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CONTENTS ΟF BOOK VII

The Seventh Book of the Ecclesiastical History contains the follorving:

Ι. Οn the evil disposition of Deeius and Gallus.

ΙΙ. The bishops of Rome in their day.

III. How Cyprian, along with the bishops on hls side, Was the rirst to hold the opinion that those who were turning from heretical error ought to be cleansed by baptism.

ΙV. How many letterS DionySius composed on this subject.

V. Οn the peace after the persecution.

VI. Οn the heresy of Sabellius.

VII. Οn the abominable error of the heretics and the God-sent vision of Dionysius, and the rule of the Church which he had reeeiVed.

VIII. Οn the heterodoxy of Novatus.

IX. Οn the ungodly baptism of the hereties.

X. On Valerian and the persecution in his day.

XI. On the things that then happened to DiOnySiuS and those in Egypt.

XII. On those who were martyred at Caesarea in Palestine.

XIII. On the peaee under Gallienus.

XIV. The bishops who flourished at that time.

XV. Ηow Marinus was martyred at Caesarea.

XVI. The story of Astyrius.

XVII. On the signs at Paneas of the mighty working of our saviour.

XVIII. Οn the throne of James.

XIX. On the festal letterS of DionySiuS, where also he draws up a eanon conerning the Pascha.

XX. On the happeningS at Alexandria.

XXI. Οn the disease that visited it.

XXII. Οn the reign of Gallienus.

XXIII. Οn Nepos and his schism.

XXIV. On the Apocalypse of John.

XXV. Οn the letters of Dionysius.

XXVI. On Paul of samoSata and the heresy put together by him at Antioch. XXVII. On the illustrious bishops who were well known at that time. Ηow Ρaul was refuted and excommunh cated. on the perverse heterodoxy of the Manicheans, which began precisely at time.

XXX. On the distinguished churchmen of our own day, and which of them remained until the attaek upon the churches. 1

BOOK VII

In the composition of the seventh book of Ecclesiastical History Dionysius, the great bishop of the Alexandrians, 1 will again assist us in our task by his own words, indicating in turn eaeh of the things that were done in his day, by means of the letters he has lert behind. From that point of time my record will take its beginning.

Ι. when Deeius had reigned for an entire period of less than two years, he was forthwith murdered along with his sons, and Gallus sueeeeded him. 2 Αt this time 3 Origen died, having completed the year save one of his life. Νow when writing to Hermammon, Dionysius speaks as follows, with reference to Gallus: “But not even did Gallus recognize the fault [in the policy] of Decius, nor yet ffid he look to that which caused his fall, but he stumbled against the same stone that was before his eyes. For when his reign was prospering, and matters were moing accorffing to his mind, he drove away the holy men who were supplicating God for his peaee and health. Therefore along with them he banished -ho their prayers on his behalf.”

ΙΙ. so much, then, concerning him. But in the city of the Romans, when Cornelius brought his ² episeopate to an end after about three years, Lucius was appointed his suecessor ; but he exercised his ministry for less than eight entire months, and dying transmitted ffihls offiee to stephen. To him Dionysius inffited the Rrst of his letters On Baptism, no small question harivlng then arisen as to whether it Were neeessary to eleanse by means of baptism those who were turning from any heresy whatsoever. Α euStom, which was at any rate old, having prevailed in such cases to use only prayer with the laying οn of hands,

III. Cyprian, pastor of the community at Carthage, was the Rrst of thoSe of his day to consider that they οught not to be admitted otherwise than by having been first eleansed from their error by baptism. But stephen, thinking that they ought not to make any innovation contrary to the traffition that had prevailed from the beginning, was full of indignation thereat.

Iv. Dionysius, therefore, haring communi- cated with him on this point at very great length in a letter, at its close shows that with the abatement οf the persecution the churches everywhere, having now rejected the innovation of Novatus, had resumed peace among themselves. Ηe writes thus:

V. “ But know now, brother, that all the ehurches in the East and still further away, which were fonnerly divided, have been united, and all their presidents eveqwhere are of like mind, rejoicing above measure at the unexpeeted arrival of peaee: Demetrian at Αntiοch, Theoctistus at Caesarea, Mazabanes at Aelia, marinus at Tyre (Alexander having fallen asleep), Heliodorus at Laodicea (for Thelymidres has entered into his rest), Helenus at TarSus and all the churches of Cilicia, Firmilian and all Cappadocia. For I name only the more eminent dishops, to avoid making my letter long and my discourse teffious. Νevertheless, the syrias as a whole and Αrabia, which ye constantly help and to which ye have now written, and Mesopotamia and Ρontus and and, in a everywhere all everywhere rejoice exceedingly their concord and brotherly love, giving glory to God.”

such is the aceount of Dionysius. But when stephen had fulRlled his ministry for two years, he was succeeded by Xystus. To him Dionysius penned a second letter on Baptism, showing the opinion and decision both of stephen and of the οther bishops. About stephen he speaks thus: ‘‘Νow he had written fonnerly with reference both to Ηelenus and Firmilian and all those from Cilicia and Cappadocia and, in fact, Galatia and all the prorinees that border on these, to the eKect that he would not hold communion in future with them either, for this same reason; since, says he, they rebaptize heretics. Αnd look thou at the importance of the matter. For deerees on this question have been actually passed in the largest synods of bishops, as 1 learn, so that those who come over from heresies are nrst placed under instruction, then washed and purged again from the ffith of the old and impure leaven. Αnd I wote beseeching him οn all these matters.”

Αnd, after other remarks, he says: “Αnd to οur beloved fellow-presbyters aho, Dionysius and Philemon, who had formerly been of the same opinion as stephen and mote [some letters] to me about the same matters, at Rrst I wrote briefly, but now at greater length.”

so much with regard to the question of which
am speaking.

vI. But when inffidlcating in the same letter, with reference to the followers of the Sabellian heresy,1 that they were prevalent in his day, he speaks thus: “For as to the doetrine now set on foot at Ρtοlemais in the Pentapolis, an impious doctrine which contains great blasphemy concerning the Almighty ood, Father of our Lord Jesus Christ, and great unbelief as to Ηis only-begotten Son, the firstborn of all creation, the word who was made man, and whieh is without pereeption of the Ηοly Spirit, — when there eame to me nom both both both documents and also the brethren who were ready to discuss the question, I wrote some letters, as 1 was able by the help of God, giving an exposition of the marter in a somewhat didactic manner; οf which
scnd thee the copies.”

VII. Αnd in the third οf those on Baptism, which the same Dionysius wrote to Philemon the Roman presbyter, he relates the following: “But as for me, 1 read both the compositions and the traditions ofthe heretics, polluting my soul for a little with their abominable thoughts, yet all the while deriving this advantage from them, that I could refute them for myself and loathed them far more. Αnd indeed a certain brother, one of the presbyters, attempted to dissuade and frighten me from becoming involved in the mire of their wickedness, for he said that I should injure my own soul; and said truly, as Ι perceived. nut a vision sent by ood came and strengthened me, and a word of command was given me, saying expressly: ‘Read all things that may come to thy ³ hand. For thou art able to sift and prove matter; Which thing Was originally the cause of thy ’ I accepted the vision, as agreeing with the apostolic saying addressed to the stronger: ‘Show yourselves approved money-changers.’ ’’

Then, making certain renlarks about all the heresies, he goe On tO say: “This rule and pattern I reeeiVed from our blessed pope 2 Ηeraclas. For those Who came over frOm the hereries, although they had departed from the Church (Or rather, had not eVen done that, but, while srill reputed members Of the congregation, were charged with frequenting some false teacher), he drOve rrom the Church, and refused to listen to their entreaties until they pubhely declared all that they had heard frOm them that oppose themselves.’ and then he admitted them to the congregation, without requiring of them a second baptism. For they had fOrmerly receiVed the holy [baptism] from him.’’

Αnd again, after a protracted discussiOn of the question, he adds as follows: “I have learnt this also, that the Africans did nOt intrOduee this practice noW for the rlrst time, but that long befOre, in the days of the bishops that were before us, in the most populous churches and the synods of the brethren, in Iconium and Synnada and in many places, this eOurse was adOpted. Αnd Ι do not dare to overturn their deeirions and involve them in strife and comtention. ‘ For ‘For thou shalt not remove,’ he says, neighbour’s landmarks, which thy fathers placed.’

The fourth of hls letters on baptism was written to ⁴ Dionysius of Rome, who at that time had been deemed worthy of the presbyterate, but not long afterwards received also the episcopate there. from it one may learn how that he too had witness paid him by Dionysius Alexandria for his learning and admirable qualities. In the course of his letter to him he mentions the affair of Novatus in the following terms:

VIII. “For it is with good reason indeed that we feel enmity towards Novatian, who caused a in the church and drew away some of the brethren to impieues and blasphemies, and introduced as well most profane teaching about God, and falsely accouses our most compassionate Lord Jesus Christ of being without mercy; and above all this, he sets at naught the holy washing, and overturns the faith and confession that precede it, and entirely banishes the Ηoly sprit from them, even though there was some hope οf Ηis remaining with or even returning to them.”

IX. Αnd his fifth letter was written to Xystus, bishop of the Romans. In it, speaking much against the heretics, he sets forth the following thing that happened in his day, saying: “of a truth, brother, I have need of counsel, and ask an opinion of thee. The following matter has come before me, and 1 am fearful lest after all I be mistaken. of the brethren who meet together for worship there is one, reckoned faithful, of long stanffing, a member of the congregation before my ordination, and, I think, before the appointment of the blessed Heraclas. Having been present with those who were recently being baptized, and having heard the questions and answers, he came to me in tears, bewailing himself and falling before my feet; confessing and swearing that the baptism with which he had been baptized by the heretics, was not such as this and had nothing in common with it inasmuch as it had been full οf impieties and blasphemies. Ηe said that he was now altogether pricked in heart and had not courage so much as to lift up his eyes to God, after beginning with those unholy words and deeds; and therefore he begged that he night receive this most pure cleansing and reception and grace. This I for my part did not dare to do, saying that his long-standing communion with us had been sufficient for this purpose. For since he had heard the Thanksgiving and joined in saying the Αmen, and stood beside the Table and stretched forth his hands to receive the holy food, and had reeeived it and partaken of the Body and Blood of οur Lord ror a long time, I should not dare to build him up again from the beginning. But I kept exhorting him to be ofgood courage, and to approach for the participation οf the holy things with firm faith and good hope. nut he never ceases his lament, and shudders to approach the Table, and searcely, though invited, does he dare to take his stand with the consistentes at the prayers.1”

In addition to the above-mentioned letters, there is extant also another of his On Baptism, addressed by him and the community over which he ruled to Xystus and the church at Rome, in which with a long proof he gives a protracted discussion of the the subject in question. Αnd, after these, there is yet another letter of his extant, to Dionysius at Rome, that with reference to Lucian. so much for these matters.

X. But to resume. Gallus and his associates held ⁵ the principate for less than two entire years, and then were removed out of the way; and Valerian along with his son Gallienus succeeded to the government. Once more we may learn from his letter to Hermammon the description that Dionysius gives of him also; in Which he gives an account of the following kind: “Αnd to John also it is likewise revealed: ‘Αnd there was given to him,᾿ says he, ‘a speaking great things and blasphemy, and there was given to him authority and forty and two months.᾿ Οne may wonder at both of these things 2 under Valerian, and of them note espeeially the nature of his previous conduct, 3 how mild and friendly he was to the men of God. For not a single one of the emperors before him was so kindly and favourably disposed towards them, not even those who said to have been openly Christians, as he manifestly was, when he received them at the beginning in the most intimate and friendly manner; indeed all his house had been ffiled with godly persons, and was a church of God. But the master and ruler of the synagogue of the Egyptian magicians 4 persuaded him to get rid of them, bidding him slay and pursue the pure and holy men, as being rivals and dinderers of his abominable and disgusting incantations (for indeed they are and were capable by their presence and sight, and by merely breathing on them and uttering words, of the derigns of the baneful demons). Αnd he advised him to perform unhallowed rites, and abominable juggleries and illwhich ⁶⁷ οmened sacrifices, such as cutting the throats of wretched boys and sacrificing children of hapless parents and opening up the entrails of new-born babes, and cutting up and mincing the handywork as if all this would bring them divine favour.”

And in addition he goes on to say: “Goodly at all events were the thank-offerings that Macrianus made to them for the Empire of his hopes. 1 Formerly when he was regarded as minister over the imperial accounts as a whole, he displayed neither a reasenable nor a catholic mind. But he has fallen under the prophetic curse which says: ‘Woe unto them that prophesy from their heart, and see not the whole.᾿ For he did not understand the universal nor did he suspeet the judgement of Him who is before all and through all and over all. Therefore he has come to be at enmity with His Catholic Church, and so alienated and estranged himself from God's mercy and banished himself as far as possible from his own salvations, in this proving true his name.”

Αnd again, after Other remarks, he says: “For Valerian, being induced by him to this course of aetion, Was given over to insults and reproaches, according to that which was said to Isaiah: “Αnd these have Chosen their own ways and abominations, in which their soul delighteth, and I will their mockings, and their sins I will recompense them.᾿ now this man,3 in his mad desire for ⁸ imperial rule of Which he was not worthy, and unable to deck his maimed body With the imperial robes, put forward his two sons, who thus received their father's sins. For in them was clearly fulfilled the prophecy that God spake: ῾Visiting the rins of fathers upon children, until the third and fourth generation in them that hate me.᾿ For his own evil desires, in vhieh he failed, he heaped upon the heads of his sons, and so wiped off on them his own wickedness and his hatred toward God."

This is the account given by dionysius concerning valerian.

XI. But With regard to the storm of persecution that raged fiercely in his day, What the same Dionysius, and others with him, underwent for their piety toward the God of the universe will be made plain by his own words which he wrote at length against Germanus, one of the bishops of his day who was attempting to defame him. Ηe makes his statement in the following manner: “But Ι am in danger of falling, in truth, into great foolishness and stupidity, being foreed to the point of compulsion to recount the wonderful dispensation of God concerning us. But since ῾it is good,᾿ he says, ῾to keep close the secret of a king, but glorious to reveal the works of God,᾿ God,῾ I will join issue with the Germanus. I came before Aemilianus,1 not alone, but there followed me my fellow-presbyter maximus, and Faurtus, Εusebius, Chaeremon, deacons; and one of the brethren who had come from Rome entered in along with us. And Aemilianus did not lead off with the words ῾Do not hold essemblies.' For that would have been superfluous for him to say, and the last thing [to be mentioned] by one who was going back to the very beginning. For his discourse was not about not assembling others, but about not being Christians ourselves, and from that he ordered me to desist, thinking that if I were to change, the οthers also would follow me. But I gave a reply that was not inappropriate, nor far from ῾We must obey God rather than men’; yea, I testffied outright that I worship the only God and none other, nor would
change or ever cease to be a Christian. Thereupon he bade us depart to a village near the desert, Cephro.

“But hear the things themselves that were spoken ὢ both sides, as they were placed on record: When Dionysius and Faustus and Maximus and Marcellus and chaeremon were brought into eourt, Aemilianus, the deputy-prefect, said, ‘ . . . Αnd verbally I discoursed with you concerning the kindness that our lords 1 have displayed on your behalf. For they gave you the opportunity of safety if ye were willing to turn to that which is according to nature and worship the gods which preserve their Εmpire, and forget those gods which are contrary to nature. What, therefore, say ye to these things? For I do not expect that ye will be ungrateful for their kindess, forasmuch as they urge you on to the better urse.'

“Dionysius replied : ‘Νot all men Worship all ods, but each one certain whom he regards as such. therefore both worship and adore the οne God and aker of all things, who also committed the Εmpire the Augusti, most highly favoured of God, Valerian d Gallienus; and to Ηim we unceasingly pray for their Empire, that it may remain unshaken.

⁹

“Aemilianus, the deputy-prefect, said to them: ῾ Αnd who prevents you from worshipping this also, if he be a god, along with the natural gods? For ye were bidden to worship gods, and gods whom all know.'

“Dionysius replied: ‘We worship no other God.'

“Aemilianus, the deputy-prefect, said to them: ‘ I see that ye are at onee ungrateful and insensible of the clemency οf οur Αugusti. Wherefore ye shall not be in this city, but ye shall betake yourselves to the parts of Libya and [remain] in a place ealled Cephro. For this is the place 1 chose in accordance with the command οf our Augusti. Αnd it shall in no wise be permitted either to you or to any others either to hold assemblies or to enter the cemeteries, 1 as they are called. If anyone be proved not to have gone to the place that I commanded, or be found at any assembly, he will bring the peril upon himself, for there shall be no laek οf the necessary observation. Be gone therefore whither ye were bidden.'

“Αnd even though I was sick, he hurried me away without granting me a single ’s respite. What spare time had I then remaining either for holding οr not holding an assembly?’’

Then after other remarks he says:“ But we did not abstain from even the visible assembling of ourselves with the Lord; nay, 1 strove the more earnestly to gather together those in the city, as if Ι were with them, ‘being abSent in body,' as he 2 said, ‘but present in spirit,᾿ and at Cephro a large churck also sojourned with us, some brethren following us from the city, οthers joining us from Egypt. And ¹⁰ ere God οpened unto us a door for the word. Αnd t first we were pursued, we were stoned, but afterards not a few of the heathen left their idols and urned to God. nen for the nrst time was the word wn through our ageney among those who had not formerly received it. It was, as it were, for this that God took us away to them, and, when we had fulffiled this ministratio, took us away again.

‘‘For Aemilianus wished to remove us to rougher, as he thought, and more Libyan-like places, and he ade those [who were seattered] in every direction to stream together to the Mareotian [nome], assigning mparate rillages in the district for each party; but us he posted more on the road, so that we should be he first to be arrested. For he eridently was managing and arranging it, that, whenever he wished to eize us, he might find us all easy of capture. Αs οr me, when I had been bidden to depart to Cephro, did not even know in what direction the place lay, carcely haring heard so much as the name before; evertheless I departed with a good grace and made o disturbance. But when it was told me that I was remove to the parts of Colluthion, those who were resent know how I was affected (for here I shall be own aecuser): at nffirs 1 was vexed and exceedly angry; for although the places happened to better known and more familiar to us, yet it was rmed that the district was without brethren or ersons of good character, and exposed besides to oyances of travellers and incursions of robbers. ut I found encouragement when the brethren reinded me that it was nearer the city,1 and that, hile Cephro used to bring us much intercourse with ¹¹ brethren from Εgypt, so that there was a wider arca from which to gather a congregation, yet there, from the nearer position of the city, we should enjoy seeing more constantly those really beloved and most intimate and dear. They would come, they said, and stay the night, and, as in the more remote suburban districts, there would be sectional assemblies. And so it proved.”

Αnd, after other remarks with referenee to hat happened to him, he writes again as follows: “Μany, to be sure, are the confessions on which Germanus prides himself, many the happenings to his hurt of which he has to tell—even all the things that he make a list of as regards us: sentenees, confiscations, proscriptions, spoiling of possessions, losses of dignities, despisings of worldly glory, disdainings of commendations and the reverse from prefect and council, endurance of threats, outcries, perils, persecutions, wanderings, anguish and divers tribulations, such as happened to me under Deeius and sabinus, up to the present time under Aemilianus. But Where did Germanus appear? What talk was there about him? But Ι must cease from the great folly into which Ι am falling on account of Germanus; wherefore also I forbear to give in detail to the brethren who know them an account of the events."

The same Dionysius, in the letter also to Domitius and Didymus, mentions again the happenings of the persecution, aS follows: : “ But it is superfluous to recount by name our people, since they are numerous and unknown to you. Οnly understand that men and women, both οld men and lads, both girls and aged women, both soldiers and civilians, both every race and every age, some enduring scourgings and fire, οthers the sword, conquered in the fight and have received their crowns. But in the case οf some, a very long time was not sufficient to show them acceptable to the Lord, as indeed it is still seemingly not sufficient in my case; wherefore I have been put off, until that suitable time that Ηe knows, by Him that saith: ῾At an acceptable time I unto thee, and in a day of salvation did I succour thee.' For since ye make inquiries as to our affairs and desire to be told how we pass our time, ye have heard οf course how that when we were being led away prisoners by a centurion and duumvirs with their soldiers and servants—I and Gaius and Faustus and Ρeter and Paul—certain of the nome of Marea up, dragged us by force and carried us away, will and in the face of our refusal to follow them. And now I and Gaius and Ρeter only, bereft οf the other brethren, have been shut up in a lonely, parehed spot in Libya, a three-days journey from Paraetonium."

Αnd a little further down he says: “But in the city there have concealed themselves, secretly visiting e brethren, of the presbyters Maximus, Dioscorus, emetrius, Lucius. For those who are better known the world, Faustinus and Aquila, are wandering bout in Εgypt. Αs to the deacons, they who surived those that died in the island are Faustus, usebius, chaeremon: that Εusebius, whom from beginning God strengthened and prepared to nder with all energy the services to the confessors at were in prison, and at no small risk to perform e task of laying out the corpses οf the blessed and erfect martyrs. For even to this day the prefect not cease from putting to a cruel death, as I have id before of those who are brought before him, while others he mutilates with tortures, or allows to pine away in imprisonment and chains, giving his οrders that no one is to go near them, and investigating whether any has been found so doing; nevertheless God gives some respite to those who are sorely pressed, through the zeal and steadfastness of the brethren.”

Such is the aceount given by Dionysius. It should be observed, however, that Εusebius, whom he calls a deacon, shortly afterwards was appointed bishop of Laodicea in syria; and Maximus, of whom he speaks 38 a presbyter then, succeeded Dionysius himself in his ministry to the brethren in Alexandria; but that Faustus, who along with him was distinguished at that time for his confession, was preserved until the perseeution in our day, and, when quite an old man and full οf days, was perfeeted by martyrdom in our οwn time, being beheaded.

XII. so it happened to Dionysius at that time. But during the perseeution of Valerian, of whieh we are speaking, three persons at Caesarea in Palestine, conspicuous for their confession of Christ, were adorned with a divine martyrdom, becoming food for wild beasts. of these οne was called Priscus, the second Malchus, and the name of the third was Alexander. It is said that these men, who were living in the country, at first reproached themselves for their carelessness and sloth, because instead of hastening to secure the crown of martyrdom, they were proving contemptuous of prizes, though the present opportunity was bestowing them upon sueh as yearned with a heavenly desire. But that when they had taken counsel thereon, they started for caesarea, appeared before the judge and met the above-mentioned end. Moreover they relate besides these, a certain woman during the same persecution and in the same city endured to the end a like conflict. But it is recorded that She belonged to the seet of Μarcion.

XIII. But not long afterwards Valerian underwent slavery at the hands of the barbarians,1 and his succeeding to the sole power,2 conducted the government with more prudence, and immediately by means of edicts put an end to the persecution against us. Ηe granted free power to those who preSided over the word to perform their accustomed duties, by a rescript which runs as follows: “The Emperor Caesar Publius Licinius Gallienus Ρius Felix Augustus to Dionysius and Ρinnas and Demetrius and the other bishops. I have given my order that the benent of my bounty should be published throughout all the world, to the intent that they should depart from the places οf worship,3 and therefore ye also may use ordinance contained in my rescript, so that none may molest you. Αnd this thing which it is within your power to accomplish has long since been conceded by me; and therefore Aurelius Quirinius, who is in charge of the Εxchequer, will observe the ordinance given by me.”

Let this, which for the sake of greater clearness was translated from the Latin, be inserted. Αnd there is also extant another of the same emperor’s ordinances, which he addressed to other bishops, ¹²¹³ giving them permission to recover the sites οf the cemeteries, as they are called.

XIV. Αt that time Xystus was still ruling the church of the Romans, Demetrian, who came after Fabius, the chureh at Αntioch, and Firmilian at caesarea in Cappadocia; and moreover Gregory and his brother Athenodore were ruling the churches of Ρontus, pupils of origen. Αs to Caesarea in Palestine, on the death of Theoctistus, Domnus succeeded to the episcopate, but after he had continued in office a short time Theotecnus, our contemporary, was appointed to succeed him. Ηe also was of the school of Origen. But at Jerusalem, when Mazabanes had entered into his rest, Ηymenaeus succeeded to the throne, the same who was distinguished for very many years in our day.

XV. In the time of those persons, when the churches everywhere were at peace, a man at caesarea in Ρalestine called Μarinus, honoured by high rank in the army and distinguished besides by birth and wealth, was beheaded for his testimony to christ, on the following account. There is a certain mark of honour among the Romans, the vine-switch, and those that obtain it become, it is said, centurions. Α post was vacant, and according to the order of promotion Marinus was being called to this advancement. Indeed he was on the point of receiving the honour, when another stepped forward before the tribunal, and stated that in accordance with the ancient laws Marinus could not share in the rank that belonged to Romans, since he was a Christian and did not sacrifice to the emperors; but that the οffice fell to himself. Αnd [it is said] that the (his name was Αchaeus) was moved thereat, and first of all asked what views Marinus held; and then, When he saw that he was stedfast in confessing himeself a Christian, gave him a space of three hours for consideration.

When he came outside the court Theotecnus, the bishop there, approaehed and drew him aside in conversation, and taking him by the hand led him forward to the church. Οnce inside, he placed him close to the altar 1 itself, and rairing his cloak a little, pointed to the sword with which he was girded; at the same time he brought and placed before him the book of the divine Gospels, and bade him choose which of the two he wished.

Without hesitation he stretched forth his right hand and took the divine book. “Ηold fast then,” said Theotecnus to him, “hold fast to God; and, strengthened by Him, mayest thou obtain that thou hast chosen. Go in peace.” As he was thence immediately a herald cried aloud, summoning him before the court of justice. For the appointed time was now over Standing before the judge he displayed still greater zeal for the faith; and straightway, even as he was, was led away to death, and so was perfected.

XVI. In that place Astyrius also is commemorated for the boldness whieh is dear to God. Ηe was a member of the Roman Senate, a favourite of emperors, and well known to all both for birth and wealth. Ηe was present with the martyr when he was being perfected, and raising the corpse2 upon his shoulder he placed it upon a splendid and costly robe, and laying it out with great magnificence gave it a fitting burial.

¹⁴

Α great many other facts are mentioned about this man by his friends, who have survived to οur day, and also the following wonderful event.

XVII. Αt caesarea Philippit, which Phoenicians call Paneas, is said that on a certain festival a victim is thrown down among the springs that are shown there, on the slopes of the mountain called Paneion, from which the Jordan takes its source; and that it becomes invisible in some miraculous way through the power, a circumstance, they say, that is looked upon by those present as a far-famed marvel. Νow story goes] that once Astyrius was there when this was being done, and when he saw the multitude stuck with amazement at the affair, in pity for their error he looked up toward heaven and besought God who is over all, through Christ, to confound the demon who was causing the people to err, and put an end to the deception of these men. Αnd it is said that, when he had thus prayed, of a sudden the sacrifice floated on the surface οf the springs; and thus their miracle came to an end, and no further marvel ever took place in connexion with that spot.

XVIII. But since I have come to mention this city. I do not think it right to omit a story that is worthy to be recorded also for those that come after us. For they say that she who had an issue of blood, and who, as we leam from the sacred Gospels, found at the hands of our Sariour relief from her affliction, came from this place, and that her house was pointed out in the city, and that marvellous memorials of the good deed, which the Saviour wrought upon her, still remained. For [they said] that there stood on a lofty stone at the gates of her house a brazen figure in relief a woman, bending on her knee and stretching forth her hands like a suppliant, while opposite to this there was another of the same material, an upright figure of a man, clothed in comely fashion in a double cloak and stretching out his hand to the woman; at his feet on the monument itself a strange species of herb was growing, which climbed up to the border of the double cloak of brass, and acted as an antidote to all kinds of diseases. This statue, they said, bore the likeness οf Jesus. Αnd it was in existence even to our day, so that we saw it with our own eyes when we stayed in the city. Αnd there is nothing wonderful in the fact that those heathen, who long ago had good deeds done to them by our saviour, should have made these objects, since we saw the likenesses of Ηis apostles also, of Ρaul and Ρeter, and indeed of Christ Himself, preserved in pictures painted in colours. Αnd this is what we should expect, for the ancients were wont, according to their pagan habit, to honour them as saviours, without reservation, in this fashion.

XIX. Νow the throne of James, who was the first to receive from the Saviour and the apostles the episcopate of the church at Jerusalem, who also, as the divine books show, was called a brother of Christ, has been preserved to this day; and by the honour that the brethren in suecession there pay to it, they show cleariy to all the reverenee in whieh the holy men were and still are held by the men οf old time and those of our day, because of the love shown them by God. so much for these matters.

XX. But to resume. Dionysius, in addition to the letters of his that were mentioned, composed at that time also the festal letters which are still extant, in which he gives utterance to words specially suited to a solemn occasion with reference to the festival of the Ρascha. Of these he addressed one to Flavius, another to Domitius and Didymus in which also he sets forth a canon based on a cycle of eight years, proving that it is not proper to celebrate the festival of the Ρascha at any other time than after the vernal equinox. In addition to these he penned also another letter to his fellow-presbyters at Αlexandria, and others at the same time in different places. Αnd these [he wrote] while the persecution was still proceeding.

XXI. Ρeace had all but arrived, when he returned to Αlexandria. But when faction and war broke out there once more, since it was not possible for him to discharge his oversight over all the brethren in the city, separated as they were into one or other part οf the faction, he again at the festival of the Ρaseha communicated with them by letter, as if he were someone in a foreign country, from Alexandria itself. Αnd to Ηierax, after this, a bishop of those in Εgypt he writes another festal letter, mentioning in the following terms the faction prevailing among the Αlexandrians in his day:

“But as for me, what wonder is it if I find it difficult to communicate even by letter with those who at some distance, seeing that it has become impossible even for myself to coverse with myself, or to take counsel with my own soul? Certainly, I have need to write by letter to my very heart, that is, the brethren that are of the same household and mind with me, and citizens of the same church; and there seems no possible way of getting this correspondence through. For it were easier for a man to pass, I do not say to a foreign country, but even from East to West, than to traverse Alexandria from Αlexandria itself. For the street that runs through the very centre οf the city is harder to traverse and more impassable than that great and trackless desert through whieh Israel journeyed for two generations. Αnd our calm and waveless harbours have become an image of the sea, which, split up and made into a wall on either side, they had for a carriage road, and in the highway1 the Egyptians were drowned; and from the murders that take place in them they oftentimes appeared like a Red Sea. Αnd the river that flows on past the city at one time appeared drier than the waterless desert, and more arid than that in whose crossing Israel so thirsted that Moses cried out, and there flowed to them, from Ηim who alone doeth wonders, drink out of the rock of flint. Αt another time it overflowed to such an extent that it submerged the whole neighbourhood, both the roads and the fields, threatening to bring upon us the rush of waters that took place in the days of Νoah. Αnd always its course is defiled with blood and murders and drownings, such as it beeame for Pharaoh by the hand οf Moses, when it was turned to blood and stank. Αnd What οther water could there be to cleanse the water that cleanses all things? Ηow could the great ocean that men cannot pass, if it were poured upon it, purge this horrid sea? Or how could the great river that goeth out of Εden, if it were to divert the four heads, into which it is parted, into one, the Gihon, wash away the gore? Or when might the air, made foul by the vile exhalations on all sides, become pure? For such are the vapours that are given off from the land, winds from the sea, breezes ¹⁵ from the rivers and mists from the harbours, that the dews are discharges from corpses rotting in all their constituent elements. Yet men marvel and are at a loss as to wheuce come the constant plagues,1 whence the grievous diseases, whence the various forms of death, whence the manifold and great human mortality, why this greatest of cities no longer contains within it so great a multitude of inhabitants, from infant children up to those extremely advanced in years, as it used formerly to support of those known as men οf green old age! Νay, those of forty years old and up to seventy were then so numerous, that the full total of their number is not to be reached now, when those from fourteen to eighty years have been registered and reckoned together for the public foodration2 ; and the youngest in appearance have become of equal age, so to speak, with those who long ago were the oldest.3 Αnd though the human race upon earth is thus ever diminishing and consuming away before their eyes, they do not tremble, as its total disappearance draws nearer and nearer.”

XXII. After this, when the war was followed by a pestilential disease, and the feast was at hand, he communicated once more by letter with the brethren, indicating the sufferings of the calamity, as follows:

‟To other men the present would not seem to be a time for festival, nor for them is this or any οther time of such a nature; I speak not of times of mourning, but even of any time that might be thought especially joyful. Νow indeed all is lamentation, and all men mourn, and wailings resound ¹⁶¹⁷ throughout the city because of the number of dead and of those that are dying day by day. For as as it is written of the firstborn of the Egyptians, so also it is now: ‘There was a great cry; for there is not a house where there is not one dead’: and would indeed that it were but one !

“For of a truth many and terrible were the things also that happened to us before this. Αt first they drove us out, and alone we kept our festival at that time also, persecuted and put to death by all, and every single sport where we were afflicted became for us a place of festive assembly, field, desert, ship, inn, prison; but the brightest of all festivals was kept by the perfect martyrs, when they feasted in heaven. Αnd, after that, war and famine came upon us, which we bore along with the heathen. Alone we endured all the injuries they inflicted upon us, while we had the benefit besides of what they wrought upon each other and what they suffered: and we found our joy once more in the peace of Christ, which Ηe has given to us alone. But when the briefest breathing-space had been granted us and them, there descended upon us this disease, a thing that is to them more fearful than any other object of fear, more cruel than any calamity whatsoever, and, as one of their own writers declared, ‘the only thing of all that proved worse than what was expected.’ Yet to us it was not so, but, less than the other misfortunes, a source of discipline and testing. For indeed it did not leave us untouched, although it attacked the heathen with great strength.”

Following these remarks he adds as follows: “The most, at all events, of our brethren in their exceeding love and affection for the brotherhood were unsparing οf themselves and clave to one another, visiting the sick without a thought as to the danger, assiduously ministering to them, tending them in Christ, and so most gladly departed this life along with them; being infected with the disease from others, drawing upon themselves the sickness from their neighbours, and willingly taking over their pains. Αnd many, when they had cared for and restored to health οthers, died themselves, thus transferring their death to themselves, and then in very deed making good the popular saying, that always seems to be merely an οf courtesy: for ῾ in departing’ they became ῾their devoted’ 1 In this manner the best at any rate οf our brethren departed this life, certain presbyters and deacons and some of the laity, receiving great commendation, so that this form of death seems in no respect to come behind martyrdom, being the outcome of much piety and strong faith. So, too, the bodies of the saints they would take up in their οpen hands to their bosom, closing their eyes and shutting their mouths, carrying them on their shoulders and laying them οut ; they would cling to them, embrace them, bathe and adorn them with their burial clothes, and after a little receive the same services themselves, for those that were left behind were ever following those that went before. But the conduct of the heathen was the exact opposite. Εven those who were in the first stages of the disease they thrust away, and fled from their dearest. They would even cast them in the roads half-dead, and treat the unburied corpses as vile refuse, in their attempts to avoid the spreading and contagion of the death- ¹⁸ plague; a thing which, for all their devices, it was not easy for them to escape.”

Αnd also after this letter, when peace reigned in the city, he once more sent a festal letter to the brethren in Egypt, and following this he again indited οthers. Αnd there is extant, also, a certain letter of his on the Sabbath, and another on Exercise.

Communicating by a letter again with Ηermammon and the brethren in Εgypt, he recounts in full many other things about the wickedness of Deeius and his successors, and mentions the peace under Gallienus.

XXIII. But there is nothing like hearing the nature of these happenings also.

“He1 then, after inciting one of his emperors and attacking the other, of a sudden disappeared altogether, root and branch with all his family, and Gallienus was proclaimed and acknowledged by all, being at once an old and a new emperor, for he was before and came after them; for in accordance with that which was spoken to the prophet Isaiah: ῾ Behold, the former things are come to pass, and new things which shall now spring forth.’ 2 For as a cloud speeds underneath the rays of the sun, and for a short time screens and darkens it, and appears instead of it, but when the cloud passes by or is melted away, the sun that shone before again shines forth and once more appears; so Macrianus, after coming forward and getting for himself access to the imperial power that belonged to Gallienus, is no more, since indeed he never was, while Gallienus is like as he was before; and the monarchy has, as it attempted to dethrone Gallienus (10. 8). Ηe and his son were subsequently defeated in battle and ¹⁹ were, put aside its old age and cleansed itselffrom its former wickedness, and now blossoms forth in fuller bloom, is seen and heard more widely and spreads abroad everywhere.”

