless? How then do you yourself, best of kings and most philosophical, call gods the things that are rejected and disparaged by your own teachers? For I know that you belong to the Platonic school, and Plato was a pupil of Socrates, and Socrates of Archelaus, and Archelaus and Pericles were pupils of Anaxagoras. How then, O admirable one, do you call these things gods, and above all embrace the sun, and make it a royal oath? Up and down, in your letters, in your speeches, in your addresses, there is much \"By the sun!\" But why must I speak at length of these things? I do not deny my Christ—may it not be! I do not embrace the foul impiety of the Greeks.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"ἀλλὰ μενῶ ἐν οἷς ἐδιδάχθην, καὶ καρτερῶ ἐπὶ ταῖς πατριαῖς παραδόσεσιν, ἃς οὐδεὶς καταβαλεῖ χρόνος, κἂν εἰ δι' ἄκρων τὸ σοφὸν ἐφεύρηται φρενῶν, ἵν' εἴπω τι κατ' Εὐριπίδην τὸν ὑμέτερον ποιητήν. μηʹ. Πρὸς ταῦτα ὁ Ἰουλιανὸς εἰλιγγιάσας καὶ ἐξαπορηθεὶς, οὐκ εἶχεν ὅ τι καὶ γένηται, τοῦ μάρτυρος θαυμάσας τὸ πολυμαθές τε καὶ εὔστομον καὶ πρὸς πᾶν οὖν ἕτοιμον καὶ εὐαπολόγητον. Καὶ φησὶν πρὸς αὐτὸν ὁ τοῦ Χριστοῦ μάρτυς· Ἄφες, ὦ βασιλεῦ, τὴν νεκρὰν καὶ ἐξῳδηκυῖαν τῶν Ἑλλήνων θρησκείαν· ἤδη γὰρ καὶ πρὸ πολλοῦ σέσηπεν, καὶ πρόσελθε τῷ Χριστῷ· μακρόθυμος γάρ ἐστιν καὶ φιλάνθρωπος καὶ δέχεταί σου τὸ μεταμελές [ξοδ. πλημμελές]. Ἀλλ' οὐκ ἦν ἄρα γνώμης ἐθελοκακούσης ἀντισχεῖν ὁρμαῖς, οὐδὲ ἀνακαλέσασθαι ψυχὴν αὐτομόλῳ διανοίᾳ πρὸς ἀπώλειαν ἐρχομένην καὶ ἐπισπεύδουσαν. Ὁ γὰρ Ἰουλιανὸς πάλαι τὸν Ἑλληνισμὸνκατὰ ψυχὴν ὠδίνων, ἐκ τῶν ἐν Ἰωνίᾳ γενομένων αὐτῷ πρὸς τὸν ἀμφὶ τὸν Μάξιμον φιλόσοφον συνουσιῶν, ἐφ' ὅσον μὲν ὅτε ἀδελφὸς αὐτῷ περιῆν, καὶ μετ' αὐτὸν Κωνστάντιος, ὁ δὲ οὐδὲν παραγυμνοῦν ἐθάῤῥει, διὰ τὸ ἐξ ἐκείνων δέος· ἐπεὶ δὲ οὗτοι ἐξ ἀνθρώπων ἦσαν, αὐτὸς δὲ τῶν πραγμάτων ἤδη κύριος ἦν, τότε δὴ εἰς τὸ φανερὸν ἀπαμφιασάμενος, πάσαις ἀθρόον εἰς τὸν Ἑλληνισμὸν ἐξεῤῥάγη ταῖς προθυμίαις. μθʹ. Ἀπεκρίνατο τοιγαροῦν πρὸς τὸν μάρτυρα· Ἐπεὶ τοὺς ἐμοὺς ἐξεφαύλισας λόγους, ὦ κακὴ κεφαλὴ, ἐτόλμησας δὲ καὶ πρὸς τὴν τῶν Χριστιανῶν με πίστιν μεταγαγεῖν, ταῦτά σοι ἀντὶ τῶν δωρεῶν ὧν ὑπεσχόμην χαρίζομαι.","english":"But I will remain in what I was taught, and I will hold fast to the ancestral traditions, which no time will overthrow, even if wisdom has been discovered by the utmost reaches of the mind, to say something in the manner of Euripides, your own poet. 45. At these words Julian was dizzy and at a loss, and he did not know what to do, marveling at the martyr's great learning and eloquence and his readiness for everything and his ability to give an answer. And the martyr of Christ says to him: \"Let go, O king, of the dead and swollen religion of the Greeks; for it has long since rotted away; and come to Christ, for he is long-suffering and loves mankind and accepts your repentance.\" But it was not possible to withstand the impulses of a will that willingly chose evil, nor to call back a soul that was going to destruction with self-chosen intent and hastening toward it. For Julian had long been in labor with Hellenism in his soul, from the conversations he had in Ionia with the philosopher Maximus and his circle; and as long as his brother was alive, and after him Constantius, he did not dare to reveal anything, because of fear of them. But when these had departed from among men, and he himself was now master of affairs, then indeed, stripping off his disguise in public, he burst forth at once with all his zeal against Hellenism. 49. He answered the martyr therefore: \"Since you have made my words worthless, O wicked head, and have even dared to try to convert me to the faith of the Christians, I grant you these things in return for the gifts I promised you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":45,"ref":"p45","source":"Κελεύει οὖν ἀπογυμνοῦσθαι τὸν μάρτυρα, καὶ σούβλαις σιδηραῖς πεπυρακτωμέναις τὰς πλευρὰς αὐτοῦ διαπερονᾶσθαι, καὶ τὸν νῶτον αὐτοῦ τριβόλοις ὀξέσι κατακεντᾶσθαι καὶ διαῤῥήγνυσθαι συρόμενον ὕπτιον. Τούτων δὲ μετὰ πολλοῦ τοῦ τάχους προσενεχθέντων τῷ μάρτυρι, ἡ αὐτὴ καρτερία ἦν αὐτῷ καθώσπερ καὶ πρότερον, καὶ ὥσπερ ἀλλοτρίου πάσχοντος σώματος, αὐτὸς θεατὴς, ἀλλ' οὐ πάσχειν τι τῶν δεινῶν κατεφαίνετο· καὶ δὴ ἐπὶ πολλαῖς ταῖς ὥραις τοῦ ἁγίου βασανιζομένου, καὶ μηδεμίαν φωνὴν ἢ στεναγμὸν ἀφιέντος, αὐτὸς τὼ χεῖρε κροτήσας, ὥσπερ ἡττημένος ἀνέστη τοῦ βήματος, καὶ κελεύει τὸν μάρτυρα πάλιν ἐπὶ τὴν εἰρκτὴν ἀπαχθῆναι, καὶ μήτε ἄρτον μήτε ὕδωρ αὐτῷ\n\nπαρασχεθῆναι, μὴ δ' ὅσα πρὸς τὸ ζῇν μεταλαμβάνουσιν ἄνθρωποι· αὐτὸς δὲ ἐπὶ τὴν Δάφνην ὥρμησε, τὸ τῆς Ἀντιοχείας κάλλιστον ἐνδιαίτημα. νʹ. Περὶ δὲ τὸ μεσονύκτιον εὐχομένῳ τῷ μάρτυρι ἐπὶ τῆς φυλακῆς, φαίνεται αὐτῷ ὁ Χριστὸς, καὶ φησὶ πρὸς αὐτόν· Ἀρτέμιε, ἀνδρίζου, καὶ ἴσχυε, καὶ μὴ φοβοῦ, μηδὲ δειλία τὸν τύραννον· ἐγὼ γὰρ εἰμὶ μετὰ σοῦ, ἐξαιρούμενός σε ἀπὸ παντὸς πειρασμοῦ καὶ πάσης τῶν κολαστηρίων ὀδύνης, καὶ ἐν τῇ βασιλεία τῶν οὐρανῶν στεφανώσω σε, καὶ ὥσπερ αὐτὸς ὡμολόγησάς με ἐνώπιον τῶν ἀνθρώπων ἐπὶ τῆς γῆς, ὁμολογήσω κἀγώ σε ἐνώπιον τοῦ Πατρός μου τοῦ ἐν τοῖς οὐρανοῖς. Θάρσει οὖν καὶ ἀγαλλία· μετ' ἐμοῦ γὰρ ἔσῃ ἐν τῷ παραδείσῳ. Ταῦτα ὁ μάρτυς ἀκούσας παρὰ τοῦ Κυρίου, εὐθαρσὴς ἐγένετο, καὶ δι' ὅλης τῆς νυκτὸς ἦν δοξολογῶν καὶ εὐχαριστῶν τῷ Θεῷ·","english":"He therefore orders the martyr to be stripped naked, and his sides to be pierced through with red-hot iron spikes, and his back to be pricked and lacerated with sharp thorns as he is dragged along on his back. When these things were applied to the martyr with great speed, he had the same endurance as before, and it appeared as though he were a spectator of another body suffering, and not himself suffering any of these terrible things. And indeed, when the saint had been tortured for many hours and uttered no voice or groan, he himself clapped his hands together and rose from the judgment seat as though defeated, and he orders the martyr to be led away again to prison, and neither bread nor water to be provided to him, nor any of the things that men take for living; and he himself hastened to Daphne, the fairest resort of Antioch. 50. And around midnight, as the martyr was praying in the prison, Christ appears to him and says to him: Artemius, be courageous and strong, and do not fear, nor be cowardly before the tyrant; for I am with you, delivering you from every trial and every pain of torments, and in the kingdom of heaven I will crown you, and just as you yourself confessed me before men on earth, I also will confess you before my Father who is in the heavens. Take courage, then, and rejoice; for you will be with me in paradise. When the martyr heard these things from the Lord, he became bold, and throughout the whole night he was glorifying and giving thanks to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"ἀνέθη γὰρ ἐκ τῶν πληγῶν καὶ τῶν τραυμάτων αὐτοῦ, ὥστε μήτε μώλωπα φαίνεσθαι ἐν τῷ ἁγίῳ αὐτοῦ σώματι· ἐποίησε δὲ πέντε καὶ δέκα ἡμέρας, μηδενὸς τὸ σύνολον γευσάμενος· ἐτρέφετο γὰρ τῇ τοῦ ἁγίου Πνεύματος χάριτι. ναʹ. Ὁ δὲ Ἰουλιανὸς ἐπὶ τὴν Δάφνην ὥρμησε τὸ προάστειον, ὡς προέφημεν, θυσίας ἑτοιμαζόμενος τῷ Ἀπόλλωνι, καὶ χρησμοὺς παρ' αὐτοῦ δέξασθαι προσδοκῶν· ἡ δὲ Δάφνη προάστειόν ἐστι τῆς Ἀντιοχείας, ἐπὶ τῶν ὑψηλοτέρων αὐτῆς χωρίων κείμενον, ἄλσεσι παντοίοις συνηρεφές. Πολυπρεμνότατον γὰρ καὶ πολυκαρπότατόν ἐστι τὸ χωρίον, ἔνθα τῶν τε ἄλλων παντοίων δένδρων καὶ δὴ καὶ κυπαρίττων ἐξαίσιον πεφύτευται χρῆμα, πρός τε κάλλος καὶ ὕψωμα καὶ μέγεθος οὐ συμβλητόν· νάματά τε πανταχῆ διαθέει ποτίμων ὑδάτων, μεγίστων αὐτόθι πηγῶν ἀναδιδομένων, ἀφ' ὧν καὶ ἡ πόλις ἐν ὀλίγαις δὲ πόλεων ἐνυδροτάτη τυγχάνειν δοκεῖ, καὶ μὴν καὶ οἰκοδομαῖς λαμπραῖς καταλύσεων καὶ λουτρῶν καὶ τῶν ἄλλων κατασκευῶν, εἴς τε χρείαν καὶ κόσμον εὖ μάλα πολυτελῶς ἐξήσκηται τὸ χωρίον· ἐνταῦθα καὶ ἄλλων μὲν δαιμόνων ναοί τε καὶ ἀγάλματα ἦν, διαφερόντως γε μὴν τὸ τοῦ Ἀπόλλωνος ἐξ ἀρχαίων τῶν χρόνων ἐνυπῆρχε θεραπευόμενον· αὐτόθι γὰρ καὶ τὸ περὶ τὴν Δάφνην τὴν παρθένον συμβῆναι πάθος ὁ Ἑλληνικὸς ἔπλασε μῦθος· ἧς δὴ μάλιστα φέρειν ἔτι δοκεῖ τὴν ἐπωνυμίαν ὁ τόπος.","english":"For he was healed of his wounds and his injuries, so that no bruise appeared on his holy body; and he spent fifteen days without tasting anything at all, for he was nourished by the grace of the Holy Spirit. 