Then, following on this, he indicates also the time at which he wrote this, in these words: “Αnd it occurs to me once more to observe the days of the imperial years. For I perceive that those wicked persons, though they were named with honour, after a short time have become nameless; while he, who is holier and filled with more love to God, has Ρassed the period of seven years, and is now completing a ninth year,1 in which let us keep the feast.”

XXIV. Besides all these, the two treatises On Promises were also composed by him. The occasion was supplied him by the teaching of Νepos, a bishop of those in Εgypt, that the promises whieh had been made to the saints in the divine scriptures should be interpreted after a more Jewish fashion, and his assdumption that there will be a kind of millennium on this earth devoted to bodily indulgenee. Thinking for example, to establish his own peculiar opinion from the Apocalypse of John, he composed a certain book on the subject and entitled it Refutation of the Allegorists.2 Dionysius attaeked him in the books On Promises, in the first of which he sets out the view that he himself held with regard to the doctrine, and in the seeond treats of the Apocalypse of John. There, at the beginning, he mentions Νepos, writing as follows about him: “But since they bring forward in his ninth year he was, to use Dionysius's metaphor, “under a cloud.” ²⁰ a certain composition of Νepοs, on which they rely greatly as proving indisputably that the kingdom Christ will be on earth, let me say that in many other respects I approve and love Νepos, for his faith and devotion to work, his diligent study of the Scriptures and his abundant psalmody, by which many of the brethren have till this day been cheered; and I am full οf respeetful regard for the man, all the more for that he has gone to his rest already. But truth is dear and to be honoured above all things,1 and one must give ungrudging praise and assent to whatever is stated rightly, but examine and correct whatever appears to be unsoundly written. Αnd if he were present and putting forward his opinions merely in words, conversation, without writing, would be sufficient, persuading and instructing by question and answer ‘them that oppose themselves.’ But when a book is published, which some think most convicing, and when certain teachers, who consider the law and the prophets of no value and disregard the following of the Gospels and depreciate the epistles of the apostles, yet make promises concerning the teaching οf this treatise as if it were some great and hidden mystery, and do not suffer the simpler of our brethren to have high and noble thoughts, either about the glorious and truly divine appearing οf οur Lord, or οf our resurrection from the dead and our gathering together and being made like unto Ηim, but persuade them to hope for what is petty and mortal and like the present in the kingdom of God — then we also are compelled to argue with Nepos our brother as if he were present.”

Αfter other remarks he adds as follows: ‘‘Νοw ²¹ when I came to the nome of Arsinoë, where, as owest, this doctrine had long been prevalent, so hat schisms and defections of whole churches had place, I called together the presbyters and cachers οf the brethren in the villages (there were resent also such οf the brethren as wished), and I urged them to hold the examinartion of the question publicly. Αnd when they brought me this book as some invincible weapon and rampart, I sat with them and for three successive days from morn till night ttempted to correct what had been written. On at occasion I conceived the greatest admiration for e brethren, their firmness, love of truth, facility in llowing an argument, and intelligence, as we prounded in order and with forbearance the questions, the difficulties raised and the points of agreement; οn the one hand refusing to cling obstinately and at all costs (even though they were manifestly wrong) to opinions once held; and on the other hand not shirking the counter-arguments, but as far as possible attempting to grapple with the question in nd and master them. Νor, if convinced by reason, ere we ashamed to change our opinions and give ur assent; but conscientiously and unfeignedly and ith hearts laid open to God we accepted whatever as established by the proofs and teachings of the οly Scriptures. Αnd in the end the leader and troducer of this teaching, Coracion, as he was lled, in the hearing of all the brethren present, assented, and testified to us that he would no longer ere to it, nor discourse upon it, nor mention nor ach it, since he had been sufficiently convinced by e contrary arguments. Αnd as to the rest of the brethren, some rejoiced at the joint conrerence, and e mutual deference and unanimity which all isplayed. . . .’’

XXV. Then, in due course, lower down he speaks thus, with reference to the Apocalypse of John: “Some indeed of those before our time rejected altogether impugned the book, examining it chapter by chapter and declaring it to be unintelligible and by chapter and declaring it to be unintelligible and illogical, and its title false. For they say that it is not John's, no, nor yet an apocalypse (unveiling), since it is veiled by its heavy, thick curtain of unintelligibility; and that the author of this book was not only not one of the apostles, nor even one of ints or those belonging to the chureh, but Cerinthus, e same who created the seet called “Cerinthian’’ after him, since he desired to affix to his own forgery a name worthy of credit. For that this was the doctrine which he taught, that the kingdom of christ would be οn earth; and he dreamed that it would consist in those things which formed the object of his own desires (for he was a lover of the body and altogether camal), in the full satisfaction of the belly and lower lusts, that is, in feasts and carousals and marriages, and (as a means, he thought, οf procuring d lowerd not lower lusts, that is, in feasts and under a better name) in festivals and sacrinces and slayings of victims.1 But for my part I should not dare to reject the book, since many my brethren hold it in estimatin ; but, reckoning that my perception οt dare to reject the book, since many brethren hold is inadequate to form an opinion concerning it, I hold what the interpretation of each several passage is in some way hidden and more wonderful.2 For even although I do not understand it, yet I suspect that some deeper meaning underlies the words. For I ²² do not measure and judge these things by my own reasoning, but, assigning to faith the greater value, I have come to the conclusion that they are too high for my comprehension, and I do not reject what I have not understood, but I rather wonder that I did not indeed see them.”

Moreover, after closely examining the whole book οf the Apocalypse and demonstrating that it cannot be understood in the literal sense, he adds as follows: “After completing the whole, one might say, of his prophecy, the prophet ealls those blessed who observe it, and indeed himself also; for he says: ῾ Blessed is he that keepeth the words οf the prophecy of this book, and I John, he that saw and heard these things.’ That then, he was certainly named John and that this book is by one John, I will not gainsay; for I fully allow that it is the work of some holy and inspired person. But I should not readily agree that he was the apostle, the son Zebedee, the brother of James, whose are the Gospel entitled According to John and the Catholic Epistle. For I fonn my judgement from the character of each and from the nature of the language and from What is known as the general construction of the book, that the John therein mentioned] is not the same. For the evangelist nowhere adds his name, nor yet proclaims himself, throughout either the Gospel or the Epistle.”

Then lower down he again speaks thus: “ . . . But John nowhere, either in the first or the third person. But he who wrote the Apocalypse at the very beginning puts himself forward: ῾ The Revelation of Jesus Christ, which he gave him to show unto his servants quickly, and he sent and signified it by his angel his servant John; who bare wrtness of the word of God and his testimony, even of all things that he saw.’ Then he also writes an epistle: ‘John to seven churches which are in Asia; Grace to you and peace.’ But the evagelist did not write his even at the beginning of the Catholic Epistle, but without anything superfluous began with the mystery itself of the divine revelation: ‘That which was from the beginning, that which we have heard, that which we have seen with our eyes.’ It was in respect of this revelation that the Lord called Peter saying: ‘Blessed art thou, Simon Bar-Jonah: flesh and blood hath not revealed it unto thee, but my heavenly Father.’ Nay, not even in the second οr third extant epistles of John, although they are short, is John set forth by name; but he has written ‘the elder,’ without giving his name. But this writer did not even eonsider it sufficient, harivlng once mentioned his name, to nanate what follows, but he takes up his name again: ‘I John, your brother and partaker with you in the tribulation and kingdom and in the patience of Jesus, was in the isle that is called Patomos for the word of ood and the testimony οf Jesus.’ Moreover at the close he speaks thus: ‘Blessed is he that keepeth the words of the prophecy οf this book, and I John, he that saw and heard these things.’

“That the writer of these words, therefore, was John, one must beieve, since he says it. But What John, is not clear. For he ffid not say that he was, as is frequently said in the Gospel, the disciple loved by the Lord, nor he whieh leaned back οn Ηis breast, nor the brother οf James, nor the eye-witness and hearer οf the Lord. For he would have mentioned some one of these aforesaid epithets, had he wished to make himself clearly known. Yet he makes use of none of them, but speaks of himself as our brother and partaker with us, and a witness of Jesus, and blessed in seeing and hearing the revelations. I hold that there have been many persons of the same name as John the apostle, who for the love they bore him, and beeause they admired and esteemed him and wished to be loved, as he was, of the Lord, were glad to take also the same name after him; just as Ρaul, and for that matter Peter too, is a common name among boys of believing parents. So then, there is also another John in the Αcts of the Αpostles, whose surname was Mark, whom Bamabas and Ρaul took with themselves, concerning whom also the scripture says again: ‘Αnd they had also John as their attendant.’ But as to whether it were he was the writer, I should say Νο. For it is written that he did not arrive in Αsia along with them, but having set sail, the Scripture says, from Ρaphos Ρaul and his company came to Ρerga in Pamphylia; and John departed from them and retumed to Jerusalem.’ But I think that there was a certain other [John] among those that were in Αsia, sinee it is said both that there were two tombs at Εphesus, and that each of ulc two is said to be ’s.

“Αnd from the conceptions too, and from the tenns and their arrangement, one might naturally assume that this writer was a different person from the other. For there is indeed a mutual agreement between the Gospel and the Εpistle, and they begin alike. The one says: ‘In the beginning was word’; the other: ‘That which was from the begining.' The one says: ‘Αnd the Word became nesh, and dwelt among us (and we beheld his glory, glory as of the only-begotten from the Father)’; the other, the same words slightly changed: That which we have heard, that wffihlch we have seen with our eyes, that which we beheld, and our hands handled, concerning the Word of life; and the life was manifested.’ For these words he employs as a prelude, since he is aiming, as he shows in what follom, at those who were asserting that the Lord had not come in the flesh. Therefore he was careful also to add: ‘Αnd that which we have seen, we bear witness, and declare unto you the life, the eternal life, which was with the Father, and was manifested unto us; that which we have seen and heard, declare we unto you also.’ 1 Ηe is consistent with himself 2 and does depart from what he has proposed, but proceeds throughout under the same heads and expressions, certain of whieh we shall mention eoncisely. But the attentive reader will Rnd frequently in one and the other ‘the’ 3 ‘the light,’ 4 ‘turning darkness’; continually ‘the truth,’ 5 ‘the ‘the foy,’ 7 ‘the 8 and blood 9 of the ‘the judgement,’ 10 ‘the forgiveness of sins,’ 11 ‘the love of God toward us,’ 12 the ‘commandment’ that we should ‘love one anothee,’ 13 that we should ‘keep ah the commanmnents’ 14; the ‘conviction’ of the ²³ world,’ 1 of ‘the devil,’ 2 of ‘the antichriswt’
promise of the Ηoly spirit 4; the adoption of the sons of God 5; the the ‘faith’ 6 that is demanded of us throughout; ‘the Father’ and ‘the Son’7: these are to be found everywhere. In a word, it is obrivlous that those who observe their character throughout will see at a glance that the Gospel and Εpistle have one and the same complexion. But the Apocalypse is utterly different from, and foreign to, these writings; it has no connexion, no affinity, in any way with them; it searcely, so to speak, has even a syllable in common with them. Νay more, neither does the Εpistle (not to speak of the Gospel) contain any mention or thought of the Apocalypse, nor the Apocalypse of the Εpistle, whereas Ρaul in his epistles gave us a little light also on his revelations, which he ffidJd not record separately.

“Αnd further, by means of the style one can estimate the difference between the Gospel and Εpistle and the Αpocalypse. For the former are not only written in faultless Greek, but also show the greatest literary skill in their ffiction, their reasonings, and the constructions in which they are expressed. There is a complete absence of any barbarous word, or soleeism, or any vulgarism whatever. For their author had, as it seemS, both kind of word, by the free gift of the Lord, the word of knowledge and the word of speech. But I will not deny that the other writer had seen revelations and received knowledge and prophecy; nevertheless I observe his style and that his use of the Oreek language is not accurate, but that he employs barbarous idioms, in some places ²⁴ committing downright solecisms. These there is no necessity to single out now. For I have not said these things in mockery (let no one think it), but merely to establish the dissimilarity οf these ”

XXVI. In addition to these letters οf Dionysius there are extant aho many others, as for example those against Sabellius to Αmmon bishop of the church at Bernice, and that to Telesphorus, and that to Euphranor and Αmmon again and Εupοrus. Αnd he composed on the same subject aho four οther treatises, which he addressed to his namesake at Rome, Dionvsius. Αnd we have many letters of his hesides these, and moreover lengthy books written in epistolary form, such as those on Νature, addressed to Timothy his boy, and that on Temptations, which also he defficated to Euphranor. In adffition to these, in writing also to Basilides, bishop of the communities in the Pentapolis, he says that he himself had written an exposition of the beginning of Ecclesiastes; and he has left behind for our beneRt various other letters addressed to this person.

so much for Dionysius. But come now, after recording these things, let us hand down for the infonnation of posterity the character οf our own generation.

XXVII. when Xystus had presided οver the church of the Romans for eleven years,1 he was succeeded by Dionysius, namesake of him of Αlexandria. Αt this time also when Demetrian had departed this life at Αntioch, Ρaul of samosata received the Ρiscopate. Αs this person espoused low and mean riews as to Christ, contraq to the ’s teaching, namely, that Ηe was in His nature ²⁵ an ordinary man, Dionysius of Alexandria was inrited to attend the synod, but, pleaffing as his excuse both old age and boffily weakness, he postponed his coming, and furnished by letter the opinion that he held on the subject in question. But the rest of the pastors of the churches, from various quarters, all hasted to Αntioch, and assembled as against a spoiler of the nock οf christ.

XXVIII. Αmong those who were the mort distinguished were Firmilian, bishop of Caesarea Cappadocia; the brothers Gregory and Athenodore, pastors of the communities in Pontus; and in addition to these, Helenus, [bishop] of community at Tarsus, and Nicomas, of the community at Iconium nor must we omit Hymenaeus, of the church at Jemsalem, and neotecnus, of this neighbouring church of Caesarea; and moreover there was aho, who was ruling with distinction the brethren at Bostra; and one would not be at a loss to reckon up countless others, together with presbyters and deacons, who were gathered together in the abovementioned city for the same cause. But these were the most famous among them. when all, then, were coming together frequently οn different oecasions, argmnents and questions were mooted at each meeting, the samosatene and his party attempting to keep still concealed and to cloak what was heterodox, while the οthers were eamestly engaged in laying bare and bringing into the open his heresy and blasphemy against Christ.

Αt that time Dionysius died in the tweKth year οf the reign οf Gallienus, 1 haring presided in the epis- ²⁶ copate at Alexandria for seventeen years. years. He was succeeded by Maximus.

Gallienus having held the prineipate for fifteen entire years, Claudius was established as his successor. 1

When he had completed his second year, he gac over the gOVernment to Aurelian.

XXIX. Ιn Aurelian's day a final synod of an ofexceedingly large number ofbishops Was assembled, and the leader ofthe heresy at Antioch, being unmasked and now cleariy condemned of heterodoxy by all, was excommunicated from the Catholich Church under heaven. The person foremost in calling him to account and in utterly refuting his attempts at concealment was Malchion, a learned man, who aho was head of a sehool of rhetoric, one of the Greek educational establihments at Antioch; and, moreoVer, for the surpassing sincerity of his faith in Christ he had been deemed worthy of the presbyterate of that community. Ιn faet, this man had stenographers to take notes as he held a disputatiOn with Ρaul, wllich we know to be eXtant even to tbis day; and he, alOne of them all, was able to unmask that erafty and deceitful person.

XXX. The pastors, then, WhO had been assembled together, indited unanimously a ringle letter personally to DiOnysius, bishop of ROme, and Maximus, of Alexandria, and sent it throughOut all the provinces. In it they make manifest to au their zeal, and also the perverse heterodoxy of Ρaul, as well as the arguments and questions that they addressed to him; and moreover they deseribe the man’s whole life and eonduct. From Which, by way οf memOrial, it may ²⁷ be well on the Ρresent oecasion to give an account of these their utteranees.

“To Dionysius and Maximus and to all Our fellowministers throughout the worid, bishops, presbyters and deacons, and to the whole Catholic Chureh under heaven, Helenus and Ηymenaeus and Theophilus Theotecnus and Maximus, Ρroclus, Νicomas and Aelianus and Ρaul and Bolanus and Protogenes and Hierax and Eutychius and Theodore and Μalchion and Lueius and all the otherS who, with us, sojourn in the adjacent cities and provinces, bishops and preSbyters and deaeOns and the ehurcheS of God, aS to brethren beloved in the Lord send greeting.”

Α little further on they proeeed thus: “Αnd we wrote 1 inviting many even of the bishops at a distance to eome and heal this deadly doctrine, as for example, both DionySius at Alexandria and Firmihan of Cappadoeia, those blessed men. The former of these wrote to Antioch, [not to the bishop,] neither deeming the leader of the heresy worthy of being addressed nor writing to him personally, but to the whole community; of which letter also We subjoin a copy. Firmilian, on the other hand, even came twice, and eondemned Paul's new-fangled ideas, as we who were Ρresent know and bear Witness, and many others knoW aS well; but, on his promising to ehange, he adjourned the [proceedings], hoping and believing that the matter would be Bttingly eoncluded ithout any reproach to the Word; for he WaS deeeived by him who both denied his God and Lord, and also did not ²⁸ preserVe the faith that he himself formeriy held. Αnd Firmilian was now again on his way to eross over to Αntioch, and had got as far as Tarsus, for he had had eVerience of the Villainy of this denier of God. But while we had come together and were actually calling him and awaiting his arrival, in the midst of it all he leaehed life's end.”

Αgain, after other remarks they describe the manner of his life, in the fOllowing terms: “But he departed from the canOn [of truth], and has turned aside to spurious and bastard doetrines, we are under no obligation to judge the actions of him that without, not even because, though he vas fOrmerly poor and penniless, neither haVing reeeived a livelihoos from hiS fathers nor having got it from a trade or any oeeupation, he has has come to possess abundant wealth, as a result of lawless deeds and sacrilegious plunderings and extortions exacted from the brethren by threats; for he deprives the injured of their rights, and promises to help them for money, yet breaks his word with these also, and with a light heart makes his harvest out of the readiness of persons engaged in lawsuits to make an offer, for the sake of being rid of those that trouble them; seeing that he considers that godliness is a way of gain. Νeither [do we judge him] beeause he sets his mind on high things and is lifted up, clothing himself with wordly honours and wishing to be ealled ducenarius 1 rather than bishop, and struts in the market-places, 2 reading and dictating letters as he walks in public, and attended by a bodyguard, some preceding, some following, and that too in numbers: with the result ²⁹ that the faith is ill thought of and hated because of his conceit and the overweening pride of his heart. Nor [do we judge] the quackery in church assemblies that he derises, courting popularity and posing for appearance’ sake, and thus astonishing the minds the simpler folk, with the tribunal and lofty throne that he prepared for himself, not beRtting a disciple οf Christ, and the secretum 1 which, in imitation οf the rulers οf the world, he has and so styles. Αlsο, he smites his hand on his thigh and stamps the tribunal with his feet; and those who do not applaud οr wave their handkerchiefs, as in a theatre, or shout οut and jump up in the same way as do the men and mtched women who are his partixans and hearken in this disorderly fashion, but who listen, as in God's house, with orderly and becoming reverence,—these he rebukes and insults. Αnd towards the interpreters οf the word who have departed this life he behaves in an insolent and ill-bred fashion in the common assembly, and brags about himself as though he werc not a bishop but a sophist and charlatan. Αnd as to psalms, he put a stop to those addressed to our Lord Jesus christ, on the ground that they are modem and the compositions of modem men, but he trains women to sing hymns to himseK in the middle of the church οn the great day of the Ρascha, which would make οne shudder to hear. such aho is the kind of discourse that he permits the bishops of the neighbouring country and towns, who fawn upon him, and the presbyters as well, to deliver in their sennons to the people. For he is not willing to ackowledge with us that the son of ood has come down from heaven ³⁰ (to anticipate something οf what we are about to write; and this will not be merely asSerted, but is proved from many passages of the notes that we send, and not least where he says that Jesus Christ is from below 1); while they who sing psalms to him and utter his praises in the congregation say that their impious teacher has come down an angel from heaven. Αnd he does not prevent this, but is even present when sueh things are said, arrogant fellow that he is. Αnd as to the subintroductae, 2 as the Antiochenes call them, his own and those of the presbyters and deacoss in his company, with whom he joins in concealing both this and the other incurable sins (though he knows of, and has convicted, them), that he may have them under obligation to him, and that they may not dare, through fear for themselves, to aecuse him οf his misdemeanours in word and deed; yea, he has even made them rich, for which cause he is the beloved and amnired of those who affect such conduct — why should we write of these things? But we knoW, beloved, that the bishop and the priesthood as a whole Should be a pattem to the people of all good works; and we are not ignorant οf this: how many have fallen through procuring subintroductae for themselVes, while οthers are under suspieion; so that even if it be granted that he does nothing licentious, yet he ought at least to guard against the suspicion that arises from such a practice, lest he cause someone to stumble, and induce οthers also to imitate him. For how could he rebuke another, οr counsel him not to consort any further with a woman and so guard against a slip, as it is written, seeing that he has ³¹ sent οne away already, and has two in his company in the Rower of youth and beauty, and even if he go away anywhere, he brings them around with him, living all the while in luXury and surfeiting? Wherefore, though all groan and lament in private, so fearful have they become of his tyranny and poWer, that they dare not aeeuse him. Vet, as We have said before, 1 οne might call to aecount for these matters a man who has at any rate a catholic mind and is numbered along with us; but as for one Who burlesqued the myStery, and strutted about in the abominable heresy of Artemas 2 (for why should we not bring ourselves to declare his father?)—from such a one we think that we are under no obligation to demand a reckoning for these things.”

Then at the close οf the letter they add as follows:

“We were compelled therefore, aS he opposed himself to God and refused to yield, to excommunicate him, and appoint another bishop in his stead for the Catholic Chureh [choosing] by the providence of God, as we are persuaded, Domnus the son of the blessed Demetrian, who formerly presided with distinction over the same community; he is adorned with all the noble qualities suitable for a bishop, and we notify [this his appointment] unto you that ye may write to him, and from him receive letters of communion. But let this fellow write to Artemas, and let those who side with Αrtemas hold communion with him.”

When Ρaul, then, had fallen from the episcopate as well as from his orthodoxy in the faith, Domnus, as has been said, sueceeded to the ministry of the chureh at Αntioch. But as Ρaul refused on an any account to give up possession οf the church-building, the emperor Aurelian, on being petitioned, gave an extremely just decision regarding the matter, order the assignment οf the building to those with hom the bishops of the doctrine 1 in Italy and Rome should communicate in writting. Thus, then, was the aforesaid man driven with the utmost indignity from the church by the ruler of this world.

such indeed was the disposition οf Aurelian towards us at that time. But as his reign advanced, he changed his mind with regard to us, and was now being moved by certain counsels to stir up persecution against us; and there was great talk about this on all sides. But as he was just οn the point οf so doing and was putting, one might almost say, his signature to the decrees against us, the divine Justice visited him, and pinioned his arms, so to speak, to prevent his undertaking. Thus it was clearly shown for all to see that the rulers of this world would never find it easy to proeeed against the churches of Christ, unless the hand which champions us were to permit this to be done, as a divine and heavenly judgement to chasten and turn us, at whatsoever times it should approve. At all events, when Aurelian had reigned r six years, 2 he was suceeeded by Ρrobus. Ηe held e government for something like the same number οf years, 3 and Carus with his sons Carinus and Numerianus succeeded him; and when they in their turn had remained in office for not three entire years, the government devolved on Diocletian 4 and οn those who were brought in after him; and under them was ³² accomplished the persecution of our day and the estruction οf the churches therein. But a short time before this, Felix succeeded in the ministry Dionysius, bishop of Rome, who had completed nine years.

XXXI. Αt that time also the madman,1 named his devil-possessed heresy, was taking as his armour mental delusion; for the devil, that is Satan himself, the adversary of God, had put the man forward for the destruction of many. Ηis very speech and manners proclaimed him a barbarian in mode of life, and, being by nature devilish and insane, he suited his endeavours thereto and attempted to pose as Christ: at one time giving out that he was the Paraclete and the Ηoly spirit Himself, conceited fool that he was, as well as mad; at another time choosing, as Christ did, twelve disciples as associates in his new-fangled system. In short, he stitched together false and godless doctrines that he had collected from the countless, long-extinct, godless heresies, and infected οur empire with, as it were, a deadly poison that came from the land of the Ρersians; d from him the profane name of Manichaean is still commonly on men's lips to this day. Such, then, was the foundation on which rested this knowledge which is falsely so called, which sprang up at the e we have mentioned.

XXXII. At that time Felix, who had presided over the church οf the Romans for five years, was suceded by Eutychianus. This person did not r even ten entire months; he left the office to aius our contemporary. Αnd when he had presided ³³ abοut fifteen years, Marcellinus was appointed his successor, the same whοm the persecutiοn has overtaken.

In the time of these persons, in suecession to Domnus, Timaeus was in charge of the episeopate of Antioch, whom our contemporary Cyril succeeded. During Cyril's episcopate we came to know Dorotheus, a leamed man, who had been deemed worthy of the presbyterate at Αntioeh. In his zeal for all that is beautiful in divine things, he made so careful a study of the Ηebrew tongue that he read with understanding the original Ηebrew Scriptures. Αnd he was by nο means unacquainted with the most liberal studies and Greek primary education; but withal he was by bature a eunuch, having been so frοm his very birth, so that even the emperοr, accounting this as a sort miracle, tοok him into his friendship and honoured him with the charge of the purple dye-wοrks at Tyre. we heard him giving a measured exposition of the Scriptures in the church.

After Cyril, Tyrannus succeeded to the episcopate the community of the Antiochenes, in whose day the attack upon the churches was at its height.

Αfter socrates as head of the cοmmumunity at Laodicea came Εusebius, being a native of the city οf Alexandria. The reason of his migration was the air of Ρaul. For when he had cοme to Syria οn busniess connected with Ρaul, he was prevented frοm returning home by those whο had divine things at heart. Ηe was a goοdly example of piety amοng our cοntemporaries, as it will be easy to discover from the expressions of Dionysius quoted above.1 Αnatolius was appointed his successor, one good man, as they say, folloning another. Ηe alsο was by race an Alexandrian, who for his learning, secular education d philosophy had attained the first place among our οst illustrious contemporaries; inasmuch as in ithmetic and geometry, in astronomy and other iences, whether οf logic οr of physics, and in the s of rhetoric as well, he had reached the pinnacle. t is recorded that because of these attainments the citizens there deemed him worthy to establish the school of the Aristotelian tradition1 at Now countless other οf his deeds of prowess are reted during the siege of the Pirucheum2 at seeing that he was deemed worthy by all of extraordinary privilege omong the officials; but as an example I shall make mention of the following one only. It is said that When the wheat failed the besieged, so that hunger was now a more intolerable thing than their enemies without, the person of whom we are speaking, being present, adopted the following device. The other part of the city was fighting in alliance with the Roman army, and thus was not besieged. Αmοng these latter was Eusebius (for it said that he was still there at that time before his igration to Syria), who had won so great fame and widespread a reputation that it reached the ears en οf the Roman general. To him Anatolius sent, d informed him as to those that were perishing of nger in the siege. When he learnt it, he asked the man commander as a very great favour to grant ety to deserters from the enemy; and having obtained his requert acquainted Anatolius of the fact. The moment Anatolius received the promise, he ³⁴ assembled a council οf the Alexandrians, and at first equested all to extend the right hand οf fellowship to the Romans. But when he pereeived that they were getting angry at the proposal, “At any rate,” said he, “I do not think you would contradict me if I were to counsel that those who were superfluous and in no wise useful to us ourselves, old women and young children and old men, should be permitted to o outside the gates whithersoever they wish. Why keep we these persons with us to no purpose, seeing ey are all but on the point of death ? why destroy we with hunger the mained and crippled in body, when we should support οnly men and youths, and husband the necessary wheat for such as are required to guard the city ? ” With some such arguments he persuaded the assembly, and was the first to rise and give his vote that the whole body of those who were not required for the army, whether men οr women, should depart from the city, because were they to remain and uselessly stay therein, there would be no hope οf safety for them, since they would perish with unger. Αnd when all the rest of those in the embly assented to this proposal, he went within a le of saving the whole of them that were besieged; took care that first of all those belonging to the urch, and then the rest remaining in the city, of ages, should escape, not only those who came der the terms οf the vote, but also great numbers of others, passing themselves off off as such, who secretly donned women's attire, and by his management left e gates by night and hastened to the Roman army. ebius was there to receive them all, and, like a ther and physician, restore them, in evil plight after eir long siege, with every kind of forethought and attention. such were the two pastors that the church of Laodicea was deemed worthy to have successively, who by dinine providence, after the above-mentioned war, had left the city of the Alexandrians to come there. Νot a very great many works, indeed, were composed by Anatolius, but enough have reached us to enable us to perceive both his eloquence and his great erudition. In these works he especially presents his opinions with reference to the Pascha; from which it may be necessary οn the present occasion to give the following passage.

From the Canons of Anatolius οn the Pascha.1

“It has therefore in the first year the new moon of first the first month, which is the beginning of the nineteen-year cycle, on the 26th of Phamnoth according to the Egyptians, but according to the months of the Macedonians the 22nd of Dystrus, or, as the Romans would say, the 11th before the Kalends of April. The Sun is found on the aforesaid 26th of Phamenoth not only to have arrived at the first sign of the zodiac, but already to be passing through the fourth day within it. This sign is commonly called the first of the twelve divisions and the equinoctial [sign] and the beginning of months and head of the cycle and the starting-point of the planetary course. But the preceding sign is the last of the months and the twelfth sign and the last of the twelve divisions and the end of the planetary circuit. Therefore we say that they who place the first month in it, and determine the fourteenth day of the Pascha accordingly,2 are guilty of no small or ordinary mistake.

³⁵

Αnd this is not our οwn statement, but the fact was known to the Jews, those of οld time even before Christ, and it was carefully observed by them. One may learn it from what is said by Philo, Josephus and Musaeus, and not only by them but also by those of still more ancient date, the two Agathobuli, surnamed the Masters οf Aristobulus the Great. Ηe was reckoned among the Seventy who translated sacred and divine Hebrew Scriptures for Philadelphus and his father; and he dedicated books exegetical of the Law of Moses to the same kings. These writers, when they resolve the questions relative to the Exodus, say that all equally ought to sacrifice the passover after the vernal equinox, at the middle of the first month; and that this is found to occur when the sun is passing through the first sign of the solar, or, as some have named it, the zodiacal cycle. Αnd Aristobulus adds that at the feast of the passover it is necessary that not only the sun should be passing through an equinoctial sign, but the moon also For as the equinoctial signs are two, the οne vernal, the other autumnal, diametrically opposite each to other, and as the fourteenth of the month, at evening, is assigned as the day οf the passover, the moon will have its place in the station that is diametrically opposed to the sun, as may be seen in full moon ; and the one, the sun, will be in the sign οf the vernal equinox, while the other, the moon, will οf necessity be in that of the autumnal. I know many other statements of theirs, some of them probable, others advanced as absolute proofs,1 by which they attempt to establish that the Feast of ³⁶ the Passover and of unleavened bread ought without exception to be held after the equinox. But I refrain from demanding proofs thus composed from those for whom the veil upon the law of Moses has been taken away, and for whom it now remains with unveiled face ever to behold as in a mirror Christ and the things of Christ, both what Ηe learned and what Ηe suffered.1 But that the hrst month with the Ηebrews lies around the equinox is shown also by the teachings in the Book of Enoch.” 2

And the same person has left behind an Introduction to Arithmetic also in ten complete treatises, and, as well, evidences of his Study and deep knowledge οf divine things. Theotecnus, bishop of Caesarea in Palestine, first had ordained him to the episcopate, seeking to procure him as his successor in his own community after his death, and indeed for Some Short time both presided over the same church. But, the synod with reference to Ρaul summoning him to Antioch, as he was passing by the city οf the Laodiceans he was retained there by the brethren, Eusebius having fallen asleep.

Αnd when Anatolius also departed this life, Stephen was appointed over the community there, the last bishop before the persecution. Ηe won widespread admiration for his knowledge of philosophy and other secular learning, but he was not similarly disposed towards the divine faith, as the progress of the persecution cleariy proved, demonstrating that the man was more οf a dissembler, more of a craven and coward, than a true philosopher. But indeed the church and her affairs were not destined to perish ³⁷ beeause of him; they were set to rights by one who was immediately proclaimed bishop of that community by God Himself, the the Saviour of all, even Theodotus, a man whose deeds themselnes proned true his ritle to his own name and that of a bishop. Ηe had reached, indeed, the first rank in the science of healing bodies, but in that of curing souls he was second to none among men, because of his benevolence, sincerity, fellow-feeling and zeal towards those that sought his aid; and he was also greatly denoted to the study of divinity. Such a one was he.

But at Caesarea in Palestine Theotecnus, after exercising his episcopal office in the most zealous fashion, was sueeeeded by Agapius, whom also we know to have laboured much, displaying a most genuine regard for the gonernment of his people, and with a liberal hand caring especially for all the poor. In his day we came to known Pamphilus, a most eloquent man and a true philosopher in his mode of life, who had been deemed worthy of the presbyterate of that community. It would be no small undertaking to show the kind of man he was and whence he eame. But of each particular of his life and of the school that he established, as well as his contest in various confessions during the persecution, and the crown of martyrdom with which he was wreathed at the end of all, we have treated separately in a special work concerning him. Truly he was the most admirable of those of that city; but as men possessed of especially rare qualities in our day we know Pierius, one of the presbyters at Alexandria, and Μeletius, bishop of the churches in Pontus. The former of these had been noted for his life of extreme poverty and for his learning in philosophy. Ηe was exceedingly well practised in the deeper study of divine things and in expositions thereof, as well in his public discourses in church. Meletius1 (educated persons used to call him the honey of Attica) was such as one would describe as a most accomphished scholar in all respects. It is impossible to admire sufficiently his skill in oratory, yet this might be said to be his by a natural gift. But who could surpass the excellence of his great experience and erudition as well, because you would say, even on a siIgle trial, that he was the most skilful and learned man in all branches literature? Equally, too, was his life distinguished for its virtues. We took note οf him during the period of the persecution, as for seven whole years he was fleeing in the regions οf Palestine.

In the church at Jerusalem, after the bishop Hymnaeus mentioned shortly before, Zabdas received the ministry. Αfter no great time he fell asleep, and Hermo, the last of the bishops up to the persecution in our day, succeeded to the apostolic throne that has still been preserved there to the present day.2

Αnd at Alexandria too, Maximus, who had held the episcopate for eighteen years after the death of Dionysius, was succeeded by Theonas. In his day at Alexandra Achillas, deemed worthy of the presbyterate along with Pierius, was well known; he had been entrusted with the school of the sacred faith, having displayed a wealth of philosophy most rare and inferior to none, and a manner of life that was ³⁸ truly in accordance with the Gospel. Αfter Theonas had given his utmost service for nineteen years, Ρeter succeeded to the episcopate οf the Alexandrians, and he too was especially prominent for twelve entire years; he ruled the church for less than three entire years before the persecution, and for the remainder οf his days practised a life of severer discipline, and cared in no hidden manner for the general good of the churches. For this reason, therefore, in the ninth year of the persecution he was beheaded, and so adomed with the crown οf martyrdom.

In these books having concluded the subject of he successions, from the birth of οur Saviour to the destruction of the places of —a subject that extends οver three hundred and five —come, let us next leave in writing, for the information of those also that come after us, what the extent and nature have been of the conflicts in our own day οf those who manfully contended for piety.

cycle that upon which “the new moon οf the first month” (i.e. the Jewish Νisan οr Αbib, to our March-April) falls upon March 22: he is, however, in error about the vernal equinox, which he places on Μarch 19 (§ 15, where Μarch 22 is fourth day”) instead of March 21. Ηe insists (as did also Dionysius) that the paschal full moon must fall after the equinox, as opposed to those, whom he mentions at the close οf § 15, who regarded the full moon (“the fourteenth day”) if it fell the day before the equinox, as the paschal moon.

Ecclesiastical History. Eusebius. Kirsopp Lake (Translator), J. E. L. Oulton (Translator). Germany. 2014.

Current edition First1KGreek

Historia Ecclesiastica (English) (Eusebius. Historia Ecclesiastica, Volumes 1-2. Lake, Kirsopp, translator; Oulton, J.E.L., translator. London; New York: William Heinemann, G.P. Putnam's Sons, 1926-1932.)

Editions (3)

Historia Ecclesiastica First1KGreek (Eusebius. Historia Ecclesiastica, Volumes 1-2. Lake, Kirsopp, translator; Oulton, J.E.L., translator. London; New York: William Heinemann, G.P. Putnam's Sons, 1926-1932.) — 7 focus

Ζݲ

Τάδε καὶ ἢ ἑβδόμη περιέχει βίβλος τῆς Ἐκκλνοσιαστικῆς ἱστορίας

Αݲ Περὶ τῆς Δεκίου καὶ Γάλλου κακοτροπίας.

Bݲ Οἱ κατὰ τούσδε ‘Ρωμαίων ἐπίσκοποι.

Γݲ Ὅπως Κυπριανὸς ἅμα τοῖς κατ’ αὐτὸν ἐπισκόποις τοὺς ἐξ αἱρετικῆς πλάνης ἐπιστρέφοντας λουτρῷ δεῖν καθαίρειν πρῶτος ἐδογμάτισεν.

Δݲ Ὁπόσας περὶ τούτου Διονύσιος συνέταξεν ἐπιστολάς.

Εݲ Περὶ τῆς μετὰ τὸν διωγμὸν εἰρήνης.

ϛݲ Περὶ τῆς κατὰ Σαβέλλιον αἱρέσεως.

Ζݲ Περὶ τῆς τῶν αἱρετικῶν παμμιάρου πλάνης καὶ τῆς θεοπόμπου ὁράσεως Διονυσίου οὗ τε παρείληφεν ἐκκλησιαστικοῦ κανόνος.

Ηݲ Περὶ τῆς κατὰ Νοουάτον ἑτεροδοξίας.

Θݲ Περὶ τοῦ τῶν αἱρετικῶν ἀθέου βαπτίσματος.

Ιݲ Περὶ Οὐαλεριανοῦ καὶ τοῦ κατ’ αὐτὸν διωγμοῦ.

ΙݲΑݲ Περὶ τῶν τότε Διονυσίῳ καὶ τοῖς κατ’ Αἴγυπτον συμβάντων.

ΙݲΒݲ Περὶ τῶν ἐν Καισαρείᾳ τῆς μαρτυρησάντων.

ΙݲΓݲ Περὶ τῆς κατὰ Γαλλιῆνον εἰρήνης.

ΙݲΔݲ Οἱ κατ’ ἐκεῖνο συνηκμακότες ἐπίσκοποι.

ΙݲΕݲ Ὅπως κατὰ Καισάρειαν ἐμαρτυρησεν.

Ιݲϛݲ Ἡ κατὰ Ἀστύριον ἰατορίᾳ.

ΙݲΖݲ Περὶ τῶν κατὰ Πανεάδα σημείων τῆς τοῦ σωτῆρος ἡμῶν μεγαλουργίας.

ΙݲΗݲ Περὶ τοῦ θρόνου Ἰακώβου.

ΙݲΘݲ Περὶ τῶν ἑορταστικῶν Διονυσίου ἔνθα καὶ περὶ τοῦ πάσχα κανονίζει.

Kݲ Περὶ τῶν ἐν Ἀλεξανδρείᾳ συμβάντων.

ΚݲΑݲ Περὶ τῆς ἐπισκηψάσης νόσου.

KݲBݲ Περὶ τῆς Γαλλιήνου βασιλείας.

ΚݲΓݲ Περὶ Νέπωτος καὶ τοῦ κατ’ αὐτὸνσχίσματος.

ΚݲΔݲ Περὶ τῆς Ἰωάννου ἀποκαλύψεως.

ΚݲΕݲ Περὶ τῶν ἐπιστολῶν Διονυσίου.

Κݲςݲ Περὶ Παύλου τοῦ Σαμοσατέως καὶ τῆς Ἀντιοχείᾳ συστάσης ὑπ’ αὐτοῦ αἱρέσεως.

ΚݲΖݲ Περὶ τῶν τότε γνωριζομένων ἐπισκόπων.

ΚݲΗݲ Ὅπως ὁ Παῦλος ἀπελεγχθεὶς ἐξεκηρύθη.

ΚݲΘݲ Περὶ τῆς τῶν Μανιχαίων ἑτεροδόξου ἄρτι τότε ἀρξαμένης.

Λݲ Περὶ τῶν καθ’ ἡμᾶς αὐτοὺς ἐκκλησιαστικῶν ἀνδρῶν τίνες τε αὐτῶ μέχρι τῆς τῶν ἐκκλησιῶν πολιορκίας διέμειναν.

Τὸν ἕβδομον τῆς ἐκκλησιαστικῆς ἱστορίας ὁ μέγας ἡμῖν Ἀλεξανδρέων ἐπίακοπος Διονύσιος ἰδίαις φωναῖς συνεκπονήσει, τῶν καθ’ πεπραγμένων ἕκαστα ἐν μέρει δι’ ὧν καταλέλοιπεν ἐπιστολῶν ὑφηγούμενος· ἐμοὶ δ’ ὁ λόγος ἐντεῦθεν ποιήσεται τὴν ἀρχήν.

Ι. Δέκιον οὐδ’ ὅλον ἐπικρατήσαντα δυεῖν ἐτοῖν χρόνον αὐτίκα τε ἅμα τοῖς παισὶν κατασφαγέντα Γάλλος διαδέχεται· Ὠριγένης ἐν τούτῳ ἑνὸς δέοντα τῆς ζωῆς ἑβδομήκοντα ἀποπλήσας ἔτη, τελευτᾷ. γράφων γέ τοι ὁ Διονύσιος Ἑρμάμμωνι, περὶ τοῦ Γάλλου ταῦτα φάσκει· “ἀλλ’ οὐδὲ ἔγνω τὸ Δεκίου κακὸν οὐδὲ προεσκόπησεν τί ποτ’ ἐκεῖνον ἔσφηλεν, ἀλλὰ πρὸς τὸν αὐτὸν πρὸ τῶν ὀφθαλμῶν αὐτοῦ γενόμενον ἔπταισε λίθον· ὃς φερομένης αὐτῷ τῆς βασιλείας καὶ κατὰ νοῦν χωρούντων τῶν πραγμάτων, τοὺς ἱεροὺς ἄνδρας, τοὺς περὶ τῆς εἰρήνης αὐτοῦ καὶ τῆς ὑγιείας πρεσβεύοντας πρὸς τὸν θεόν, ἤλασεν. οὐκοῦν ἐκείνοις ἐδίωξεν καὶ τὰς ὑπὲρ αὐτοῦ προσευχάς.

II. Ταῦτα μὲν οὗν περὶ τοῦδε· κατὰ δὲ τὴν Ῥωμαίων πόλιν Κορνηλίου ἔτεσιν ἀμφὶ τὰ τρία ¹ τὴν ἐπιακοπὴν διανύσαντος, Λούκιος διάδοχος, μηαὶν δ’ οὐδ’ ὅλοις οὗτος ὀκτὼ τῇ λειτουργίᾳ διακονησάμενος, Στεφάνῳ τελευτῶν μεταδίδωσι τὸν κλῆρον. τούτῳ τὴν πρώτην ὁ Διονύσιος τῶν περὶ βαπτίσματος ἐπιστολῶν ζητήματος οὐ αμικροῦ τηνικάδε ἀνακινηθέντος, εἰ δέοι τοὺς ἐξ οἵας δ’ οὖν ἐπιστρέφοντας διὰ λουτροῦ καθαίρειν. παλαιοῦ γέ τοι κεκρατηκότος ἔθους ἐπὶ τῶν τοιούτων μόνῃ χρῆσθαι τῆ διὰ χειρῶν ἐπιθέσεως εὐχῇ,

III. πρῶτος τῶν τότε Κυπριακός, τῆς κατὰ Καρχηδόνα παροικίας ποιμήν, οὐδ’ ἄλλως ἢ διὰ λουτροῦ πρότερον τῆς πλάνης ἀποκαθηραμένους προσίεσθαι δεῖν ἡγεῖτο. ἀλλ’ ὅ γε Στέφανος μὴ δεῖν τι νεώτερον παρὰ τὴν κρατήσασαν ἐπικαινοτομεῖν οἰόμενος, ἐπὶ τούτῳ διηγανάκτει·

IV. πλεῖστα δὴ οὖν αὐτῷ περὶ τούτου διὰ γραμμάτων ὁ Διονύσιος ὁμιλήσας, τελευτῶν δηλοῖ ὡς ἄρα τοῦ διωγμοῦ λελωφηκότος αἱ πανταχόσε ἐκκλησίαι τὴν κατὰ Νοουάτον ἀποστραφεῖσαι νεωτεροποιίαν , εἰρήνην πρὸς ἑαυτὰς ἀνειλήφεσαν· γράφει δὲ ὧδε·

V. “ἴσθι δὲ νῦν, ἀδελφέ, ὅτι ἥνωνται πᾶσαι αἱ πρότερον διεσχισμέναι κατά τὴν ἀνατολὴν ἐκκλησίαι καὶ ἔτι προσωτέρω, πάντες εἰαὶν ὁμόφρονες οἱ πανταχοῦ προεστῶτες, χαίροντες καθ’ ὑπερβολὴν ἐπὶ τῆ παρὰ προσδοκίαν εἰρήνη γενομένῃ, Δημητριανὸς ἐν Ἀντιοχείᾳ, Θεόκτιστος ἐν Καισαρείᾳ, Μαζαβάνης ἐν Μαρῖνος ἐν Τύρῳ κοιμηθέντος Ἀλεξάνδρου, ῾Ηλιόδωρος ἐν Λαοδικείᾳ ἀναπαυσαμένου Θηλυμίδρου, Ἕλενος ἐν Ταρσῷ καὶ πᾶσαι αἱ τῆς ἐκκλησίαι, Φιρμιλιανὸς καὶ πᾶσα τοὺς γὰρ περιφανεστέρους μόνους τῶν ἐπισκόπων ὠνόμασα, ἵνα μήτε μῆκος τῆ ἐπιστολῇ μήτε προσάφω τῷ λόγῳ. αἱ μέντοι Συρίαι ὅλαι καὶ ἡ Ἀραβία, οἷς ἐπαρκεῖτε ἑκάστοτε καὶ οἷς νῦν ἐπεστείλατε, ἢ τε Μεσοποταμία Πόντος Βιθυνία καί, συνελόντι εἰπεῖν, ἀγαλλιῶνται πανταχοῦ τῆ ὁμονοίᾳ καὶ φιλαδελφίᾳ, δοξάζοντες ’τον θέον.

Ταῦτα μὲν ὁ Διονύσιος· Στέφανον δ’ ἐπὶ δυσὶν
ἀποπλήσαντα τὴν λειτουργίαν ἔτεαιν, Ξύστος διαδέχεται. τούτῳ δευτέραν ὁ Διονύσιος περὶ βαπτίαματος χαράξας ἐπιατολήν, ὁμοῦ τὴν Στε- φάνου καὶ τῶν λοιπῶν ἐπισκόπων γνώμην τε καὶ κρίσιν δηλοῖ, περὶ τοῦ Στεφάνου λέγων ταῦτα· ἐπεστάλκει μὲν οὖν πρότερον καὶ περὶ Ἑλένου καὶ περὶ Φιρμιλιανοῦ καὶ πάντων τῶν τε ἀπὸ Κιλικίας καὶ Καππαδοκίας καὶ δῆλον ὅτι Γαλατίας καὶ πάντων τῶν ἑξῆς ὁμορούντων ἐθνῶν, ὡς οὐδὲ ἐκείνοις κοινωνήσων διὰ τὴν αὐτὴν ταύτην ἐπειδὴ τοὺς αἱρετικούς, φησίν, καὶ σκόπει τὸ μέγεθος τοῦ πράγματος. ὄντως γὰρ δόγματα περὶ τούτου γέγονεν ἐν ταῖς μεγίσταις τῶν ἐπισκόπων συνόδοις, ὡς πυνθάνομαι, ὥστε τοὺς προσιόντας ἀπὸ αἱρέσεων ² εἶτα ἀπολούεσθαι καὶ ἀνακαθαίρεσθαι τὸν ³ παλαιᾶς καὶ ἀκαθάρτου ζύμης ῥύπον. καὶ περὶ τούτων αὐτοῦ πάντων δεόμενος ἐπέστειλα.

Καὶ μεθ’ ἕτερά φηαιν· “καὶ τοῖς ἀγαπητοῖς δὲ
ἡμῶν καὶ συμπρεσβυτέροις Διονυσίῳ καὶ συμψήφοις πρότερον Στεφάνῳ γενομένοις καὶ τῶν αὐτῶν μοι γράφουσιν, πρότερον μὲν ὀλίγα, καὶ νῦν δὲ διὰ πλειόνων ἐπέστειλα.”

Ἀλλὰ ταῦτα μὲν περὶ τοῦ δηλουμένου ζητήματος·

VI. σημαίνων δὲ ἐν ταὐτῷ καὶ περὶ τῶν
κατὰ Σαβέλλιον αἱρετικῶν ὡς κατ’ αὐτὸν ἐπιπολαζόντων, ταῦτά φησιν· “περὶ γὰρ τοῦ νῦν κινηθέντος ἐν τῆ Πτολεμαΐδι τῆς Πενταπόλεως δόγματος, ὄντος ἀσεβοῦς καὶ βλασφημίαν πολλὴν ἔχοντος περὶ τοῦ παντοκράτορος θεοῦ πατρὸς τοῦ κυρίου ἡμῶν ᾿Ιησοῦ Χριστοῦ ἀπιστίαν τε ⁴ περὶ τοῦ μονογενοῦς παιδὸς αὐτοῦ, τοῦ πρωτοτόκου πάαης κτίσεως, τοῦ ἐνανθρωπήσαντος λόγου, ἀναισθησίαν δὲ τοῦ ἁγίου πνεύματος, ἐλθόντων ἑκατέρωθεν ἐμὲ καὶ προγραμμάτων καὶ τῶν διαλεξομένων ἀδελφῶν, ἐπέστειλά τινα, ὡς ἔδυ· νήθην, παρασχόντος τοῦ θεοῦ, διδασκαλικώτερον ὑφηγούμενος, ὧν τὰ ἀντίγραφα ἔπεμφά σοι.”

VII. καὶ ἐν τῇ τρίτη δὲ τῶν περὶ βαπτίσματος,
ἢν Φιλήμονι τῷ κατὰ Ῥώμην πρεσβυτέρῳ ὁ αὐτὸς γράφει Διονύαιος, ταῦτα παρατίθεται· “ἐγὼ δὲ καὶ τοῖς συντάγμασιν καὶ ταῖς παραδόσεσιν αἱρετικῶν ἐνέτυχον, χραίνων μέν μου πρὸς ὀλίγον τὴν ψυχὴν ταῖς παμμιάροις ὄνησιν δ’ οὗν ἀπ’ αὐτῶν ταύτην λαμβάνων, ἐξελέγχειν αὐτοὺς παρ’ ἐμαυτῷ καὶ πολὺ πλέον βδεΛύττεσθαι. καὶ δή τινος ἀδελφοῦ τῶν πρεσβυτέρων
με ἀπείργοντος καὶ δεδιττομένου συμφύρεσθαι τῷ τῆς πονηρίας αὐτῶν βορβόρῳ, λυμανεῖσθαι γὰρ τὴν ψυχὴν τὴν ἐμαυτοῦ, καὶ ἀληθῆ γε ὡς ἠσθόμην· ὅραμα θεόπεμπτον προσελθὸν ἐπέρρωσέν με, καὶ λόγος πρός με γενόμενος
προσέταξεν, διαρρήδην λέγων· ἴ’ πᾶσιν ⁵ οἷς ἂν εἰς χεῖρας λάβοις· διευθύνειν γὰρ ἕκαστα ⁶καί σοι γέγονεν ἐξ ἀρχῆς καὶ τῆς πίστεως αἴτιον.’ τὸ ὅραμα, ὡς ἀποστολικῇ φωνῇ συντρέχον τῆ λεγούσῃ πρὸς τοὺς δυνατωτέρους ‘ γίνεσθε δόκιμοι τραπεξῖται.’

εἶτά τινα περὶ πασῶν εἰπὼν τῶν αἱρέσεων, ἐπιφέρει λέγων· “τοῦτον ἐγὼ τὸν κανόνα καὶ τὸν τύπον παρὰ τοῦ μακαρίου πάπα ἡμῶν Ἡρακλᾶ παρέλαβον. τοὺς γὰρ προσιόντας ἀπὸ αἱρέσεων, καίτοι τῆς ἐκκλησίας μᾶλλον δὲ οὐδὲ ἀποστάντας, ἀλλὰ συνάγεσθαι μὲν δοκοῦντας, καταμηνυθέντας δὲ ὡς προσφοιτῶντάς τινι τῶν ἑτεροδιδασκαλούντων, ἀπελάσας τῆς ἐκκλησίας, δεομένους οὐ ἕως δημοσίᾳ πάντα ὅσα ἀκηκόασιν παρὰ ⁷ ἀντιδιατιθεμένοις ἐξέφρασαν, καὶ τότε συνήγαγεν αὐτούς, οὐ δεηθεὶς ἐπ’ αὐτῶν ἑτέρου βαπτίσματος· τοῦ γὰρ ἁγίου πρότερον παρ’ αὐτοῦ βαπτίσματος·

Πάλιν δὲ ἐπὶ πολὺ γυμνάσας τὸ πρόβλημα, ταῦτ’ ἐπιλέγει· “μεμάθηκα καὶ τοῦτο ὅτι μὴ νῦν οἱ ἐν Αφρικῇ μόνον τοῦτο παρεισήγαγον, ἀλλὰ πολλοῦ κατὰ τοὺς πρὸ ἡμῶν ἐπισκόπους ἐν πολυανθρωποτάταις ἐκκλησίαις καὶ ταῖς συνόδοις τῶν ἀδελφῶν, ἐν Ἰκονίῳ καὶ Συνάδοις καὶ παρὰ πολλοῖς, τοῦτο ἔδοξεν· ὧν τὰς βουλὰς ἀνατρέπων εἰς ἔριν αὐτοὺς καὶ φιλονεικίαν ἐμβαλεῖν οὐχ ὑπομένω. ‘οὐ γὰρ μετακινήσεις, ’ φησίν, ὅρια ⁸ τοῦ πλησίον σου, ἃ ἔθεντο οἱπατέρες σου"”

Ἡ τετάρτη αὐτοῦ τῶν περὶ βαπτίσματος ἐπιστολῶν
⁹ στολῶν πρὸς τὸν κατὰ ‘Ρώμην τότε μὲν πρεσβείου ἠξιωμένον, οὐκ εἰς δὲ καὶ τὴν ἐπισκοπὴν τῶν ἐκεῖσε ἐξ ἧς γνῶναι πάρεστιν ὅπως καὶ αὐτὸς λόγιός τε καὶ θαυμάσιος πρὸς τοῦ κατ’ Διονυσίου μεμαρτύρηται. γράφει δὲ αὐτῷ μεθ’ ἕτερα τῶν κατὰ Νοουάτον μνημονεύων ἐν τούτοις·

VIII. “Νοουατιανῷ μὲν γὰρ εὐλόγως
ἀπεχθανόμεθα, διακόφαντι τὴν ἐκκλησίαν καί τινας τῶν ἀδελφῶν εἰς ἀσεβείας καὶ βλασφημίας ἑλκύσαντι καὶ περὶ τοῦ θεοῦ διδασκαλίαν ἐπεισκυκλήσαντι καὶ τὸν κύριον ἡμῶν ᾿Ιησοῦν Χριστὸν ὡς ἀνηλεῆ ἐπὶ πᾶσι δὲ τούτοις τὸ λουτρὸν τὸ ἅγιον καὶ τήν τε πρὸ αὐτοῦ πίατιν καὶ ὁμολογίαν ἀνατρέποντι τό τε πνεῦμα τὸ ἅγιον ἐξ αὐτῶν, εἰ καί τις ἢν ἐλπὶς τοῦ παραμεῖναι ἢ καὶ ἐπανελθεῖν πρὸς αὐτούς, παντελῶς φυγαδεύοντι.’’

IX. καὶ ἡ πέμπτη δὲ αὐτῷ πρὸς τὸν Ῥωμαίων
ἐπίσκοπον Ξύστον γέγραπτο· ἐν ἦ πολλὰ κατὰ τῶν αἱρετικῶν εἰπών, τοιοῦτόν τι γεγονὸς κατ’ αὐτὸν ἐκτίθεται, λέγων· “καὶ γὰρ ὄντως, ἀδελφέ, καὶ συμβουλῆς δέομαι καὶ γνώμην παρὰ σοῦ, τοιούτου τινός μοι προσελθόντος πράγματος, μὴ ἄρα αφάλλομαι. τῶν γὰρ
συναγομένων ἀδελφῶν πιατὸς νομιζόμενος ἀρχαῖος καὶ πρὸ τῆς ἐμῆς χειροτονίας, οἶμαι δὲ καὶ τῆς τοῦ μακαρίου Ἡρακλᾶ καταστάσεως, τῆς μετασχών, τοῖς ὑπόγυον παρατυχὼν καὶ τῶν ἐπερωτήσεων καὶ τῶν ἐπακούσας, προσῆλθέν μοι κλαίων καταθρηνῶν ἑαυτὸν καὶ πίπτων πρὸ τῶν ποδῶν μου, ἐξομολογούμενος μὲν καὶ ἐξομνύμενος τὸ βάπτισμα, δ’ παρὰ τοῖς αἱρετικοῖς ἐξομνύμενος μὴ τοῦτο εἶναι μηδὲ ὅλως ἔχειν τινὰ πρὸς τοῦτο κοινωνίαν, ἀσεβείας γὰρ ἐκεῖνο καὶ βλασφημιῶν κατανενύχθαι λέγων δὲ πάνυ τι τὴν Ψυχὴν νῦν
¹⁰ κατανενύχθαι καὶ μηδὲ παρρησίαν ἔχειν ἐπᾶραι τοὺς ὀφθαλμοὺς πρὸς τὸν θεὸν ἀπὸ τῶν ἀνοσίων ἐκείνων ῥημάτων καὶ πραγμάτων ὁρμώμενος, καὶ διὰ τοῦτο δεόμενος τῆς εἰλικρινεστάτης ταύτης καθάρσεως καὶ παραδοχῆς καὶ χάριτος τυχεῖν· ὅπερ ἐγὼ μὲν οὐκ ἐτόλμησα ποιῆσαι, φήσας αὐτάρκη
τὴν πολυχρόνιον αὐτῷ κοινωνίαν εἰς τοῦτο γεγονέναι. εὐχαριστίας γὰρ ἐπακούσαντα καὶ συνεπιφθεγξάμενον τὸ ἀμὴν καὶ τραπέζῃ παραστάντα καὶ χεῖρας εἰς ὑποδοχὴν τῆς ἁγίας τροφῆς προτείναντα καὶ ταύτην καταδεξάμενον καὶ τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου ἡμῶν μετασχόντα χρόνῳ, οὐκ ἂν ἐξ ὑπαρχῆς ἀνασκευάζειν ἔτι τολμήσαιμι· θαρσεῖν δὲ ἐκέλευον καὶ μετὰ βεβαίας πίστεως καὶ ἀγαθῆς ἐλπίδος τῆ μετοχῇ τῶν ἁγίων προσιέναι. ὃ δὲ οὔτε πενθῶν παύεται
πέφρικέν τε τῇ τραπέζῃ προσιέναι καὶ μόλις παρακαλούμενος συνεστάναι ταῖς προσευχαῖς ἀνέχεται.”

Επὶ ταῖς προειρημέναις φέρεταί τις καὶ ἄλλη τοῦ
αὐτοῦ περὶ βαπτίσματος ἐπιστολή, ἐξ αὐτοῦ καὶ ἦς ἡγεῖτο παροικίας Ξύστῳ καὶ τῆ κατὰ Ρώμην ἐκκλησίᾳ προσπεφωνημένη,, ἐν ἧ διὰ μακρᾶς ἀποδείξεως τὸν περὶ τοῦ ὑποκειμένου ζητήματος παρατείνει λόγον. καὶ ἄλλη δέ τις αὐτοῦ μετὰ ταύτας φέρεται πρὸς τὸν κατὰ Ῥώμην ἡ περὶ Λουκισνοῦ. καὶ περὶ μὲν τούτων τοσαῦτα.

Χ. Οἵ γε μὴν ἀμφὶ τὸν Γάλλον οὐδ’ ὅλοις ἔτεσιν
δύο τὴν ἀρχὴν ἐπικατασχόντες, ἐκποδὼν μεθίστανται, Οὐαλεριανὸς δ’ ἅμα παιδὶ Γαλλιήνῳ διαδέχεται τὴν ἡγεμονίαν. αὖθις δὴ οὖν ὁ Διονύσιος
οἷα καὶ περὶ τούτου διέξεισιν, ἐκ τῆς πρὸς Ἑρμάμμωνα ἐπιστολῆς μαθεῖν ἔστιν, ἐν ἦ τοῦτον ἱστορεῖ τὸν τρόπον· “καὶ τῷ Ἰωάννῃ δὲ ὁμοίως ἀπολαλοῦν ¹¹ καλύπτεται· ‘καὶ ἐδόθη γὰρ αὐτῷ,’ φησίν, ‘στόμα μεγάλα καὶ βλασφημίαν, καὶ ἐδόθη αὐτῷ ἐξουσία καὶ μῆνες βλασφημίαν, δύο.’ ἀμφότερα
¹² δὲ ἔστιν ἐπὶ Οὐαλεριανοῦ θαυμάσαι καὶ τούτων μάλιστα τὰ πρῶτα ὡς οὕτως ἔσχεν, συννοεῖν ὡς μὲν ἤπιος καὶ φιλόφρων ἦν πρὸς τοὺς ἀνθρώπους τοῦ θεοῦ· οὐδὲ γὰρ ἄλλος τις οὕτω τῶν πρὸ αὐτοῦ βασιλέων εὐμενῶς καὶ δεξιῶς πρὸς αὐτοὺς διετέθη, οὐδ’ οἱ λεχθέντες ἀναφανδὸν χριστιανοὶ γεγονέναι, ὡς ἐκεῖνος οἰκειότατα ἐν ἀρχῇ καὶ προσφιλέστατα φανερὸς ἦν αὐτοὺς ἄπο· καὶ πᾶς τε ὁ οἶκος αὐτοῦ θεοσεβῶν πεπλήρωτο καὶ ἢν ἐκκλησία θεοῦ· ἀποσκευάσασθαι
δὲ παρέπεισεν αὐτὸν ὁ διδάσκαλος καὶ τῶν ἀπ’ Αἰγύπτου μάγων ἀρχισυνάγωγος, τοὺς μὲν καθαροὺς καὶ ὁσίους ἄνδρας κτείννυσθαι καὶ διώκεσθαι κελεύων ὡς ἀντιπάλους καὶ κωλυτὰς τῶν παμμιάρων καὶ βδελυκτῶν ἐπαοιδῶν ὑπάρχοντας καὶ γὰρ εἰσὶν καὶ ἦσαν ἱκανοί, παρόντες καὶ ὁρώμενοι καὶ μόνον ἐμπνέοντες καὶ φθεγγόμενοι διασκεδάσαι τὰς τῶν ἀλιτηρίων δαιμόνων ἐπιβουλάς), τελετὰς δὲ ἀνάγνους καὶ μαγγανείας ἐξαγίστους καὶ ¹³ (The text differs somewhat from that of A.V. and R.V.) 2 Apparently, in the preceding context, Dionysius had quoted a passage οf Scripture, not from the Apocalypse, ρουργίας ἀκαλλιερήτους ἐπιτελεῖν παῖδας ἀθλίους ἀποσφάττειν καὶ τέκνα δυστήνων πατέρων καταθύειν καὶ σπλάγχνα νεογενῆ διαιρεῖν καὶ τὰ τοῦ θεοῦ διακόπτειν καὶ καταχορδεύειν πλάσματα, ὡς ἐκ τούτων εὐδαιμονήσοντας.”

καὶ τούτοις γε ἐπιφέρει λέγων· “καλὰ γοῦν
αὐτοῖς Μακριανὸς τῆς ἐλπιζομένης βασιλείας προσήνεγκεν χαριστήρια· ὃς πρότερον μὲν ἐπὶ τῶν καθόλου λόγων λεγόμενος εἶναι βασιλέως, οὐδὲν εὔλογον οὐδὲ καθολικὸν ἐφρόνησεν, ἀλλ’ ¹⁴ ὑποπέπτωκεν ἀρᾷ προφητικῇ τῇ λεγούσῃ ἴ’ οὐαὶ τοῖς προφητεύουσιν ἀπὸ καρδίας αὐτῶν καὶ τὸ καθόλου μὴ βλέπουσιν’· οὐ γὰρ συνῆκεν τὴν
καθόλου πρόνοιαν, οὐδὲ τὴν κρίσιν ὑπείδετο τοῦ ¹⁵ πρὸ πάντων καὶ διὰ πάντων καὶ ἐπὶ πᾶσιν, δι’ ὃ καὶ τῆς μὲν καθολικῆς ὁ καὶ τῆς μὲν καθολικῆς αὐτοῦ πολέμιος, ἠλλοτρίωσεν δὲ καὶ ἀπεξένωσεν ἑαυτὸν τοῦ ἐλέους τοῦ θεοῦ καὶ πορρωτάτω τῆς ἑαυτοῦ σωτηρίας ἐφυγάδευσεν, ἐν τούτῳ τὸ ἴδιον ἐπαληθεύων ὄνομα.”

Καὶ πάλιν μεθ’ ἕτερά φησιν· “ὁ μὲν γὰρ Οὐαλεριανὸς
εἰς ταῦτα ὑπὸ τούτου προαχθείς, εἰς ὕβρεις καὶ ὀνειδισμοὺς ἐκδοθείς, κατὰ τὸ ῥηθὲν ¹⁶ πρὸς ‘Hσαΐαν· ἴ’ καὶ οὗτοι ἐξελέξαντο τὰς ὁδοὺς αὐτῶν καὶ τὰ βδελύγματα αὐτῶν, ἡ ψυχὴ ἠθέλησεν, καὶ ἐγὼ ἐκλέξομαι τὰ ἐμπαίγματα αὐτῶν, καὶ τὰς ἁμαρτίας ἀνταποδώσω αὐτοῖς’· οὗτος δὲ τῇ βασιλείᾳ παρὰ τὴν ἀξίαν ἐπιμανεὶς
¹⁷ καὶ τὸν βασίλειον ὑποδῦναι κόσμον ἀδυνατῶν ἀναπήρῳ τῷ σώματι, τοὺς δύο παῖδας τὰς πατρῴας ἀναδεξαμένους ἁμαρτίας προεκτήσατο . ἐναργὴς γὰρ ἐπὶ τούτων ἡ πρόρρησις ἢν εἶπεν ὁ θεός· ¹⁸ ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἕως τρίτης καὶ τετάρτης γενεᾶς τοῖς μιαοῦαίν με.’ τὰς γὰρ ἰδίας πονηρὰς ἐπιθυμίας, ὧν ἠτύχει, ταῖς
τῶν υἱῶν κεφαλαῖς ἐπιβαλών, εἰς ἐκείνους τὴν ἑαυτοῦ κακίαν καὶ τὸ πρὸς τὸν θεὸν μῖσος ἐξωμόρξατο.”

καὶ περὶ μὲν τοῦ Οὐλπιανοῦ τοσαῦτα ὁ Διονύσιος·

XI. περὶ δὲ τοῦ κατ’ αὐτὸν διωγμοῦ
αφοδρότατα πνεύσαντος οἷα σὐν ἑτέροις ὁ αὐτὸς διὰ τὴν εἰς τὸν τῶν ὅλων θεὸν εὐσέβειαν ὑπέατη, δηλώσουσιν αἱ αὐτοῦ φωναὶ ἃς πρὸς Γερμανὸν τῶν κατ’ αὐτὸν ἐπιακόπων κακῶς ἀγορεύειν αὐτὸν πειρώμενον ἀποτεινόμενος, τοῦτον παρατίθεται ¹⁹ τὸν τρόπον· “ εἰς ἀφροαύνην δὲ κινδυνεύω πολλὴν
καὶ ἀναιαθηαίαν ὄντως ἐμπεαεῖν, εἰς ἀνάγκην συμβιβαζόμενος τοῦ διηγεῖσθαι τὴν θαυμαστὴν περὶ ²⁰ ἡμᾶς οἰκονομίαν τοῦ θεοῦ· ἀλλ’ ἐπεὶ μυστήριον ,’ φησίν, ‘ βασιλέως κρύφαι καλόν, τὰ δὲ ἔργα τοῦ θεοῦ ἀνακαλύπτειν ἔνδοξον,’ ὁμόσε χωρήσω τῆ Γερμανοῦ βίᾳ. ἧκον πρὸς Αἰμιλιανόν, οὐ μόνος,
ἠκολούθη δέ μοι αυμπρεαβύτερός τέ μου Μάξιμος καὶ διάκονοι Φαῦστος Εὐσέβιος Χαιρήμων, καί τις τῶν ἀπὸ Ῥώμης παρόντων ἀδελφῶν ἡμῖν αυνειαῆλθεν. Αἰμιλιανὸς δὲ οὐκ εἰπέν μοι προγηουμένως
ἴ’ μὴ σύναγε.’ περιττὸν γὰρ τοῦτο ἦν αὐτῷ καὶ τὸ τελευταῖον, ἐπὶ τὸ πρῶτον ἀνα- τρέχοντι· οὐ γὰρ περὶ τοῦ μὴ συνάγειν ἑτέρους ὁ ²¹ ΕUsEBIUs λόγος ἦν αὐτῷ, ἀλλὰ περὶ τοῦ μηδ’ αὐτοὺς ἡμᾶς εἶναι χριστιανούς, καὶ τούτου προσέταττεν εἰ μεταβαλοίμην ἐγώ, καὶ τοὺς ἄλλους ἕφεαθαί μοι νομίζων. ἀπεκρινάμην δὲ οὐκ ἀπεοικότως
²² ἐοικότως οὐδὲ μακρὰν τοῦ πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις,’ ἀλλ’ ἄντικρυς διεμαρτυράμην ὅτι τὸν θεὸν τὸν ὄντα μόνον καὶ οὐδένα ἕτερον σέβω οὐδ’ ἂν μεταθείμην οὐδὲ παυσαίμην Χριστιανὸς ὤν. ἐπὶ τούτοις ἐκέλευσεν ἡμᾶς ἀπελθεῖν εἰς κώμην πλησίον τῆς ἐρήμου καλουμένην Κεφρώ.

“Αὐτῶν δὲ ἐπακούσατε τῶν ὑπ’ ἁμφοτέρων λεχθέντων ὡς ὑπεμνηματίσθη. εἰσαχθέντων καὶ Φαύατου καὶ Μαξίμου καὶ Μαρκέλλου καὶ Χαιρήμονος Αἰμιλιανὸς διέπων τὴν ἡγεμονίαν εἶπεν· ἴ’ καὶ ἀγράφως ὑμῖν διελέχθην περὶ τῆς φιλανθρωπίας τῶν κυρίων ἡμῶν ᾖ περὶ ὑμᾶς κέχρηνται· δεδώκασιν γὰρ ἐξουσίαν ὑμῖν σωτηρίας, εἰ βούλοισθε ἐπὶ τὸ κατὰ φύσιν τρέπεαθαι καὶ θεοὺς τοὺς σῴζοντας αὐτῶν τὴν βασιλείαν ἐπιΛαθέσθαι δὲ τῶν παρὰ φύσιν. τί οὖν φατὲ πρὸς ταῦτα; οὐδὲ γὰρ ἀχαρίστους ὑμᾶς ἔσεσθαι περὶ τὴν φιλανθρωπίαν αὐτῶν προσδοκῶ, ἐπειδήπερ ἐπὶ τὰ βελτίω ὑμᾶς προτρέπονται.’