51. But Julian hastened to Daphne, the suburb, as we said before, preparing sacrifices to Apollo and expecting to receive oracles from him. Now Daphne is a suburb of Antioch, situated on the higher parts of its territory, thickly shaded with groves of every kind. For the place is most abundant in trees and most fruitful, where, among all other kinds of trees, and indeed cypresses too, a wondrous planting has grown, incomparable in beauty, height, and size; and streams of sweet waters run everywhere, since very great springs gush forth there, from which the city too seems to be, in a few cities' measure, most abundantly watered; and moreover the place has been furnished very sumptuously with splendid buildings of lodgings and baths and other constructions, for both use and adornment. Here there were also temples and statues of other demons, but especially the worship of Apollo had been established there from ancient times; for there the Greek myth fabricated the story of the passion that befell Daphne the virgin, whose name the place above all still seems to bear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"νβʹ. Τὸ δὲ ἀγάλμα τοῦ Ἀπόλλωνος, τοιόνδε τὴν κατασκευὴν ἦν· ἐξ ἀμπέλου μὲν αὐτῷ συνεπεπήγει τὸ σῶμα· πανθαυμάστη δὴ τέχνη πρὸς μιᾶς συμφυΐας ἰδέαν συναρμοσθὲν, χρυσῷ δὲ πᾶς ὁ περικείμενος πέπλος ἀμφιεννύμενος, τοῖς παραγεγυμνωμένοις καὶ ἀχρύσοις τοῦ σώματος, εἰς ἄφραστόν τι συνεφθέγγετο κάλλος· ἑστῶτί τε μετὰ χεῖρας ἦν ἡ κιθάρα, μουσηγετοῦντά τινα ἐκμιμουμένῳ· αἵ τε κόμαι, καὶ τῆς δάφνης ὁ στέφανος τὸν χρυσὸν ἀναμὶξ ἐπήνθουν· ὡς ἤμελλε χάρις ἐξαστράψειν πολλὴ τοῖς θεασομένοις· ὑάκινθοί τε αὐτῷ δύο λίθοι μεγάλοι, τὸν τῶν ὀφθαλμῶν ἐξεπλήρουν τύπον, κατὰ μνήμην τοῦ Ἀμυκλαίου παιδὸς Ὑακίνθου, καὶ ἀεὶ τὸ τῶν λίθων κάλλος καὶ μέγεθος τὸν μέγιστον προσετέλει τῷ ἀγάλματι κόσμον, ἐνταθέντων περιττῶς πρὸς ἀξιοῤῥέπειαν αὐτοῦ τῶν ἐργασαμένων· ἵνα πλείστους ἀπατᾶσθαι περὶ αὐτοῦ συμβαίνῃ, τῷ περικαλλεῖ τῆς προφαινομένης μορφῆς, εἰς τὸ προσκυνεῖν αὐτοῖς δελεαζομένους. Ὅπερ οὖν καὶ αὐτὸς ὁ Ἰουλιανὸς πεπονθὼς ἦν· πλείονά γ' οὖν ἢ σύμπασι τοῖς ἀγάλμασι προσῆγε τὴν θεραπείαν, χιλιόμβας ὅλας ἐξ ἑκάστου γένους αὐτῷ θυόμενος.","english":"52. The statue of Apollo was of the following construction: its body was fashioned together from a vine—a truly wondrous work of art, joined into the appearance of a single growth—and the whole cloak that wrapped around it was clothed in gold, and it blended with the parts of the body that were left bare and goldless into an indescribable beauty. As it stood, it held the cithara in its hands, imitating one leading the Muses; and its hair and the crown of laurel bloomed with gold mingled together, so that great grace was about to flash forth upon those who gazed at it. Two large stones of hyacinth fulfilled the form of its eyes, in memory of the Amyclaean boy Hyacinthus, and the beauty and size of the stones always added the greatest adornment to the statue, since the craftsmen had set them in with exceptional skill for its balance, so that it should come about that very many were deceived concerning it, enticed by the surpassing beauty of the form that appeared before them to worship them. And this very thing had also befallen Julian himself; at any rate, he brought more worship to it than to all the statues together, sacrificing whole hecatombs to it from every kind of animal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"νγʹ. Ἐπεὶ δὲ αὐτῷ πάντα ποιοῦντι καὶ πραγματευομένῳ ὅπως χρῴη τὸ ἄγαλμα, πλέον ἦν οὐδὲν, ἀλλὰ τοῦτό τε καὶ τὰ λοιπὰ αὐτόθι σύμπαντα ἀγάλματα βαθεῖα σιωπὴ κατεῖχεν, ἐνταῦθα νομίσας τὰ ἀπὸ τῆς γοητείας ἐνδεῖν, ἣν ἱερουργίαν καλοῦσιν Ἕλληνες, Εὐσέβιόν τινα, μέγιστον, ἐπὶ τὸ ταῦτα δύνασθαι, κεκτημένον ἐν Ἕλλησι κλέος, μεταπεμψάμενος, τούτῳ προσέταττεν ἐπίπνουν ὅτι μάλιστα καὶ ἐνεργὸν\n\nἀποφαίνειν, μηδενὸς ὧν εἰς τοῦτο προσδεῖν αὐτῷ νομίζοι φεισάμενον. Τῷ δ' ἐπειδὴ πάσας ἑαυτοῦ κεκινηκότι τὰς μηχανὰς, καὶ μηδὲν ὅ τι πλέον ἂν ἐπινοήσειεν ὑπολειπομένῳ, τὸν ὅμοιον ἐσεσιωπήκει καὶ κατὰ φύσιν τρόπον, οὐδέν τι μᾶλλον ἢ καὶ πρόσθε φθεγγόμενον, ἐνταῦθα ἤδη πρὸς τοῦ Ἰουλιανοῦ ἐρωτώμενος καὶ καθ' ὅ τι μάλιστα σιωπῴη, καὶ ταῦτα πάντων τελεσθέντων ἐπ' αὐτῷ τῶν νομιζομένων παρ' αὐτοῖς, Βαβύλαν ἔφη τῆς σιωπῆς τούτου τε καὶ τῶν λοιπῶν ἀγαλμάτων αἰτιώτατον εἶναι, αὐτοῦ ἐν τῇ Δάφνῃ κειμένου, ὡς τῶν θεῶν τὸν νεκρὸν αὐτοῦ βδελλυττομένων, καὶ διὰ τοῦτο τοῖς ἕδεσι σφῶν ἐπιφοιτᾷν οὐκ ἀνεχομένων. Οὐ γὰρ ἠβούλετο τὴν ἀληθεστάτην αἰτίαν εἰπεῖν, οὐ παντάπασί γε αὐτῆς ἀνεπαίσθητος γεγονὼς, ὅτι δὴ κρείττων δύναμις ἦν, ἡ τὰς τῶν δαιμόνων ἐνεργείας πεδησαμένη· ἄλλως τε καὶ τοῦ δαίμονος αὐτῷ τοῦ τὸν Ἀπόλλωνα ὑποκρινομένου σαφῶς, καὶ διαῤῥήδην, ὡς λέγεται, εἰρηκότος, μὴ δύνασθαι ἀποκρίνασθαι διὰ Βαβύλαν. νδʹ.","english":"53. Since, despite his doing everything and taking every measure so that the statue might be of use, nothing more came of it, but both it and all the other statues there were held in deep silence, he concluded that what was lacking came from sorcery, which the Greeks call a sacred rite. So he summoned a certain Eusebius, a man of the greatest repute among the Greeks for power in such matters, and commanded him to make it as inspired and effective as possible, sparing nothing that he thought necessary for this. But when Eusebius had set in motion all his devices and had left nothing further that he could contrive, the statue had fallen silent in the same natural manner as before, no more speaking than it had previously. At this point, being questioned by Julian—both as to why it was silent and why, especially, when everything that they considered necessary had been performed upon it—he said that Babylas was the chief cause of the silence of this statue and of the rest, since he lay in Daphne, and the gods loathed his corpse and for this reason could not bear to visit their own shrines. For he did not wish to state the truest cause, though he was not altogether unaware of it—namely, that a stronger power had bound the workings of the demons—especially since the demon that was impersonating Apollo had, as is said, clearly and plainly declared that he could not answer because of Babylas. 54.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Ὁ γὰρ δὴ Βαβύλας οὗτος λέγεται ἐπίσκοπος μὲν γενέσθαι τῆς Ἀντιοχείας, Νουμεριανῷ δὲ τῷ βασιλεῖ εἰσελθεῖν βουλομένῳ ἐν τῇ τῶν Χριστιανῶν ἐκκλησίᾳ κατὰ δή τινα ἑορτὴν, στὰς πρὸ τῶν θυρῶν διεκώλυσεν εἰσελθεῖν, φάσκων εἰς δύναμιν μὴ περιόψεσθαι λύκον τῷ ποιμνίῳ ἐπεισερχόμενον· τὸν δὲ παραυτίκα μὲν ἀποκρουσθῆναι τῆς εἰσόδου, εἴτε δὴ στάσιν τινὰ πρὸς τοῦ ὄχλου ἔσεσθαι ὑπειδόμενον, εἴτε καὶ ἄλλως αὐτῶν μεταβουλευθέν· ἐν χαλεπῷ μέν τοι τὴν ἀντίστασιν τοῦ ἐπισκόπου ποιησάμενον, ἐπειδὴ ὡς ἑαυτὸν ἐπὶ τὰ βασίλεια ἀπηλλάγη, παραστήσασθαί τε αὐτὸν ἐπὶ τοῦ βήματος ἀπολογησόμενον ἐκέλευσε, καὶ δὴ παραστάντος αὐτοῦ, πρῶτα μὲν τὴν τόλμαν τῆς κωλύσεως ἐνεκάλει, ἔπειτα μέν τοι κελεύει αὐτὸν τοῖς δαίμοσι θύειν, εἰ βούλοιτό γε τὴν ἐπὶ τῷ ἐγκλήματι δίκην διαφυγεῖν· τὸν δὲ πρὸς τὴν ἔγκλησιν ἀπολογήσασθαι καὶ τὴν πρόκλησιν διακρούσασθαι, τὴν μὲν, φήσαντα ποιμένι ἑαυτῷ πάντα προσήκειν ὑπὲρ τοῦ ποιμνίου προθυμεῖσθαι, τὴν δὲ, μὴ ἀνελέσθαι, τοῦ ὄντως ὄντος ἀποστάντα Θεοῦ, ψευδωνύμοις καὶ ὀλετῆρσι δαίμοσι θύειν. Εἰθ' ὁ μὲν, ὡς ἑώρα μὴ πειθόμενον, προσέταξεν αὐτὸν ἀλύσεσι καὶ πέδαις ἐνδησαμένους, τὴν ἐπὶ θανάτῳ ἄγειν τῆς κεφαλῆς ἀφαιρήσοντας· ὁ δὲ, ἐπειδὴ ἤγετο τεθνηξόμενος, ταύτας ἀναλαβὼν ᾖδε τοῦ ψαλμοῦ τὰς ῥήσεις· Ἐπίστρεψον, ψυχή μου, εἰς τὴν ἀνάπαυσίν σου, ὅτι Κύριος εὐηργέτησέ σε. νεʹ. Φασὶ δὲ καὶ τρεῖς παῖδας ἀδελφοὺς τὸ γένος κομιδῇ νέους ὑπ' αὐτῷ ἀνατρεφομένους, ἁρπαγῆναί τε καὶ αὐτοὺς ὑπὸ τοῦ βασιλέως·","english":"For this Babulas, they say, became bishop of Antioch, and when the emperor Numerian wished to enter the church of the Christians on a certain feast day, he stood before the doors and prevented him from entering, saying that to the best of his power he would not overlook a wolf entering in among the flock. And he was immediately driven back from the entrance, whether because he suspected that there would be some riot on the part of the crowd, or because he changed his mind for some other reason. At any rate, he took the bishop's resistance grievously, and when he had withdrawn to his own palace, he ordered him to be brought before the tribunal to make his defense. And when he had been brought, first he reproached him for the audacity of his prevention, and then he ordered him to sacrifice to the demons, if he wished at least to escape the penalty for the charge. But he defended himself against the charge and parried the summons, saying, on the one hand, that as a shepherd it was fitting for him to be zealous for everything on behalf of the flock, and on the other, that he would not take it upon himself, having departed from the God who truly is, to sacrifice to falsely named and destructive demons. Then he, seeing that he was not persuaded, ordered those who had bound him in chains and fetters to lead him to death to be beheaded. And he, when he was being led away to die, took up these words of the psalm and sang: Return, O my soul, to your rest, for the Lord has dealt bountifully with you. 55. They say also that three boys, brothers by birth, quite young, who were being raised under him, were seized by the emperor as well.