“Διονύσιος ἀπεκρίνατο· ἴ’ οὐ πάντες πάντας προακυνοῦαι θεούς, ἀλλ᾿ ἕκαστοι τινάς, ἕκαστοι οὓς ἡμεῖς τοίνυν τὸν ἕνα θεὸν καὶ δημιουργὸν τῶν ἁπάντων, τὸν καὶ τὴν βασιλείαν ἐγχειρίσαντα τοῖς θεοφιλεστάτοις Οὐαλεριανῷ καὶ Γαλλιήνῳ Σεβαατοῖς, τοῦτον καὶ σέβομεν καὶ καὶ τούτῳ διηνεκῶς ὑπὲρ τῆς βασιλείας αὐτῶν, ὅπως ἀσάλευτος διαμείνῃ, “Αἰμιλιανὸς διέπων τὴν ἡγεμονίαν αὐτοῖς εἶπεν· ῾τίς γὰρ ὑμᾶς κωλύει καὶ τοῦτον, εἴπερ ἐστὶν θεός, μετὰ τῶν κατὰ φύαιν θεῶν προσκυνεῖν; θεοὺς γὰρ αέβειν ἐκελεύσθητε. καὶ θεοὺς οὓς πάντες ἴσασιν.᾿

“Διονύσιος ἀπεκρίνατο· ῾ἡμεῖς οὐδένα ἕτερον προακυνουΥεν .’

“Αἰμιλιανὸς διέπων τὴν ἡγεμονίαν αὐτοῖς εἶπεν· ῾ὁρῶ ὑμᾶς ὁμοῦ καὶ ἀχαρίατους ὄντας καὶ ἀναισθήτους τῆς πρᾳότητος τῶν Σεβαστῶν ἡμῶν· δι᾿ ὅπερ οὐκ ἔαεαθε ἐν τῇ πόλει ταύτῃ, ἀλλὰ ἀποσταλήαεαθε εἰς τὰ μέρη τῆς Λιβύης καὶ ἐν τόπῳ λεγομένῳ Kεφρώ· τοῦτον γὰρ τὸν τόπον ἐξελεξάμην ἐκ τῆς κελεύσεως τῶν Σεβαατῶν ἡμῶν. οὐδαμῶς δὲ ἐξέσται οὔτε ὑμῖν οὔτε ἄλλοις τισὶν ἢ συνόδους ποιεῖαθαι ἢ εἰς τὰ καλούμενος κοιμητήρια εἰαιέναι. εἰ δέ τις φανείη ἢ μὴ γενόμενος εἰς τὸν τόπον τοῦτον ὃν ἐκέλευσα, ἢ ἐν συναγωγῇ τινι εὑρεθείη, ἑαυτῷ τὸν κίνδυνον ἐπαρτήσει· οὐ γὰρ ἐπιλείψει ἡ δέουσα ἐπιατρέφεια. ἀπόατητε οὗν ὅπου ἐκελεύοθητε.᾿

“Καὶ νοσοῦντα δέ με κατήπειξεν, οὐδὲ μιᾶς ὑπέρθεαιν δοὺς ἡμέρας. ποίαν οὖν ἔτι τοῦ αυνάγειν ἢ μὴ αυνάγειν εἶχον σχολήν; ’

Eἶτα μεθ᾿ ἕτερά φηαιν· “ἀλλ᾿ οὐδὲ τῆς αἰἡμεῖς μετὰ τοῦ κυρίου αυναγωγῆς ἀπέατημεν, ἀλλὰ τοὺς μὲν ἐν τῆ πόλει απουδαιότερον ²³ συνεκρότουν ὡς συνών, ἀπὼν μὲν τῷ σώματι,᾿ ὡς εἶπεν, ῾παρὼν δὲ τῷ πνεύματι,᾿ ἐν δὲ τῆ Kεφροῖ καὶ πολλὴ αυνεπεδήμηαεν ἡμῖν ἐκκλησία, τῶν μὲν ἀπὸ τῆς πόλεως ἀδελφῶν ἑπομένων, τῶν δὲ ²⁴ συνιόντων ἀπ᾿ Αἰγύπτου. κἀκεῖ θύραν ἡμῖν ὁ θεὸς ἀνέῳξεν τοῦ λόγου. καὶ τὸ μὲν πρῶτον ἐδιώχθημεν, ἐλιθοβολήθημεν, ὕατερον δέ τινες οὐκ ὀλίγοι τῶν ἐθνῶν τὰ εἴδωλα καταλιπόντες, ἐπέστρεψαν ἐπὶ τὸν θεόν· οὐ πρότερον δὲ παραδεξαμένοις αὐτοῖς τότε πρῶτον δι’ ἡμῶν ὁ λόγος ἐπεαπάρη, καὶ ὥαπερ τούτου ἕνεκεν ἀπαγαγὼν ²⁵ ἡμᾶς πρὸς αὐτοὺς ὁ θεός, ἐπεὶ τὴν διακονίαν ταύτην ἐπληρώααμεν, πάλιν ἀπαγήοχεν.

“Ὁ γὰρ Αἰμιλιανὸς εἰς τραχυτέρους μέν, ὡς ἐδόκει, καὶ Λιβυκωτέρους ἡμᾶς μεταστῆσαι τόπους ἐκέλευσεν καὶ τοὺς πανταχόσε εἰς τὸν Μαρεώτην ἐκέλευσεν συρρεῖν, κώμας ἑκάστοις τῶν χώραν ἀφορίσας, ἡμᾶς δὲ μᾶλλον ἐν ὁδῷ καὶ πρώτους καταληφθησομένους ἔταξεν. γὰρ δῆλον ὅτι καὶ παρεσκεύαζεν ἵνα ὁπόταν βουληθείη αυλλαβεῖν, πάντας εὐαλώτους ἔχοι. ἐγὼ δὲ ὅτε μὲν εἰς Κεφρὼ κεκελεύαμην ἀπελθεῖν, καὶ τὸν τόπον ἠγνόουν ὅποι ποτὲ οὗτός ἐστιν, οὐδὲ τὸ ὄνομα αχεδὸν πρότερον ἀκηκοώς, καὶ ὅμως εὐθύμως καὶ ἀταράχως ἀπῄειν· ἐπεὶ δὲ μεταακηνώαειν εἰς τὰ Κολλουθίωνος ἀπηγγέλη μοι, ἴσασιν οἱ παρόντες ὅπως διετέθην ἐνταῦθα γὰρ ἐμαυτοῦ κατηγορήσω), τὸ μὲν πρῶτον ἠχθέσθην καὶ λίαν ἐχαλέπηνα· καὶ γὰρ εἰ γνωριμώτεροι καὶ συνηθέστεροι ἐτύγχανον ἡμῖν οἱ τόποι, ἔρημον μὲν ἀδελφῶν καὶ σπουδαίων ἀνθρώπων ἔφασκον εἶναι τὸ χωρίον, ταῖς δὲ τῶν ὁδοιπορούντων ἐνοχλήσεσιν καὶ λῃστῶν ἐκκείμενον· ἔτυχον δὲ παραμυθίας, ὑπομνησάντων με τῶν ἀδελφῶν ὅτι γειτνιῴη μᾶλλον τῆ πόλει καὶ ἡ μὲν Κεφρὼ πολλὴν ἡμῖν ἦγεν ἀδελφῶν τῶν ἀπ’ Αἰγύπτου τὴν ἐπιμιξίαν, ὡς πλατύτερον ἐκκλησιάζειν δύνασθαι, ἐκεῖ δέ, πλησιαίτερον οὔσης τῆς πόλεως, συνεχέστερον τῆς τῶν ὄντως καὶ οἰκειοτάτων καὶ φιλτάτων ὄφεως ἀπολαύσομεν· ἀφίξονται γὰρ καὶ ἀναπαύσονται καὶ ὡς ἐν προαστείοις πορρωτέρω κειμένοις κατὰ μέρος ἔσονται αυναγωγαί. καὶ οὕτως ἐγένετο.’’

καὶ μεθ’ ἕτερα περὶ τῶν συμβεβηκότων αὐτῷ αὖθις ταῦτα γράφει· “πολλαῖς γε ταῖς ὁμολογίαις Γερμανὸς σεμνύνεται, πολλά γε εἰπεῖν ἔχει ἑαυτοῦ γενόμενα· δάας ἀριθμῆσαι δύναται ἡμῶν ἀποφάσεις, δημεύσεις, ²⁶ ἀρχόντων ἁρπαγάς, ἀξιωμάτων ἀποθέσεις, δόξης κοαμικῆς ὀλιγωρίας, ἐπαίνων ἡγεμονικῶν καὶ βουλευτικῶν καταφρονήσεις καὶ τῶν ἐναντίων, ²⁷ ἀπειλῶν καὶ καταβοήσεων καὶ κινδύνων καὶ διωγμῶν καὶ πλάνης καὶ στενοχωρίας καὶ ποικίλης θλίφεως ὑπομονήν, οἷα τὰ ἐπὶ Δεκίου καὶ Σαβίνου αυμβάντα μοι, οἷα μέχρι νῦν Αἰμιλιανοῦ. ποῦ δὲ Γερμανὸς ἐφάνη; τίς δὲ περὶ αὐτοῦ λόγος; ἀλλὰ τῆς πολλῆς ἀφροσύνης, εἰς ἢν ἐμπίπτω διὰ ὑφίεμαι, δι’ ὃ καὶ τὴν καθ’ ἕκαστον γενομένων διήγησιν παρίημι τοῖς εἰδόσιν λέγειν.’’

Ὁ δ’ αὐτὸς καὶ ἐν τῇ πρὸς Δομέτιον καὶ Δίδυμον ἐπιστολῇ τῶν ἀμφὶ τὸν διωγμὸν αὖθις ἐν τούτοις· “τοὺς δὲ ἡμετέρους πολλούς τε ὄντας καὶ ἀγνῶτας ὑμῖν, περισσὸν ὀνομαστὶ πλὴν ἴστε ὅτι ἄνδρες καὶ γυναῖκες, καὶ νέοι καἰ γέροντες, καὶ κόραι καὶ πρεσβύτιδες, καὶ στρατιῶται καὶ ἰδιῶται, καὶ πᾶν γένος καὶ πᾶσα ἡλικία, οἱ μὲν διὰ μαστίγων καὶ πυρός, οἱ δὲ διὰ αιδήρου τὸν ἀγῶνα νικήσαντες, τοὺς στεφάνους ἀπειλήφασιν· τοῖς δὲ οὐ πάμπολυς αὐτάρκης ἀπέβη χρόνος εἰς τὸ φανῆναι δεκτοὺς τῷ κυρίῳ, ὥαπερ οὖν ἔοικεν μηδὲ ἐμοὶ μέχρι νῦν, διόπερ εἰς ὃν οἶδεν ²⁸ ἐπιτήδειον καιρὸν ὑπερέθετό με ὁ λέγων καιρῷ δεκτῷ ἐπήκουσά ἀοῦ, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι.' τὰ γὰρ καθ’ ἡμᾶς ἐπειδὴ καὶ βούλεσθε δηλωθῆναι ὑμῖν ὅπως δι’· ἄγομεν, ἠκούσατε μὲν πάντως ὅπως ἡμᾶς δεσμώτας ἀγομένους ὑπὸ ἑκατοντάρχου καὶ στρατηγῶν καὶ τῶν σὺν αὐτοῖς ατρατιωτῶν καὶ ὑπηρετῶν, ἑ μέ τε καὶ Γάϊον καὶ φαῦστον καὶ Πέτρον Παῦλον, ἐπελθόντες τινὲς τῶν Μαρεωτῶν, ἄκοντας καὶ μηδὲ ἑπομένους, βίᾳ τε καὶ σὐροντες, ἐγὼ δὲ νῦν καὶ Γάϊος καὶ Πέτρος μόνοι, τῶν ἄλλων ἀδελφῶν ἀπορφανισθέντες, ἐν καὶ αὐχμηρῷ τῆς Λιβύης τόπῳ κατακεκλείσμεθα, τριῶν ὁδὸν ἡμερῶν τοῦ Παραιτονίου διεστηκότες.

καὶ ὑποκαταβάς φησιν· “ἐν δὲ τῇ πόλει καταδεδύκασιν ἀφανῶς ἐπισκεπτόμενοι τοὺς ἀδελφούς, πρεσβύτεροι μὲν Μάξιμος Διόσκορος Λούκιος· οἱ γὰρ ἐν τῷ κόσμῳ προφανέστεροι Φαυστῖνος καὶ Ἀκύλας ἐν Αἰγύπτῳ διάκονοι δὲ οἱ μετὰ τοὺς ἐν τῇ νήσῳ ὑπολειφθέντες Φαῦστος Εὐσέβιος Εὐαέβιος, ὃν ἐξ ἀρχῆς ὁ θεὸς ἐνεδυνάμωσεν παρεσκεύασεν τὰς ὑπηρεσίας τῶν ἐν ταῖς φυλακαῖς γενομένων ὁμολογητῶν ἐναγωνίως ἀποπληροῦν καὶ τὰς τῶν σωμάτων περιστολὰς τῶν τελείων καὶ μακαρίων μαρτύρων οὐκ ἀκινδύνως ἐκτελεῖν· καὶ γὰρ μέχρι νῦν οὐκ ἀνίησιν ὁ ἡγούμενος τοὺς μὲν ἀναιρῶν, ὡς προεῖπον, ὠμῶς τῶν προσαγομένων, ἀγομένων, τοὺς δὲ βασάνοις καταξαίνων, τοὺς φυλακαῖς καὶ δεαμοῖς ἐκτήκων προστάσσων τε μηδένα τούτοις προσιέναι καὶ ἀνερευνῶν μή τις φανείη, καὶ ὅμως ὁ θεὸς τῆ προθυμίᾳ καὶ λιπαρίᾳ τῶν ἀδελφῶν διαναπαύει τοὺς πεπιεσμένους.

καὶ τοσαῦτα μὲν ὁ Διονύσιος. ἰατέον δὲ ὡς ὁ μὲν Εὐσέβιος, ὃν διάκονον προσεῖπεν, σμικρὸν ὕστερον ἐπίσκοπος τῆς κατὰ Συρίαν Λαοδικείας καθἱσταται, ὁ δὲ Μάξιμος, ὃν τότε πρεσβύτερον εἴρηκεν, μετ’ αὐτὸν Διονύσιον τὴν λειτουργίαν τῶν κατ’ Ἀλεξάνδρειαν ἀδελφῶν διαδέχεται, Φαῦστος δέ, ὁ σὺν αὐτῷ τηνικάδε διαπρέψας ἐν μέχρι τοῦ καθ’ ὑμᾶς διωγμοῦ φυλαχθείς, γηραιὸς κομιδῇ καὶ πλήρης ἡμερῶν καθ’ ἡμᾶς αὐτοὺς μαρτυρίῳ τὴν κεφαλὴν ἀποτμηθεὶς τελειοῦται.

Ἀλλὰ τὰ μὲν κατ’ ἐκεῖνο καιροῦ τῷ συμβάντα τοιαῦτα.

ΧΙΙ. κατὰ δὲ τὸν Οὐλπιανοῦ διωγμὸν τρεῖς ἐν Καισαρείᾳ τῆς Παλαιστίνης τῇ κατὰ Χριστὸν διαλάμψαντες θείῳ κατεκοσμήθησαν μαρτυρίῳ, θηρίων βορά· τούτων ὁ μὲν Πρίσκος ἐκαλεῖτο, ὁ δὲ Μάλχος, τῷ δὲ τρίτῳ Ἀλέξανδρος ὄνομα ἢν. τούτους φασὶν κατ’ ἀγρὸν οἰκοῦντας, πρότερον μὲν ἑαυτοὺς ὡς ἀμελεῖς καὶ ῥᾳθύμους κακίσαι, ὅτι δὴ βραβείων, τοῦ καιροῦ τοῖς πόθου γλιχομένοις οὐρανίου διανέμοντος, ὀλιγωροῖεν αὐτοί, μὴ οὐχὶ προαρπάζοντες τὸν τοῦ μαρτυρίου στέφανον· ταύτῃ δὲ βουλευσαμένους, ὁρμῆσαι ἐπὶ τὴν ὁμόσε τε χωρῆσαι ἐπὶ τὸν δικαστὴν καὶ τυχεῖν τοῦ προδεδηλωμένου τέλους. ἔτι πρὸς τούτοις γύναιόν τι κατὰ τὸν αὐτὸν διωγμὸν ἐν τῇ αὐτῇ πόλει τὸν ὅμοιον ἱστοροῦσιν ἀγῶνα διηθληκέναι· τῆς δὲ Μαρκίωνος αὐτὴν αἱρέσεως γεωέσθαι κατέχει λόγος.

ΧΙΙΙ. Ἀλλ’ οὐκ εἰς μακρὸν δουλείαν τὴν παρὰ βαρβάροις ὑπομείναντος Οὐαλεριανοῦ, μοναρχήσας ὁ παῖς σωφρονέστερον τὴν ἀρχὴν διατίθεται, ἀνίησί τε αὐτίκα διὰ προγραμμάτων τὸν καθ’ ἡμῶν διωγμόν, ἐπ’ ἐλευθερίας τοῖς τοῦ λόγου προστάξας, τὰ ἐξ ἔθους ἐπιτελεῖν δι’ ἀντιγραφῆς προστάξας, ἥτις τοῦτον ἔχει τὸν τρόπον· “Αὐτοκράτωρ Πούπλιος Λικίνιος Γαλλιῆνος Εὐσεβὴς Εὐτυχὴς Σεβαστὸς Διονυσίῳ καὶ Πίννᾳ καὶ Δημητρίῳ καὶ τοῖς λοιποῖς ἐπισκόποις. τὴν εὐεργεσίαν τῆς ἐμῆς δωρεᾶς διὰ παντὸς τοῦ κόσμου ἐκβιβααθῆναι προσέταξα, ὅπως ἀπὸ τῶν τόπων τῶν θρῃσκευσίμων ἀποχωρήσωσιν, καὶ διὰ τοῦτο καὶ ὑμεῖς τῆς ἀντιγραφῆς τῆς ἐμῆς τῷ τύπῳ χρῆσθαι δύνασθε, ὥστε μηδένα ὑμῖν ἐνοχλεῖν. καὶ τοῦτο, ὅπερ κατὰ τὸ ἐξὸν δύναται ὑφ’ ὑμῶν ἤδη πρὸ πολλοῦ ὑπ’ ἐμοῦ συγκεχώρηται, καὶ διὰ τοῦτο Αὐρήλιος Κυρίνιος, ὁ τοῦ μεγίστου πράγματος προστατεύων, τὸν τύπον τὸν ὑπ’ ἐμοῦ δοθέντα διαφυλάξει.”

Ταῦτα ἐπὶ τὸ σαφέστερον ἐκ τῆς ‘Ρωμαίων ἑρμηνευθέντα γλώττης ἐγκείσθω. καὶ ἄλλη δὲ τοῦ αὐτοῦ διάταξις φέρεται, ἣν πρὸς ἑτέρους ²⁹ ἐπισκόπους πεποίηται, τὰ τῶν καλουμένων κοιμητηρίων ἐπιτρέπων χωρία.

XIV. Ἐν τούτῳ δὲ τῆς μὲν ‘Ρωμαίων ἐκκλησίας εἰς ἔτι τότε καθηγεῖτο Ξύστος, τῆς δ’ ἐπ’ Ἀντιοχείας μετὰ Φάβιον Δημητριανός, Φιρμιλιανὸς δὲ Καισαρείας τῆς Καππαδοκῶν, καὶ ἐπὶ τούτοις τῶν κατὰ Πόντον ἐκκλησιῶν Γρηγόριος καὶ ὁ τούτου ἀδελφὸς Ἀθηνόδωρος, Ὠριγένους γνώριμοι· δ’ ἐπὶ Παλαιστίνης Καισαρείας, Θεοκτίστου μεταλλάξαωτος, διαδέχεται τὴν ἐπισκοπὴν Δόμνος, βραχεῖ δὲ χρόνῳ τούτου διαγενομένου, Θεότεκνος, ὁ καθ’ ἡμᾶς, διάδοχος καθίσταται· τῆς δ’ Ὠριγένους διατριβῆς καὶ οὗτος ἦν. ἀλλὰ καὶ ἐν Ἱεροσολύμοις ἀναπαυσαμένου Μαζαβάνου, θρόνον Ὑμέναιος, ὁ καὶ αὐτὸς ἐπὶ πλείστοις τοῖς καθ’ ἡμᾶς διαπρέψας ἔτεσιν, διεδέξατο.

XV. Κατὰ τούτους εἰρήνης ἁπανταχοῦ τῶν ἐκκλησιῶν οὔσης, ἐν Καισαρείᾳ τῆς τετιμημένω, Μαρῖνος τῶν ἐν στρατείαις ἀξιώμασι τετιμημένων γένει τε καὶ πλούτῳ περιφανὴς ἀνήρ, διὰ τὴν Χριστοῦ μαρτυρίαν τὴν κεφαλὴν ἀποτέμνεται, τοιᾶσδε ἕνεκεν αἰτίας. τιμή τίς ἐστι παρὰ Ῥωμαίοις τὸ κλῆμα, οὗ τοὺς τυχόντας φασὶν ἑκατοντάρχους γίνεσθαι. τόπου σχοΛάζοντος, ἐπὶ τοῦτο προκοπῆς τὸν Μαρῖνον ἡ τοῦ βαθμοῦ τάξις ἐκάλει, ἤδη τε μέλλοντα τῆς τιμῆς ἔχεσθαι παρελθὼν ἄλλος πρὸ τοῦ βήματος, μὴ ἐξεῖναι μὲν ἐκείνῳ τῆς Ῥωμαίων μετέχειν ἀξίας κατὰ τοὺς νόμους, χριστιανῷ γε ὄντι καὶ τοῖς βασιλεῦσι μὴ θύοντι, κατηγόρει, αὐτῷ δ’ ἐπιβάλλειν τὸν κλῆρον· ἐφ’ ᾧ κινηθέντα τὸν δικαστὴν Ἀχαιὸς οὗτος ἦν) πρῶτον μὲν ἐρέσθαι ποίας ὁ Μαρῖνος εἴη γνώμης, ὡς δ’ ὁμολογοῦντα χριστιανὸν ἐπιμόνως ἑώρα, τριῶν ὡρῶν ἐπιδοῦναι αὐτῷ εἰς ἐπίσκεψιν διάστημα.

Ἐκτὸς δῆτα γενόμενον αὐτὸν τοῦ δικαστηρίου Θεότεκνος ὁ τῇδε ἐπίσκοπος ἀφέλκει, προσελθὼν δι’ ὁμιλίας, καὶ τῆς χειρὸς λαβὼν ἐπὶ τὴν ἐκκλησίαν προάγει, εἴσω τε πρὸς αὐτῷ στήσας τῷ ἁγιάσματι, μικρόν τι παραναστείλας αὐτοῦ τῆς χλαμύδος καὶ τὸ προσηρτημένον αὐτῷ ξίφος ἐπιδείξας ἅμα τε ἀντιπαρατίθησιν προσαγαγὼν αὐτῷ τὴν τῶν θείων εὐαγγελίων γραφήν, κελεύσας τῶν δυεῖν ἑλέσθαι τὸ κατὰ γνώμην.

Ὡς δ’ ἀμελλητὶ τὴν δεξιὰν προτείνας τὴν θείαν γραφήν, “ἔχου τοίνυν, ἔχου,” πρὸς αὐτὸν ὁ Θεότεκνος, “τοῦ θεοῦ, καὶ τύχοις ὧν εἵλου, πρὸς αὐτοῦ δυναμούμενος, καὶ βάδιζε μετ’ εἰρήνης.” εὐθὺς ἐκεῖθεν ἐπανελθόντα αὐτὸν κῆρυξ ἐβόα καλῶν πρὸ τοῦ δικαστηρίου· καὶ γὰρ ἤδη τὰ τῆς προθεσμίας τοῦ χρόνου πεπλήρωτο· καὶ δὴ παραστὰς τῷ δικαστῇ καὶ μείζονα τῆς πίστεως τὴν προθυμίαν ἐπιδείξας, εὐθὺς ὡς εἶχεν, ἀπαχθεὶς τὴν ἐπὶ θανάτῳ, τελειοῦται.

XVI. Ἔνθα καὶ Ἀστύριος ἐπὶ παρρησίᾳ μνημονεύεται, ἀνὴρ τῶν ἐπὶ ‘Ρώμης συγκλητικῶν γενόμενος βασιλεῦσίν τε καὶ πᾶσι γνώριμος εὐγενείας τε ἕνεκα καὶ περιουσίας· παρὼν τελειουμένῳ τῷ μάρτυρι, τὸν ὦμον ὑποθείς, ἐπὶ λαμπρᾶς καὶ πολυτελοῦς ἐσθῆτος ἄρας τὸ σκῆνος ἐπιφέρεται, περιστείλας τε εὖ μάλα πλουσίως, τῆ προσηκούσῃ ταφῇ παραδίδωσιν.

³⁰

Τούτου μυρία μὲν καὶ ἄλλα μνημονεύουσιν οἱ τἀνδρὸς καὶ εἰς ἡμᾶς διαμείναντες γνώριμοι, ἀτὰρ καὶ παραδόξου τοιούτου.

XVII. ἐπὶ τῆς Φιλίππου 1 Καισαρείας, ἢν Πανεάδα Φοίνικες προααγορεύουσιν, φασὶ παρὰ ταῖς αὐτόθι δεικνυμέναις ἐν ταῖς ὑπωρείαις τοῦ καλουμένου Πανείου ὄρους πηγαῖς, ἐξ ὧν καὶ τὸν Ἰορδάνην προχεῖσθαι, κατά τινα ἑορτῆς ἡμέραν αφάγιόν τι καταβάλλεαθαι καὶ τοῦτο τῇ τοῦ δαίμονος δυνάμει ἀφανὲς γίνεαθαι παραδόξως θαῦμά τε εἶναι περιβόητον τοῖς παροῦσι τὸ γινόμενον. παρόντα δ᾿ οὗν ποτε τοῖς πραττομένοις τὸν Ἀστύριον καὶ τὸ πρᾶγμα καταπεπληγμένους ἰδόντα τοὺς πολλούς, οἰκτεῖραι τῆς πλάνης, κἄπειτα ἀνανεύσαντα εἰς οὐρανόν, ἱκετεωαι ³¹διὰ Χριατοῦ τὸν ἐπὶ πάντων θεὸν τὸ λαοπλάνον δαιμόνιον ἐλέγξαι καὶ παῦσαι τῆς τῶν ἀνθρώπων ἀπάτης. ταῦτα δέ φασιν εὐξαμένου, ἀθρόως τὸ ἱερεῖον ἐπιπολάσαι ταῖς πηγαῖς οὕτω τε αὐτοῖς τὸ παράδοξον οἴχεσθαι, μηδενὸς μηκέτι θαύματος περὶ τὸν τόπον γινομένου.

XVIII. ἈΛλ᾿ ἐπειδὴ τῆσδε τῆς πόλεως εἰς
μνήμην ἐλήλυθα, οὐκ ἄξιον ἡγοῦμαι παρελθεῖν διήγησιν καὶ τοῖς μεθ᾿ ἡμᾶς μνημονεύεσθαι ἀξίαν. ³²τὴν γὰρ αἱμορροοῦσαν, ἢν ἐκ τῶν ἱερῶν εὐαγγελίων πρὸς τοῦ αωτἠρος ἡμῶν τοῦ πάθους ἀπαλλαγὴν εὕρασθαι μεμαθήκαμεν, ἐνθένδε ἔλεγον ὁρμᾶσθαι τόν τε οἶκον αὐτῆς ἐπὶ τῆς πόλεως δείκνυαθαι καὶ τῆς ὑπὸ τοῦ αωτἠρος εἰς αὐτὴν εὐεργεαίας θαυαστὰ τρόπαια παραμένειν. ἑστάναι γὰρ ἐφ᾿
ὑψηλοῦ λίθου πρὸς μὲν ταῖς πύλαις τοῦ αὐτῆς οἴκου γυναικὸς ἐκτύπωμα χάλκεον, ἐπὶ γόνυ κεκλιμένον καὶ τεταμέναις ἐπὶ τὸ πρόαθεν ταῖς χερσὶν ἱκετευούσῃ ἐοικός, τούτου δὲ ἄντικρυς ἄλλο τῆς αὐτῆς ὕλης, ἀνδρὸς ὄρθιον σχῆμα, διπλοΐδα κοαμίως περιβεβλημένον καὶ τὴν χεῖρα τῆ γυναικὶ προτεῖνον, οὗ παρὰ τοῖς ποσὶν ἐπὶ τῆς στήλης αὐτῆς ξένον τι βοτάνης εἶδος φύειν, δ’ μέχρι τοῦ κρασπέδου τῆς τοῦ χαλκοῦ διπλοΐδος ἀνιόν, ἀλεξιφάρμακόν τι παντοίων νοσημάτων τυγχάνειν. τοῦτον τὸν ἀνδριάντα εἰκόνα τοῦ
Ιησοῦ φέρειν ἔλεγον, ἔμενεν δὲ καὶ εἰς ἡμᾶς, ὡς καὶ ὄφει παραλαβεῖν ἐπιδημήσαντας αὐτοὺς τῇ πόλει. καὶ θαυμαστὸν οὐδὲν τοὺς πάλαι ἐξ ἐθνῶν
εὐεργετηθέντας πρὸς τοῦ σωτῆρος ἡμῶν ταῦτα πεποιηκέναι, ὅτε καὶ τῶν ἀποστόλων αὐτοῦ τὰς εἰκόνας Παύλου καὶ Πέτρου καὶ αὐτοῦ δὴ τοῦ χριστοῦ διὰ χρωμάτων ἐν γραφαῖς σῳζομένας ἱστορήσαμεν, ὡς εἰκός, τῶν παλαιῶν ἀπαραφυλάκτως οἷα σωτῆρας ἐθνικῇ συνηθείᾳ παρ’ ἑαυτοῖς τοῦτον τιμᾶν εἰωθότων τὸν τρόπον.

XIX. Τὸν γὰρ Ἰακώβου θρόνον, τοῦ πρώτου
τῆς Ἱεροσολύμων ἐκκλησίας τὴν ἐπισκοπὴν πρὸς τοῦ σωτῆρος καὶ τῶν ἀποστόλων ὑποδεξαμένου, ³³ ὃν καὶ ἀδελφὸν τοῦ χριστοῦ χρηματίσαι οἱ θεῖοι λόγοι περιέχουσιν, εἰς δεῦρο πεφυλαγμένον οἱ τῇδε κατὰ διαδοχὴν περιέποντες ἀδελφοὶ σαφῶς τοῖς πᾶσιν ἐπιδείκνυνται οἷον περὶ τοὺς ἁγίους ἄνδρας τοῦ θεοφιλοῦς ἕνεκεν οἵ τε πάλαι καὶ οἱ εἰς ἡμᾶς ἔσῳζόν τε καὶ ἀποσῴζουσι σέβας. ταῦτα μὲν ταύτῃ.

XX. Ὅ γε μὴν Διονύσιος πρὸς ταῖς δηλωθείσαις
ἐπιστολαῖς αὐτοῦ ἔτι καὶ τὰς φερομένας ἑορταστικὰς τὸ τηνικαῦτα συντάττει, πανηγυρικωτέρους ἐν αὐταῖς περὶ τῆς τοῦ πάσχα ἑορτῆς ἀνακινῶν λόγους. τούτων τὴν μὲν Θλαυΐῳ προσφωνεῖ, τὴν δὲ Δομετίῳ καὶ Διδύμῳ, ἐν ἦ καὶ κανόνα ἐκτίθεται ὀκταετηρίδος, ὅτι μὴ ἄλλοτε ἢ μετὰ τὴν ἐαρινὴν ἰσημερίαν προσήκοι τὴν τοῦ πάσχα ἑορτὴν ἐπιτελεῖν, παριστάμενος· πρὸς ταύταις καὶ ὤην τοῖς κατ’ Ἀλεξάνδρειαν συμπρεσβυτέροις ἐπιστολὴν διαχαράττει ἑτέροις τε ὁμοῦ διαφόρως, καὶ ταύτας ἔτι τοῦ διωγμοῦ συνεστῶτος.

ΧΧΙ. Ἐπιλαβούσης δὲ ὅσον οὔπω τῆς εἰρήνης,
ἐπάνεισι μὲν εἰς τὴν Ἀλεξάνδρειαν, πάλιν δ’ ἐνταῦθα στάσεως καὶ πολέμου συστάντος, ὡς οὐχ οἷόν τε ἢν αὐτῷ τοὺς κατὰ τὴν πόλιν ἅπαντας ἀδελφούς, εἰς ἑκάτερον τῆς στάσεως μέρος διῃρημένους, ἐπισκοπεῖν, αὖθις ἐν τῆ τοῦ πάσχα ἑορτῇ, ὥσπερ τις ὑπερόριος, ἐξ αὐτῆς τῆς διὰ γραμμάτων αὐτοῖς ὡμίλει. καὶ Ἱέρακι δὲ
μετὰ ταῦτα τῶν κατ’ Αἴγυπτον ἐπισκόπῳ ἑτέραν ἑορταστικὴν ἐπιστολὴν γράφων, τῆς κατ’ αὐτὸν τῶν Ἀλεξανδρέων στάσεως μνημονεύει διὰ τούτων·

“Ἐμοὶ δέ, τί θαυμαστὸν εἰ πρὸς τοὺς πορρωτέρω παροικοῦντας χαλεπὸν τὸ κάν δι’ ἐπιστολῶν ὁμιλεῖν, ὅτε καὶ τὸ πρὸς ἐμαυτὸν αὐτῷ μοι διαλέγεσθαι καὶ τῇ ἰδίᾳ ψυχῇ συμβουλεύεσθαι καθέστηκεν ³⁴ ἄπορον; πρὸς γοῦν τὰ ἐμαυτοῦ σπλάγχνα,
τοὺς ὁμοσκήνους καὶ συμψύχους ἀδελφοὺς καὶ τῆς αὐτῆς πολίτας ἐκκλησίας, ἐπιστολιμαίων δέομαι γραμμάτων, καὶ ταῦθ’ ὅπως διαπεμψαίμην, φαίνεται. ῥᾷον γὰρ ἄν τις οὐχ ὅπως τὴν ὑπερορίαν, ἀλλὰ καὶ ἀπ’ ἀνατολῶν ἐπὶ δυσμὰς περαιωθείη, ἢ τὴν Ἀλεξάνδρειαν ἀπ᾿ αὐτῆς τῆς Ἀλεξανδρείας ἐπέλθοι. τῆς γὰρ ἐρήμου τῆς
πολλῆς καὶ ἀτριβοῦς ἐκείνης ἢν ἐν δυσὶν γενεαῖς διώδευσεν ὁ Ἰσραήλ, ἄπειρος μᾶλλον καὶ ἄβατός ἐστιν ἡ μεσαιτάτη τῆς πόλεως ὁδός· καὶ τῆς θαλάσσης ἢν ἐκεῖνοι ῥαγεῖσαν καὶ διατειχισθεῖσαν ἔσχον ἱππήλατον καὶ ἐν τῆ λεωφόρῳ κατεποντίσθησαν Αἰγύπτιοι, οἱ γαληνοὶ καὶ ἀκύμαντοι λιμένες γεγόνασιν εἰκών, πολλάκις φανέντες ἀπὸ τῶν ἐν αὐτοῖς φόνων οἷον ἐρυθρὰ θάλασσα· ὁ δ᾿
ἐπιρρέων ποταμὸς τὴν πόλιν ποτὲ μὲν ἐρήμου τῆς ἀνύδρου ξηρότερος ὤφθη καὶ μᾶλλον αὐχμώδης ³⁵ ἐκείνης ἣν διαπορευόμενος ὁ Ἰσραὴλ οὕτως ἐδίψησεν, ὡς Μωσῆ μὲν καταβοᾶν, ῥυῆναι δ᾿ ³⁶ αὐτοῖς παρὰ τοῦ θαυμάσια ποιοῦντος μόνου ἐκ πέτρας ἀκροτόμου πότον· ποτὲ δὲ τοσοῦτος
ἐπλήμμυρεν ὡς πᾶσαν τὴν περίχωρον τάς τε ὁδοὺς καὶ τοὺς ἀγροὺς ἐπικλύσαντα, τῆς ἐπὶ Νῶε γενομένης τοῦ ὕδατος φορᾶς ἐπαγαγεῖν ἀπειλήν· ἀεὶ δὲ αἵματι καὶ φόνοις καὶ καταποντισμοῖς κάτεισιν μεμιασμένος, οἷος ὑπὸ Μωσῆ γέγονεν τῷ Φαραώ, ³⁷ μεταβαλὼν εἰς αἷμα καὶ ἀποξέσας. καὶ ποῖον
γένοιτ᾿ ἂν τοῦ πάντα καθαίροντος ὕδατος ὕδωρ ἄλλο καθάρσιον; πῶς ἂν ὁ πολὺς καὶ ἀπέραντος ἀνθρώποις ὠκεανὸς ἐπιχυθεὶς τὴν πικρὰν ταύτην ἀποσμήξαι θάλασσαν; ἢ πῶς ἂν ὁ μέγας ποταμός, ὁ ἐκπορευόμενος ἐξ Ἐδέμ, τὰς τέσσαρας ἀρχὰς εἰς ἃς ἀφορίζεται, μετοχετεύσας εἰς μίαν τοῦ ³⁸ Γηών, ἀποπλύναι τὸν λύθρον; ἢ πότε ὁ τεθολωμένος
ὑπὸ τῶν πονηρῶν πανταχόθεν ἀναθυμιάσεων ἀὴρ εἰλικρινὴς γένοιτο; τοιοῦτοι γὰρ ἀπὸ τῆς γῆς ἀτμοὶ καὶ ἀπὸ θαλάσσης ἄνεμοι ποταμῶν τε ἁδραὶ καὶ λιμένων ἀνιμήσεις ἀποπνέουσιν, ὡς σηπομένων ἐν πᾶσι τοῖς ὑποκειμένοις στοιχείοις
νεκρῶν ἰχῶρας εἶναι τὰς δρόσους. εἶτα θαυμάζουσιν καὶ διαποροῦσιν, πόθεν οἱ συνεχεῖς λοιμοί, πόθεν αἱ χαλεπαὶ νόσοι, πόθεν αἱ παντοδαπαὶ φθοραί, πόθεν ὁ ποικίλος καὶ πολὺς τῶν ἀνθρώπων ὄλεθρος, διὰ τί μηκέτι τοσοῦτο πλῆθος οἰκητόρων ἡ μεγίστη πόλις ἐν αὐτῇ φέρει, ἀπὸ νηπίων ἀρξαμένη παίδων μέχρι τῶν εἰς ἄκρον γεγηρακότων, δάους ὠμογέροντας οὓς ἐκάλει, πρότερον ὄντας ἔτρεφεν· ἀλλ’ οἱ τεσσαρακοντοῦται καὶ μέχρι τῶν ἑβδομήκοντα ἐτῶν τοσοῦτον πλέονες τότε, ὥστε μὴ συμπληροῦσθαι νῦν τὸν ἀριθμὸν αὐτῶν, προσεγγραφέντων καὶ συγκαταλεγέντων εἰς τὸ δημόσιον τῶν ἀπὸ τεσσαρεσκαίδεκα ἐτῶν μέχρι τῶν ὀγδοήκοντα, καὶ γεγόνασιν οἷον ἡλικιῶται τῶν πάλαι γεραιτάτων οἱ ὄφει νεώτατοι. καὶ οὕτω
μειούμενον ἀεὶ καὶ δαπανώμενον ὁρῶντες τὸ ἐπὶ γῆς ἀνθρώπων γένος, οὐ τρέμουσιν, αὐξομένου καὶ προκόπτοντος τοῦ παντελοῦς αὐτῶν ἀφανισμοῦ.”

XXII. Μετὰ ταῦτα λοιμικῆς τὸν πόλεμον
διαλαβούσης νόσου τῆς τε ἑορτῆς πληαιαξούαης, αὖθις διὰ γραφῆς τοῖς ἀδελφοῖς ὁμιλεῖ, τὰ τῆς συμφορᾶς ἐπισημαινόμενος μαινόμενος πάθη διὰ τούτων·

“Τοῖς μὲν ἄλλοις ἀνθρώποις οὐκ ἄν δόξειεν
καιρὸς ἑορτῆς εἶναι τὰ παρόντα, οὐδὲ ἔστιν αὐτοῖς οὔτε οὗτος οὔτε τις ἕτερος, οὐχ ὅπως τῶν ἐπιλύπων, ἀλλ᾿ οὐδ’ εἴ τις περιχαρής, ὃν οἰηθεῖεν μάλιστα. νῦν μέν γε θρῆνοι πάντα, καὶ πενθοῦσιν πάντες, ³⁹ καὶ τεθνηκότων οἰμωγαὶ τὴν πόλιν διὰ τὸ πλῆθος τῶν τεθνηκότων καὶ τῶν ἀποθνῃσκόντων ὁσημέραι· ὡς γὰρ ἐπὶ τῶν πρωτοτόκων τῶν Αἰγυπτίων γέγραπταὶ,
⁴⁰ οὕτως καὶ νῦν ἐγενήθη κραυγὴ μεγάλη· οὐ γὰρ ἔστιν οἰκία, ἐν ἦ οὐκ ἔστιν ἐν αὐτῇ τεθνηκώς, καὶ ὄφελόν γε εἷς. ‟Πόλλα μὲν γὰρ καὶ δεινὰ καὶ τὰ πρὸ τούτου συμβεβηκότα· πρῶτον μὲν ἡμᾶς ἤλασαν, καὶ μόνοι
πρὸς ἁπάντων διωκόμενοι καὶ θανατούμενοι ἑωρτάσαμεν καὶ τότε, καὶ πᾶς ὁ τῆς καθ’ ἕκαστον θλίψεως τόπος πανηγυρικὸν ἡμῖν γέγονε χωρίον, ἀγρὸς ἐρημία ναῦς πανδοχεῖον δεσμωτήριον, φαιδροτάτην δὲ πασῶν ἤγαγον ἑορτὴν οἱ τέλειοι μάρτυρες, εὐωχηθέντες ἐν οὐρανῷ· μετὰ δὲ ταῦτα
πόλεμος καὶ λιμὸς ἐπέλαβεν, ἃ τοῖς ἔθνεσι συνδιηνέγκαμεν, μόνοι μὲν ὑποστάντες ὅσα ἡμῖν ἐλυμήναντο, παραπολαύσαντες δὲ καὶ ὧν ἀλλήλους εἰργάσαντό τε καὶ πεπόνθασιν, καὶ τῇ Χριστοῦ πάλιν ἐνηυφράνθημεν εἰρήνῃ, ἢν μόνοις ἡμῖν δέδωκεν· βραχυτάτης δὲ ἡμῶν τε καὶ αὐτῶν
τυχόντων ἀναπνοῆς, ἐπικατέσκηψεν ἡ νόσος αὕτη, πρᾶγμα φόβου τε παντὸς φοβερώτερον ἐκείνοις καὶ συμφορᾶς ἥστινος οὖν σχετλιώτερον καὶ ὡς ἴδιός ⁴¹ τις αὐτῶν ἀπήγγειλεν συγγραφεύς, πρᾶγμα δὴ τῶν πάντων ἐλπίδος κρεῖσσον γενόμενον,’ ἡμῖν δὲ οὐ τοιοῦτο μέν, γυμνάσιον δὲ καὶ δοκίμιον οὐδενὸς τῶν ἄλλων ἔλαττον. ἀπέσχετο μὲν γὰρ οὐδὲ ἡμῶν, πολλὴ δὲ ἐξῆλθεν εἰς τὰ ἔθνη.”

Τούτοις ἑξῆς ἐπιφέρει λέγων· ‟οἱ γοῦν πλεῖστοι
τῶν ἀδελφῶν ἡμῶν δι’ ὑπερβάλλουσαν ἀγάπην καὶ φιλαδελφίαν ἀφειδοῦντες ἑαυτῶν καὶ ἀλλήλων ἐχόμενοι, ἐπισκοποῦντες ἀφυλάκτως τοὺς νοσοῦντας, λιπαρῶς ὑπηρετούμενοι, θεραπεύοντες ἐν Χριστῷ, συναπηλλάττοντο ἐκείνοις ἀσμενέστατα, τοῦ παρ’ ἑτέρων ἀναπιμπλάμενοι πάθους καὶ τὴν νόσον ἐφ’ ἑαυτοὺς ἕλκοντες ἀπὸ τῶν πλησίον καὶ ἑκόντες ἀναμασσόμενοι τὰς ἀλγηδόνας. καὶ πολλοὶ νοσοκομήσαντες καὶ ῥώσαντες ἑτέρους, ἐτελεύτησαν αὐτοί, τὸν ἐκείνων θάνατον εἰς ἑαυτοὺς μεταστησάμενοι καὶ τὸ δημῶδες ῥῆμα, μόνης ἀεὶ δοκοῦν φιλοφροσύνης ἔχεσθαι, ἔργῳ δὴ τότε πληροῦντες, ἀπιόντες αὐτῶν περίψημα.᾿ οἱ γοῦν
ἄριστοι τῶν παρ’ ἡμῖν ἀδελφῶν τοῦτον τὸν τρόπον ἐξεχώρησαν τοῦ βίου, πρεσβύτεροί τέ τινες καὶ διάκονοι καὶ τῶν ἀπὸ τοῦ λαοῦ, λίαν ἐπαινούμενοι, ὡς καὶ τοῦ θανάτου τοῦτο τὸ εἶδος, διὰ πολλὴν εὐσέβειαν καὶ πίστιν ἰσχυρὰν γινόμενον, μηδὲν ἀποδεῖν μαρτυρίου δοκεῖν. καὶ τὰ σώματα
δὲ τῶν ἁγίων ὑπτίαις χερσὶ καὶ κόλποις ὑπολαμβάνοντες καθαιροῦντές τε ὀφθαλμοὺς καὶ στόματα συγκλείοντες ὠμοφοροῦντές τε καὶ διατιθέντες, προσκοΛΛώμενοι, συμπλεκόμενοι, λουτροῖς τε καὶ περιστολαῖς κατακοσμοῦντες, μετὰ μετὰ μικρὸν ἐτύγχανον τῶν ἴσων, ἀεὶ τῶν ὑπολειπομένων ἐφεπομένων τοῖς πρὸ αὐτῶν. τὰ δέ γε ἔθνη πᾶν τοὐναντίον·
καὶ νοσεῖν ἀρχομένους ἀπωθοῦντο καὶ ἀπέφευγον τοὺς φιλτάτους κἀν ταῖς ὁδοῖς ἐρρίπτουν ἡμιθνῆτας καὶ νεκροὺς ἀτάφους ἀπεσκυβαλίζοντο, τὴν τοῦ θανάτου διάδοσιν καὶ κοινωνίαν ἐκτρεπόμενοι, ⁴² μένοι, ἢν οὐκ ἢν καὶ πολλὰ μηχανωμένοις ἐκκλῖναι ῥᾴδιον.”

Μετὰ δὲ καὶ ταύτην τὴν ἐπιοτολήν, εἰρηνευσάντων
τῶν κατὰ τὴν πόλιν, τοῖς κατ’ Αἴγυπτον ἀδελφοῖς ἑορταστικὴν αὖθις ἐπιατέλλει γραφήν, καὶ ἐπὶ ταύτῃ πάλιν ἄλλας διατυποῦται· φέρεται δέ τις αὐτοῦ καὶ περὶ ααββάτου καὶ ἄλλη περὶ γυμνααίου.

Ἐρμάμμωνι δὲ πάλιν καὶ τοῖς κατ᾿ Αἴγυπτον
ἀδελφοῖς δι᾿ ἐπιατολἠς ὁμιλῶν πολλά τε ἄλλα περὶ τῆς Δεκίου καὶ τῶν μετ᾿ αὐτὸν διεξελθὼν κακοτροπίας, τῆς κατὰ τὸν Γαλλιῆνον εἰρήνης ἐπιμιμνήσκεται·

XXΙΙI. οὐδὲν δὲ οἷον τὸ καὶ τούτων
ὧδέ πως ἐχόντων ἀκοῦσαι·

“Ἐκεῖνος μὲν οὗν τῶν ἑαυτοῦ βασιλέων τὸν μὲν προέμενος, τῷ δὲ ἐπιθέμενος , παγγενεῖ ταχέως καὶ πρόρριζος, ἐξηφανίσθη, ἀνεδείχθη δὲ καὶ αυνανωμολογήθη παρὰ πάντων ὁ Γαλλῆνος, παλαιὸς ἅμα βααιλεὺς καὶ νέος, πρῶτος ὢν καὶ μετ᾿ ἐκείνους παρών. κατὰ γὰρ τὸ ῥηθὲν πρὸς τὸν
προφήτην Ἡσαΐαν τὰ ἀπ᾿ ἀρχῆς ἰδοὺ ἥκααιν, καὶ καινὰ ἃ νῦν ἀνατελεῖ.᾿ ὥσπερ γὰρ νέφος τὰς ἡλιακὰς ἀκτῖνας ὑποδραμὸν καὶ πρὸς ὀλίγον ἐπηλυγάσαν ἐσκίασεν αὐτὸν καὶ ἀντ᾿ αὐτοῦ προεφάνη, εἶτα παρελθόντος ἢ διατακέντος τοῦ νέφους, ἐξεφάνη πάλιν ἐπανατείλας ὁ προανατείλας ἥλιος, οὕτω προατὰς καὶ προσπελάσας ἑαυτὸν ὁ Μακριανὸς τῆς ἐφεατώσης Γαλλιήνου βασιλείας, ὃ μὲν οὐκ ἔατιν, ἐπεὶ μηδὲ ἢν, ὃ δὲ ἔστιν ὁμοίως ὥσπερ ἦν, καὶ οἷον ἀποθεμένη τὸ γῆρας ἡ βασιλεία καἰ
⁴³ τὴν προοῦσαν ἀνακαθηραμένη κακίαν, ἀκμαιότερον νῦν ἐπανθεῖ καὶ πορρώτερον ὁρᾶται καὶ ἀκούεται καὶ διαφοιτᾷ πανταχοῦ.” Eἶθ᾿ ἑξῆς καὶ τὸν χρόνον, καθ᾿ ὃν ταῦτ᾿ ἔγραφεν, διὰ τούτων σημαίνει· “καί μοι πάλιν τὰς ἡμέρας τῶν βασιλικῶν ἐτῶν ἔπειαι σκοπεῖν. ὁρῶ γάρ, ὡς ὀνομασθέντες μὲν οἱ ἀσεβέοτατοι μετ᾿ οὐ πολὺ γεγόνασιν ἀνώνυμοι, ὁ δὲ ὁσιώτερος καὶ φιλοθεώτερος ὑπερβὰς τὴν ἑπταετηρίδα, νῦν ἐνιαυτὸν ⁴⁴ ἔνατον διανύει, ἐν ᾧ ἡμεῖς ἑορτάαωμεν.”

XXIV. Ἐπὶ τούτοις ἅπασιν απουδάξεται αὐτῶ
καὶ τὰ Περὶ ἐπαγγελιῶν δύο αυγγράμματα, ἡ δ᾿ ὑπόθεαις αὐτῷ Νέπως ἦν, ἐπίσκοπος τῶν κατ᾿ Αἴγυπτον, Ἰουδαϊκώτερον τὰς ἐπηγγελμένας τοῖς ἁγίοις ἐν ταῖς θείαις γραφαῖς ἐπαγγελίας ἄπο. δοθήσεαθαι διδάσκων καί τινα χιλιάδα ἐτῶν τρυφῆς σωματικῆς ἐπὶ τῆς ξηρᾶς ταύτης ἔσεσθαι ὑποτιθέμενος. δόξας γοῦν οὗτος ἐκ τῆς Ἀποκαλύφεως
Ἰωάννου τὴν ἰδίαν κρατύνειν ὑπόληψιν, Ἔλεγχον ἀλληγοριατῶν λόγον τινὰ περὶ τούτου συντάξας ἐπέγραψεν· πρὸς ὃν ὁ Διονύσιος ἐν τοῖς Περὶ
ἐπαγγελιῶν ἐνίσταται, διὰ μὲν τοῦ προτέρου τὴν αὐτοῦ γνώμην ἣν εἶχεν περὶ τοῦ δόγματος, πάρατιθέμενος, διὰ δὲ τοῦ δευτέρου περὶ τῆς Ἀποκαλύφεως Ἰωάννου διαλαμβάνων· ἔνθα τοῦ Νέπωτος κατὰ τὴν ἀρχὴν μνημονεύσας, ταῦτα περὶ αὐτοῦ γράφει· “ἐπεὶ δὲ σύνταγμά τι προκομίζουσιν
⁴⁵ Νέπωτος, ᾧ λίαν ἐπερείδονται ὡς ἀναντιρρήτως ἀποδεικνύντι τὴν τοῦ χριατοῦ βασιλείαν ἐπὶ γῆς ἔσεσθαι, ἐν ἄλλοις μὲν πολλοῖς ἀποδέχομαι καὶ ἀγαπῶ Νέπωτα τῆς τε πίστεως καὶ τῆς φιλοπονίας καὶ τῆς ἐν ταῖς γραφαῖς διατριβῆς καὶ τῆς πολλῆς ψαλμῳδίας, ᾖ μέχρι νῦν πολλοὶ τῶν ἀδελφῶν εὐθυμοῦνται, καὶ πάνυ δι’ αἰδοῦς ἄγω τὸν ἄνθρωπον, ταύτῃ μᾶλλον ᾖ προανεπαύσατο· ἀλλὰ φίλη γὰρ καὶ προτιμοτάτη πάντων ἡ ἀλήθεια, ἐπαινεῖν τε χρὴ καὶ αυναινεῖν ἀφθόνως, εἴ τι ὀρθῶς λέγοιτο, ἐξετάζειν δὲ καὶ διευθύνειν, εἴ τι μὴ φαίνοιτο ὑγιῶς ἀναγεγραμμένον. καὶ πρὸς μὲν παρόντα καὶ φιλῶ λόγῳ δογματίζοντα αὐτάρκης ἦν ἂν ἡ ἄγραφος ὁμιλία, δι’ ἐρωτήσεως καὶ ἀποκρίσεως ⁴⁶ πείθουσα καὶ συμβιβάζουσα τοὺς ἀντιδιατιθεμένους· γραφῆς δὲ ἐκκειμένης, ὡς δοκεῖ τισιν, πιθανωτάτης καί τινων διδασκάλων τὸν μὲν νόμον καὶ τοὺς προφήτας τὸ μηδὲν ἡγουμένων καὶ τὸ τοῖς εὐαγγελίοις ἕπεαθαι παρέντων καὶ τὰς τῶν ἀποστόλων ἐπιστολὰς ἐκφαυΛισάντων, τὴν δὲ τοῦ συγγράμματος τούτου διδασκαλίαν ὡς μέγα δή τι καὶ κεκρυμμένον μυατήριον κατεπαγγελλομένων καὶ τοὺς ἁπλουστέρους ἀδελφοὺς ἡμῶν οὐδὲν ἐώντων ὑψηλὸν καὶ μεγαλεῖον φρονεῖν οὔτε περὶ ⁴⁷ τῆς ἐνδόξου καὶ ἀληθῶς ἐνθέου τοῦ κυρίου ἡμῶν ἐπιφανείας οὔτε τῆς ἡμετέρας ἐκ νεκρῶν ἀναστασεως καὶ τῆς πρὸς αὐτὸν ἐπισυναγωηῆς καὶ ὁμοιώσεως, ἀλλὰ μικρὰ καὶ θνητὰ καὶ οἷα τὰ νῦν, ἐλπίζειν ἀναπειθόντων ἐν τῆ βασιλείᾳ τοῦ θεοῦ, ἀναγκαῖον καὶ ἡμᾶς ὡς πρὸς παρόντα τὸν ἀδελφὸν ἡμῶν διαλεχθῆναι Νέπωτα.’’

τούτοις μεθ’ ἕτερα ἐπιφέρει λέγων· “ἐν μὲν
οὖν τῷ Αρσενοΐτῃ γενόμενος, ἔνθα, ὡς οἶδας, πρὸ πολλοῦ τοῦτο ἐπεπόλαζεν τὸ δόγμα, ὡς καὶ σχίσματα καὶ ἀποστασίας ὅλων ἐκκλησιῶν γεγονέναι, συγκαλέσας τοὺς πρεσβυτέρους καὶ διδασκάλους ἐν ταῖς κώμαις ἀδελφῶν, παρόντων καὶ τῶν βουλομένων ἀδελφῶν, δημοσίᾳ τὴν ἐξέτασιν ποιήσασθαι τοῦ λόγου προετρεψάμην, καὶ
τοῦτό μοι προσαγαγόντων τὸ βιβλίον ὥς τι ὅπλον καὶ τεῖχος ἄμαχον, συγκαθεσθεὶς αὐτοῖς τριῶν ἑξῆς ἡμερῶν ἐξ ἕω μέχρις ἑσπέρας, διευθύνειν ἐπειράθην τὰ γεγραμμένα· ἔνθα καὶ τὸ εὐσταθὲς
καὶ τὸ φιλάληθες καὶ τὸ εὐπαρακολούθητον καὶ συνετὸν ὑπερηγάσθην τῶν ἀδελφῶν, ὡς ἐν τάξει καὶ μετ’ ἐπιεικείας τὰς ἐρωτήσεις καὶ τὰς ἐπαπορήσεις καὶ τὰς συγκαταθέσεις ἐποιούμεθα, τὸ μὲν ἐκ παντὸς τρόπου καὶ φιλονείκως τῶν ἅπαξ δοξάντων περιέχεαθαι, εἰ καὶ μὴ φαίνοιτο ὀρθῶς ἔχοντα, παραιτηαάμενοι, μήτε δὲ τὰς ἀντιλογίας ὑποστελλόμενοι, ἀλλ’ ἐς ὅσον οἷόν τε, τῶν προκειμένων καὶ κρατύνειν αὐτὰ πειρώμενοι, μήτε, εἰ λόγος αἱροῖ, μεταπείθεσθαι καὶ ἀνυποκρίτως αἰδούμενοι, ἀλλ’ εὐσυνειδήτως καὶ ἀνυποκρίτως καὶ ταῖς καρδίαις πρὸς τὸν θεὸν ἡπλωμέναις τὰ ταῖς ἀποδείξεσι καὶ διδασκαλίαις τῶν ἁγίων γραφῶν συνιστανόμενα καταδεχόμενοι. καὶ τέλος ὅ τε τῆς διδαχῆς ταύτης ἀρχηγὸς καὶ
εἰσηγητής, ὁ καλούμενος κορακίων, ἐν ἐπηκόῳ πάντων τῶν παρόντων ἀδελφῶν ὡμολόγησεν καἰ διεμαρτύρατο ἡμῖν μηκέτι τούτῳ προσέξειν μηδὲ διαλέξεσθαι περὶ τούτου μηδὲ μεμνῆσθαι μηδὲ διδάξειν, ὡς ἱκανῶς ὑπὸ τῶν ἀντιλεχθέντων ἠρημένος· τῶν τε ἄλλων ἀδελφῶν οἳ μὲν ἔχαιρον ἐπὶ τῆ κοινολογίᾳ καὶ τῆ πρὸς πάντας συγκαταβάσει καὶ συνδιαθέσει.”

XXV. Εἶθ’ ἑξῆς ὑποβάς, περὶ τῆς Ἀποκκαλύψεως Ἰωάννου ταῦτά φησιν· “τινὲς μὲν οὖν τῶν πρὸ ἡμῶν ἠθέτησαν καὶ ἀνεσκεύασαν πάντη τὸ βιβλίον, καθ’ ἕκαστον κεφάλαιον διευθύνοντες ἄγνωστόν τε καὶ ἀσυλλόγιστον ἀποφαίνοντες ψεύδεσθαί τε τὴν ἐπιγραφήν. Ἰωάννου γὰρ οὐκ εἶναι λέγουσιν, ἀλλ’ οὐδ’ ἀποκάλυφιν εἶναι τὴν σφόδρα καὶ παχεῖ κεκαλυμμένην τῷ τῆς ἀγνοίας παραπετάσματι, καὶ οὐχ ὅπως τῶν ἀποστόλων τινά, ἀλλ’ οὐδ’ ὅλως τῶν ἁγίων ἢ τῶν ἀπὸ τῆς ἐκκλησίας τούτου γεγονέναι ποιητὴν τοῦ γράμματος, Κήρινθον δὲ τὸν καὶ τὴν ἀπ’ ἐκείνου κληθεῖσαν Κηρινθιανὴν συστησάμενον αἵρεσιν, ἀξιόπιστον ἐπιφημίσαι θελήσαντα τῷ ἑαυτοῦ πλάσματι ὄνομα. τοῦτο γὰρ εἶναι τῆς διδασκαλίας αὐτοῦ τὸ δόγμα, ἐπίγειον ἔσεσθαι τὴν τοῦ χριστοῦ βασιλείαν, καὶ ὧν αὐτὸς ὠρέγετο, φιλοσώματος ὢν καὶ πάνυ σαρκικός, ἐν τούτοις ὀνειροπολεῖν ἔσεσθαι, γαστρὸς καὶ τῶν ὑπὸ γαστέρα πλησμοναῖς, τοῦτ' ἐστὶ αἰτίοις καὶ ποτοῖς καὶ γάμοις καὶ δι’ ὧν εὐφημότερον ταῦτα ᾠήθη ποριεῖσθαι, ἑορταῖς καὶ θυσίαις καὶ ἱερείων σφαγαῖς. ἐγὼ δὲ ἀθετῆσαι μὲν οὐκ ἂν τολμήσαι τὸ βιβλίον, πολλῶν αὐτὸ διὰ σπουδῆς ἐχόντων ἀδελφῶν, μείζονα δὲ τῆς ἐμαυτοῦ φρονήσεως τὴν ὑπόληφιν τὴν περὶ αὐτοῦ λαμβάνων, κεκρυμμένην εἶναί τινα καὶ θαυμασιωτέραν τὴν καθ’ ἕκαστον ἐκδοχὴν ὑπολαμβάνω. καὶ γὰρ εἰ μὴ συνίημι, ἀλλ’ ὑπονοῶ γε νοῦν τινα βαθύτερον ἐγκεῖσθαι τοῖς ⁴⁸ ῥήμασιν, οὐκ ἰδίῳ ταῦτα μετρῶν καὶ κρίνων λογισμῷ, πίστει δὲ τὸ πλέον νέμων ὑψηλότερα ἢ ὐπ’ ἐμοῦ καταληφθῆναι νενόμικα, καὶ οὐκ ἀποδοκιμάζω ταῦτα ἃ μὴ συνεώρακα, θαυμάξω δὲ μᾶλλον ὅτι μὴ καὶ εἶδον.

Ἑπὶ τούτοις τὴν ὅλην τῆς Ἀποκαλύψεως βασανίσας γραφὴν ἀδύνατόν τε αὐτὴν κατὰ τὴν πρόχειρον ἀποδείξας νοεῖσθαι διάνοιαν, ἐπιφέρει λέγων· “συντελέσας δὴ πᾶσαν ὡς εἰπεῖν τὴν προφητείαν, μακαρίζει ὁ προφήτης τούς τε ⁴⁹ προφητείαν, αὐτὴν καὶ δὴ καὶ ἑαυτόν. ‘μακάριος’ φησιν ‘ὁ τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου κἀγὼ Ἰωάννης ὁ βλέπων καὶ ἀκούων ταῦτα.’ καλεῖσθαι μὲν οὖν αὐτὸν Ἰωάννην καὶ εἶναι τὴν γραφὴν Ἰωάννου ταύτην οὐκ ἀντερῶ, ἁγίου μὲν γὰρ εἶναί τινος καὶ θεοπνεύστου συναινῶ· οὐ μὴν ῥᾳδίως ἂν συνθείμην τοῦτον εἶναι τὸν ἀπόστολον, τὸν υἱὸν Ζεβεδαίου, τὸν ἀδελφὸν Ἰακώβου, οὗ τὸ εὐαγγέλιον τὸ κατὰ Ιωάννην ἐπιγεγραμμένον καὶ ἡ ἐπιστολὴ ἡ καθολική. γὰρ ἔκ τε τοῦ ἤθους ἑκατέρων καὶ τοῦ τῶν λόγων εἴδους καὶ τῆς τοῦ βιβλίου διεξαγωγῆς λεγομένης, μὴ τὸν αὐτὸν εἶναι. ὁ μὲν γὰρ εὐαγγελιστὴς οὐδαμοῦ τὸ ὄνομα αὐτοῦ παρεγγράφει οὐδὲ κηρύσσει ἑαυτὸν οὔτε διὰ τοῦ εὐαγγελίου διὰ τῆς ἐπιστολῆς.’’ Εἶθ' ὑποβάς, πάλιν ταῦτα λέγει· “Ἰωάννης δὲ οὐδαμοῦ, οὐδὲ ὡς περὶ ἑαυτοῦ οὐδὲ ὡς περὶ ἑτέρου· ὁ δὲ τὴν Ἀποκάλυψιν γραφὰς εὐθύς τε ⁵⁰ ἐν ἀρχῇ ἑαυτὸν προτάσσει ἴ’ Ἀποκάλυψις Ἰησοῦ Χριστοῦ, ἢν ἔδωκεν αὐτῷ δεῖξαι τοῖς δούλοις αὐτοῦ ἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰωάννῃ, ὃς ἐμαρτύρησεν τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν αὐτοῦ, ὅσα εἶδεν᾿. εἶτα καὶ ἐπιστολὴν γράφει· ⁵¹ Ἰωάννης ταῖς ἑπτὰ ἐκκΛησίαις ταῖς ἐν τῆ Ἀσίᾳ, χάρις ὑμῖν καὶ εἰρήνη.’ ὁ δέ γε εὐαγγελιστὴς οὐδὲ τῆς καθολικῆς ἐπιστολῆς προέγραφεν ἑαυτοῦ τὸ ὄνομα, ἀλλὰ ἀπερίττως ἀπ’ αὐτοῦ τοῦ μυστηρίου ⁵² τῆς θείας ἀποκαλύψεως ἤρξατο· ἴ’ ὃ ἦν ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, δ’ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν᾿. ἐπὶ ταύτῃ γὰρ τῇ ἀποκαλύψει καὶ ὁ κύριος τὸν ⁵³ Πέτρον ἐμακάρισεν, εἰπών· μακάριος εἰ Σίμων βὰρ Ἴω ὅτι ὅτι καὶ αἷμα οὐκ ἀπεκάλυψέν ἀοῖ, ἀλλ’ ὁ πατήρ μου ὁ οὐράνιος.’ ἀλλ’ οὐδὲ ἐν τῆ δευτέρᾳ φερομένῃ Ἰωάννου καὶ τρίτῃ, καίτοι βραχείαις οὔσαις ἐπιστολαῖς, ὁ Ἰωάννης ὀνομαστὶ ⁵⁴ πρόκειται, ἀλλὰ ἀνωνύμως ἴ’ ὁ πρεσβύτερος γέγραπται. οὗτος δὲ γέγραπται. οὕτος ’δε γε οὐδὲ αὔταρκες ἐνόμισεν, εἰς ἅπαξ ἑαυτὸν ὀνομάσας διηγεῖσθαι τὰ ἑξῆς, ⁵⁵ ἀλλὰ πάλιν ἀναλαμβάνει ἴ’ ἐγὼ Ἰωάννης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ἐν ὑπομονῇ Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῆ καλουμένῃ Πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ.᾿ καὶ δὴ καὶ πρὸς τῷ τέλει ⁵⁶ ταῦτα εἶπεν· ἴ’ μακάριος ὁ τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου κἀγὼ Ἰωάννης ὁ βλέπων καὶ ἀκούων ταῦτα.’ “Ὅτι μὲν οὖν Ἰωάννης ἐστὶν ὁ ταῦτα γράφων, αὐτῷ λέγοντι πιστευτέον· ποῖος δὲ οὗτος, ἄδηλον. οὐ γὰρ εμεν ἑαυτὸν εἶναι, ὡς ἐν τῷ εὐαγγελίῳ πολλαχοῦ, τὸν ἠγαπημένον ὑπὸ τοῦ κυρίου μαθητὴν ⁵⁷ οὐδὲ τὸν ἀναπεσόντα ἐπὶ τὸ στῆθος αὐτοῦ οὐδὲ ἀδελφὸν Ἰακώβου οὐδὲ τὸν αὐτόπτην καὶ αὐτήκοον τοῦ κυρίου γενόμενον. εἶπεν γὰρ ἄν τι τούτων
τῶν προδεδηλωμένων, σαφῶς ἑαυτὸν ἐμφανίσαι ⁵⁸ βουλόμενος· ἀλλὰ τούτων μὲν οὐδέν, ἀδελφὸν δὲ ἡμῶν καὶ συγκοινωνὸν εἶπεν καὶ μάρτυρα Ἰησοῦ ⁵⁹ καὶ μακάριον ἐπὶ τῆ θέᾳ καὶ ἀκοῇ τῶν ἀποκαλύψεων. πολλοὺς δὲ ὁμωνύμους Ἰωάννῃ τῷ
ἀποστόλῳ νομίζω γεγονέναι, οἳ διὰ τὴν πρὸς ἐκεῖνον ἀγάπην καὶ τῷ θαυμάζειν καὶ ζηλοῦν ⁶⁰ ἀγαπηθῆναί τε ὁμοίως αὐτῷ βούλεσθαι ὑπὸ τοῦ κυρίου, καὶ τὴν ἐπωνυμίαν τὴν ἀυτὴν ησπασαντο, ὥσπερ καὶ ὁ Παῦλος πολὺς καὶ δὴ καὶ ὁ Πέτρος ἐν τοῖς τῶν πιστῶν παισὶν ὀνομάζεται. ἔστιν μὲν
οὖν καὶ ἕτερος Ἰωάννης ἐν ταῖς Πράξεσι τῶν ⁶¹ ἀποστόλων, ὁ ἐπικληθεὶς Μάρκος, ὃν Βαρνάβας καὶ Παῦλος ἑαυτοῖς συμπαρέλαβον, περὶ οὗ καὶ ⁶² πάλιν λέγει ἴ’ εἶχον δὲ καὶ Ἰωάννην ὑπηρέτην. εἰ δὲ οὗτος ὁ γραφὰς ἐστίν, οὐκ ἂν φαίην· οὐδὲ γὰρ ἀφῖχθαι σὺν αὐτοῖς εἰς τὴν Ἀσίαν γέγραπται, ⁶³ ἀλλὰ ἀναχθέντες μέν,’ φησίν, ἀπὸ τῆς οἱ περὶ τὸν Παῦλον ἦλθον εἰς Πέργην τῆς Παμφυλίας, Ἰωάννης δὲ ἀποχωρήσας ἀπ’ αὐτῶν ὑπέστρεφεν εἰς Ἱεροσόλυμα’· ἄλλον δέ τινα ὄψαι
τῶν ἐν Ἀσίᾳ γενομένων, ἐπεὶ καὶ δύο φασὶν ἐν Ἐφέσω γενέσθαι μνήματα καὶ ἑκάτερον Ἰωάννου λέγεσθαι.