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"καὶ ὡς οὐδ' αὐτοὶ θύειν ἤθελον, καί τοι παντοίας ἀνάγκης αὐτοῖς προσαγομένης, καὶ αὐτοὺς κελεῦσαι τὸν βασιλέα τῶν κεφαλῶν ἀφαιρεῖν. Οὓς ἐπειδὴ ἧκον εἰς τὸ προκείμενον χωρίον, ὁ Βαβύλας ἑαυτῷ προστησάμενος, προτέρους προσῆγε τῷ ξίφει· τοῦ μή τινα τερέσαντα αὐτὸν ἀναδῦναι τὸν θάνατον, καὶ ἀποτεμνομένων ταύτην ἂν εἰπὼν τὴν φωνήν· Ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ Θεός. Ἔπειτα καὶ αὐτὸς προύτεινε τὸν οἰκεῖον αὐτοῦ αὐχένα τῷ ξίφει· ἐντειλάμενος τοῖς τὸ σῶμα αὐτοῦ ἀναλεξαμένοις, τὰς ἀλύσεις καὶ τὰς πέδας αὐτῷ συνθάψαι, Ἵν' ᾖ μοι ταῦτα, φησὶ, κειμένῳ κόσμος· καὶ οὖν καὶ μετ' αὐτῶν ἔτι τυγχάνει κείμενος, ὡς φασί. Τοῦτον τὸν Βαβύλαν ὁ Ἰουλιανὸς, ἐπειδὴ πρὸς τοῦ Εὐσεβίου ἤκουσε κώλυμα τοῖς ἀγάλμασιν εἶναι τοῦ μὴ χρᾷν, αὐτίκα προσέταξεν, αὐτῇ θήκη, λίθου δ' ἐστὶ μεγάλου πεποιημένη, μετάγειν ἐκ τῆς Δάφνης οἷς τί τοῦτο διαφέρει πόῤῥω ποῦ αὐτὸν ἀλλαχόσε, ἵνα ᾗ καὶ βούλωνται μεταστησαμένους. Εὐθὺς οὖν ὁ τῆς πόλεως ὄχλος προχυθέντες ὡς ἐπὶ μεγάλῃ αἰτίᾳ, καὶ περιβαλλόμενοι εἷλκον τὴν θήκην· ἡ δὲ ὡς οὐχ ὑπ' ἀνθρώπων ἑλκομένη μᾶλλον ἢ κρείττονος αὐτὴν κινούσης δυνάμεως, ἔφθανε προθυμίαν ἐφεπομένη· αὐθήμερον γέ τοι αὐτὴν σταδίους πλέον ἢ πεντήκοντα κομισάμενοι, ἐν τῷ καλουμένῳ κοιμητηρίῳ κατέθεσαν. Ἔστι δὲ ἐν τῇ πόλει οἶκος","english":"And since they themselves did not wish to sacrifice, even though every kind of compulsion was being applied to them, the emperor ordered that they be beheaded. When they had come to the appointed place, Babulas, placing himself first, brought them before the sword before himself, so that no one, having been terrified, might shrink back from death; and as they were being beheaded, he is said to have spoken this utterance: \"Behold, I and the children whom God has given me.\" Then he himself also offered his own neck to the sword, having charged those who would gather up his body to bury with him his chains and fetters, saying, \"That these may be for me, as I lie, an ornament.\" And so, as they say, he still lies with them. This Babulas, since Julian heard from Eusebius that he was a hindrance to the idols, preventing them from being consulted, he immediately ordered that he be moved from Daphne in that same coffin—for it is made of large stone—to whatever place it made no difference, far off somewhere else, so that they might remove him wherever they wished. Immediately, then, the crowd of the city poured out as if for a great cause, and surrounding the coffin, they dragged it; but it, as though dragged not by men but rather moved by a superior power, kept ahead, following their eagerness. At any rate, having carried it more than fifty stades on the same day, they deposited it in what is called the cemetery. There is in the city a house","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"σωμάτων πα λαιῶν ἀνδρῶν καὶ ἐνίων γε ἐπ' εὐσεβείᾳ μαρτυρουμένων, πολλὰ δεδεγμένος· τότε μὲν οὖν τὴν θήκην ἐνταῦθα εἰσεκόμισαν. νϛʹ. Ὁ δὲ Ἰουλιανὸς παρεσκευάζετο πλῆθος ἱερείων τε καὶ ἀναθημάτων, ὡς τῇ ὑστεραίᾳ σὺν αὐτοῖς εἰς τὴν Δάφνην ἀναβησόμενος, νῦν γε δὴ πάντως ἐλπίζων εἰ μὴ τῶν ἄλλων, ἀλλὰ τοῦ γε Ἀπόλλωνος τεύξεσθαι ἀποκριθησομένου· ἐπὶ τοῦτον γὰρ αὐτῷ πᾶσα τῆς προθυμίας ἡ ἐλπὶς ἦν καὶ ὁ τόνος, ὡς αὐτῷ μᾶλλον ἢ ἑτέρῳ τὸ τοιοῦτον διαφέρον κατά τε τὴν μαντικὴν τέχνην, καὶ αὐτῷ τὸ χωρίον ἀνεῖτο ἡ Δάφνη, νομίζοντι αὐτῷ ἔν τε τῷ οἰκείῳ τόπῳ εἰκότως, ἢ τῶν ἄλλων δαιμόνων ἰσχύειν. Ὁ δὲ Εὐσέβιος καὶ οἱ λεγόμενοι ἱερεῖς καὶ τῶν νεοκόρων τὸ πλῆθος προσδεχόμενοι τὸν βασιλέα, ἐν ἀγῶνι μεγάλῳ ἔστασαν, καὶ διηγρύπνουν περὶ τὸ ἄγαλμα, πάντα πραγματευόμενοι, ὅπως ἐπειδ' ἂν ἀφίκηται, τύχοι αὐτοῦ φθεγξαμένου· ὡς ἄλλης γε αὐτῷ ἔτι προφάσεως εἰς ἀναβολὴν μὴ ὑπολειπομένης. Ἐπειδὴ δὲ πόῤῥω τῶν νυκτῶν ἦν, ἐκ τοῦ οὐρανοῦ πῦρ ἀθρόως κατενεχθὲν, ἐνέσκηψε τῷ νεῷ καὶ ἅμα πανταχόθεν αὐτὸν δραξάμενον, ἐμπιπρᾷ αὐτῷ ἀγάλματι καὶ αὐτοῖς ἀναθήμασιν· πάντων δὲ ὁμοῦ καταφλεγομένων, καὶ τοῦ πυρὸς ἐπὶ μέγα ἐξαιρουμένου, βοὴ μὲν αὐτίκα μεγάλη περὶ τὸν νεὼν ἦν, καὶ θόρυβος οὐδενὶ ἐοικὼς, καὶ δὴ πολλῶν ἐπαμῦναι προθυμουμένων, οὐδεὶς ἦν ὁ πρὸς τὸ πῦρ ἀντισχεῖν δυνησόμενος. Ἀλλ' οἱ μὲν ἔθεον τῷ ἄρχοντι τῆς Ἑῴας Ἰουλιανῷ μηνύσοντες, ὁ δὲ λοιπὸς ὄχλος ἔστασαν ὑπ' ἐκπλήξεως θεαταὶ τοῦ παραδόξου τῆς καταλαβούσης αὐτοὺς συμφορᾶς γενόμενοι·","english":"of the bodies of men of old, and of some who are even attested as martyrs for piety, having endured many things; at that time, then, they brought the coffin in there. 56. But Julian was preparing a multitude of sacrificial victims and votive offerings, intending on the following day to go up with them to Daphne, now at last fully hoping to obtain a response, if not from the others, then certainly from Apollo; for on him was all the hope and intensity of his zeal, since this matter belonged to him more than to another both in the art of divination, and the place itself, Daphne, was consecrated to him, as he thought that he was reasonably powerful in his own place, or more than the other demons. But Eusebius and those called priests and the multitude of temple-wardens, awaiting the emperor, stood in great agony and kept vigil around the statue, doing everything so that when he arrived, he might obtain a response from it speaking; since no other pretext for delay was left to him. But when it was far into the night, fire suddenly brought down from heaven rushed upon the temple and at once seized it from every side, and set fire to the statue itself and the votive offerings; and as all things together were being consumed and the fire was blazing up greatly, immediately there was a great shout around the temple and a tumult like nothing else, and although many were eager to help, there was no one who would be able to withstand the fire. But some ran to inform Julian, the governor of the East, while the rest of the crowd stood as spectators in amazement at the strange disaster that had overtaken them;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"τὸ δὲ πῦρ οὐδενὸς ἦν τῶν ἄλλων ἁπτόμενον, τοσαύτης γε καὶ οὗτος ἀμφιλαφοῦς ὕλης ἐκεῖ πεφυκυίας, ὅτι μὴ μονώτατον ἐμπεσὸν κατέφλεγε σὺν τοῖς ἐνοῦσι τῷ νεῷ, ὡς τὸ μὲν ἄγαλμα καὶ πᾶν ὅ τι ἐν ἀναθήμασιν ἦν, καθάπαξ ἀφανισθῆναι· βραχέα δὲ λειφθῆναι τῶν οἰκοδομημάτων ἐδάφη, μνημεῖα τοῦ πάθους, ἃ καὶ νῦν ἔτι δείκνυται, σαφέστερον τὸ δεῖγμα τοῦ θεηλάτου πυρός. νζʹ. Ὁ δὲ Ἰουλιανὸς τὰ συμβάντα ἀκούσας, ὀργῆς τε πιμπλᾶται, καὶ δεινὸν ποιησάμενος εἰ Χριστιανοὶ τοῖς συμβεβηκόσιν ἐπιτωθάσειν μέλλοιεν, αὐτίκα προστάττει τῆς Μεγάλης αὐτοὺς ἐξωθεῖν ἐκκλησίας, καὶ ταύτην μὲν ἄβατον αὐτοῖς παντελῶς ἀποφαίνειν, ὡς ὅτι ἀσφαλέστατα αὐτὴν ἀποκλεισαμένους, τὰ δὲ κειμήλια πάντα δημοσιοῦν· δέδωκε δὲ καὶ τοῖς Ἕλλησιν ἄδειαν, ὥστε εἰσέρχεσθαι αὐτοὺς εἰς τὰς τῶν Χριστιανῶν ἐκκλησίας, καὶ ποιεῖν ὅσα βούλονται. Τούτων οὖν παρὰ τοῦ τυράννου καὶ ἀσεβοῦς Ἰουλιανοῦ κελευσθέντων, τί τῶν μεγίστων κακῶν οὐκ ἐτελέσθη; τί δὲ τῶν ἀπηχεστάτων οὐκ ἐλέχθη, τῶν ἀφέτῳ γλώσσῃ λαλούντων τὰ ἄῤῥητα κατὰ τῆς τῶν Χριστιανῶν πίστεως, καὶ βλασφημούντων εἰς τὸν Κύριον καὶ Θεὸν ἡμῶν Ἰησοῦν Χριστὸν ἐν πάσαις ταῖς πόλεσιν; Ἐν μὲν γὰρ Σεβαστῇ τῇ πάλαι μὲν Σαμαρείᾳ, νῦν δὲ παρὰ Ἡρώδου κτισθείσῃ καὶ Σεβαστῇ ἐπικληθείσῃ, τὰ ὀστᾶ τοῦ προφήτου Ἑλισσαίου καὶ τοῦ Βαπτίστου Ἰωάννου ἐκ τῶν θηκῶν ἐξαγαγόντες, καὶ ἀλόγων ἀκαθάρτων ὀστέοις προσμίξαντες κατέκαυσαν, καὶ τὴν κόνιν εἰς τὸν ἀέρα ἐλίκμησαν·","english":"But the fire touched none of the other things, though so great and abundant a mass of timber had grown there, except that it fell upon one place alone and burned it together with what was in the temple, so that the statue and everything that was among the votive offerings was utterly destroyed; but a few floor-level remnants of the buildings were left, memorials of the calamity, which are shown even now, a clearer proof of the fire sent from God. 57. But Julian, when he heard what had happened, was filled with rage, and deeming it a terrible thing that the Christians should be about to mock at what had befallen, he straightway ordered them to be driven out of the Great Church, and that it be made altogether inaccessible to them, so that they should shut it up as securely as possible, and that all its treasures be confiscated; and he gave the Greeks license to enter the churches of the Christians and to do whatever they wished. When, then, these things had been commanded by the tyrant and impious Julian, what of the greatest evils was not carried out? And what of the most abominable things was not spoken, by those who with unbridled tongue spoke the unspeakable against the faith of the Christians, and blasphemed our Lord and God Jesus Christ in all the cities? For in Sebaste—formerly Samaria, but now built by Herod and called Sebaste—they brought out the bones of the prophet Elisha and of John the Baptist from their coffins, and, mixing them with the bones of unclean irrational beasts, burned them, and scattered the dust into the air.