“καὶ ἀπὸ τῶν νοημάτων δὲ καὶ ἀπὸ τῶν τῶν ῥημάτων καὶ τῆς συντάξεως αὐτῶν εἰκότως ἕτερος οὗτος παρ’ ἐκεῖνον ὑποληφθήσεται. συνᾴδουσι μὲν γὰρ ἀλλήλοις τὸ εὐαγγέλιον καὶ ἢ ἐπιστολή, ⁶⁴ ὁμοίως τε ἄρχονται· τὸ μέν φησιν ἴ’ ἐν ἀρχῇ ἢν ὁ
⁶⁵λόγος,’ ἢ δὲ ἴ’ ὃ ἢν ἀπ’ ἀρχῆς’ τὸ μέν φησιν ‘καὶ ⁶⁶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός,’ ἢ δὲ τὰ αὐτὰ σμικρῷ ⁶⁷ παρηλλαγμένα δ’ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, δ’ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς καὶ ἡ ζωὴ ἐφανερώθη.’ ταῦτα γὰρ προανακρούεται, διατεινόμενος, ὡς ἐν τοῖς ἑξῆς ἐδήλωσεν, πρὸς τοὺς ⁶⁸οὐκ ἐν φάσκοντας φάσκοντας ἐληλυθέναι τὸν κύριον· δι’ ἃ καὶ συνῆψεν ἐπιμελῶς ‘καὶ δ’ ἑωράκαμεν, μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον, ἥτις ἢν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμὶν· δ’ ἑωράκαμεν καὶ ἀκηκόαμεν, ἀπαγγέλλομεν καὶ ὑμῖν.᾿ ἔχεται αὐτοῦ καὶ τῶν προθέσεων οὐκ
ἀφίσταται, διὰ δὲ τῶν αὐτῶν κεφαλαίων καὶ ὀνομάτων πάντα διεξέρχεται· ὧν τινὰ μὲν ἡμεῖς συντόμως ὑπομνήσομεν, ὁ δὲ προσεχῶς ἐντυγχάνων
εὑρήσει ἐν ἑκατέρῳ πολλὴν τὴν ζωήν, πολὺ τὸ φῶς ἀποτροπὴν τοῦ σκότους, συνεχῆ τὴν ἀλήθειαν τὴν χάριν τὴν χαρὰν τὴν σάρκα καὶ τὸ αἷμα τοῦ κυρίου τὴν κρίσιν τὴν ἄφεσιν τῶν ἁμαρτιῶν πρὸς ἡμᾶς ἀγάπην τοῦ θεοῦ τὴν πρὸς ἀλλήλους ἡμᾶς ἀγάπης ἐντολήν, ὡς πάσας δεῖ φυλάττειν τὰς ἐντολάς· ὁ ἔλεγχος τοῦ κόσμου τοῦ ⁶⁹ διαβόλου τοῦ ἀντιχρίστου ἡ ἐπαγγελία τοῦ ἁγίου πνεύματος ἡ υἱοθεσία τοῦ θεοῦ ἡ διόλου πίστις ἡμῶν ἀπαιτουμένη ὁ πατὴρ καὶ ὁ υἱός, πανταχοῦ· καὶ ὅλως διὰ πάντων χαρακτηρίζοντας ἕνα καἰ τὸν αὐτὸν συνορᾶν τοῦ τε εὐαγγελίου καὶ τῆς ἐπιστολῆς χρῶτα πρόκειται. ἀλλοιοτάτη δὲ καὶ
ξένη παρὰ ταῦτα ἡ Ἀποκάλυψις, μήτε ἐφαπτομένη μήτε γειτνιῶσα τούτων μηδενί, σχεδόν, ὡς εἰπεῖν, μηδὲ συλλαβὴν πρὸς αὐτὰ κοινὴν ἔχουσα· ἀλλ’
οὐδὲ μνήμην τινὰ οὐδὲ ἔννοιαν οὔτε ἢ ἐπιστολὴ τῆς ’Αποκαλύφεως ἔχει ἔα γὰρ τὸ εὐαγγέλιον) οὔτε τῆς ἐπιστολῆς ἡ ’Αποκάλυφις, Παύλου διὰ τῶν ἐπιστολῶν ὑποφήναντός τι καὶ περὶ τῶν ἀποκαλύψεων αὐτοῦ, ἃς οὐκ ἐνέγραφεν καθ’ αὑτάς.

“ Ἔτι δὲ καὶ διὰ τῆς φράσεως τὴν διαφορὰν
ἔστιν τεκμήρασθαι τοῦ εὐαγγελίου καὶ τῆς ἐπιστολῆς τὴν Ἀποκάλυψιν. τὰ μὲν γὰρ οὐ
μόνον ἀπταίστωφς κατὰ τὴν τῶν Ἑλλήνων φωνήν, ἀλλὰ καὶ λογιώτατα ταῖς λέξεσιν τοῖς αυλλογισμοῖς ταῖς συντάξεσιν τῆς ἑρμηνείας γέγραπται, πολλοῦ γε δεῖ βάρβαρόν τινα φθόγγον ἢ σολοικισμὸν ἢ ὅλως ἰδιωτισμὸν ἐν αὐτοῖς εὑρεθῆναι· ἑκάτερον γὰρ εἶχεν, ὡς ἔοικεν, τὸν λόγον, ἀμφοτέρους αὐτῷ ⁷⁰ χαρισαμένου τοῦ κυρίου, τόν τε τῆς γνώσεως τόν ⁷¹ τε τῆς φράσεως· τούτῳ δὲ ἀποκαλύψεις μὲν
ἑωρακέναι καὶ γνῶσιν εἰληφέναι καὶ προφητείαν οὐκ ἀντερῶ, διάλεκτον μέντοι καὶ γλῶσσαν οὐκ ἀκριβῶς ἑλληνίζουσαν αὐτοῦ βλέπω, ἀλλ’ ἰδιώμασίν ⁷² τε βαρβαρικοῖς χρώμενον καί που καὶ σολοικίζοντα·
ἅπερ οὐκ ἀναγκαῖον νῦν ἐκλέγειν· οὐδὲ γὰρ ἐπισκώπτων μή τις νομίσῃ) ταῦτα εἶπον, ἀλλὰ μόνον τὴν ἀνομοιότητα διευθύνων τούτων τῶν γραφῶν."

XXVI. Ἐπὶ ταύταις τοῦ Διονυσίου φέρονται
καὶ ἄλλαι πλείους ἐπιστολαί, ὥσπερ αἱ κατὰ Σαβελλίου πρὸς Ἄμμωνα τῆς κατὰ Βερνίκην ἐκκλησίας ἐπίσκοπον καὶ ἡ πρὸς Τελεσφόρον καὶ ἡ πρὸς Εὐφράνορα καὶ πάλιν Ἄμμωνα καὶ Εὔπορον· συντάττει δὲ περὶ τῆς αὐτῆς ὑποθέσεως καὶ ἄλλα τέσσαρα συγγράμματα, ἃ τῷ κατὰ Ῥώμην ὁμωνύμῳ Διονυσίῳ προσφωνεῖ. καὶ πλείους δὲ παρὰ
ταύτας εἰσὶν αὐτοῦ παρ’ ἡμῖν ἐπιστολαὶ καὶ δὴ καὶ πολυεπεῖς λόγοι ἐν ἐπιστολῆς χαρακτῆρι γραφέντες, ὡς οἱ περὶ φύσεως, Τιμοθέῳ τῷ παιδὶ προσπεφωνημένοι, καὶ ὁ περὶ πειρασμῶν, ὃν καὶ αὐτὸν Εὐφράνορι ἀνατέθεικεν. ἐπὶ τούτοις καὶ Βασιλείδῃ
τῶν κατὰ τὴν Πεντάπολιν παροικιῶν ἐπισκότῳ γράφων, φησὶν ἑαυτὸν εἰς τὴν ἀρχὴν ἐξήγησιν πεποιῆσθαι τοῦ Ἐκκλησιαστοῦ, διαφόρους δ’ ἡμῖν [τε] καὶ πρὸς τοῦτον καταλέλοιπεν ἐπιστολάς.

Τοσαῦτα ὁ Διονύσιος· ἀλλὰ γὰρ ἤδη μετὰ τὴν τούτων ιστορίαν φέρε, καὶ τὴν καθ’ ἡμᾶς τοῖς μετέπειτα γνωρίζειν γενεὰν ὁποία τις ἦν, παραδῶμεν.

XXVII. Ξύστον τῆς ‘Ρωμαίων ἐκκλησίας
ἔτεσιν ἕνδεκα προστάντα διαδέχεται τῷ κατ’ Ἀλεξάνδρειαν ὁμώνυμος Διονύσιος. ἐν τούτῳ δὲ καὶ Δημητριανοῦ κατ’ Ἀντιόχειαν τὸν βίον μεταλλάξαντος, τὴν ἐπισκοπὴν Παῦλος ὁ ἐκ Σαμοσάτων παραλαμβάνει. τούτου δὲ ταπεινὰ καὶ χαμαιπετῆ
περὶ τοῦ χριστοῦ παρὰ τὴν ἐκκλησιαστικὴν διδασκαλίαν φρονήσαντος ὡς κοινοῦ τὴν φύσιν ἀνθρώπου γενομένου, ὁ μὲν κατ’ ’Ἀλεξάνδρειαν Διονύσιος παρακληθεὶς ὡς ἄν ἐπὶ τὴν σύνοδον ἀφίκοιτο, γῆρας ὁ μοῦ καὶ ἀσθένειαν τοῦ σώματος αἰτιασάμενος, ἀνατίθεται τὴν παρουσίαν, δι’ ἐπιστολῆς τὴν αὐτοῦ γνώμην, ἢν ἔχοι περὶ τοῦ ζητουμένου, παραστήσας, οἱ δὲ λοιποὶ τῶν ἐκκλησιῶν ποιμένες ἄλλος ἄλλοθεν ὡς ἐπὶ λυμεῶνα τῆς Χριστοῦ ποίμνης συνῄεσαν, οἱ πάντες ἐπὶ τὴν Ἀντιόχειαν σπεύδοντες.

XXVIII. τούτων οἳ μάλιστα διέπρεπον, Φιρμιλιανὸς
μὲν τῆς Καππαδοκῶν Καισαρείας ἐπίσκοπος Γρηγόριος δὲ καὶ Ἀθηνόδωρος ἀδελφοὶ τῶν κατὰ Πόντον παροικιῶν ποιμένες καὶ ἐπὶ τούτοις Ἕλενος τῆς ἐν Ταρσῷ παροικίας καὶ Νικομᾶς τῆς ἐν Ἰκονίῳ, οὐ μὴν ἀλλὰ καὶ τῆς ἐν ἰεροσολύμοις ἐκκλησίας Ὑμέναιος τῆς τε ὁμόρου ταύτης Καισαρείας Θεότεκνος, Μάξιμος ἔτι πρὸς τούτοις, τῶν κατὰ Βόστραν δὲ καὶ οὗτος ἀδελφῶν διαπρεπῶς ἡγεῖτο, μυρίους τε ἄλλους οὐκ ἂν 'απορήσαι ἀπορήσαι τις ἅμα πρεσβυτέροις καὶ αὐτῆς ἕνεκεν αἰτίας ἐν τῆ προειρημένῃ πόλει συγκροτηθέντας ἀπαριθμούμενος, ἀλλὰ τούτων γε οἱ μάλιστα ἐπιφανεῖς οἵδε ἦσαν. πάντων οὖν κατὰ
καιροὺς διαφόρως καὶ πολλάκις ἐπὶ ταὐτὸν συνιόντων, λόγοι καὶ ζητήσεις καθ’ ἑκάστην ἀνεκινοῦντο σύνοδον, τῶν μὲν ἀμφὶ τὸν Σαμοσατέα τὰ τῆς ἑτεροδοξίας ἐπικρύπτειν ἔτι καὶ παρακαλύπτεσθαι πειρωμένων, τῶν δὲ ἀπογυμνοῦν καὶ εἰς φανερὸν ἄγειν τὴν αἵρεσιν καὶ τὴν εἰς χριστὸν βλασθημίαν αὐτοῦ διὰ σπουδῆς ποιουμένων.

Ἐν τούτω δὲ Διονύσιος τελευτᾶ κατὰ τὸ
δωδέκατον τῆς Γαλλιηνοῦ βασιλείας, προστὰς τῆς κατ’ Ἀλεξάνδρειαν ἐπισκοπῆς ἔτεσιν ἑπτακαίδεκα, διαδέχεται δ’ αὐτὸν Μάξιμος.

Γαλλιηνοῦ δ’ ἐφ’ ὅλοις ἐνιαυτοῖς πεντεκαίδεκα ἴ’ τὴν ἀρχὴν κεκρατηκότος, Κλαύδιος κατέστη διάδοχος.

Δεύτερον οὗτος διελθὼν ἔτος Αύρηλιανῷ μεταδίδωσι τὴν ἡγεμονίαν·

XXIX. καθ’ ὃν τελευταίας
συγκροτηθείσης πλείστων ὅσων ἐπισκόπων συνόδου, καὶ πρὸς ἁπάντων ἤδη σαφῶς καταγνωσθεὶς ἑτεροδοξίαν ὁ τῆς κατὰ Ἀντιόχειαν αἱρέσεως ἀρχηγὸς τῆς ὑπὸ τὸν οὐρανὸν καθολικῆς ἐκκλησίας ἀποκηρύττεται. μάλιστα δ’ αὐτὸν εὐθύνας
ἐπικρυπτόμενον διήλεγξεν Μαλχίων, ἀνὴρ τά τε ἄλλα λόγιος καὶ σοφιστοῦ τῶν ἐπ’ Ἀντιοχείας παιδευτηρίων διατριβῆς προεστώς, οὐ μὴν ἀλλὰ καὶ δι’ ὑπερβάλλουσαν τῆς εἰς χριστὸν πίστεως γνησιότητα πρεσβυτερίου τῆς αὐτόθι παροικίας ἠξιωμένος· οὗτός γέ τοι ἐπισημειουμένων ταχυγράφων ζήτησιν πρὸς αὐτὸν ἐνστησάμενος , ἢν καὶ εἰς δεῦρο φερομένην ἴομεν, μόνος ἴσχυσεν τῶν ἄλλων κρυψίνουν ὄντα καὶ ἀπατηλὸν φωρᾶσαι τὸν ἄνθρωπον.

XXX. Μίαν δὴ οὖν ἐκ κοινῆς γνώμης οἱ ἐπὶ
ταὐτὸν συγκεκροτημένοι ποιμένες διαχαράξαντες ἐπιστολὴν εἰς πρόσωπον τοῦ τε 'Ρωμαίων ἐπισκόπου Διονυσίου καὶ Μαξίμου τοῦ κατ’ Ἀλεξάνδρειαν ἐπὶ πάσας διαπέμπονται τὰς ἐπαρχίας, τὴν αὐτῶν τε σπουδὴν τοῖς πᾶσιν φανερὰν καθιστάντες καὶ τοῦ Παύλου τὴν διάστροφον ἑτεροδοξίαν, ἐλέγχους τε καὶ ἐρωτήσεις ἃς πρὸς αὐτὸν ἄνα· κεκινήκασιν, καὶ ἔτι τὸν πάντα βίον τε καὶ τρόπον τοῦ ἀνδρὸς διηγούμενοι· ἐξ ὧν μνήμης ἕνεκεν καλῶς ἂν ἔχοι ταύτας αὐτῶν ἐπὶ τοῦ παρόντος διελθεῖν τὰς φωνάς·

“Διονυσίῳ καὶ Μαξίμῳ καὶ τοῖς κατὰ τὴν
οἰκουμένην πᾶσιν αυλλειτουργοῖς ἡμῶν ἐπισκόποις καὶ πρεσβυτέροις καὶ διακόνοις καὶ πάσῃ τῆ ὑπὸ τὸν οὐρανὸν καθολικῇ ἐκκλησίᾳ Ἕλενος καὶ Ὑμέναιος καὶ Θεόφιλος καὶ Θεότεκνος καὶ Μάξιμος Πρόκλος Νικομᾶς καὶ Αἰλιανὸς καὶ Παῦλος καὶ Βωλανὸς καὶ Πρωτογενὴς καὶ Ἱέραξ καὶ Εὐτύχιος καὶ Θεόδωρος καὶ Μαλχίων καὶ Λούκιος καὶ οἱ λοιποὶ πάντες οἱ σὺν ἡμῖν παροικοῦντες τὰς ἐγγὺς πόλεις καὶ ἔθνη ἐπίσκοποι καὶ πρεσβύτεροι καὶ διάκονοι καὶ αἱ ἐκκλησίαι τοῦ θεοῦ ἀγαπητοῖς ἀδελφοῖς ἐν κυρίῳ χαίρειν."

τούτοις μετὰ βραχέα ἐπιλέγουσιν ταῦτα· “ἐπεστέλλομεν
δὲ ἅμα καὶ παρεκαλοῦμεν πολλοὺς καὶ τῶν μακρὰν ἐπισκόπων ἐπὶ τὴν θεραπείαν τῆς θανατηφόρου διδασκαλίας, ὥσπερ καὶ Διονύσιον τὸν ἐπὶ τῆς Ἀλεξανδρείας καὶ Φιρμιλιανὸν τὸν ἀπὸ τῆς Καππαδοκίας, τοὺς μακαρίτας· ὧν δ’ μὲν καὶ ἐπέστειΛεν εἰς τὴν Ἀντιόχειαν, τὸν ἡγεμόνα τῆς πλάνης οὐδὲ προσρήσεως ἀξιώσας οὐδὲ πρὸς πρόσωπον γραφὰς αὐτῷ, ἀλλὰ τῆ παροικίᾳ πάση, ἧς καὶ τὸ ἀντίγραφον ὑπετάξαμεν· ὁ δὲ Φιρμιλιανός,
καὶ δὶς ἀφικόμενος, κατέγνω μὲν τῶν ὑπ’ ἐκείνου καινοτομουμένων, μένων, ὡς ἴσμεν καὶ μαρτυροῦμεν οἱ παραγενόμενοι καὶ ἄλλοι πολλοὶ συνίσασιν, ἐπαγγειλαμένου δὲ μεταθήσεσθαι, πιστεύσας καὶ ἐλπίσας ἄνευ τινὸς περὶ τὸν λόγον λοιδορίας τὸ πρᾶγμα εἰς δέον καταστήσεσθαι, ἀνεβάλετο, παρακρουσθεὶς ὑπὸ τοῦ καὶ τὸν θεὸν ⁷³τὸν ἑαυτοῦ καὶ κύριον ἀρνουμένου καὶ τὴν πίστιν, ἢν καὶ αὐτὸς πρότερον εἶχεν, μὴ φυλάξαντος. ἔμελλεν δὲ καὶ νῦν ὁ Φιρμιλιανὸς εἰς τὴν Ἀντιόχειαν
διαβήσεσθαι καὶ μέχρι γε Ταρσῶν ἧκεν, ἅτε τῆς ἀρνησιθέου κακίας αὐτοῦ πεῖραν εἰληφώς· ἀλλὰ γὰρ μεταξύ, συνεληλυθότων ἡμῶν καὶ καλούντων καὶ ἀναμενόντων, ἄχρι ἄν ἔλθῃ, τέλος ἔσχεν τοῦ βίου."

Μεθ’ ἕτερα δ’ αὖθις τὸν βίον τοῦ αὐτοῦ οἵας
ἐτύγχανεν ἀγωγῆς, διαγράφουσιν ἐν τούτοις. “ὅπου δὲ ἀποστὰς τοῦ κανόνος, ἐπὶ κίβδηλα καὶ ⁷⁴ νόθα διδάγματα μετελήλυθεν, οὐδὲν δεῖ τοῦ ἔξω ὄντος τὰς πράξεις κρίνειν, οὐδ’ ὅτι πρότερον πένης
ὢν καὶ πτωχὸς καὶ μήτε παρὰ πατέρων παραλαβὼν εὐπορίαν μήτε ἐκ τέχνης ἤ τινος ἐπιτηδεύματος κτησάμενος, νῦν εἰς ὑπερβάλλοντα πλοῦτον ἐλήλακεν ἐξ ἀνομιῶν καὶ ἱεροσυλιῶν καὶ ὧν αἰτεῖ καὶ σείει τοὺς ἀδελφούς, καταβραβεύων τοὺς ἀδικουμένους καὶ ὑπισχνούμενος βοηθήσειν μισθοῦ, ψευδόμενος δὲ καὶ τούτους καὶ μάτην καρπούμενος τὴν τῶν ἐν πράγμασιν ὄντων ἑτοιμότητα τὸ διδόναι ὑπὲρ ἀπαλλαγῆς τῶν ⁷⁵ ἐνοχλούντων, πορισμὸν ἡγούμενος τὴν θεοσέβειαν. οὔτε ὡς φρονεῖ φρονεῖ καὶ ὑπερῆρται, κοσμικὰ
ἀξιώματα ὑποδυόμενος καὶ δουκηνάριος μᾶλλον ἢ ἐπίσκοπος θέλων καλεῖσθαι καὶ σομβῶν κατὰ τὰς ἀγορὰς καὶ ἐπιστολὰς ἀναγινώσκων καὶ ὑπαγορεύων ἅμα βαδίζων δημοσίᾳ καὶ δορυφορούμενος, τῶν μὲν προπορευομένων, τῶν δ’ ἐφεπομένων, πολλῶν τὸν ἀριθμόν, ὡς καὶ τὴν πίστιν φθονεῖσθαι ⁷⁶ καὶ μισεῖσθαι διὰ τὸν ὄγκον αὐτοῦ καὶ τὴν ὑπερηφανίαν τῆς καρδίας· οὔτε τὴν ἐν ταῖς ἐκκλησιαστικαῖς
συνόδοις τερατείαν, ἢν μηχανᾶται, δοξοκοπῶν καὶ φαντασιοκοπῶν καὶ τὰς τῶν ἀκεραιοτέρων ψυχὰς τοῖς τοιούτοις ἐκπλήττων, βῆμα μὲν καὶ θρόνον ἑαυτῷ ἑαυτῷ κατασκευασάμενος, οὐχ ὡς Χριστοῦ μαθητής, σήκρητόν τε, ὥσπερ οἱ τοῦ κόσμου ἄρχοντες, ἔχων τε καὶ ὀνομάζων, παίων τε τῆ χειρὶ τὸν μηρὸν καὶ τὸ βῆμα ἀράττων τοῖς ποσὶν καὶ τοῖς μὴ ἐπαινοῦσιν μηδὲ ὥσπερ ἐν τοῖς θεάτροις κατασείουσιν ταῖς ὀθόναις μηδ’ ἐκβοῶσίν τε καὶ ἀναπηδῶσιν κατὰ τὰ αὐτὰ τοῖς ἀμφ’ αὐτὸν στασιώταις, ἀνδράσιν τε καὶ γυναίοις, ἀκόσμως οὕτως ἀκροωμένοις, τοῖς δ’ οὗν ὡς ἐν οἴκῳ θεοῦ σεμνοπρεπῶν καὶ εὐτάκτως ἀκούουσιν ἐπιτιμῶν καὶ ἐνυβρίζων καὶ εἰς τοὺς ἀπελθόντας ἐκ τοῦ βίου τούτου παροινῶν ἐξηγητὰς τοῦ λόγου φορτικῶς ἐν τῷ κοινῷ καὶ μεγαλορημονῶν περὶ ἑαυτοῦ, καθάπερ οὐκ ἐπίσκοπος ἀλλὰ σοφιστὴς καὶ γόης· ψαλμοὺς δὲ τοὺς μὲν εἰς τὸν κύριον ἡμῶν Ἰησοῦν
Χριστὸν παύσας ὡς δὴ νεωτέρους καὶ νεωτέρων ἀνδρῶν συγγράμματα, εἰς ἑαυτὸν δὲ ἐν μέσῃ τῇ ἐκκλησίᾳ τῆ μεγάλη τοῦ πάσχα ἡμέρᾳ ψαλμῳδεῖν γυναῖκας παρασκευάζων, ὧν καὶ ἀκούσας ἄν τις φρίξειεν· οἷα καὶ τοὺς θωπεύοντας αὐτὸν ἐπισκόπους τῶν ὁμόρων ἀγρῶν τε καὶ πόλεων καὶ πρεσβυτέρους ἐν ταῖς πρὸς τὸν λαὸν ὁμιλίαις καθίησιν διαλέγεσθαι· τὸν μὲν γὰρ υἱὸν τοῦ θεοῦ οὐ βούλεται
συνομολογεῖν ἐξ οὐρανοῦ κατεληλυθέναι (ἵνα προλαβόντες τῶν μελλόντων γραφήσεσθαι θῶμεν, καὶ τοῦτο οὐ λόγῳ ψιλῷ ῥηθήσεται, ἀλλ’ ἐξ ὧν ἐπέμψαμεν ὑπομνημάτων δείκνυται πολλαχόθεν, οὐχ ἥκιστα δὲ ὅπου λέγει Ἰησοῦν Χριστὸν κάτωθεν), οἱ δὲ εἰς αὐτὸν ψάλλοντες καὶ ἐγκωμιάζοντες ἐν τῷ λαῷ ἄγγελον τὸν ἀσεβῆ διδάσκαλον ἑαυτῶν ἐξ οὐρανοῦ κατεληλυθέναι λέγουσιν, καὶ ταῦτα οὐ κωλύει, ἀλλὰ καὶ λεγομένοις πάρεστιν ὁ ὑπερήφανος· τὰς δὲ συνεισάκτους αὐτοῦ γυναῖκας,
ὡς Ἀντιοχεῖς ὀνομάζουσιν, καὶ τῶν περὶ αὐτὸν πρεσβυτέρων καὶ διακόνων, οἷς καὶ τοῦτο καὶ τὰ ὤα ἁμαρτήματα ἀνίατα ὄντα συγκρύπτει, συνειδὼς καὶ ἐλέγξας, ὅπως αὐτοὺς ὑπόχρεως ἔχῃ, περὶ ὧν λόγοις καὶ ἔργοις ἀδικεῖ, μὴ τολμῶντας κατηγορεῖν τῷ καθ’ ἑαυτοὺς φόβῳ, ἀλλὰ καὶ πλουσίους ἀπέφηνεν, ἐφ’ ᾧ πρὸς τῶν τὰ τοιαῦτα ζηλούντων φιλεῖται καὶ θαυμάζεται—τί ἂν ταῦτα γράφοιμεν; ἐπιστάμεθα δέ, ἀγαπητοί, ὅτι τὸν
ἐπίσκοπον καὶ τὸ ἱερατεῖον ἅπαν παράδειγμα ⁷⁷ εἶναι δεῖ τῷ πλήθει πάντων καλῶν ἔργων, καὶ οὐδὲ ἐκεῖνο ἀγνοοῦμεν ὅσοι ὑπὸ τοῦ συνεισάγειν ἑαυτοῖς γυναῖκας ἐξέπεσον, οἳ δ’ ὑπωπτεύθησαν, ὥστ’ εἰ καὶ δοίη τις αὐτῷ τὸ μηδὲν ἀσελγὲς ποιεῖν, ἀλλὰ τήν γε ὑπόνοιαν τὴν ἐκ τοῦ τοιούτου πράγματος φυομένην ἐχρῆν εὐλαβηθῆναι, μή τινα σκανδαλίσῃ, τοὺς δὲ καὶ μιμεῖσθαι προτρέψῃ. πῶς γὰρ ἂν ἐπιπλήξειεν ἢ νουθετήσειεν ἕτερον
μὴ συγκαταβαίνειν ἐπὶ πλέον εἰς ταὐτὸν γυναικί, ⁷⁸ μὴ ὀλίσθῃ, φυλαττόμενον, ὡς γέγραπται, ὅστις ⁷⁹ μίαν μὲν ἀπέστησεν ἤδη, δύο δὲ ἀκμαζούσας καἰ εὐπρεπεῖς τὴν ὄφιν ἔχει μεθ’ ἑαυτοῦ, κάν ἀπίη που, συμπεριφέρει, καὶ ταῦτα τρυφῶν καὶ ὑπερεμπιμπλάμενος; ὧν ἕνεκα στενάζουσι μὲν καὶ ὀδύπονται πάντες καθ’ ἑαυτούς, οὕτω δὲ τὴν τυραννίδα καὶ δυναστείαν αὐτοῦ πεφόβηνται, ὥστε κατηγορεῖν μὴ τολμᾶν. ἀλλὰ ταῦτα μέν, ὡς προειρήκαμεν, εὔθυνεν ἄν τις ἄνδρα τὸ γοῦν φρόνημα καθολικὸν ἔχοντα καὶ συγκαταριθμούμενον ἡμῖν, τὸν δ’ ἐξορχησάμενον τὸ μυστήριον καὶ ἐμπομεπεύσαντα ⁸⁰ τῆ μιαρᾷ αἱρέσει τῇ Ἀρτεμᾶ (τί γὰρ οὐ χρὴ μόλις τὸν πατέρα αὐτοῦ δηλῶσαι;) οὐδὲν δεῖν ἡγούμεθα τούτων τοὺς λογισμοὺς ἀπαιτεῖν."

Εἶτ᾿ ἐπὶ τέλει τῆς ἐπιστολῆς ταῦτ᾿ ἐπιλέγουσιν. ἠναγκάσθημεν οὖν ἀντιτασσόμενον αὐτὸν τῷ θεῷ καὶ μὴ εἴκοντα ἐκκηρύξαντες, ἕτερον ἀντ’ αὐτοῦ τῇ καθολικῇ ἐκκλησίᾳ καταστῆσαι ἐπίσκοοπον, θεοῦ προνοίᾳ ὡς πεπείσμεθα, τὸν τοῦ μακαρίου Δημητριανοῦ καὶ ἐπιφανῶς προστάντος πρὸ τούτου τῆς αὐτῆς παροικίας υἱὸν Δόμνον, ἅπασιν τοῖς πρέπουσιν ἐπισκόπῳ καλοῖς κεκοσμημένον, ἐδηλώσαμέν τε ὑμῖν, ὅπως τούτῳ γράφητε καὶ παρὰ τούτου τὰ κοινωνικὰ δέχησθε γράμματα· τῷ δὲ Ἀρτεμᾷ οὗτος ἐπιστελλέτω καὶ οἱ τὰ Αρτεμᾶ φρονοῦντες τούτῳ κοινωνείτωσαν."

Τοῦ δὴ οὗν Παύλου σὺν καὶ τῇ τῆς πίστεως
ὀρθοδοξίᾳ τῆς ἐπισκοπῆς ἀποπεπτωκότος, Δόμνος, ὡς εἴρηται, τὴν λειτουργίαν τῆς κατὰ Ἀντιόχειαν ἐκκλησίας διεδέξατο· ἀλλὰ γὰρ μηδαμῶς ἐκστῆναι
τοῦ Παύλου τοῦ τῆς ἐκκλησίας οἴκου θέλοντος, ⁸¹ βασιλεὺς ἐντευχθεὶς Αὐρηλιανὸς αἰσιώτατα περὶ τοῦ πρακτέου διείληφεν, τούτοις νεῖμαι προστάττων τὸν οἶκον, οἷς ἂν οἱ κατὰ τὴν Ἰταλίαν καὶ τὴν ‘Ρωμαίων πόλιν ἐπίσκοποι τοῦ δόγματος ἐπιστέλλοιεν. οὕτω δῆτα ὁ προδηλωθεὶς ἀνὴρ μετὰ τῆς ἐσχάτης αἰσχύνης ὑπὸ τῆς κοσμικῆς ἀρχῆς ἐξελαύνεται τῆς ἐκκλησίας.

τοιοῦτος μέν γέ τις ἢν τὸ τηνικάδε περὶ ἡμᾶς ὁ Αὐρηλιανός, προϊούσης δ’ αὐτῷ τῆς ἀρχῆς ἀλλοῖόν τι περὶ ἡμῶν φρονήσας, ἤδη τισὶν βουλαῖς, ὡς ἂν διωγμὸν καθ’ ἡμῶν ἐγείρειεν, ἀνεκινεῖτο, πολύς τε ἦν ὁ παρὰ πᾶσιν περὶ τούτου λόγος· μέλλοντα δὲ ἤδη καὶ σχεδὸν εἰπεῖν τοῖς καθ’ ἡμῶν γράμμασιν ὑποσημειούμενον θεία μέτεισιν δίκη, μόνον οὐχὶ ἐξ ἀγκώνων τῆς ἐγχειρήσεως αὐτὸν ἀποδεσμοῦσα λαμπρῶς τε τοῖς πᾶσιν συνορᾶν παριστῶσα ὡς οὔποτε γένοιτ’ ἂν ῥᾳστώνη τοῖς τοῦ βίου ἄρχουσιν κατὰ τῶν τοῦ χριστοῦ ἐκκλησιῶν, μὴ οὐχὶ τῆς ὑπερμάχου χειρὸς θείᾳ καὶ οὐρανίῳ κρίσει παιδείας ἕνεκα καὶ ἐπιστροφῆς, καθ’ οὓς ἂν αὐτὴ δοκιμάζοι καιρούς, τοῦτ’ ἐπιτελεῖσθαι συγχωρούσης. ἔτεσι γοῦν ἓξ κρατήσαντα τὸν Αὐρηλιανὸν διαδέχεται Πρόβος, καὶ τοῦτον δέ που τοῖς ἴσοις ἐπικατασχόντα Κᾶρος παισὶν Καρίνῳ καὶ Νουμεριανω, πάλιν τ’ αὖ τούτων οὐδ’ ὅλοις τρισὶν ἐνιαυτοῖς διαγενομένων, μέτεισιν τὰ τῆς ἡγεμονίας Διοκλητιανὸν καὶ τοὺς μετ’ αὐτὸν εἰσποιηθέντας, ἐφ’ ὧν ὁ καθ’ ἡμᾶς ⁸² συντελεῖται διωγμὸς καὶ ἢ κατ’ αὐτὸν τῶν ἐκκλησιῶν καθαίρεσις.

Ἀλλὰ γὰρ μικρῷ τούτου πρότερον τὸν ἐπὶ Ῥώμης ἐπίσκοπον Διονύσιον ἔτεσιν ἐννέα διελθόντα τὴν λειτουργίαν διαδέχεται Φῆλιξ.

XXXI. Ἐν τούτω καὶ ὁ μανεὶς τὰς φρένας ἐπώνυμός τε τῆς δαιμονώσης αἱρέσεως τὴν τοῦ λογισμοῦ παρατροπὴν καθωπλίζετο, τοῦ δαίμονος, αὐτοῦ δὴ τοῦ θεομάχου σατανᾶ, ἐπὶ λύμῃ πολλῶν τὸν ἄνδρα προβεβλημένου. βάρβαρος δῆτα τὸν βίον αὐτῷ λόγῳ καὶ τρόπῳ τήν τε φύσιν δαιμονικός τις ὢν καὶ μανιώδης, ἀκόλουθα τούτοις ἐγχειρῶν, Χριστὸν αὑτὸν μορφάζεσθαι ἐπειρᾶτο, τοτὲ μὲν ⁸³ τὸν τὸν παράκλητον καὶ αὐτὸ τὸ πνεῦμα τὸ ἅγιον αὐτὸς ἑαυτὸν ἀνακηρύττων καὶ τυφούμενός γε ⁸⁴ ἐπὶ τῆ μανίᾳ, τοτὲ δέ, οἷα χριστός, μαθητὰς δώδεκα κοινωνοὺς τῆς καινοτομίας αἱρούμενος· δόγματά γε μὴν ψευδῆ καὶ ἄθεα ἐκ μυρίων τῶν πρόπαλαι ἀπεσβηκότων ἀθέων αἱρέσεων συμπεφορημένα καττύσας, ἐκ τῆς Περσῶν ἐπὶ τὴν καθ’ ἡμᾶς οἰκουμένην ὥσπερ τινὰ θανατηφόρον ἰὸν ἐξωμόρξατο, ἀφ’ οὗ δὴ τὸ Μανιχαίων δυσσεβὲς ὄνομα τοῖς πολλοῖς εἰς ἔτι νῦν ἐπιπολάζει. τοιαύτη ⁸⁵ μὲν οὖν ἢ καὶ τῆσδε τῆς ψευδωνύμου γνώσεως ὑπόθεσις, κατὰ τοὺς δεδηλωμένους ὑποφυείσης χρόνους.

XXXII. Καθ᾿ οὓς Φήλικα τῆς ‘Ρωμαίων πρὸ· στάντα ἐκκλησίας ἔτεσιν πέντε Εὐτυχιανὸς δία· οὐδ’ ὅλοις δὲ μησὶν οὗτος δέκα διαγενόμενος, Γαΐῳ τῷ καθ’ ἡμᾶς καταλείπει τὸν κλῆρον· καὶ τούτου δὲ ἀμφὶ τά πεντεκαίδεκα ἔτη πρὸ· ⁸⁶ στάντος, Μαρκελλῖνος κατέστη διάδοχος, ὃν καὶ αὐτὸν ὁ διωγμὸς κατείληφεν.