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"τὸν δὲ τοῦ Σωτῆρος ἀνδριάντα ἐν Πανέαδι τῇ πόλει πρὸς τῆς αἱμοῤῥοησάσης γυναικὸς κατασκευασθέντα μεγαλοπρεπῶς, ἣν ὁ Χριστὸς ἰάσατο, καὶ ἱδρυνθέντα ἐν ἐπισήμῳ τῆς πόλεως τόπῳ, ὃν μετὰ χρόνον γνωσθέντα, ἐκ τῆς αὐτόθι φυομένης βοτάνης τοῦ θαύματος, οἱ Χριστιανοὶ ἀράμενοι, ἐν τῷ τῆς ἐκκλησίας διακονικῷ ἔστησαν, τοῦτον οἱ Ἕλληνες κατασπάσαντες, κἀκ τῶν ποδῶν σχοίνους ἐξάψαντες, ἔσυραν ἐπὶ τῆς ἀγορᾶς· ἕως οὗ κατὰ μικρὸν ἀποθραυόμενος, ἠφανίσθη, μόνης τῆς κεφαλῆς καταλειφθείσης καὶ ἁρπαγείσης ὑπό τινος ἐν τῷ θορυβεῖσθαι τοὺς Ἕλληνας, λαλούντων αὐτῶν βλάσφημα καὶ ἀπηχέστατα ῥήματα εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, ἃ μή τις ἀνθρώπων ἤκουσε πώποτε.\n\nνηʹ. Αὐτὸς δὲ ὁ ἀσεβέστατος καὶ πάντων παρανομώτατος Ἰουλιανὸς ἠγαλλιᾶτο καὶ ἔχαιρεν, καὶ γαυριῶν ἐπὶ τούτοις, ἐκέλευσε καὶ τὸν ἐν Ἱεροσολύμοις ναὸν τῶν Ἰουδαίων ἀνιστᾷν· καὶ τοὺς Χριστιανοὺς τῆς πόλεως ἐκβαλὼν, τοῖς Ἰουδαίοις ἔδωκε κατοικεῖν, ἀποστείλας Ἀλύπιόν τινα τοῦ μετὰ σπουδῆς τὸν ναὸν ἀνοικοδομήσασθαι. Αὐτὸς δὲ προκαθίσας ἐπὶ τοῦ βήματος ἐν τῇ καλουμένῃ Βασιλικῇ, ἐκέλευσε προσαχθῆναι τὸν μάρτυρα· προσαχθέντος δὲ τοῦ ἁγίου, ἔφη πρὸς αὐτὸν, Πάντως ἤκουσας καὶ αὐτὸς, ἀσεβέστατε Ἀρτέμιε, τὸ τόλμημα τῶν ἀσεβῶν κατὰ σὲ Χριστιανῶν, ὅπερ ἐποίησαν ἐν Δάφνῃ ἐν τῷ ναῷ τοῦ σωτῆρος Ἀπόλλωνος, καὶ ὡς ἐνέπρησαν αὐτοῦ τὸν ναὸν σὺν τοῖς ἀναθήμασιν, καὶ τὸ πάντιμον καὶ θαυμαστὸν ἄγαλμα ἐξηφάνισαν· ἀλλ' οὐ χαρήσονται ἐπιτωθάζοντες καὶ χλευάζοντες τὰ ἡμέτερα· ἐγὼ γὰρ ἀποτίσω τὴν ὑπὲρ τούτου ποινὴν ἑβδομηκοντάκις ἑπτὰ, καθώς φασι τὰ ὑμέτερα λόγια.","english":"But the statue of the Savior in the city of Paneas, which the woman with the flow of blood, whom Christ healed, had magnificently made and set up in a prominent place of the city—which, when it became known after a time through the herb that grew on the spot, the Christians took up because of the miracle and set in the diaconicon of the church—this the Greeks dragged down, and fastening ropes to its feet, dragged it through the marketplace, until, broken to pieces little by little, it vanished, only the head being left and snatched away by someone while the Greeks were in an uproar, speaking blasphemous and most discordant words against our Lord Jesus Christ, such as no man ever heard.\n\n58. But the most impious and most lawless of all, Julian himself, exulted and rejoiced, and glorying in these things, he ordered the temple of the Jews in Jerusalem to be raised up again; and having cast the Christians out of the city, he gave it to the Jews to dwell in, sending a certain Alypius to rebuild the temple with haste. And he himself, sitting beforehand on the tribunal in the so-called Basilica, ordered the martyr to be brought before him; and when the saint had been brought, he said to him, \"Surely you too have heard, most impious Artemius, of the audacity of the impious Christians against you, which they committed in Daphne in the temple of the savior Apollo, and how they burned his temple together with its votive offerings, and made the all-honored and wondrous image vanish; but they shall not rejoice, mocking and scoffing at our things; for I will repay the penalty for this seventy times seven, as your oracles say.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"νθʹ. Καὶ ὁ μάρτυς· Ἤκουσα ὡς θεήλατος ὀργὴ καὶ πῦρ οὐρανόθεν κατελθὼν κατέφαγε τὸν θεόν σου, καὶ αὐτοῦ τὸν ναὸν ἐνέπρησεν πάντα καὶ κατηδάφισεν· εἰ οὖν θεὸς ἦν, τί μὴ ἑαυτὸν ἐκ τοῦ πυρὸς ἐῤῥύσατο; Καὶ ὁ παραβάτης· Τάχα καὶ αὐτὸς ἔοικάς μοι, ἀνοσιώτατε, κερτομεῖν ἐπὶ τοῖσδε καὶ κατακακχάζειν, ὡς ἅτε παρὰ τοῦ Θεοῦ σου ἐκδίκησιν τινα προσδεξάμενος. Καὶ ὁ μάρτυς· Ἐγὼ πάντοτε, δυσσεβέστατε, ἐπὶ τῇ τῶν δαιμόνων πτώσει τῶν παρὰ σοῦ τιμωμένων κομπάζω καὶ χαίρω καὶ ἀγαλλιῶ· καὶ ἐπὶ πᾶσιν οἷς ὁ Χριστός μου τερατουργεῖ, τερπόμενος γέγηθα· ἐκδίκησιν δὲ τῶν εἰς ἐμὲ πραττομένων παρὰ σοῦ, ἐκεῖ δέξομαι ὅποτ' ἂν τὸ πῦρ ἐκεῖνο τὸ ἀκοίμητόν σε καταλήψεται καὶ ἡ διαιωνίζουσα κόλασις· κἀνταῦθα δὲ οὐ πολὺς παρελεύσεται χρόνος, καὶ τὸ μνημόσυνόν σου μετ' ἤχου ἀφανισθήσεται. Καὶ ὁ παραβάτης· Εἰ οὖν ἀγαλλιᾷς ἐπὶ τού τοις καὶ ἐπευφραίνεις, ἀνοσιώτατε, προσθήκην ἐγώ σοι ποιήσομαι τοῦ ποθουμένου ἀγαλλιάματος. Ἀλλὰ, δυσμενέστατε, φείδομαί σου δι' οἰκείαν χρηστότητα, καὶ βούλομαί σε τῆς ἀνοίας παυσάμενον, σώφρονι λογισμῷ χρήσασθαι, καὶ προσελθεῖν θύσοντα τοῖς ἀθανάτοις θεοῖς· καὶ ἀξιώματι γὰρ μεγίστῳ κεκόσμησαι, καὶ πλοῦτος ἱκανὸς ἄνωθέν σοι καὶ ἐκ προγόνων σεσώρευται, καὶ πολλά σοι τὰ τῆς ἀρετῆς πλεονεκτήματα οἱ θεοὶ παρεσκεύασαν, κἂν αὐτὸς ἀχάριστος ὤφθης περὶ αὐτούς. ξʹ. Καὶ ὁ μάρτυς· Τί μαίνῃ, παρανομώτατε, καὶ ἀσχολῇ ἐπὶ τοῖς ὀλεθρίοις ῥήμασιν; Ἔασας τὰς βαρβαρικὰς ἐπαναστάσεις, καὶ τὸν Περσικὸν ἀνεβάλου πόλεμον, δι' ὃν τὴν οἰκουμένην πᾶσαν ἐσάλευσας, καὶ εἰς ἐμὲ τὸν τοῦ Θεοῦ δοῦλον ἀσχολῇ;","english":"54. And the martyr said: I have heard how the wrath sent from God and fire coming down from heaven devoured your god, and burned up his whole temple and razed it to the ground. If then he was a god, why did he not rescue himself from the fire? And the transgressor said: Perhaps you too, most impious one, seem to me to be mocking and laughing aloud at these things, as though you had received some vengeance from your God. And the martyr said: I, most impious one, always exult and rejoice and glory over the fall of the demons whom you honor, and in all the wonders my Christ works I delight and am glad; but vengeance for the things done against me by you I will receive there, whenever that unquenchable fire overtakes you and the everlasting punishment; and here too not much time will pass, and your memorial will vanish with a sound. And the transgressor said: If then you exult and rejoice over these things, most impious one, I will make an addition to your desired exultation. But, most hostile one, I spare you out of my own kindness, and I wish you to cease from your folly, to use sound reasoning, and to come and sacrifice to the immortal gods; for you have been adorned with the greatest rank, and sufficient wealth has been heaped up for you from above and from your ancestors, and the gods have prepared for you many advantages of virtue, even though you yourself have shown yourself ungrateful toward them. 60. And the martyr said: Why are you raving, most lawless one, and why are you busying yourself with destructive words? Have you put down the barbarian uprisings, and have you set aside the Persian war, through which you shook the whole inhabited world, and are you busying yourself with me, the servant of God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Δίδου ἀπόφασιν κατ' ἐμοῦ οἵαν ἐθέλεις· ἐγὼ γὰρ τοῖς θεοῖς σου οὐ λατρεύω, οὔτε τοῖς σοῖς προστάγμασιν ὑποκύπτω, ἀλλὰ τῷ Θεῷ μου καθ' ἑκάστην προσφέρω θυσίαν αἰνέσεως καὶ ἐξομολογήσεως· ποίει οὖν ὃ θέλεις, παρανομώτατε. Ταῦτα ὁ παραβάτης ἀκούσας καὶ πλήρης θυμοῦ γενόμενος, λατόμους καὶ λιθοξόους ἐκέλευσεν εἰσελθεῖν, καί φησι πρὸς αὐτούς· Ὁρᾶτε τὴν ἀπότομον πέτραν τὴν ἀπέναντι τοῦ θεάτρου πρὸς τὸ κάταντες τῆς πόλεως ῥέπουσαν; Ταύτην οὖν διχάσαντες, καὶ τὸ ἕτερον μέρος αὐτῆς ἀνωφερέστερον στήσαντες, τουτονὶ τὸν ἀλιτήριον ἐμβιβάσατε μέσον· καὶ τοὺς δεσμοὺς τῆς πέτρας ἐναποῤῥήξαντες, ἄφετε μετὰ ῥύμης καὶ βάρους ἐναπελθεῖν πρὸς τὸ μέρος ὅθεν δεδίχασται· καὶ τούτου μέσον εὑρισκομένου ἅπας κατὰ μικρὸν συνθλασθήσεται, καὶ τὰ ἐντὸς αὐτοῦ πάντα διαῤῥαγήσονται· ἵν' εἴδῃ τίνι ἀνθίσταται, καὶ τίνι πρὸς μάχην ἐξώπλισται, καὶ τί παρὰ τοῦ Θεοῦ αὐτοῦ ὠφεληθήσεται, εἰ ἄρα δυνήσεται αὐτὸν ἐξελέσθαι ἐκ τῶν χειρῶν μου. Τοῦ ἔργου δὲ θᾶττον λόγου περαιωθέντος ἀφῆκαν οἱ λαξευταὶ τὴν πέτραν ὡς ὁ τύραννος ἔφησεν· ἡ δὲ σὺν βάρει πολλῷ ἐπὶ τοῦ πρηνοῦς ἐνεχθεῖσα, ὅλον ἐκάλυψε τὸ σῶμα τοῦ μάρτυρος, καὶ τοσοῦτον αὐτὸν ἐξεπίεσεν, ὥστε τῶν ὀστέων αὐτῶν κατατεθραυσμένων ἦχόν τινα κροτηθῆναι φοβερόν τε καὶ βίαιον","english":"Give whatever sentence you wish against me; for I do not serve your gods, nor do I bow down to your commands, but to my God I offer each day a sacrifice of praise and thanksgiving. Do therefore what you will, most lawless one. When the transgressor heard this and became full of rage, he ordered stonecutters and masons to come in, and he says to them: Do you see that steep rock opposite the theater, sloping down toward the lower part of the city? Split it in two, then set the one part of it more upward, and put this accursed man in the middle; and when you have broken apart the fastenings of the rock, let it fall with force and weight upon the part from which it has been split; and with him found in the middle, he will be crushed little by little, and all his inward parts will be burst asunder; so that he may know against whom he is rebelling, and against whom he has been armed for battle, and what he will be helped by his God, if perhaps he will be able to rescue him out of my hands. And when the work had been completed faster than the word, the stonecutters released the rock as the tyrant had said; and it, borne with great weight upon the martyr, covered his whole body and pressed him so much that, his bones themselves being crushed, a certain sound was struck, fearful and violent","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"καὶ ξένον ἀνθρωπίνῃ ἀκοῇ.\n\nξαʹ. Καὶ ἦν ὁ ἅγιος μέσον τῶν πετρῶν στενοχωρούμενος καὶ ἐκπιεζόμενος, ἐπικαλούμενος τὸν Χριστὸν καὶ λέγων· Ἐν πέτρᾳ ὕψωσάς με, ὡδήγησάς με, ὅτι ἐγενήθης ἐλπίς μου· πύργος ἰσχύος ἀπὸ προσώπου ἐχθροῦ· ἔστησας ἐπὶ πέτραν τοὺς πόδας μου, καὶ κατεύθυνας τὰ διαβήματά μου. Δέξαι τοίνυν, Μονογενές, τὸ πνεῦμά μου, ὁ εἰδὼς τὴν στενοχωρίαν μου, καὶ μὴ συγκλείσῃς με εἰς χεῖρας ἐχθρῶν. Ἦσαν γὰρ πάντα τὰ ἐντὸς αὐτοῦ διεῤῥωγότα, καὶ τῶν ὀστῶν ἡ ἁρμονία πᾶσα συντεθλασμένη, καὶ οἱ βολβοὶ τῶν ὀφθαλμῶν ἐκπεπηδηκότες ἐκ τῶν θυρίδων αὐτῶν· ἀλλὰ καὶ οὕτως ἦν ἐγκαρτερῶν ὁ τοῦ Χριστοῦ γενναῖος ἀθλητὴς, ὥσπερ ἄκμων ἀνήλατος, ἢ λίθος ἀτέραμνος, καὶ παντὸς ἀδάμαντος ἰσχυρότερος. Ποιήσαντος οὖν τοῦ ἁγίου ἐν μέσῳ τῶν πετρῶν ἡμερονύκτιον, ἐκέλευσεν ὁ παράνομος Ἰουλιανὸς διαζευχθῆναι τὰς πέτρας, προσδοκῶν αὐτὸν διεῤῥωγότα καὶ συντεθραυσμένον καὶ νεκρὸν εὑρεθήσεσθαι· ἀνεῳχθεισῶν δὲ τῶν πετρῶν, ἐξῆλθεν ὁ ἅγιος περιπατῶν, τοὺς ὀφθαλμοὺς ἔχων ἐκπεπηδηκότας, καὶ τὰς ἰδίας ἕδρας καταλιπόντας, θέαμα φρικτὸν καὶ διήγημα ξένον τῆς ἀνθρωπίνης ὑπάρχων φύσεως, ἄνθρωπος γυμνὸς, κατατεθλασμένων αὐτοῦ τῶν ὀστῶν καὶ τῶν ἁρμονιῶν συντεθραυσμένων, τὴν οἰκονομίαν τῆς ἀνθρωπίνης φύσεως ἐκ τοῦ περιέχοντος σώματος ἐξελθοῦσαν παραδεικνὺς, περιεπάτει καὶ διελέγετο, καὶ πρὸς τὸν τύραννον ἀντεφθέγγετο.","english":"And it was strange to human hearing.\n\n61. And the saint was in the midst of the rocks, being pressed and squeezed, calling upon Christ and saying: In a rock you raised me up, you guided me, for you became my hope; a tower of strength from the face of the enemy; you set my feet upon a rock, and you directed my steps. Receive, then, Only-begotten, my spirit, you who know my affliction, and do not shut me up into the hands of enemies. For all things within him had burst asunder, and the whole joining of his bones was shattered, and the balls of his eyes had sprung out from their sockets; but even so the noble athlete of Christ was enduring, like an unhammered anvil, or a stubborn stone, and stronger than any adamant. When, therefore, the saint had spent a day and a night in the midst of the rocks, the lawless Julian ordered the rocks to be parted, expecting to find him burst asunder and shattered and dead; but when the rocks were opened, the saint came out walking, with his eyes sprung out and having left their own seats, a sight dreadful and a tale strange to human nature, a naked man, his bones crushed and his joints shattered, showing forth the economy of human nature having departed from the encompassing body, he walked and conversed, and answered back to the tyrant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"ξβʹ. Ὃν ἰδὼν ὁ παμμίαρος Ἰουλιανὸς, ἔκθαμβος ὅλος ἐγένετο, καὶ πρὸς τοὺς παρόντας ἐφθέγξατο· Ὁρᾶτε, ἔφη, θέαμα ξένον καὶ διήγημα τῆς ἀνθρωπίνης ἀλλότριον φύσεως; ἆρ' οὐκ ἐπῳδὸς καὶ γόης πέφυκ' ὅδε; ἆρα μή τι φάντασμα καὶ δαιμόνων ἀπατηλῶν τοῦτο τεκμήριον; Νῦν πείθομαι τὸν Εὐριπίδην σοφὸν εἶναι καὶ πολλῶν πραγμάτων ἐν ἐπιστήμῃ τυγχάνοντα, ἐν Ὀρέστῃ τάδε φιλοσοφήσαντα· Οὐκ ἔστι δεινὸν ὧδ' εἰπεῖν ἔπος, Οὐδὲ πάθος οὐδὲ ξυμφορὰν θεήλατον, Ἧς οὐκ ἂν ἄρετ' ἄχθος ἀνθρώπου φύσις. Μὰ τοὺς ἀθανάτους καὶ ἀηττήτους θεοὺς, οὐκ ἤλπιζον, ἄνδρες, ἔτι τοῦτον τὸν παλαμναῖον καὶ ἀλιτήριον ἐν τοῖς ζῶσι τετάχθαι. Νῦν δὲ καὶ τῶν ἐνδοσθίων αὐτοῦ ἐκραγέντων, καὶ τῆς ἁρμονίας ἁπάσης διαλυθείσης, κινεῖται καὶ φθέγγεται. Ἀλλ' οἱ θεοὶ τοῦτον ἐταμιεύσαντο εἰς πολλῶν ἀνθρώπων σωφρονισμὸν, ἵν' ᾖ μορμολύκιον τοῖς τὸ κράτος αὐτῶν μὴ προσκυνοῦσι τὸ ὑπερκόσμιον. Καί φησι πρὸς τὸν μάρτυρα· Ἰδοὺ, ταλαίπωρε, καὶ ὀφθαλμῶν ἐστερήθης, καὶ τῶν μελῶν ἁπάντων ἠχρείωσαι· ποία οὖν ἔτι λείπεταί σοι ἐλπὶς πρὸς ὃν μάτην ἤλπισας; Ἀλλὰ τὴν εὐμένειαν τῶν θεῶν ἐπικάλεσαι· ἴσως ἴλεοί σοι γενήσονται, καὶ μή σε ταῖς ἐν ᾅδου κολάσεσι παραδώσουσιν. ξγʹ. Ὁ δὲ τοῦ Χριστοῦ μάρτυς κόλασιν ἀκούσας, ἐμειδίασε· καί φησι πρὸς τὸν ἀσυμπαθῆ καὶ ἀμείλικτον τύραννον· Οἱ σοὶ θεοί με ταῖς κολάσεσιν παραδώσουσιν; καὶ πῶς ἐκεῖνοι, παμμίαρε, τὴν ἰδίαν κόλασιν μὴ ἐκφυγόντες, ἄλλοις βοηθῆσαι δυνήσονται; Ἐκείνοις ἡτοίμασται τὸ πῦρ τὸ αἰώνιον, ἐκείνοις ὁ Τάρταρος καὶ οἱ σκώληκες, καὶ ὁ βρυγμὸς τῶν ὀδόντων ὁ μηδέπω παυόμενος·","english":"62. When the all-polluted Julian saw him, he was wholly astonished, and he said to those present: \"Do you see,\" he said, \"a strange sight and a tale alien to human nature? Is this man not by nature a sorcerer and a charlatan? Or is this not some phantom and a proof of deceitful demons? Now I am convinced that Euripides was wise and had knowledge of many things, since in his Orestes he philosophized thus: 'There is no dread word, nor suffering, nor god-sent calamity, whose burden human nature could not endure.' By the immortal and invincible gods, men, I did not expect that this accursed and abominable man would still be counted among the living. But now, even though his entrails have burst forth and all his bodily frame has dissolved, he moves and speaks. But the gods have preserved this man for the chastisement of many, so that he may be a bogey to those who do not worship their transcendent power.\" And he said to the martyr: \"Behold, wretched man, you have been deprived of your eyes and all your limbs have been rendered useless; what hope, then, is left to you in him in whom you hoped in vain? But call upon the goodwill of the gods; perhaps they will be propitious to you and will not hand you over to the punishments in Hades.\"\n\n63. But the martyr of Christ, when he heard \"punishment,\" smiled; and he said to the unsympathetic and implacable tyrant: \"Will your gods hand me over to punishments? And how can those, all-polluted one, who have not escaped their own punishment be able to help others? For them is prepared the eternal fire, for them Tartarus and the worms, and the gnashing of teeth that never ceases.