Κατὰ τούσδε τῆς Ἀντιοχέων ἐπιακοπῆς μετὰ Δόμνον ἡγήσατο Τίμαιος, ὃν ὁ καθ᾿ ἡμᾶς διεδέξατο Κύριλλος· καθ᾿ ὃν Δωρόθεον, πρεσβείου τοῦ κατὰ Ἀντιόχειαν ἠξιωμένον, λόγιον ἄνδρα ἔγνωμεν. φιλόκαλος δ᾿ οὗτος περὶ τὰ θεῖα γεγονώς, καὶ τῆς Ἑβραίων ἐπεμελήθη γλώττης, ὡς καὶ αὐταῖς ταῖς Ἑβραϊκαῖς γραφαῖς ἐπιστημόνως ἐντυγχάνειν. ἦν δ᾿ οὗτος τῶν μάλιατα ἐλευθερίων προπαιδείας τε τῆς καθ᾿ Ἕλληνας οὐκ ἄμοιρος, τὴν φύσιν δὲ ἄλλως εὐνοῦχος, οὕτω πεφυκὼς ἐξ αὐτῆς γενέαεως, ὡς καὶ βααιλέα διὰ τοῦτο, οἷόν τι παράδοξον, αὐτὸν οἰκειώσασθαι καὶ τιμῆσαί γε ἐπιτροπῇ τῆς κατὰ Τύρον ἁλουργοῦ βαφῆς. τούτου μετρίως τὰς γραφὰς ἐπὶ τῆς ἐκκληαίας διηγουμένου κατηκούααμεν.

Μετὰ δὲ Κύριλλον Τύραννος τῆς Ἀντιοχέων παροικίας τὴν ἐπισκοπὴν διεδέξατο, καθ᾿ ὃν ἤκμασεν ἡ τῶν ἐκκληαιῶν πολιορκία.

τῆς δ᾿ ἐν Λαοδικείᾳ παροικίας ἡγήσατο μετὰ Σωκράτην Eὐσέβιος, ἀπὸ τῆς ἈΑεξανδρέων ὁρμηθεὶς πόλεως· αἰτία δ᾿ αὐτῷ τῆς μεταναστάσεως ὑπῆρξεν ἡ κατὰ τὸν Παῦλον ὑπόθεσις, δι᾿ ὃν τῆς Συρίας ἐπιβάς, πρὸς τῶν τῇδε περὶ τὰ θεῖα ἐσπουδακότων τῆς οἴκαδε πορείας εἴργεται, ἐπέραστόν τι θεοσεβείας χρῆμα τῶν καθ’ ἡμᾶς γεν̔̀ ὡς καὶ ἀπὸ τῶν προπαρατεθεισῶν Διονυσίου φωνῶν διαγνῶναι ῥᾴδιον. Ἀνατόλιος αὐτῷ διάδοχὸς, ἀγαθός, φασίν, ἀγαθοῦ, καθίσταται, γένος ⁸⁷ μὲν καὶ αὐτὸς Ἀλεξανδρεύς, λόγων δ’ ἕνεκα καὶ παιδείας τῆς Ἑλλήνων φιλοσοφίας τε τὰ πρῶτα τῶν μάλιστα καθ’ ἡμᾶς δοκιμωτάτων ἀπενηνεγμένος, ἅτε ἀριθμητικῆς καὶ γεωμετρίας ἀστρονομίας τε καὶ τῆς ἄλλης, διαλεκτικῆς εἴτε φυσικῆς, θεωρίας ῥητορικῶν τε αὖ μαθημάτων ἐληλακὼς εἰς ἄκρον· ὧν ἕνεκα καὶ τῆς ἐπ’ Ἀλεξανδρείας Αριατοτέλους διαδοχῆς τὴν διατριβὴν λόγος ἔχει πρὸς τῶν τῇδε πολιτῶν συστήσασθαι ἀξιωθῆναι. μυρίας μὲν οὖν τοῦδε καὶ ὤας ἀριστείας ἐν τῆ κατ’ Ἀλεξάνδρειαν τοῦ Πιρουχίου πολιορκίᾳ μνημονεύουσιν, ἅτε τῶν ἐν τέλει προνομίας ἐξαιρέτου πρὸς ἁπάντων ἠξιωμένου, δείγματος δ’ ἕνεκα μόνου τοῦδε ἐπιμνησθήσομαι. τοῦ πυροῦ, φααίν, τοῖς πολιορκουμένοις. ἐπιλελοιπότος, ὡς ἤδη τῶν ἔξωθεν πολεμίων μᾶλλον αὐτοῖς τὸν λιμὸν ἀφόρητον καθεστάναι, παρὼν ὁ δηλούμενος οἰκονομεῖταί τι τοιοῦτον. θατέρου μέρους τῆς πόλεως τῷ Ῥωμαϊκῷ συμμαχοῦντος ατρατῷ ταύτῃ τε τυγχάνοντος ἀπολιορκήτου, τὸν Εὐαέβιον ἔτι γὰρ εἶναι τότε αὐτόθι πρὸ τῆς ἐπὶ Συρίαν μεταναστάσεως) ἐν ἐν τοῖς ἀπολιορκήτοις ὄντα μέγα τε κλέος καὶ διαβόητον ὄνομα μέχρι καὶ τοῦ Ῥωμαίων ατρατηλάτου κεκτημένον, περὶ τῶν λιμῷ διαφθειρομένων κατὰ τὴν πολιορκίαν πέμψας ὁ Ἀνατόλιος ἐκδιδάσκει· ὃ δὲ μαθών, σωτηρίαν τοῖς ἀπὸ τῶν πολεμίων αὐτομόλοις παρασχεῖν ὡς ἐν μεγίστῃ χάριτι δωρεᾶς τὸν Ῥωμαίων στρατηγὸν αἰτεῖται, καὶ τῆς ἀξιώσεώς γε τυχὼν ἐμφανὲς τῷ Ἀνατολίῳ καθίστησιν. ὃ δὲ αὐτίκα τὴν ἐπαγγελίαν δεξάμενος, βουλὴν τῶν Ἀλεξανδρέων συναγαγών τὰ μὲν πρῶτα πάντας ἠξίου φιλικὴν δοῦναι Ῥωμαίοις δεξιάν, ὡς δ’ ἀγριαίνοντας ἐπὶ τῷ λόγῳ συνεῖδεν, “ἀλλ’ οὐ τούτῳ γε,’’ φησίν, “ἀντιλέξειν ποθ’ ὑμᾶς οἴομαι, εἰ τοὺς περιττοὺς καὶ ἡμῖν αὐτοῖς οὐδαμῆ χρησίμους, γραΐδας καὶ νήπια καὶ πρεσβύτας, ἐκδοῦναι πυλῶν ἔξω βαδίζειν ὅποι καὶ βούλοιντο, συμβουλεύσαιμι. τί γὰρ δὴ τούτους εἰς μάτην, ὅσον οὔπω τεθνηξομένους, παρ’ ἑαυτοῖς ἔχομεν; τί δὲ τοὺς ἀναπήρους καὶ τὰ σώματα λελωβημένους τῷ λιμῷ κατατρύχομεν, τρέφειν δέον μόνους ἄνδρας καὶ νεανίας καὶ τὸν ἀναγκαῖον πυρὸν τοῖς ἐπὶ φυλακῆ τῆς πόλεως ἐπιτηδείοις ταμιεύεσθαι;’’ τοιούτοις τισὶν λογισμοῖς πείσας τὸ συνέδριον, ψῆφον πρῶτος ἀναστὰς ἐκφέρει πᾶν τὸ τῆ στρατείᾳ μὴ ἐπιτήδειον εἴτε ἀνδρῶν εἴτε γυναικῶν γένος ἀπολύειν τῆς πόλεως, ὅτι μηδὲ καταμένουσιν αὐτοῖς καὶ εἰς ἄχρηστον ἐν τῆ πόλει διατρίβουσιν ἐλπὶς ἂν γένοιτο σωτηρίας, πρὸς τοῦ λιμοῦ διαφθαρησομένοις. ταύτῃ δὲ τῶν λοιπῶν ἁπάντων τῶν ἐν τῆ βουλῆ συγκαταθεμένων μικροῦ δεῖν τοὺς πάντας τῶν πολιορκουμένων μένων διεσώσατο, ἐν πρώτοις μὲν τῶν ἀπὸ τῆς ἐκκλησίας, ἔπειτα δὲ καὶ τῶν ἄλλων τῶν κατὰ τὴν πόλιν πᾶσαν ἡλικίαν διαδιδράσκειν προμηθούμενος, οὐ μόνον τῶν κατὰ τὴν ψῆφον δεδογμένων, τῇ δὲ τούτων προφάσει καὶ μυρίους ἄλλους, λεληθότως γυναικείαν στολὴν ἀμπισχομένους νύκτωρ τε τῆ ἐκείνου φροντίδι τῶν πυλῶν ἐξιόντας καὶ ἐπὶ τὴν Ῥωμαίων στρατιὰν ὁρμῶντας. ἔνθα τοὺς πάντας ὑποδεχόμενος ὁ ὁ Εὐσέβιος πατρὸς καὶ ἰατροῦ δίκην κεκακωμένους ἐκ τῆς μακρᾶς πολιορκίας διὰ πάσης προνοίας καὶ θεραπείας ἀνεκτᾶτο. τοιούτων ἢ κατὰ Λαοδίκειαν
ἐκκλησία δύο ἐφεξῆς κατὰ διαδοχὴν ἠξιώθη ποιμένων, σὺν θείᾳ προμηθείᾳ μετὰ τὸν δηλωθέντα πόλεμον ἐκ τῆς Ἀλεξανδρέων πόλεως ἐπὶ τὰ τῇδε μετεληλυθότων. οὐ μενοῦν ἐσπουδάσθη πλεῖστα τῷ
Ἀνατολίῳ συγγράμματα, τοσαῦτα δ’ εἰς ἡμᾶς ἐλήλυθεν, δι’ ὧν αὐτοῦ καταμαθεῖν δυνατὸν ὁμοῦ τό τε λόγιον καὶ πολυμαθές· ἐν οἷς μάλιατα τὰ περὶ τοῦ πάσχα δόξαντα παρίστησιν, ἀφ’ ὧν ἀναγκαῖον ἄν εἴη τούτων ἐπὶ τοῦ παρόντος μνημονεῦσαι.

ΕK ΤΩΝ ΠΕΡΙ ΤΟΥ ΠΑΣΧΑ ΑΝΑΤΟΛΙΟΥ ΚΑΝΟΝΩΝ

“Ἔχει τοίνυν ἐν τῷ πρώτῳ ἔτει τὴν νουμηνίαν
τοῦ πρώτου μηνός, ἥτις ἁπάσης ἐστιν ἀρχὴ τῆς ἐννεακαιδεκαετηρίδος, τὴν κατ’ Αἰγυπτίους μὲν Φαμενὼθ κݲςݲ,ABBREV κατὰ δὲ τοὺς Μακεδόνων Δύστρου κβ, ὡς δ’ ἂν εἴποιεν Ῥωμαῖοι, πρὸ ιݲαݲ Καλανδῶν ’Απριλίων. εὑρίσκεται δὲ ὁ ἥλιος ἐν
τῆ προκειμένῃ Φαμενὼθ κݲςݲ οὐ μόνον ἐπιβὰς πρώτου τμήματος, ἀλλ’ ἤδη καὶ τετάρτην ἡμέραν ἐν αὐτῷ διαπορευόμενος. τοῦτο δὲ τὸ τμῆμα πρῶτον δωδεκατημόριον καὶ ἰσημερινὸν καὶ μηνῶν ἀρχὴν καὶ κεφαλὴν τοῦ κύκλου καὶ ἄφεσιν τοῦ τῶν πλανητῶν δρόμου καλεῖν εἰώθασιν, τὸ δὲ πρὸ τούτου μηνῶν ἔσχατον καὶ τμῆμα δωδέκατον καὶ τελευταῖον δωδεκατημόριον καὶ τέλος τῆς τῶν πλανητῶν περιόδου· δι’ ὃ καὶ τοὺς ἐν αὐτῷ τιθεμένους τὸν πρῶτον μῆνα καὶ τὴν τεσσαρεσκαιδεκάτην τοῦ πάσχα κατ’ αὐτὴν λαμβάνοντας οὐ μικρῶς οὐδ’ ὡς ἔτυχεν ἁμαρτάνειν φαμέν. ἔστιν δ’ οὐχ
⁸⁸ ἡμέτερος οὗτος ὁ λόγος, Ἰουδαίοις δὲ ἐγινώσκετο τοῖς πάλαι καὶ πρὸ Χριστοῦ ἐφυλάττετό τε πρὸς αὐτῶν μάλιστα· μαθεῖν δ’ ἔστιν ἐκ τῶν ὑπὸ Φίλωνος Ἰωσήπου Μουσαίου λεγομένων, καὶ οὐ μόνων τούτων, ἀλλὰ καὶ τῶν ἔτι παλαιοτέρων ἀμφοτέρων Ἀγαθοβούλων, τῶν ἐπίκλην διδασκάλων Ἀριστοβούλου τοῦ πάνυ, ὃς ἐν τοῖς ο κατειλεγμένος τοῖς τὰς ἱερὰς καὶ θείας Ἑβραίων ἑρμηνεύσασι γραφὰς Πτολεμαίῳ τῷ Φιλαδέλφῳ καὶ τῷ τούτου πατρί, καὶ βίβλους ἐξηγητικὰς τοῦ Μωυσέως νόμου τοῖς αὐτοῖς προσεφώνησεν βασιλεῦσιν. οὗτοι τὰ ζητούμενα κατὰ τὴν Ἔξοδον
ἐπιλύοντες, φασὶ δεῖν τὰ διαβατήρια θύειν ἐπ’ ἴσης ἅπαντας μετὰ ἰσημερίαν ἐαρινήν, ἐαρινήν, τοῦ πρώτου μηνός· τοῦτο δὲ εὑρίσκεσθαι, τὸ πρῶτον τμῆμα τοῦ ἡλιακοῦ, ἢ ὥς τινες αὐτῶν ὠνόμασαν, ζῳοφόρου κύκλου διεξιόντος ἡλίου. ὁ δὲ Ἀριστόβουλος προστίθησιν ὡς εἴη ἐξ ἀνάγκης τῇ τῶν διαβατηρίων ἑορτῇ μὴ μόνον τὸν ἥλιον ἰσημερινὸν διαπορεύεσθαι τμῆμα, καὶ τὴν σελήνην δέ. τῶν γὰρ ἰσημερινῶν τμημάτων ὄντων δύο,
τοῦ μὲν ἐαρινοῦ, τοῦ ’δε μετοπωρινοῦ, καὶ διαμετρούντων ἄλληλα δοθείσης τε τῆς τῶν διαβατηρίων ἡμέρας τῇ τεσσαρεσκαιδεκάτῃ τοῦ μηνὸς μεθ’ ἑσπέραν, ἐνστήξεται μὲν ἡ σελήνη τὴν ἐναντίαν καὶ διάμετρον τῷ ἡλίῳ στάσιν, ὥσπερ οὖν ἔξεστιν ἐν ταῖς πανσελήνοις ὁρᾶν, ἔσονται δὲ μὲν κατὰ τὸ ἐαρινὸν ἰσημερινόν, ὁ ἥλιος, τμῆμα, ἢ δὲ ἐξ ἀνάγκης κατὰ τὸ φθινοπωρινὸν ἰσημερινόν ἡ σελήνη. οἶδα πλεῖστα καὶ ἄλλα πρὸς αὐτῶν
λεγόμενα, τοῦτο μὲν πιθανά, τοῦτο δὲ κατὰ τὰς κυριακὰς ἀποδείξεις προιόντα, δι’ ὧν παριστάνειν πειρῶνται τὴν τοῦ πάσχα καὶ τῶν ἀζύμων ἑορτὴν δεῖν πάντως μετ’ ἰσημερίαν ἄγεσθαι· παρίημι δὲ τὰς τοιαύτας τῶν ἀποδείξεων ὕλας ἀπαιτῶν ὧν ⁸⁹ περιῄρηται μὲν τὸ ἐπὶ τῷ Μωυσέως νόμῳ κάλυμμα, ἀνακεκαλυμμένῳ δὲ τῳ προσώπῳ λοιπὸν ἤδη Χριστὸν καὶ τὰ Χριστοῦ ἀεὶ κατοπτρίζεσθαι μαθήματά τε καὶ παθήματα. τοῦ δὲ τὸν πρῶτον παρ’ Ἑβραίοις μῆνα περὶ ἰσημερίαν εἶναι παραστατικὰ καὶ τὰ ἐν τῷ Ἑνὼχ μαθήματα.’’

καὶ ἀριθμητικὰς δὲ καταλέλοιπεν ὁ αὐτὸς ἐν
ὅλοις δέκα αυγγράμμασιν εἰσαγωγὰς καὶ ἄλλα δείγματα τῆς περὶ τὰ θεῖα σχολῆς τε αὐτοῦ καὶ πολυπειρίας. τούτῳ πρῶτος ὁ τῆς Παλαιστίνων
Καισαείας ἐπίσκοπος Θεότεκνος χεῖρας εἰς ἐπισκοπὴν ἐπιτέθεικεν, διάδοχον ἑαυτοῦ μετὰ τελυτὴν ποριεῖσθαι τῇ ἰδίᾳ παροικίᾳ προμνώμενος, καὶ δὴ ἐπὶ σμικρόν τινα χρόνον ἄμφω τῆς αὐτῆς προύστησαν ἐκκλησίας· ἀλλὰ γὰρ ἐπὶ τὴν Ἀντιόχειαν τῆς κατὰ Παῦλον συνόδου καλούσης, τὴν Λαοδικέων πόλιν παριὼν πρὸς τῶν ἀδελφῶν αὐτόθι κοιμηθέντος Εὐσεβίου κεκράτηται.

καὶ τοῦ Ἀνατολίου δὲ τὸν βίον μεταλλάξαντος,
τῆς ἐκεῖσε παροικίας ὕστατος τῶν πρὸ τοῦ διωγμοῦ καθίσταται Στέφανος, λόγων μὲν φιλοσόφων καὶ τῆς ἄλλης παρ’ Ἕλλησι παιδείας παρὰ τοῖς πολλοῖς θανμασθείς, οὐχ ὁμοίως γε μὴν περὶ τὴν θείαν πίστιν διατεθειμένος, ὡς προιὼν ὁ τοῦ διωγμοῦ καιρὸς ἀπήλεγξεν, εἴρωνα μᾶλλον δειλόν τε καὶ ἄνανδρον ἤπερ ἀληθῆ φιλόσοφον ἀποδείξας τὸν ἄνδρα. οὐ μὴν ἐπὶ τούτῳ γε καταστρέφειν ἔμελλε
τὰ τῆς ἐκκλησίας, ἀνορθοῦται δ’ αὐτὰ πρὸς αὐτοῦ θεοῦ τοῦ πάντων σωτῆρος αὐτίκα τῆς αὐτόθι παροικίας ἐπίσκοπος ἀναδειχθεὶς Θεόδοτος, πράγμασιν αὐτοῖς ἀνὴρ καὶ τὸ κύριον ὄνομα καὶ τὸ ἐπίσκοπον ἐπαληθεύσας. ἰατρικῆς μὲν γὰρ σωμάτων ἀπεφέρετο τὰ πρῶτα τῆς ἐπιστήμης, ψυχῶν δὲ θεραπευτικῆς οἷος οὐδὲ ἄλλος ἀνθρώπων ἐτύγχανεν φιλανθρωπίας γνησιότητος συμπαθείας σπουδῆς τῶν τῆς παρ’ αὐτοῦ δεομένων ὠφελείας ἕνεκεν, πολὺ δὲ ἢν αὐτῷ καὶ τὸ περὶ τὰ θεῖα μαθήματα συνησκημένον. οὗτος μὲν δὴ τοιοῦτος ἦν.

Ἐν Καισαρείᾳ δὲ τῆς Παλαιστίνης Θεότεκνον
σπουδαιότατα τὴν ἐπισκοπὴν διελθόντα Ἀγάπιος διαδέχεται· ὃν καὶ πολλὰ καμεῖν γνησιωτάτην τε πρόνοιαν τῆς τοῦ λαοῦ προστασίας ἴομεν πεποιημένον πλουσίᾳ τε χειρὶ πάντων μάλιστα πενήτων ἐπιμεμελημένον. κατὰ τοῦτον ἐλλογιμώτατον αὐτῷ
τε βίῳ φιλόσοφον ἀληθῆ πρεσβείου τῆς αὐτόθι παροικίας ἠξιωμένον Πάμφιλον ἔγνωμεν· ὃν ὁποῖός τις ἦν καὶ ὅθεν ὁρμώμενος, οὐ σμικρᾶς ἂν γένοιτο δηλοῦν ὑποθέσεως· ἕκαστα δὲ τοῦ κατ’ αὐτὸν βίου καὶ ἧς συνεστήσατο διατριβῆς, τούς τε κατὰ τὸν διωγμὸν ἐν διαφόροις ὁμολογίαις ἀγῶνας αὐτοῦ καὶ ὃν ἐπὶ πᾶσιν ἀνεδήσατο τοῦ μαρτυρίου στέφανον, ἐν ἰδίᾳ τῆ περὶ αὐτοῦ διειλήφαμεν ὑποθέσει. ἀλλ’ οὗτος μὲν τῶν τῇδε θαυμασιώτατος· ἐν δὲ
τοῖς μάλιστα καθ’ ἡμᾶς σπανιωτάτους γενομένους ἴσμεν τῶν μὲν ἐπ’ Ἀλεξανδρείας πρεσβυτέρων Πιέριον, Μελέτιον δὲ τῶν κατὰ Πόντον ἐκκλησιῶν ἐπίσκοπον. ἀλλ’ δ’ μὲν ἄκρως ἀκτήμονι βίῳ καὶ
μαθήμασιν φιλοσόφοις δεδοκίμαστο, ταῖς περὶ τὰ θεῖα θεωρίαις καὶ ἐξηγήσεσιν καὶ ταῖς ἐπὶ τοῦ κοινοῦ τῆς ἐκκλησίας διαλέξεσιν ὑπερφυῶς ἐξησκημένος· ὁ δὲ Μελέτιος τὸ μέλι τῆς Ἀττικῆς ἐκάλουν αὐτὸν οἱ ἀπὸ παιδείας) τοιοῦτος ἢν οἷον ἂν γραφεῖέν τις τὸν κατὰ πάντα λόγων ἕνεκα τελεώτατον. ῥητορικῆς μέν γε τὴν ἀρετὴν οὐδ’ οἷόν τε θαυμάζειν ἐπαξίως, ἀλλὰ τοῦτο μὲν εἶναι αὐτῷ φαίη ἄν τις τὸ κατὰ φύσιν· τῆς δ’ ἄλλης πολυπειρίας τε καὶ πολυμαθείας τίς ἂν τὴν ἀρετὴν ὑπερβάλοιτο, ὅτι δὴ ἐπὶ πάσαις λογικαῖς ἔπι.
στήμαις τὸν τεχνικώτατον καὶ λογιώτατον, καὶ μόνον πεῖραν αὐτοῦ λαβών, εἶπες ἄν; ἐφάμιλλα δὲ αὐτῷ καὶ τὰ τῆς ἀρετῆς παρῆν τοῦ βίου. τοῦτον κατὰ τὸν τοῦ διωγμοῦ καιρὸν τοῖς κατὰ Παλαιςτίνην κλίμασιν διαδιδράσκοντα ἐφ’ ὅλοις ἔτεσιν ἑπτὰ κατενοήσαμεν.

Τῆς δ’ ἐν Ἱεροσολύμοις ἐκκλησίας μετὰ τὸν
μικρῷ πρόσθεν δεδηλωμένον ἐπίσκοπον Ὑμέναιον Ζαβδᾶς τὴν λειτουργίαν παραλαμβάνει· μετ’ οὐ πολὺ δὲ τούτου κεκοιμημένου, Ἑρμῶν ὕστατος τῶν μέχρι τοῦ καθ’ ἡμᾶς διωγμοῦ τὸν εἰς ἔτι νῦν ἐκεῖσε πεφυλαγμένον ἀποστολικὸν διαδέχεται θρόνον.

Καὶ ἐπ’ Ἀλεξανδρείας δὲ Μάξιμον ὀκτωκαίδεκα
ἔτεσιν μετὰ τὴν Διονυσίου τελευτὴν ἐπισκοπεύσαντα Θεωνᾶς διαδέχεται· καθ’ ὃν ἐπὶ τῆς Ἀλεξανδρείας ἐπὶ ταὐτὸν τῷ Πιερίῳ πρεσβυτερίου ἠξιωμένος Ἀχιλᾶς ἐγνωρίζετο, τῆς ἱερᾶς πίστεως τὸ διδασκαλεῖον ἐγκεχειρισμένος, οὐδενὸς ἦττον σπανιώτατον φιλοσοφίας ἔργον καὶ πολιτείας εὐαγγελικῆς τρόπον γνήσιον ἐπιδεδειγμένος. μετὰ
δὲ Θεωνᾶν ἐννεακαίδεκα ἔτεσιν ἐξυπηρτησάμενον διαδέχεται τὴν ἐπισκοπὴν τῶν ἐπ’ Ἀλεξανδρείας Πέτρος, ἐν τοῖς μάΛιστα καὶ αὐτὸς διαπρέψας ἐφ’ ὅΛοις δυοκαίδεκα ἐνιαυτοῖς, ὧν πρὸ τοῦ διωγμοῦ τρισὶν οὐδ’ ὅλοις ἔτεσιν ἡγησάμενος τῆς ἐκκλησίας, τὸν λοιπὸν τοῦ βίου χρόνον εὐτονωτέρᾳ τῇ συνασκήσει ἑαυτόν τε ἦγεν καὶ τῆς κοινῆς τῶν ἐκκλησιῶν ὠφελείας οὐκ ἀφανῶς ἐπεμέλετο. ταύτῃ δ’ οὗν ἐνάτῳ ἔτει τοῦ διωγμοῦ τὴν κεφαλὴν ἀποτμηθεὶς τῷ τοῦ μαρτυρίου κατεκοσμήθη στεφάνῳ.

Ἑν τούτοις τὴν τῶν διαδοχῶν περιγράψαντες
ὑπόθεσιν, ἀπὸ τῆς τοῦ σωτῆρος ἡμῶν γενέσεως ἐπὶ τὴν τῶν προσευκτηρίων καθαίρεσιν εἰς ἔτη συντείνουσαν πέντε καὶ τριακόσια, φέρε, ἑξῆς καθ’ ἡμᾶς τῶν ὑπὲρ εὐσεβείας ἀνδρισαμένων ἀγῶνας, δάοι τε καὶ ὁπηλίκοι γεγόνασιν, καὶ τοῖς μεθ’ ἡμᾶς εἰδέναι διὰ γραφῆς καταλείψωμεν.

Note on the Paschal Canons of (ch. xxxii. 14-19).

The Ρaschal Table of Anatolius is based on the supposition that after the lapse or every cycle of nineteen years the full moons recur οn the same days οf the month, and at the same hours. This method of calculation, although not strictly accurate, was an advance οn the eight-year cycle employed by Hippolytus (vi. 22) and Dionysius of Alexandria (vii. 20). Anatolius reckons as the first year of his

Historia Ecclesiastica First1KGreek (Eusebius. Eusebii Caesariensis Opera, Volume 4. Dindorf, Luwdig, editor. Leipzig: Teubner, 1871.) — 7.praef focus

[1] [Προοίμιον] Τὸν ἕβδομον τῆς ἐκκλησιαστικῆς ἱστορίας αὖθις ὁ μέγας ἡμῖν Ἀλεξανδρέων ἐπίσκοπος
Διονύσιος ἰδίαις φωναῖς συνεκπονήσει, τῶν καθ’ ἑαυτὸν πεπραγμένων ἕκαστα ἐν μέρει δι’ ὧν καταλέλοιπεν ἐπιστολῶν ὑφηγούμενος. ἐμοὶ δὲ ὁ λόγος ἐντεῦθεν ποιήσεται τὴν ἀρχήν.

[1] [Nic. H. E. V, 43] Δέκιον οὐδ’ ὅλον ἐπικρατήσαντα
δυοῖν ἐτοῖν χρόνον, αὐτίκα τε ἅμα παισὶ κατασφαγέντα Γάλλος διαδέχεται. Ὠριγένης ἐν τούτῳ ἑνὸς δέοντα τῆς ζωῆς ἑβδομήκοντα ἀποπλήσας ἔτη τελευτᾷ. γράφων γέ τοι ὁ Διονύσιος Ἑρμάμμωνι περὶ τοῦ Γάλλου ταῦτα φάσκει ‟ἀλλ’ οὐδὲ Γάλλος
ἔγνω τὸ Δεκίου κακὸν, οὐδὲ προεσκόπησε τί ποτ’ ἐκεῖνον ἔσφηλεν, ἀλλὰ πρὸς τὸν αὐτὸν πρὸ τῶν ὀφθαλμῶν αὐτοῦ γενόμενον ἔπταισε λίθον. ὃς εὖ φερομένης αὐτῷ τῆς βασιλείας, καὶ κατὰ νοῦν χωρούντων τῶν πραγμάτων, τοὺς ἱεροὺς ἄνδρας
περὶ τῆς εἰρήνης αὐτοῦ καὶ τῆς ὑγιείας πρεσβεύοντας ‘βεύοντας πρὸς τὸν θεὸν ἤλασεν. οὐκοῦν σὺν ἐκείνοις ἐδίωξε καὶ τὰς ὑπὲρ ἑαυτοῦ προσευχάς.” ταῦτα μὲν οὑν περὶ τοῦδε.

[1] [Nic. H. Ε VI, 7] Κατὰ δὲ τὴν Ῥωμαίων
πόλιν Κορνηλίου ἔτεσιν ἀμφὶ τὰ τρία τὴν ἐπισκοπὴν διανύσαντος Λούκιος κατέστη διάδοχος, μησὶ δ’ οὐδ’ ὅλοις οὑτος οὗτος ὀκτὼ τῇ Στεφάνῳ τελευτῶν μεταδίδωσι τὸν κλῆρον. τούτῳ τὴν πρώτην ὁ Διονύσιος τῶν περὶ βαπτίσματος
ἐπιστολῶν διατυποῦται, ζητήματος οὐ μικροῦ τηνικάδε ἀνακινηθέντος, εἰ δέοι τοὺς ἐξ οἵας δ’ οὖν αἱρέσεως ἐπιστρέφοντας διὰ λουτροῦ καθαίρειν, παλαιοῦ γέ τοι κεκρατηκότος ἔθους ἐπὶ τῶν τοιούτων μόνῃ χρῆσθαι τῇ διὰ χειρῶν ἐπιθέσεως εὐχῇ.

[1] [Nic. H. E. VI, 7] Πρῶτος τῶν τότε Κυπριανὸς τῆς κατὰ Καρχηδόνα παροικίας ποιμὴν οὐδ’ ἄλλως ἢ διὰ λουτροῦ πρότερον τῆς πλάνης ἀποκαθηραμένους προσίεσθαι δεῖν ἡγεῖτο. ἀλλ’ ὅ γε Στέφανος, μὴ δεῖν τι νεώτερον παρὰ τὴν κρατήσασαν
ἀρχῆθεν παράδοσιν ἐπικαινοτομεῖν οἰόμενος, ἐπὶ τούτῳ διηγανάκτει.

[1] [Nic. H. E. VI, 7] Πλεῖστα δὴ οὖν αὐτῷ περὶ τούτου διὰ γραμμάτων ὁ Διονύσιος ὁμιλήσας τελευτῶν δηλοῖ ὡς ἄρα τοῦ διωγμοῦ λελωφηκότος
αἱ πανταχόσε ἐκκλησίαι τὴν κατὰ Νοουάτον ἀποστραφεῖσαι νεωτεροποιίαν εἰρήνην πρὸς ἑαυτὰς ἀνειλήφεσαν. γράφει δὲ ὧδε·

[1] “Ἴσθι δὲ νῦν, ἀδελφὲ, ὅτι ἥνωνται “αἱ πρότερον διεσχισμέναι κατά τε τὴν ‟ἐκκλησίαι καὶ ἔτι προσωτέρω. καὶ πάντες εἰσὶν “ὁμόφρονες οἱ πανταχοῦ προεστῶτες, χαίροντες καθ’ “ὑπερβολὴν ἐπὶ τῇ παρὰ προσδοκίαν εἰρήνῃ γενο-
‟μένῃ, Δημητριανὸς ἐν Ἀντιοχείᾳ, Θεόκτιστος ἐν ‟Καισαρείᾳ, Μαζαβάνης ἐν Αἰλίᾳ, Μαρῖνος ἐν Τυρῷ ῾κοιμηθέντος Ἀλεξάνδρου, Ἡλιόδωρος ἐν Λαοδικείᾳ ‟ἀναπαυσαμένου Θηλυμίδρου, Ἕλενος ἐν Ταρσῷ καὶ ‘πᾶσαι αἶ τῆς Κιλικίας ἐκκλησίαι, Φιρμιλλιανὸς καὶ
πᾶσα Καππαδοκία. τοὺ ’ς γὰρ περιφανεστέρους μό- ‟νους τῶν ἐπισκόπων ὠνόμασα, ἵνα μήτε μῆκος τῇ ‟ἐπιστολῇ μήτε βάρος προσάψω τῷ λόγῳ.

[2] αἶ “μέντοι Συρίαι ὅλαι καὶ ἡ Ἀραβία, οἷς ἐπαρκεῖτε ῾ἑκάστοτε καὶ οἶς νῦν ἐπεστείλατε, ἥτε Μεσοποταμία,
῾Πόντος τε καὶ Βιθυνία καὶ συνελόντι εἰπεῖν ἀγαλ- ‟λιῶνται πάντες πανταχοῦ τῇ ὁμονοίᾳ καὶ φιλαδελ- “φίᾳ, δοξάζοντες τὸν θεόν.’’

[3] ταῦτα μὲν ὁ Διονύσιος. Στέφανον δ’ ἐπὶ δυσὶν ἀποπλήσαντα τὴν λειτουργίαν ἔτεσι Ξύστος διαδέχεται. τούτῳ δευτέραν
ὁ Διονύσιος περὶ βαπτίσματος ἐγχαράξας ἐπιστολὴν ὁμοῦ τὴν Στεφάνου καὶ τῶν λοιπῶν ἐπισκόπων γνώμην τε καὶ κρίσιν δηλοῖ, περὶ τοῦ Στεφάνου λέγων ταῦτα·

[4] ‟ἐπεστάλκει μὲν οὖν πρότερον καὶ ‟περὶ Ἑλένου καὶ περὶ Φιρμιλλιανοῦ καὶ πάντων
‟τῶν τε ἀπὸ Κιλικίας καὶ Γαλατίας καὶ πάντων τῶν ‟ἑξῆς ὁμορούντων ἐθνῶν, ὡς οὐδὲ ἐκείνοις κοινωνήσων διὰ τὴν αὐτὴν ταύτην αἰτίαν, ἐπειδὴ τοὺς ‟αἱρετικοὺς, φησὶν, ἀναβαπτίζουσι.

[5] καὶ σκόπει ‟τὸ μέγεθος τοῦ πράγματος. ὄντως γὰρ δόγματα
‟περὶ τούτου γέγονεν ἐν ταῖς μεγίσταις τῶν ἐπισκόπων συνόδοις, ὡς πυνθάνομαι, ὥστε τοὺς προσιόντας “ἀπὸ αἱρέσεως, προκατηχηθέντας, εἶτα ἀπολούσασθαι ‟καὶ ἀνακαθαίρεσθαι τὸν τῆς παλαιᾶς καὶ ἀκαθάρτου “ζύμης ῥύπον. καὶ περὶ τούτων αὐτοῦ πάντων δεόμε- ῾νος ἐπέστειλα.” 6

[6] καὶ μεθ’ ἕτερά φησι “καὶ
‟ἀγαπητοῖς δὲ ἡμῶν καὶ συμπρεσβυτέροις Διονυσίῳ ‟καὶ Φιλήμονι, συμψήφοις πρότερον Στεφάνῳ γενο- ‟μένοις, καὶ περὶ τῶν αὐτῶν μοι γράφουσι, πρότερον ‟μὲν ὀλίγα, καὶ νῦν δὲ διὰ πλειόνων ἐπέστειλα.” ἀλλὰ ταῦτα μὲν περὶ τοῦ δηλουμένου ζητήματος.