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"μεθ' ὧν καὶ αὐτὸς παραδοθήσῃ τῷ αἰωνίῳ καὶ ἀτελευτήτῳ πυρὶ, εἰς αἰῶνα κολασθησόμενος· ὅτι τὸν σταυρὸν τοῦ Θεοῦ κατεπάτησας, καὶ τὸ αἷμα τὸ τίμιον ὃ ὑπὲρ ἡμῶν ἐξέχεεν, κοινὸν ἡγήσω, ἐνυβρίσας τὸ Πνεῦμα τῆς χάριτος ἐν ᾧ ἡγιάσθης, δαίμοσιν ὀλεθρίοις πειθόμενος. Ἐμοὶ δὲ ὑπὲρ τούτου τοῦ μικροῦ καμάτου καὶ τῆς εὐτελοῦς τιμωρίας ἧς μοι προσήνεγκας, πολλὰ ἀνταποδοθήσεται ἔπαθλα καὶ στέφανοι νικητήριοι, οὓς ἀναδήσομαι εἰς τὸν ἀκήρατον νυμφῶνα μετὰ Χριστοῦ ἀνακλιθησόμενος, καὶ ταινιώσει μου τὴν κεφαλὴν ὁ Δεσπότης Χριστὸς ὑπὲρ τὸ ἐφήμερον στέφος, ὅπερ σὺ περιδέδεσαι. Ἀλλὰ τί μοι ταῦτα πρὸς σὲ τὸν ἀσεβῆ καὶ ἀλάστορα τύραννον; ἀπόστηθι ἀπ' ἐμοῦ, παρανομώτατε καὶ πάντων\n\nἀνθρώπων ἀνοσιώτατε· δίδου ἀπόφασιν κατ' ἐμοῦ ὁποίαν ἐθέλεις, καὶ οἵαν ὁ Σατανᾶς ὁ κατοικῶν ἐν τῇ ψυχῇ σου ἐμβάλῃ σοι· ἐγὼ γὰρ τῷ σῷ θελήματι ἀντιτάσσομαι, καὶ τοῖς προστάγμασί σου οὐχ ὑποκύπτω. Ποίει οὖν ὃ θέλεις, παρανομώτατε. ξδʹ. Ταῦτα ὁ παραβάτης καὶ τοῦ Θεοῦ ἀλλότριος Ἰουλιανὸς ἀκούσας παρὰ τοῦ μάρτυρος, ἀπεφήνατο κατ' αὐτοῦ ταυτηνὶ τὴν ἀπόφασιν· Ἀρτέμιον τὸν τοὺς θεοὺς ἐνυβρίσαντα, καὶ τοὺς Ῥωμαϊκούς τε καὶ ἡμετέρους καταπατήσαντα νόμους, Χριστιανόν τε αὑτὸν ἀντὶ Ῥωμαίου καὶ Ἕλληνος καθομολογήσαντα, καὶ ἀντὶ δουκὸς καὶ αὐγουσταλίου Γαλιλαῖον ἑαυτὸν ὀνομάσαντα, τῇ τελευταίᾳ τοῦ θανάτου παραδεδώκαμεν ψήφῳ, τὴν μιαρὰν αὐτοῦ κεφαλὴν ξίφει ἐκκοπῆναι κελεύσαντες.","english":"with whom you too will be handed over to the eternal and endless fire, to be punished forever; because you have trampled underfoot the cross of God, and the precious blood which he poured out for us you have regarded as common, insulting the Spirit of grace by which you were sanctified, obeying destructive demons. But to me, for this small toil and the cheap punishment which you have brought upon me, many rewards will be repaid and victors' crowns, which I shall put on, reclining with Christ in the undefiled bridal chamber, and the Master Christ will adorn my head beyond the ephemeral crown with which you are bound around. But why do I say these things to you, the impious and accursed tyrant? Depart from me, most lawless and of all\n\nmen the most unholy; give sentence against me such as you wish, and such as Satan who dwells in your soul may put into you; for I set myself against your will, and I do not submit to your commands. Do therefore what you wish, most lawless one. 64. When the transgressor and stranger to God, Julian, heard these things from the martyr, he pronounced against him this sentence: Artemius, who has insulted the gods, and trampled on the Roman and our laws, and has confessed himself a Christian instead of a Roman and a Hellene, and instead of a duke and augustalis has named himself a Galilean, we have handed over to the final sentence of death, ordering his foul head to be cut off with the sword.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Ταύτην οὖν τὴν ἀπόφασιν ὁ τοῦ Χριστοῦ μάρτυς δεξάμενος, ἐξελήλυθε τοῦ βήματος μετὰ τῶν ἀπαγόντων αὐτὸν στρατιωτῶν, χαίρων καὶ ἀγαλλιώμενος, ὑμνολογῶν καὶ δοξάζων τὸν βασιλέα Χριστόν. Φθάσαντες δὲ τὸν τόπον εἰς ὃν ἔμελλεν ὁ τοῦ Χριστοῦ στρατιώτης καὶ μάρτυς τὴν τελείωσιν δέξασθαι, ἔφη πρὸς τοὺς ἀπάγοντας αὐτὸν στρατιώτας· Ἀδελφοὶ, παρακαλῶ ὑμᾶς, ἔνδοτέ μοι μικρὸν τοῦ προσεύξασθαι· οἱ δὲ πρὸς αὐτὸν εἶπον· Ὡς ἔστι σοι καταθύμιον, ποίησον. Καὶ στραφεὶς ὁ ἅγιος κατὰ ἀνατολὰς, καὶ τὰς χεῖρας εἰς οὐρανοὺς ἐφαπλώσας, ηὔξατο οὕτως· ξεʹ. Εὐχαριστῶ σοι, Δέσποτα Σῶτερ τῶν ἐν ἀληθείᾳ ἐπικαλουμένων τὸ ὄνομά σου, ὅτι ἐνίσχυσάς με τὸν ἀνάξιον δοῦλόν σου καταπατῆσαι τὰ κέντρα τοῦ διαβόλου, καὶ συντρίψαι τὰς αὐτοῦ παγίδας ἃς ἔθετο ὑποκάτωθεν τῶν ποδῶν μου, καὶ καταισχῦναι τὸν ἀποστάτην Ἰουλιανὸν τὸν ἀποσκιρτήσαντα τῆς σῆς δεσποτείας, καὶ προσκολληθέντα τῷ διαβόλῳ καὶ τοῖς μισοῦσί σε· τὸν καταπατήσαντα τοὺς νόμους τοὺς ἁγίους σου, καὶ βεβηλώσαντα τὰ ἔνθεά σου προστάγματα· εὐχαριστῶ σοι, φιλάνθρωπε, ὅτι ἐπεῖδες ἐπὶ τὴν ταπείνωσίν μου, καὶ οὐ συνέκλεισάς με εἰς χεῖρας ἐχθρῶν, ἀλλ' ἔστησας ἐν εὐρυχώρῳ τοὺς πόδας μου, καὶ κατεύθυνας τὰ διαβήματά μου. Εὐχαριστῶ σοι, μονογενὲς Λόγε τοῦ Πατρὸς, ὅτι ἠξίωσάς με τοῦ βραβείου τῆς ἄνω κλήσεως, καὶ τοῦ χοροῦ τῶν ἁγίων σου, καὶ ἐτελείωσάς με ἐν τῇ ὁμολογίᾳ σου, καὶ κατῄσχυνας τοὺς ἐπανισταμένους ἐπ' ἐμέ·","english":"Having therefore received this sentence, the martyr of Christ came out from the judgment seat with the soldiers who were leading him away, rejoicing and exulting, singing hymns and glorifying Christ the King. And when they had reached the place in which the soldier and martyr of Christ was about to receive his consummation, he said to the soldiers who were leading him away: Brethren, I beseech you, grant me a little time to pray. And they said to him: As you desire, do it. And the saint, turning toward the east and stretching out his hands to heaven, prayed thus: 65. I give thanks to you, O Master and Savior of those who in truth call upon your name, that you have strengthened me, your unworthy servant, to trample underfoot the goads of the devil, and to shatter his snares which he set beneath my feet, and to put to shame the apostate Julian, who revolted from your dominion and cleaved to the devil and to those who hate you; who trampled underfoot your holy laws and profaned your divine commandments. I give thanks to you, O lover of mankind, that you have looked upon my lowliness, and did not shut me up into the hands of enemies, but set my feet in a broad place, and directed my steps. I give thanks to you, only-begotten Word of the Father, that you have deemed me worthy of the prize of the upward calling, and of the choir of your saints, and have perfected me in the confession of you, and have put to shame those who rose up against me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"καὶ νῦν ἐπικαλοῦμαί σε, Δέσποτα, ἔπιδε ἐπ' ἐμὲ καὶ ἐπὶ τοῖς ῥήμασί μου τοῖς ταπεινοῖς, καὶ δὸς ἀναψυχὴν τῇ κληρονομίᾳ σου, ὅτι ἠσθένησεν καὶ οὐ κατηρτήσω αὐτήν. Ἰδοὺ γὰρ οἱ ἐχθροί σου ἤχησαν, καὶ οἱ μισοῦντές σε ἦραν κεφαλήν. Ἐπὶ τὸν λαόν σου κατεπανουργήσαντο γνώμην, καὶ ἐβουλεύσαντο κατὰ τῶν ἁγίων σου. Εἶπον γάρ· Δεῦτε καὶ ἐξολοθρεύσωμεν αὐτοὺς, καὶ οὐ μὴ μνησθῇ τὸ ὄνομα τοῦ Χριστοῦ ἔτι. Ταῦτα κομπάζει Ἰουλιανός· ταῦτα θρασύνεται· ταῦτα ἀπειλᾷ τῷ λαῷ σου καὶ τῇ κληρονομίᾳ σου ὑπὲρ ἧς τὸ σὸν αἷμα ἐξέχεας. Ἰδοὺ γὰρ τὰ θυσιαστήριά σου κατεσκάφησαν, καὶ τὸ ἁγίασμά σου ἐμπέπρησται, καὶ ἡ εὐπρέπεια τοῦ οἴκου σου ἐξηφάνισται, καὶ τὸ αἷμα τῆς διαθήκης σου ἐξουδένωται, διὰ τὰς ἁμαρτίας ἡμῶν, καὶ τὰς βλασφημίας ἃς ἐξέχεεν Ἄρειος κατὰ σοῦ τοῦ Μονογενοῦς καὶ τοῦ ἁγίου σου Πνεύματος, ἀλλοτριῶν σε τῆς τοῦ Πατρὸς ὁμοουσιότητος καὶ ἀποξενῶν σε τῆς αὐτοῦ φύσεως, κτίσμα σε ἀποκαλῶν τὸν δημιουργὸν πάσης τῆς κτίσεως, καὶ ὑπὸ χρόνον τιθεὶς τὸν τοὺς αἰῶνας δημιουργήσαντα· φάσκων οὑτωσί· Ἦν ποτε ὅτε οὐκ ἦν ὁ Υἱός· βουλήσεως καὶ θελήσεως Υἱόν σε ἀποκαλῶν ὁ παρανομώτατος. Ἀλλ' ἐκεῖνος μὲν ὁ δυσσεβὴς εὗρεν τοῦ ἰδίου στόματος καὶ τῆς ἀδίκου γλώττης τὰς ἀμοιβὰς, εἰ καὶ αἱ βλασφημίαι αὐτοῦ μένουσι, καρποφοροῦσαι αὐτῷ τὴν αἰώνιον καὶ ἀτελεύτητον κόλασιν. Σὺ δὲ, μακρόθυμε, στῆσον τὴν καθ' ἡμῶν τυραννίδα, καὶ σβέσον τὸν θυμόν σου τὸν δίκαιον καὶ τὴν ὀργὴν ἣν ἡμεῖς ἐξεκαύσαμεν, ἐν τῷ παροργίζειν σε, Κύριε· θραῦσον τῆς εἰδωλολατρείας τὰ ὀχυρώματα·","english":"And now I call upon you, Master, look upon me and upon my humble words, and give relief to your inheritance, for it has grown weak and you have not set it right. For behold, your enemies have roared, and those who hate you have lifted up their head. They have devised a cunning plan against your people, and they have taken counsel against your holy ones. For they said: Come, let us destroy them utterly, and the name of Christ shall be remembered no more. These things Julian boasts; these things he is emboldened in; these things he threatens against your people and your inheritance, for which you poured out your own blood. For behold, your altars have been thrown down, and your sanctuary has been burned, and the beauty of your house has vanished, and the blood of your covenant has been set at nought, because of our sins, and the blasphemies which Arius poured out against you, the Only-begotten, and against your Holy Spirit, alienating you from the consubstantiality of the Father and estranging you from his nature, calling you, the creator of all creation, a creature, and placing under time the one who created the ages; saying thus: There was once when the Son was not; calling you a Son of will and volition, the most lawless one. But he, the impious one, found the recompense of his own mouth and his unjust tongue, even if his blasphemies remain, bearing fruit for him of eternal and unending punishment. But you, O long-suffering one, stop the tyranny against us, and quench your just anger and the wrath which we have kindled, in provoking you, O Lord; shatter the strongholds of idolatry.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"σβέσον τοὺς βωμοὺς τῶν εἰδώλων, καὶ τὴν κνίσσαν τῶν ἀκαθάρτων\n\nαἱμάτων κατάπαυσον· ἵνα σοι θυσία καθαρὰ καὶ ἀναίμακτος προσάγηται ἐν παντὶ τόπῳ τῆς δεσποτείας σου· ἵνα σου δοξάζηται τὸ πανάγιον ὄνομα, τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος, νῦν τε καὶ ἀεὶ καὶ εἰς τοὺς ἅπαντας αἰῶνας τῶν αἰώνων. Ἀμήν. ξϛʹ. Καὶ κλίνας τὰ γόνατα τρίτον, καὶ προσκυνήσας κατὰ ἀνατολὰς, προσηύξατο πάλιν λέγων· Θεὲ ἐκ Θεοῦ, μόνε ἐκ μόνου, Βασιλεῦ ἐκ βασιλέως, ὁ ἐν οὐρανοῖς ὣν καὶ καθεζόμενος ἐκ δεξιῶν τοῦ σε γεννήσαντος Θεοῦ καὶ Πατρὸς, ὁ ἐπὶ γῆς πολιτευσάμενος διὰ τὴν πάντων ἡμῶν σωτηρίαν· ὁ στέφανος τῶν ὑπὲρ σοῦ εὐσεβῶς ἀθλούντων, ἐπάκουσόν μου τοῦ ταπεινοῦ καὶ ἀναξίου δούλου σου, καὶ μετ' εἰρήνης δέξαι μου τὴν ψυχὴν, καὶ ἀνάπαυσον αὐτὴν μετὰ τῶν ἁγίων τῶν ἀπ' αἰῶνός σοι εὐαρεστησάντων καὶ δοξασάντων τὸ ὄνομά σου τὸ ἅγιον, τοῦ Πατρὸς καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος, νῦν τε καὶ ἀεὶ καὶ εἰς τοὺς ἅπαντας αἰῶνας τῶν αἰώνων. Ἀμήν. Καὶ ἐγένετο αὐτῷ ἐξ οὐρανοῦ φωνὴ λέγουσα· Ἀρτέμιε, εἰσηκούσθη ἡ δέησίς σου, καὶ ἡ χάρις τῶν ἰαμάτων σοι δεδώρηται· σπεῦδε τοίνυν τὸν δρόμον σου, καὶ τὸν ἀγῶνα τελείωσον· εἴσελθε μετὰ τῶν ἁγίων, καὶ ἀπολάμβανε τὸ βραβεῖον τὸ ἡτοιμασμένον τοῖς ἁγίοις, καὶ πᾶσι τοῖς ἠγαπηκόσι τὴν ἐπιφάνειαν τοῦ Χριστοῦ.","english":"Quench the altars of the idols, and stop the reek of unclean blood, so that a pure and bloodless sacrifice may be offered to you in every place of your dominion, so that your all-holy name may be glorified, of the Father and of the Son and of the Holy Spirit, now and always and unto all the ages of ages. Amen. 66. And having knelt down a third time, and having worshiped toward the east, he prayed again, saying: God from God, only from the only, King from King, you who are in the heavens and sit at the right hand of God and Father who begot you, you who lived on earth for the salvation of us all, the crown of those who strive piously for you, hear me, your humble and unworthy servant, and receive my soul in peace, and give it rest with the saints who from the ages have pleased you and glorified your holy name, of the Father and of the Son and of the Holy Spirit, now and always and unto all the ages of ages. Amen. And a voice came to him from heaven, saying: Artemius, your petition has been heard, and the grace of healings has been granted to you; hasten therefore your course, and complete your contest; enter in with the saints, and receive the prize prepared for the saints and for all who have loved the appearing of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Ὁ δὲ παράνομος βασιλεὺς πεσεῖται ἐν Περσίδι, σφάγιον γενησόμενον τοῖς ἀκαθάρτοις δαίμοσιν οὓς ἐθεράπευεν καὶ οὓς ἐτίμα, τοιαύτην ἀντιμισθίαν παρ' αὐτῶν κομισάμενος, καὶ βασιλεύσει ἕτερος ἀντ' αὐτοῦ χριστιανικώτατος καὶ θεοφιλέστατος, καταθραύων καὶ κατασπῶν πάντα τὰ τῶν εἰδώλων σεβάσματα. Ὁ δὲ λαὸς τοῦ Θεοῦ εὐφρανθήσεται, καὶ πᾶσαι Ἐκκλησίαι ἐλευθερωθήσονται τῆς εἰδωλομανίας, καὶ βαθεῖα εἰρήνη τὴν οἰκουμένην ἅπασαν καταλήψεται, καὶ τὸ ὄνομα τοῦ Χριστοῦ ὑψωθήσεται καὶ μεγαλυνθήσεται ἀπὸ περά των ἕως περάτων τῆς οἰκουμένης. Οὐ γὰρ ἔτι ἀρεῖ κεφαλὴν ἡ εἰδωλολατρεία, οὐδ' οὐ μὴ σχῇ χώραν ὁ Σατανᾶς, τοῦ τὸν θεμέλιον τῆς Ἐκκλησίας ἀναμοχλεῦσαι πύλαι γὰρ ᾅδου οὐ κατισχύσουσιν αὐτῆς.\n\nξζʹ. Ταῦτα παρὰ τῆς θείας φωνῆς ἐνωτισθεὶς ὁ Μακάριος, καὶ πληροφορίαν λαβὼν τῶν μελλόντων πραγμάτων γενήσεσθαι, εὐχαρίστησέ τε τῷ Θεῷ, καὶ χαρᾶς καὶ εὐφροσύνης γενόμενος ἔμπλεως, ἔκλινε τὸν αὐχένα· καὶ προσελθὼν εἷς τῶν στρατιωτῶν, ἀπέτεμεν τὴν ἁγίαν αὐτοῦ κεφαλὴν, εἰκάδα ἐπέχοντος τοῦ Ὀκτωβρίου μηνὸς, ἐν ἡμέρᾳ ἕκτῃ τῇ καλουμένῃ Παρασκευῇ. Οὗ τὸ μακάριον καὶ ἅγιον σῶμα ἐξῃτήσατο παρὰ τοῦ βασιλέως Ἰουλιανοῦ γυνή τις πιστὴ, ὀνόματι Ἀρίστη, διάκονος ὑπάρχουσα τῆς ἐν Ἀντιοχείᾳ Ἐκκλησίας· καὶ ἐπέτρεψε δοθῆναι αὐτῇ·","english":"But the lawless king shall fall in Persia, becoming a slaughter-offering for the unclean demons whom he served and honored, receiving such recompense from them, and another shall reign in his place, most Christian and most beloved of God, shattering and tearing down all the objects of veneration of the idols. And the people of God shall rejoice, and all the Churches shall be freed from idolomania, and a deep peace shall seize the whole inhabited world, and the name of Christ shall be exalted and magnified from the ends of the earth to the ends of the earth. For idolatry shall no longer lift up its head, nor shall Satan have any place, to overturn the foundation of the Church; for the gates of Hades shall not prevail against her.\n\n67. Having heard these things from the divine voice, Makarios, and having received full assurance that the things to come would happen, gave thanks to God, and having become filled with joy and gladness, bowed his neck; and one of the soldiers came forward and cut off his holy head, the twenty-fifth day of the month of October being current, on the sixth day, called Friday. His blessed and holy body a certain faithful woman requested from the king Julian, by name Ariste, being a deaconess of the Church in Antioch; and he permitted it to be given to her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"ἣ καὶ ποιήσασα γλωσσόκομον καὶ σμυρνίσασα τὸ ἅγιον αὐτοῦ καὶ μακάριον σῶμα, καὶ πολυτίμοις ἀρώμασι καὶ μύροις εὐωδιάσασα, κατέθετο ἐν τῷ γλωσσοκόμῳ, καὶ ἀνέπεμψεν ἐν τῇ πανευδαίμῳ Κωνσταντίνου πόλει, ἐν τόπῳ ἐπισήμῳ καταθεμένη, ὡς βουλομένη οἶκον ἄξιον τοῦ ἁγίου μεγαλομάρτυρος Ἀρτεμίου, πρὸς τὸ σύναξιν ἐπιτελεῖσθαι εἰς μνημόσυνον τῆς ἀοιδίμου μαρτυρίας αὐτοῦ. Ταῦτα ἐπράχθη ἐν Ἀντιοχείᾳ τῇ μεγίστῃ πόλει Συρίας, ἐπὶ Ἰουλιανοῦ Καίσαρος, τοῦ ἐπικληθέντος Παραβάτου, ἀνθυπατεύοντος Δουλκιτίου, καὶ τὴν ὕπαρχον διεπόντος ἀρχὴν Σαλουστίου· ἐν τόπῳ καλουμένῳ Δάφνῃ, βασιλευόντος ἐφ' ἡμᾶς τοῦ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. ξηʹ. Ἐπεὶ δὲ ἀνωτέρω εἰρήκαμεν ὡς ὁ παραβάτης Ἰουλιανὸς ἀπέστειλεν εἰς Ἱεροσόλυμα τοῦ τὸν ναὸν τῶν Ἰουδαίων ἀνοικοδομήσασθαι, ὃν Οὐεσπεσιανὸς καὶ Τίτος ὁ τούτου υἱὸς μετὰ τῆς πόλεως καὶ τοῦτον καθεῖλον καὶ ἐνεπύρισαν, καθὼς προείρηκεν ὁ Δεσπότης Χριστὸς περὶ αὐτοῦ πρὸς τοὺς θεηγόρους αὐτοῦ μαθητὰς, ὅτι οὐ μὴ μείνῃ λίθος ἐπάνω λίθου ὃς οὐ μὴ καταλυθῇ. Θέλων οὖν ὁ παράνομος τὰς τοῦ Χριστοῦ φωνὰς ψευδεῖς ἀποδεῖξαι, ἐσπούδαζε μάλιστα τὸν ναὸν οἰκοδομεῖν, προστάξας ἐκ τῶν","english":"She made a case and, having wrapped his holy and blessed body in myrrh, and having made it fragrant with costly spices and perfumes, she laid it in the case and sent it up to the all-blessed city of Constantine, depositing it in a prominent place, as one wishing to make a house worthy of the holy great martyr Artemius, so that a gathering might be held there in remembrance of his renowned martyrdom. These things were done in Antioch, the great city of Syria, in the time of Julian Caesar, who was called the Apostate, while Dulcitius was proconsul and Salustius was administering the prefect's office, in a place called Daphne, while our Lord and God and Savior Jesus Christ reigns over us. 67. Since we said above that the apostate Julian sent to Jerusalem to rebuild the temple of the Jews, which Vespasian and his son Titus had destroyed along with the city and burned, just as the Master Christ foretold concerning it to his God-inspired disciples, that not one stone would remain upon another that would not be thrown down. Wishing, then, the lawless one to prove the words of Christ false, he was especially eager to build the temple, having ordered from the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"δημοσίων πραγμάτων τε καὶ χρημάτων ποιεῖσθαι πᾶσαν τὴν τῆς οἰκοδομῆς ἔξοδον. Συνδραμόντων οὖν τῶν Ἰουδαίων, καὶ μετὰ πολλῆς τῆς χαρᾶς τοῦ ἔργου ἐναρξαμένων, καὶ τὴν τῶν θεμελίων τάφρον ἐξορυττόντων ἀργυραῖς ἅμμαις καὶ σκάφαις, καὶ τοὺς θεμελίους ἠμέλλον καταβάλλεσθαι, σφοδροτάτη καταιγὶς ἐπελθοῦσα, τὸ κενωθὲν ἀντεχώννυ. Ἀστραπῶν δὲ καὶ βροντῶν καθ' ὅλην ἐκείνην τὴν νύκτα συνεχῶς καταπεμπομένων, σεισμὸς ἐγγιζούσης λοιπὸν τῆς ἡμέρας ἐγένετο, ὥστε πολλοὺς καὶ ὑπαίθρους μένοντας ἐναποψύξαι· καὶ πῦρ ἐκ τῶν ὀρυσσομένων θεμελίων ἐξενεχθὲν, πάντας τοὺς εὑρεθέντας ἐκεῖσε κατέφλεξεν· καταπεσεῖν δὲ καὶ πόλεις συνέβη τὰς περὶ Νικόπολιν, καὶ Νεάπολιν, Ἐλευθερόπολίν τε καὶ Γάζαν, καὶ ἑτέρας πλείους· στοά τε τῆς Αἰλίας ἤγουν Ἱερουσαλὴμ, ἢ παρὰ τὴν συναγωγὴν τῶν Ἰουδαίων πολλοὺς τῶν εἰρημένων κατενεχθεῖσα ἀνεῖλεν· πῦρ τε ἐκραγὲν ἀδήλως, πλείστους Ἰουδαίων κατέκαυσεν· ἐγένετο δὲ καὶ σκότος κατὰ τοὺς τόπους ἐκείνους καὶ σεισμοὶ συνεχεῖς, πολλὰς φθορὰς ἐν πολλαῖς ἐργασάμενοι πόλεσιν. ξθʹ. Ὁ δὲ Ἰουλιανὸς ἀπάρας ἀπὸ τῆς Ἀντιοχείαςσὺν παντὶ τῷ στρατεύματι, ἐπὶ τὴν Περσίδα γῆν ἐπορεύετο. Καὶ τὴν Κτησιφῶντα πόλιν καταλαβὼν, ἐδόκει τι μέγα διαπραξάμενος ἔργον, ἐφ' ἕτερα μεταβαίνειν κρείττονα. Ἔλαθεν δὲ αὐτὸν ἐξαπατηθεὶς ὁ παμμίαρος.","english":"to defray the entire expense of the building from public funds and revenues. So when the Jews had gathered together and begun the work with great joy, and were digging out the trench for the foundations with silver hoes and shovels, and were about to lay the foundations, a most violent storm came upon them and filled up again what had been emptied out. And with lightning and thunder being sent down continuously throughout that whole night, a earthquake occurred as day was now approaching, so that many who were staying out in the open breathed their last; and fire brought forth from the foundations being dug consumed all who were found there. It also happened that cities around Nicopolis fell, and Neapolis, Eleutheropolis, and Gaza, and many others besides; and a portico of Aelia, that is, Jerusalem, which was beside the synagogue of the Jews, came down and killed many of those mentioned; and fire that broke out unseen burned up very many of the Jews. There was also darkness in those places and continuous earthquakes, which wrought many destructions in many cities. 69. But Julian, having set out from Antioch with his whole army, was marching against the land of Persia. And having reached the city of Ctesiphon, he thought that, having accomplished some great deed, he was passing on to other, greater ones. But the all-polluted one did not perceive that he had been deceived.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Ἔρωτα γὰρ διαβολικὸν τῆς εἰδωλομανίας ἐγκτησάμενος, καὶ ἐλπίσας διὰ μὲν τῶν ἀθέων θεῶν αὐτοῦ πολυχρόνιον τὴν βασιλείαν ἕξειν, καὶ νέον γενέσθαι Ἀλέξανδρον, περιγενέσθαι δὲ καὶ τῶν Περσῶν, καὶ τὸ τῶν Χριστιανῶν ἐξαλείφειν εἰς ἅπαν γένος καὶ ὄνομα, ἐξέπεσε τῆς ὑπερηφάνου διάνοιας· γέροντι γὰρ ἐντυχὼν Πέρσῃ καὶ παρ' αὐτοῦ ἀπατηθεὶς, ὥστε τὰ βασίλεια τῶν Περσῶν καὶ πάντα τὸν πλοῦτον ἀμογητὶ παραλήψεσθαι, ἐνέβαλεν αὐτὸν ἐπὶ τὴν Καρμανίτην ἔρημον εἰς ἀνοδίας καὶ βάραθρα καὶ εἰς ἐρήμους καὶ ἀνύδρους τόπους μετὰ παντὸς τοῦ στρατεύματος, καὶ δίψῃ καὶ λιμῷ πιέσας αὐτοὺς, καὶ πᾶσαν τὴν ἵππον ἐναποκτείνας ὡμολόγησεν ὁ Πέρσης ἑκουσίως αὐτοὺς πεπλανηκέναι, ὡς ἂν διαφθαρεῖεν ὑπ' αὐτοῦ, καὶ μὴ τὴν ἑαυτοῦ πατρίδα πορθουμένην ὑπὸ τῶν ἐχθίστων θεάσοιτο. Τοῦτον μὲν οὖν παραυτίκα μεληδὸν κατακόψαντες, τῷ θανάτῳ παρέπεμψαν· εὐθέως δὲ καὶ μετὰ τῆς τηλικαύτης ταλαιπωρίας, πίπτοντες ἄκοντες τῷ τῶν Περσῶν στρατεύματι, καὶ συμβολῆς γενομένης, αὐτὸς Ἰουλιανὸς τῇδε κἀκεῖ διατρέχων καὶ διαταττόμενος, περιπίπτει δόρατι, ὡς μέν τινες φάσκουσι, στρατιώτου· ὡς δὲ ἄλλοι, σαρακηνοῦ τῶν Περσῶν· ὡς δ' ὁ Χριστιανῶν ὁ ἀληθὴς καὶ ἡμέτερος [λόγος], τοῦ Δεσπότου Χριστοῦ ἀντιταξαμένου αὐτῷ Τόξον γὰρ ἀθρόως ἀπὸ τοῦ ἀέρος ἐνταθὲν καὶ βέλος ἐπ' αὐτὸν ὡς ἐπὶ σκοπὸν ἀφιὲν, καὶ διὰ τῶν λαγόνων ὁρμῆσαν, διαμπερὲς ἔτρωσεν αὐτὸν εἰς τὰ ὑποχόνδρια. Καὶ ἀνοιμώξας βαρύ τε καὶ δυσηχὲς, ἔδοξε τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ἐνώπιον αὐτοῦ ἑστάναι καὶ ἐπεγγελᾷν αὐτῷ·","english":"For, having acquired a devilish lust for idolatry, and having hoped that through his godless gods he would hold his kingdom for many years, and become a new Alexander, and prevail over the Persians, and wipe out the race and name of the Christians entirely, he fell from his arrogant purpose. For having met an old Persian man and been deceived by him into thinking that he would effortlessly take the palaces of the Persians and all their wealth, he led him into the Carmanitene desert, into trackless places and ravines and into desolate and waterless regions with his entire army; and when he had pressed them with thirst and famine and killed all the cavalry, the Persian confessed that he had willingly led them astray, so that they might be destroyed by him, and that he might not see his own fatherland ravaged by the most hateful enemies. Him, then, they cut to pieces limb by limb on the spot and sent him to his death. And immediately, even with such great misery, falling unwillingly upon the army of the Persians, and when the clash occurred, Julian himself, running here and there and deploying the troops, fell in with a spear—as some say, of a soldier; as others say, of a Saracen of the Persians; but as the true account of the Christians and our own says, because the Lord Christ arrayed himself against him. For a bow, suddenly drawn taut from the air, and sending a shaft at him as at a target, and rushing through his flanks, pierced him clean through into his vitals. And having groaned heavily and with a harsh cry, he seemed to see our Lord Jesus Christ standing before him and mocking him;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":66,"ref":"p66","source":"ὁ δὲ σκότους καὶ μανίας πλησθεὶς δεξάμενος τῇ χειρὶ τὸ ἴδιον αἷμα καὶ εἰς τὸν ἀέρα ῥάνας, πρὸς τῇ ἐκπνοῇ γενόμενος, ἀνέκραξε λέγων· Νενίκηκας, Χριστὲ, χορτάσθητι, Γαλιλαῖε! Καὶ οὕτως τὸν ἔχθιστον θάνατον καταλαβὼν, κατέστρεψε τὸν βίον, τοὺς αὐτοῦ θεοὺς πολλὰ λοιδορησάμενος. οʹ. Τοῦ δὲ Παραβάτου πεσόντος ἐν τῷ μεταιχμίῳ τοῦ στρατοπέδου, Ἰοβιανὸς ἀναγορεύεται βασιλεὺς ὑπὸ τοῦ στρατοπέδου· καὶ σπονδὰς πρὸς τὸν Πέρσην εἰρηνικὰς ποιησάμενος, τὴν Νίσιβιν παραδοὺς τοῖς Πέρσαις ἄνευ τῶν οἰκητόρων, ἐξῆλθεν ἐκεῖθεν· ὁ γὰρ στρατὸς λιμῷ καὶ λοιμῷ διεφθείρετο. Ἐλθὼν δὲ αὐτὸς ἐπὶ τῆς τῶν Ῥωμαίων γῆς, τῇ τῶν Ἀνομοιητῶν αἱρέσει προσετέθη, ἤγουν Εὐνομιανῶν· φθάσαντος δὲ αὐτοῦ τὴν Γαλατικὴν ἐπαρχίαν, αὐτόθι ἐν Δαδαστάνοις ἔν τινι χωρίῳ, οὕτω καλουμένῳ, ἄφνω καταστρέφει τὸν βίον· καὶ μένει ὁ λαὸς ἀβασίλευτος ἡμέρας τεσσαράκοντα, ἄχρις οὗ ἐλθόντες ἐν Νικαίᾳ, Οὐαλεντινιανὸν\n\nἀνηγόρευσαν. Ὁ δὲ Οὐαλεντινιανὸς τὸν ἴδιον ἀδελφὸν ἀναγορεύει βασιλέα τῇ πρὸ πέντε Καλανδῶν Μαρτίων, μετὰ τριάκοντα καὶ δύο ἡμέρας τῆς αὐτοῦ βασιλείας. Οὐαλεντινιανῷ τοίνυν ἐντυχόντες οἱ ἐπίσκοποι τῆς καθαρᾶς καὶ ὀρθῆς πίστεως, ᾐτήσαντο γενέσθαι σύνοδον. Καὶ ἀπεκρίθη αὐτοῖς, ὅτι Ἐμοὶ μὲν ὁ Θεὸς ἔδωκεν ἄρχειν τῶν τοῦ κόσμου πραγμάτων, ὑμῖν δὲ τῶν Ἐκκλησιῶν· ἐγὼ τοίνυν εἰς τοῦτο τὸ πρᾶγμα οὐδὲν ἔχω· ὅπου οὖν δοκεῖ ὑμῖν, συνελθόντες τὴν σύνοδον ποιήσατε. Ταῦτα οὖν ἔτι ὀρθὸν ἔχων τὸ φρόνημα καὶ μήπω διαφθαρὲν ἔφη·","english":"But he, filled with darkness and madness, received his own blood in his hand and sprinkled it into the air, and being at the point of death, cried out, saying: \"You have conquered, O Christ! Be satisfied, O Galilean!\" And thus meeting the most hateful death, he ended his life, greatly reviling his own gods. 70. When the Apostate had fallen in the space between the camps, Jovian was proclaimed emperor by the army; and having made peaceful treaties with the Persian, handing over Nisibis to the Persians without its inhabitants, he departed from there; for the army was being destroyed by famine and plague. And when he himself came to the land of the Romans, he joined the heresy of the Anomoeans, that is, the Eunomians; and when he had reached the province of Galatia, there in Dadastana, in a certain village so called, he suddenly ended his life; and the people remained without an emperor for forty days, until, coming to Nicaea, they proclaimed Valentinian. And Valentinian proclaimed his own brother emperor on the fifth day before the Kalends of March, after thirty-two days of his own reign. Then the bishops of the pure and orthodox faith, having met with Valentinian, asked that a council be held. And he answered them: \"To me God has given to rule the affairs of the world, and to you those of the Churches; I therefore have nothing to do with this matter; wherever it seems good to you, gather together and hold the council.\" These things he said while he still had a sound mind and was not yet corrupted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"συναχθέντες οὖν οἱ ἐπίσκοποι ἐν Λαμψάκῳ, πόλις δέ ἐστι τοῦ Ἑλλησπόντου, ἀνακεφαλαιοῦνται τὰ τῆς πίστεως ὀρθὰ δόγματα· καὶ παραθέντες τὴν πίστιν Λουκιανοῦ τοῦ μάρτυρος, ἀνεθεμάτισαν μὲν τὸ ἀνόμοιον, ὑπογράψαντες τῇ πίστει τῇ προεκτεθείσῃ ὑπὸ τῶν ἁγίων Πατέρων τῶν ἐν Νικαίᾳ, καὶ εἰς πάσας τὰς Ἐκκλησίας διεπέμψαντο· ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα.","english":"The bishops, then, having assembled in Lampsacus—a city of the Hellespont—summarized the orthodox doctrines of the faith; and having set forth the faith of Lucian the martyr, they anathematized the Anomoean doctrine, subscribing to the faith previously set forth by the holy Fathers at Nicaea, and sent it to all the Churches; in Christ Jesus our Lord, to whom be the glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}