[1] [Nic. H. E. VI, 7] Σημαίνων δὲ ἐν ταὐτῷ καὶ περὶ τῶν κατὰ Σαβέλλιον αἱρετικῶν ὡς κατ’ αὐτὸν ἐπιπολαζόντων ταῦτά φησι “περὶ γὰρ τοῦ νῦν “κινηθέντος έν τῇ Πτολεμαίδι τῆς Πενταπόλεως “δόγματος, ὄντος ἀσεβοῦς καὶ βλασφημίαν πολλὴν
“ἔχοντος περὶ τοῦ παντοκράτορος θεοῦ, πατρὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἀπιστίαν τε πολλὴν περὶ τοῦ μονογενοῦς παιδὸς αὐτοῦ καὶ πρωτοτόκου πάσης κτίσεως, τοῦ ἐνανθρωπήσαντος λόγου, ἀναισθησίαν δὲ τοῦ ἁγίου πνεύματος, ἐλθόντων ἐκατέ-
‟πωθεν πρὸς ἐμὲ καὶ προγραμμάτων καὶ τῶν διαλεξομένων ἀδελφῶν, ἐπέστειλά τινα ὡς ἐδυνήθην, παρασχόντος τοῦ θεοῦ, διδασκαλικώτερον ὑφηγούμενος, ὧν τὰ ἀντίγραφα ἔπεμψά σοι.

[1] [Nic. H. E. VI, 8] Καὶ ἐν τῇ τρίτῃ δὲ
περὶ βαπτίσματος, ἣν Φιλήμονι τῷ κατὰ Ῥώμην πρεσβυτέρῳ ὁ αὐτὸς γράφει Διονύσιος, ταῦτα παρατίθεται “ἐγὼ δὲ καὶ τοῖς συντάγμασι καὶ ταῖς παραδόσεσι τῶν αἱρετικῶν ἐνέτυχον, χραίνων μέν μου πρὸς ὀλίγον τὴν ψυχὴν ταῖς παμμιάροις αὐτῶν
“ἐνθυμήσεσιν, ὄνησιν δ’ οὖν ἀπ’ αὐτῶν ταύτην λαμβάνων, τὸ ἐξελέγχειν αὐτοὺς παρ’ ἐμαυτῷ, καὶ πολὺ πλέον βδελύττεσθαι.

[2] καὶ δή τινος ἀδελφοῦ ‟τῶν πρεσβυτέρων με ἀπείργοντος καὶ δεδιττομένου “συμφύρεσθαι τῷ τῆς πονηρίας αὐτῶν βορβόρῳ· “λυμανεῖσθαι γὰρ τὴν ψυχὴν τὴν ἐμαυτοῦ, καὶ ἀληθῆ ‟γε λέγοντος, ὡς ᾐσθόμην· ὅραμα θεόπεμπτον προσ- “ελθὸν ἐπέρρωσέ με.

[3] καὶ λόγος πρός με γενό-
“μενος προσέταξε διαρρήδην λέγων, πᾶσιν ἐντύγχανε ‟οἷς ἂν εἰς χεῖρας λάβοις· διευθύνειν γὰρ ἕκαστα ‟καὶ δοκιμάζειν ἱκανὸς εἶ, καί σοι γέγονε τοῦτο ἐξ ‟ἀρχῆς καὶ τῆς πίστεως αἴτιον. ἀπεδεξάμην τὸ ὅραμα, ‟ὡς ἀποστολικῇ φωνῇ συντρέχον τῇ λεγούσῃ πρὸς
“τοὺς δυνατωτέρους, γίνεσθε δόκιμοι τρακπεζῖται.”

[4] εἶτά τινα περὶ πασῶν εἰπὼν τῶν αἱρέσεων ἐπιφέρει λέγων ‟τοῦτον ἐγὼ τὸν κανόνα καὶ τὸν τύπον “παρὰ τοῦ μακαρίου πάπα ἡμῶν Ἡρακλᾶ παρέλαβον. “τοὺς γὰρ προσιόντας ἀπὸ τῶν αἱρέσεων, καίτοι τῆς
“ἐκκλησίας ἀποστάντας, μᾶλλον δὲ οὐδὲ ἀποστάντας, “ἀλλὰ συνάγεσθαι μὲν δοκοῦντας, καταμηνυθέντας ‟δὲ ὡς προσφοιτῶντάς τινι τῶν ἑτεροδιδασκαλούντων, ‟ἀπελάσας τῆς ἐκκλησίας, δεομένους οὐ προσήκατο, “ἕως δημοσίᾳ πάντα ὅσα ἠκηκόεσαν παρὰ τοῖς ἀντι-
‟διατιθεμένοις ἐξέφρασαν, καὶ τότε συνήγαγεν αὐτοὺς, “οὐ δεηθεὶς ἐπ᾿ αὐτῶν ἑτέρου βαπτίσματος· τοῦ γὰρ “ἁγίου πρότερον παρ᾿ αὐτοῦ τετυχήκεσν.”

[5] πάλιν δὲ ἐπὶ πολὺ γυμνάσας τὸ πρόβλημα ταῦτα ἐπιλέγει ‟μεμάθηκα καὶ τοῦτο, ὅτι μὴ νῦν οἱ ἐν Ἀφρικῇ μόνον
‟τοῦτο παρεισήγαγον, ἀλλὰ καὶ πρὸ πολλοῦ κατὰ τοὺς ‟πρὸ ἡμῶν ἐπισκόπους ἐν ταῖς πολυανθρωποτάταις “ἐκκλησίαις καὶ ταῖς συνόδοις τῶν ἀδελφῶν, ἐν Ἰκο- “νίῳ καὶ Συννάδοις καὶ παρὰ πολλοῖς τοῦτο ἔδοξεν· ‟ὧν τὰς βουλὰς ἀνατρέπων εἰς ἔριν αὐτοὺς καὶ φιλο-
“νεικίαν ἐμβαλεῖν οὐχ ὑπομένω. οὐ γὰρ μετακινήσεις, ¹ ‟φησὶν, ὅρια τοῦ πλησίον σου, ἃ ἔθεντο οἱ πατέρες ‟σου.”

[6] ἡ τετάρτη αὐτοῦ τῶν περὶ βαπτίσματος ἐπιστολῶν πρὸς τὸν κατὰ Ῥώμην ἐγράφη Διονύσιον, τότε μὲν πρεσβείου ἠξιωμένον, οὐκ εἰς μακρὸν δὲ
καὶ τὴν ἐπισκοπὴν τῶν ἐκεῖσε παρειληφότα· ἐξ ἧς γνῶναι πάρεστιν ὅπως καὶ αὐτὸς οὗτος λόγιός τε καὶ θαυμάσιος πρὸς τοῦ κατ’ Ἀλεξάνδρειαν Διονυσίου μεμαρτύρηται. γράφει δὲ αὐτῷ μεθ’ ἕτερα τῶν κατὰ τὸν Νοουάτον μνημονεύων ἐν τούτοις.

[1] [Nic. H. E. VI, 9] “Νοουατιανῷ μὲν γὰρ ‟εὐλόγως ἀπεχθανόμεθα διακόψαντι τὴν ἐκκλησίαν, ‘καί τινας τῶν ἀδελφῶν εἰς ἀσεβείας καὶ βλασφημίας ‘ἑλκύσαντι, καὶ περὶ τοῦ θεοῦ διδασκαλίαν ἀνοσιω- ‘τάτην ἐπεισκυκλήσαντι, καὶ τὸν χρηστότατον κύριον
“ἡμῶν Ἰησοῦν Χριστὸν ὡς ἀνηλεῆ συκοφαντοῦντι, ἐπὶ πάσι δὲ τούτοις τὸ λουτρὸν ἀθετοῦντι τὸ ἅγιον, ‟καὶ τήν τε πρὸ αὐτοῦ πίστιν καὶ ὁμολογίαν ἀνατρέποντι, τό τε πνεῦμα τό ἅγιον ἐξ αὐτῶν, εἰ καί τις ἦν ἐλπὶς τοῦ παραμεῖναι ἢ καὶ ἐπανελθεῖν πρὸς
‘αὐτοὺς, παντελῶς φυγαδεύοντι.”

[1] [Nic. H. E. VI, 9] Καὶ ἡ πέμπτη δὲ αὐτῷ πρὸς τὸν Ῥωμαίων ἐπίσκοπον Ξυστὸν ἐγέγραπτο, ἐν ἡ πολλὰ κατὰ τῶν αἱρετικῶν εἰπὼν τοιοῦτόν τι γεγονὸς κατ’ αὐτὸν ἐκτίθεται λέγων· ‟καὶ γὰρ ὄντως,
“ἀδελφὲ, καὶ συμβουλῆς δέομαι, καὶ γνώμην αἰτῶ παρὰ σοῦ, τοιούτου τινός μοι προσελθόντος πρά- ‘γματος, δεδιὼς μὴ ἄρα σφάλλωμαι.

[2] τῶν γὰρ συναγομένων ἀδελφῶν πιστὸς νομιζόμενος ἀρχαῖος καὶ πρὸ τῆς ἐμῆς χειροτονίας, οἶμαι δὲ καὶ πρὸ τῆς
“τοῦ μακαρίου Ἡρακλᾶ καταστάσεως τῆς συναγωγῆς ‟μετασχὼν, τοῖς ὑπόγυιον βαπτιζομένοις παρατυχὼν, καὶ τῶν ἐπερωτήσεων καὶ ἀποκρίσεων ἐπακούσας, ‟προσῆλθέ μοι κλαίων καὶ καταθρηνῶν ἑαυτὸν καὶ ‟πίπτων πρὸ τῶν ποδῶν μου, ἐξομολογούμενος μὲν ‘καὶ ἐξομνύμενος τὸ βάπτισμα, ὃ παρὰ τοῖς αἱρετι- ῾κοῖς βεβάπτιστο, μὴ τοιοῦτον εἶναι, μηδὲ ὅλως ἔχειν “τινὰ πρὸς τοῦτο κοινωνίαν· ἀσεβείας γὰρ ἐκεῖνο καὶ
῾βλασφημιῶν πεπληρῶσθαι.

[3] λέγων δὲ πάνυ τι τὴν ψυχὴν νῦν κατανενύχθαι, καὶ μηδὲ παρρησίαν ‟ἔχειν ἐπᾶραι τοὺς ὀφθαλμοὺς πρὸς τὸν θεὸν, ἀπὸ ‟τῶν ἀνοσίων ἐκείνων ῥημάτων καὶ πραγμάτων ὁρ- ‟μώμενος· καὶ διὰ τοῦτο δεόμενος τῆς εἰλικρινεστάτης
‟ταύτης καθάρσεως καὶ παραδοχῆς καὶ χάριτος τυχεῖν. ‟

[4] ὅπερ ἐγὼ μὲν οὐκ ἐτόλμησα ποιῆσαι, φήσας “αὐτάρκη τὴν πολυχρόνιον αὐτῷ κοινωνίαν εἰς τοῦτο γεγονέναι. εὐχαριστίας γὰρ ἐπακούσαντα, καὶ συν- ‟ἐπιφθεγξάμενον τὸ ἀμὴν, καὶ τραπέζῃ παραστάντα,
‟καὶ χεῖρας εἰς ὑποδοχὴν τῆς ἁγίας τροφῆς προτεί- “ναντα, καὶ ταύτην καταδεξάμενον, καὶ τοῦ σώματος ‟καὶ τοὐ αἵματος τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ῾μετασχόντα ἱκανῷ χρόνῳ, οὐκ ἂν ἐξ ὑπαρχῆς ἀνα- ‟σκευάζειν ἔτι τολμήσαιμι· θαρσεῖν δὲ ἐκέλευον, καὶ
“μετὰ βεβαίας πίστεως καὶ ἀγαθῆς συνειδήσεως τῇ ‟μετοχῇ τῶν ἁγίων προσιέναι.

[5] ὁ δὲ οὔτε πενθῶν “παύεται, πέφρικέ τε τῇ τραπέζῃ προσιέναι, καὶ “μόλις παρακαλούμενος συνεστάναι ταῖς προσευχαῖς ‟ἀνέχεται.”

[6] ἐπὶ ταῖς προειρημέναις φέρεταί τις
καὶ ἄλλη τοῦ αὐτοῦ περὶ βαπτίσματος ἐπιστολὴ, ἐξ αὐτοῦ καὶ ἧς ἡγεῖτο παροικίας Ξυστῷ καὶ τῇ κατὰ Ρώμην ἐκκλησίᾳ προσπεφωνημένη, ἐν ἡ διὰ μακρᾶς ἀποδείξεως τὸν περὶ τοῦ ὑποκειμένου ζητήματος παρατείνει λόγον. καὶ ἄλλη δέ τις αὐτοῦ μετὰ ταύτας
φέρεται πρὸς τὸν κατὰ Ῥώμην Διονύσιον, ἡ περὶ Λουκιανοῦ. καὶ περὶ μὲν τούτων τοσαῦτα.

[1] [Nic. II. E. VI, 10] Οἵ γε μὴν ἀμφὶ τὸν Γάλλον οὐδ’ ὅλοις ἔτεσι δύο τὴν ἀρχὴν ἐπικατασχόντες ἐκποδὼν μεθίστανται, Οὐαλεριανὸς δὲ ἅμα παιδὶ διαδέχεται τὴν ἡγεμονίαν.

[2] αὖθις δὴ
οὖν ὁ Διονύσιος οἴα καὶ περὶ τούτου διέξεισιν, ἐκ τῆς πρὸς Ἑρμάμμωνα ἐπιστολῆς μαθεῖν ἔστιν, ἐν ᾗ τοῦτον ἱστορεῖ τὸν τρόπον “καὶ τῷ Ἰωάννῃ δὲ ὁμοίως ἀποκαλύπτεται. καὶ ἐδόθη γὰρ αὐτῷ, φησὶ, στόμα λαλοῦν μεγάλα καὶ βλασφημίαν, καὶ ἐδόθη αὐτῷ
ἐξουσία καὶ μῆνες τεσσαράκοντα δύο.

[3] ἀμφότερα “δὲ ἔστιν ἐπὶ Οὐαλεριανοῦ θαυμάσαι, καὶ τούτων ‘μάλιστα τὰ πρὸ αὐτοῦ ὡς οὗτος ἔσχε συννοεῖν, ὡς ῾μὲν ἤπιος καὶ φιλόφρων ἦν πρὸς τοὺς ἀνθρώπους ῾τοῦ θεοῦ. οὐδὲ γὰρ ἄλλος τις οὕτω τῶν πρὸ αὐτοῦ
“βασιλέων εὐμενῶς καὶ δεξιῶς πρὸς αὐτοὺς διετέθη, “οὐδ’ οἱ λεχθέντες ἀναφανδὸν Χριστιανοὶ γεγονέναι, ῾ὡς ἐκεῖνος οἰκειότατα ἐν ἀρχῇ καὶ προσφιλέστατα “φανερὸς ἦν αὐτοὺς ἀποδεχόμενος. καὶ πᾶς τε ὁ ‘οἶκος αὐτοῦ θεοσεβῶν πεπλήρωτο καὶ ἦν ἐκκλησία
“θεοῦ.

[4] ἀποσκευάσασθαι δὲ παρέπεισεν αὐτὸν ὁ “διδάσκαλος καὶ τῶν ἀπ’ Αἰγύπτου μάγων ἀρχισυν- “άγωγος, τοὺς μὲν καθαροὺς καὶ ὁσίους ἄνδρας “κτίννυσθαι καὶ διώκεσθαι κελεύων, ὡς ἀντιπάλους καὶ κωλυτὰς τῶν παμμιάρων καὶ βδελυκτῶν
ἐπαοιδῶν ὑπάρχοντας, (καὶ γὰρ εἰσὶ καὶ ἦσαν ἱκανοὶ, παρόντες καὶ ὁρώμενοι, καὶ μόνον ἐμ- “πνέοντες καὶ φθεγγόμενοι, διασκεδάσαι τὰς τῶν ‟ἀλιτηρίων δαιμόνων ἐπιβουλάς), τελετὰς δὲ ἀνάγνους καὶ μαγγανείας ἐξαγίστους καὶ ἱερουργίας
‟ἀκαλλιερήτους ἐπιτελεῖν ὑποτιθέμενος, παῖδας ἀ- “θλίους ἀποσφάττειν, καὶ τέκνα δυστήνων πατέρων καταθύειν, καὶ σπλάγχνα νεογενῆ διαιρεῖν, καὶ τὰ ‟τοῦ θεοῦ διακόπτειν καὶ καταχορδεύειν πλάσματα, ‟ὡς ἐκ τούτων εὐδαιμονήσοντας.”

[5] καὶ τούτοις γε ἐπιφέρει λέγων ‘καλὰ γοῦν αὐτοῖς Μακριανὸς τῆς ‟ἐλπιζομένης βασιλείας προσήνεγκε χαριστήρια, ὃς πρότερον μὲν ἐπὶ τῶν καθόλου λόγων λεγόμενος
‟εἶναι βασιλέως οὐδὲν εὔλογον οὐδὲ καθολικὸν ἐφρό- ‟νησεν, ἀλλ’ ὑποπέπτωκεν ἀρᾷ προφητικῇ τῇ λεγούσῃ ‘οὐαὶ τοῖς προφητεύουσιν ἀπὸ καρδίας αὐτῶν, καὶ τὸ καθόλου μὴ βλέπουσιν.’

[6] οὐ γὰρ συνῆκε τὴν καθόλου πρόνοιαν, οὐδὲ τὴν κρίσιν ὑπείδετο
τοῦ πρὸ πάντων καὶ διὰ πάντων καὶ ἐπὶ πᾶσι. διὸ καὶ τῆς μὲν καθολικῆς αὐτοῦ ἐκκλησίας γέγονε πολέμιος, ἠλλοτρίωσε δὲ καὶ ἀπεξένωσεν ἑαυτὸν τοῦ ἐλέους τοῦ θεοῦ, καὶ ὡς πορρωτάτω τῆς ἑαυτοῦ “σωτηρίας ἐφυγάδευσεν, ἐν τούτῳ τὸ ἴδιον ἐπαλη-
῾θεύων ὄνομα.”

[7] καὶ πάλιν μεθ’ ἕτερά φησιν ‟ὁ μὲν γὰρ Οὐαλεριανὸς εἰς ταῦτα ὑπὸ τούτου προαχθεὶς, εἰς ὕβρεις καὶ ὀνειδισμοὺς ἐκδοθεὶς κατὰ τὸ ῥηθὲν πρὸς Ἡσαΐαν· καὶ οὗτοι ἐξελέξαντο τὰς ὁδοὺς αὐτῶν καὶ τὰ βδελύγματα αὐτῶν, ἃ ἡ ψυχὴ
῾ἠθέλησε, καὶ ἐγὼ ἐκλέξομαι τὰ ἐμπαίγματα ‟αὐτῶν, καὶ τὰς ἁμαρτίας ἀνταποδώσω αὐτοῖς.’

[8] οὗτος δὲ τῇ βασιλείᾳ παρὰ τὴν ἀξίαν ἐπιμανεὶς, καὶ τὸν βασίλειον ὑποδῦναι κόσμον ἀδυνατῶν ἀναπήρῳ τῷ σώματι, τοὺς δύο παῖδας τὰς
πατρῴας ἀναδεξαμένους ἁμαρτίας προεστήσατο. ἐναργὴς γὰρ ἐπὶ τούτων ἡ πρόρρησις ἣν εἶπεν ὁ θεός ‘ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἕως τρίτης καὶ τετάρτης γενεᾶς τοῖς μισοῦσί με.᾿

[9] τὰς γὰρ ἰδίας πονηρὰς ἐπιθυμίας, ὧν ηὐτύχει,
ταῖς τῶν υἱῶν κεφαλαῖς ἐπιβαλὼν, εἰς ἐκείνους ² ‟τὴν ἑαυτοῦ κακίαν καὶ τὸ πρὸς τὸν θεὸν μῖσος ‟ἐξωμόρξατο.” καὶ περὶ μὲν τοῦ Οὐαλεριανοῦ τοσαῦτα ὁ Διονύσιος.

[1] [Nic. H. E. VI, 10] Περὶ δὲ τοῦ κατ᾿ αὐτὸν
διωγμοῦ σφοδρότατα πνεύσαντος οἷα σὺν ἑτέροις ὁ αὐτὸς διὰ τὴν εἰς τὸν τόν ὅλων θεὸν εὐσέβειαν ὑπέστη, δηλώσουσιν αἱ αὐτοῦ φωναὶ, ἃς πρὸς Γερμανὸν τῶν κατ᾿ αὐτὸν ἐπισκόπων κακῶς ἀγορεύειν αὐτὸν πειρώμενον ἀποτεινόμενος τοῦτον παρατίθεται
τὸν τρόπον

[2] ‟εἰς ἀφροσύνην δὲ κινδυνεύω πολλὴν καὶ ‟ἀναισθησίαν ὄντως ἐμπεσεῖν, εἰς ἀνάγκην συμβιβαζό- “μενος τοῦ διηγεῖσθαι τὴν θαυμαστὴν περὶ ἡμᾶς οἰκο- “νομίαν τοῦ θεοῦ. ἀλλ᾿ ἐπειδὴ μυστήριον, φησὶ, βασι- “λέως κρύψαι καλὸν, τὰ δὲ ἔργα τοῦ θεοῦ ἀνακαλύπτειν
ἔνδοξον, ὁμόσε χωρήσω τῇ Γερμανοῦ βίᾳ.

[3] ἧκον ‟πρὸς Αἰμιλιανὸν οὐ μόνος· ἠκολούθησαν δέ μοι ‟συμπρεσβύτερός τέ μου Μάξιμος καὶ διάκονοι ‟Φαῦστος καὶ Εὐσέβιος καὶ Χαιρήμων· καί τις τῶν “ἀπὸ ῾Ρώμης παρόντων ἀδελφῶν ἡμῖν συνεισῆλθεν.
‟

[4] Αἰμιλιανὸς δὲ οὐκ εἶπέ μοι προηγουμένως ῾μὴ “σύναγε.᾿ περιττὸν γὰρ ἦν αὐτῷ τοῦτο καὶ τὸ “τελευταῖον ἐπὶ τὸ πρῶτον ἀνατρέχοντι. οὐ γὰρ “περὶ τοῦ μὴ συνάγειν ἑτέρους ὁ λόγος ἦν αὐτῷ, “ἀλλὰ περὶ τοῦ μηδ᾿ αὐτοὺς ἡμᾶς εἶναι Χριστιανοὺς,
“καὶ τούτου προσέταττε πεπαῦσθαι, εἰ μεταβαλοίμην “ἔγωγε, καὶ τοὺς ἄλλους ἕψεσθαί μοι νομίζων. “

[5] ἀπεκρινάμην δὲ οὐκ ἀπεοικότως οὐδὲ μακράν “῾πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις.᾿ ἀλλ᾿ “ἄντικρυς διεμαρτυράμην ὅτι τὸν θεὸν τὸν ὄντα
“μόνον καὶ οὐδένα ἕτερον σέβω, οὐδ᾿ ἂν μεταθεί- “μην οὐδὲ παυσαίμην ποτὲ Χριστιανὸς ὤν. ἐπὶ ³ “τούτοις ἐκέλευσεν ἡμᾶς ἀπελθεῖν εἰς κώμην πλησίον ‟τῆς ἐρήμου καλουμένην Κεφρώ.

[6] αὐτῶν δὲ ἐπα- ‟κούσατε τῶν ὑπ´ ἀμφοτέρων λεχθέντων ὡς ὑπεμνη- “ματίσθη. εἰσαχθέντων Διονυσίου καὶ Φαύστου καὶ “Μαξίμου καὶ Μαρκέλλου καὶ Χαιρήμονος Αἰμιλια-
‟νὸς διέπων τὴν ἡγεμονίαν εἶπε· καὶ ἀγράφως ὑμῖν “διελέχθην περὶ τῆς φιλανθρωπίας τῶν κυρίων ἡμῶν ‟ᾗ περὶ ὑμᾶς κέχρηνταί.

[7] δεδώκασι γὰρ ἐξουσίαν “ὑμῖν σωτηρίας, εἰ βούλοισθε ἐπὶ τὸ κατὰ φύσιν “τρέπεσθαι, καὶ θεοὺς τοὺς σώζοντας αὐτῶν τὴν
‟βασιλείαν προσκυνεῖν, ἐπιλαθέσθαι τε τῶν παρὰ “φύσιν. τί οὖν φατὲ πρὸς ταῦτα; οὐδὲ γὰρ ἀχαρί- “στους ὑμᾶς ἔσεσθαι περὶ τὴν φιλανθρωπίαν αὐτῶν ‟προσδοκῶ, ἐπειδήπερ ἐπὶ τὰ βελτίω ὑμᾶς προτρέ- “πονται.

[8] Διονύσιος ἀπεκρίνατο· οὐ πάντες πάντας
“προσκυνοῦσι θεοὺς, ἀλλ᾿ ἕκαστοι τινὰς, οὓς νομί- “ζουσιν. ἡμεῖς τοίνυν τὸν ἕνα θεὸν, τὸν δημιουργὸν “τῶν ἁπάντων, τὸν καὶ τὴν βασιλείαν ἐγχειρίσαντα ‟τοῖς θεοφιλεστάτοις Οὐαλεριανῷ καὶ Γαλλιηνῷ “σεβαστοῖς, τοῦτον καὶ σέβομεν καὶ προσκυνοῦμεν,
“καὶ τούτῳ διηνεκῶς ὑπὲρ τῆς βασιλείας αὐτῶν, “ὅπως ἀσάλευτος διαμένῃ, προσευχόμεθα.

[9] Αἰμι- “λιανὸς διέπων τὴν ἡγεμονίαν αὐτοῖς εἶπε· τίς γὰρ “ὑμᾶς κωλύει καὶ τοῦτον, εἴπερ ἐστὶ θεὸς, μετὰ “τῶν κατὰ φύσιν θεῶν προσκυνεῖν; θεοὺς γὰρ
“σέβειν ἐκελεύσθητε, καὶ θεοὺς οὓς πάντες ἴσασι. “Διονύσιος ἀπεκρίνατο ῾ἡμεῖς οὐδένα ἕτερον προσ- ‟κυνοῦμεν.

[10] Αἰμιλιανὸς διέπων τὴν ἡγεμονίαν “αὐτοῖς εἶπεν· ὁρῶ ὑμᾶς ὁμοῦ καὶ ἀχαρίστους ὄντας “καὶ ἀναισθήτους τῆς πραότητος τῶν σεβαστῶν ἡμῶν.
“διόπερ οὐκ ἔσεσθε ἐν τῇ πόλει ταύτῃ, ἀλλὰ ἀποστα- “λήσεσθε εἰς τὰ μέρη τῆς Λιβύης, καὶ ἐν τόπῳ “λεγομένῳ Κεφρώ· τοῦτον γὰρ τὸν τόπον ἐξελεξάμην ‟ἐκ τῆς κελεύσεως τῶν σεβαστῶν ἡμῶν. οὐδαμῶς ‟δὲ ἐξέσται οὔτε ὑμῖν οὔτε ἄλλοις τισὶν ἢ συνόδους ‟ποιεῖσθαι, ἢ εἰς τὰ καλούμενα κοιμητήρια εἰσιέναι.
‟

[11] εἰ δέ τις φανείη ἢ μὴ γενόμενος εἰς τὸν τόπον ‟τοῦτον ὃν ἐκέλευσα, ἢ ἐν συναγωγῇ τινι εὑρεθείη, ‟ἑαυτῷ τὸν κίνδυνον ἐπαρτήσει. οὐ γὰρ ἐπιλείψει ‟ἡ δέουσα ἐπιστρέφεια. ἀπόστητε οὖν ὅπου ἐκελεύ- ’‘σθητε. καὶ νοσοῦντα δέ με κατήπειξεν, οὐδὲ μιᾶς
“ὑπέρθεσιν δοὺς ἡμέρας. ποίαν οὖν ἔτι τοῦ συνα- ‟γαγεῖν ἢ μὴ συναγαγεῖν εἶχον σχολήν;” εἶτα μεθ` ἕτερά φησιν

[12] ‟ἀλλ᾿ οὐδὲ τῆς αἰσθητῆς ἡμεῖς ‟μετὰ τοῦ κυρίου συναγωγῆς ἀπέστημεν, ἀλλὰ τοὺς “μὲν ἐν τῇ πόλει σπουδαιότερον συνεκρότουν ὡς
‟συνὼν, ἀπὼν μὲν τῷ σώματι, ὡς εἰπεῖν, παρὼν δὲ ‟τῷ πνεύματι, ἐν δὲ τῇ Κεφροῖ καὶ πολλὴ συνεπε- ‟δήμησεν ἡμῖν ἐκκλησία, τῶν μὲν ἀπὸ τῆς πόλεως “ἀδελφῶν ἑπομένων, τῶν δὲ συνόντων ἀπ᾿ Αἰγύπτου. “

[13] κἀκεῖ θύραν ἡμῖν ὁ θεὸς ἀνέῳξε τοῦ λόγου. καὶ
“τὸ μὲν πρῶτον ἐδιώχθημεν, ἐλιθοβολήθημεν, ὕστε- “ρον δέ τινες οὐκ ὀλίγοι τῶν ἐθνῶν τὰ εἴδωλα κατα- “λιπόντες ἐπέστρεψαν ἐπὶ τὸν θεόν. οὐ πρότερον “γὰρ παραδεξαμένοις αὐτοῖς τότε πρῶτον δι᾿ ἡμῶν ‟ὁ λόγος ἐπεσπάρη.

[14] καὶ ὥσπερ τούτου ἕνεκεν
‟ἀπαγαγὼν ἡμᾶς πρὸς αὐτοὺς ὁ θεὸς, ἐπεὶ τὴν ‟διακονίαν ταύτην ἐπληρώσαμεν, πάλιν ἀπαγήοχεν. ‟ὁ γὰρ Αἰμιλιανὸς εἰς τραχυτέρους μὲν, ὡς ἐδόκει, “καὶ λιβυκωτέρους ἡμᾶς μεταστῆσαι τόπους ἐβου- ‟λήθη, καὶ τοὺς πανταχόσε εἰς τὸν Μαρεώτην ἐκέ-
‟γευσε συρρεῖν, κώμας ἑκάστοις τῶν κατὰ χώραν “ἀφορίσας, ἡμᾶς δὲ μᾶλλον ἐν ὁδῷ καὶ πρώτους ‟καταληφθησομένους ἔταξεν. ᾠκονόμει γὰρ δηλονότι ‟καὶ παρεσκεύαζεν, ἵνα ὁπόταν βουληθείη συλλαβεῖν, ‟πάντας εὐαλώτους ἔχοι.

[15] ἐγὼ δὲ ὅτε μὲν εἰς “Κεφρὼν κεκελεύσμην ἀπελθεῖν, καὶ τὸν τόπον ‟ἠγνόουν ὅποι ποτὲ οὗτός ἐστιν, οὐδὲ τὸ ὄνομα σχε- “δὸν πρότερον ἀκηκοώς· καὶ ὅμως εὐθύμως καὶ
“ἀταράχως ἀπῄειν. ἐπεὶ δὲ μετασκηνώσειν εἰς τὰ “Κολλουθίωνος ἀπηγγέλη μοι, ἴσασιν οἱ παρόντες “ὅπως διετέθην· ἐνταῦθα γὰρ ἐμαυτοῦ κατηγορήσω. ‟

[16] τὸ μὲν πρῶτον ἠχθέσθην καὶ λίαν ἐχαλέπηνα· ‟καὶ γὰρ εἰ γνωριμώτεροι καὶ συνηθέστεροι ἐτύγχα-
“νον ἡμῖν οἱ τόποι, ἀλλ᾿ ἔρημον μὲν ἀδελφῶν καὶ ‟σπουδαίων ἀνθρώπων ἔφασκον εἶναι τὸ χωρίον, ‟ταῖς δὲ τῶν ὁδοιπορούντων ἐνοχλήσεσι καὶ λῃστῶν “καταδρομαῖς ἐγκείμενον.

[17] ἔτυχον δὲ παραμυθίας, “ὑπομνησάντων με τῶν ἀδελφῶν, ὅτι γειτνιᾷ μᾶλλον
‟τῇ πόλει, καὶ ἡ μὲν Κεφρὼν πολλὴν ἡμῖν ἦγεν “ἀδελφῶν τῶν ἀπ᾿ Αἰγύπτου τὴν ἐπιμιξίαν, ὡς “πλατύτερον ἐκκλησιάζειν δύνασθαι, ἐκεῖ δὲ πλησιαί- “τερον οὔσης τῆς πόλεως συνεχέστερον τῆς τῶν “ὄντως ἀγαπητῶν καὶ οἰκειοτάτων καὶ φιλτάτων
“ὄψεως ἀπολαύσομεν. ἀφίξονται γὰρ καὶ ἀναπαύ- “σονται, καὶ ὡς ἐν προαστείοις πορρωτέρω κειμένοις ‟κατὰ μέρος ἔσονται συναγωγαί. καὶ οὕτως ἐγένετο.”

[18] καὶ μεθ᾿ ἕτερα περὶ τῶν συμβεβηκότων αὐτῷ αὖθις ταῦτα γράφει ‟πολλαῖς γε ταῖς ὁμολογίαις
“Γερμανὸς σεμνύνεται. πολλά γε εἰπεῖν ἔχει καθ᾿ “ἑαυτοῦ γενόμενα. ὅσας ἀριθμῆσαι δύναται περὶ “ἡμῶν ἀποφάσεις, δημεύσεις, προγραφὰς, ὑπαρχόν- “των ἁρπαγὰς, ἀξιωμάτων ἀποθέσεις, δόξης κοσμι- “κῆς ὀλιγωρίας, ἐπαίνων ἡγεμονικῶν καὶ βουλευτι-
“κῶν καταφρονήσεις, καὶ τῶν ἐναντίων ἀπειλῶν καὶ “καταβοήσεων καὶ κινδύνων καὶ διωγμῶν καὶ πλάνης καὶ στενοχωρίας καὶ ποικίλης θλίψεως ὑπομονὴν, ‟οἷα τὰ ἐπὶ Δεκίου καὶ Σαβίνου συμβάντα μοι, οἷα ‟μέχρι νῦν Αἰμιλιανοῦ.

[19] ποῦ δὲ Γερμανὸς ‟νη; τίς δὲ περὶ αὐτοῦ λόγος; ἀλλὰ τῆς πολλῆς
“ἀφροσύνης, εἰς ἣν ἐμπίπτω διὰ Γερμανόν, ὑφίεμαι, διὸ καὶ τὴν καθ’ ἕκαστον τῶν γενομένων διήγησιν παρίημι τοῖς εἰδόσιν ἀδελφοῖς λέγειν.”

[20] ὁ δ’ αὐτὸς καὶ ἐν τῇ πρὸς Δομέτιον καὶ Δίδυμον ἐπιστολῇ τῶν ἀμφὶ τὸν διωγμὸν αὖθις μνημονεύει ἐν
τούτοις ‟τοὺς δὲ ἡμετέρους πολλούς τε ὄντας καὶ ἀγνῶτας ὑμῖν περισσὸν ὀνομαστὶ καταλέγειν· πλὴν ‟ἴστε ὅτι ἄνδρες καὶ γυναῖκες, καὶ νέοι καὶ γέροντες, καὶ κόραι καὶ πρεσβύτιδες, καὶ στρατιῶται καὶ ‟ἰδιῶται, καὶ πᾶν γένος καὶ πᾶσα ἡλικία, οἶ μὲν διὰ
“μαστίγων καὶ πυρὸς, οἱ δὲ διὰ σιδήρου τὸν ἀγῶνα “νικήσαντες τοὺς στεφάνους ἀπειλήφασι·

[21] τοῖς δὲ οὐ πάμπολυς αὐτάρκης ἀπέβη χρόνος εἰς τὸ φανῆναι δεκτοὺς τῷ κυρίῳ, ὥσπερ οὖν ἔοικε μηδὲ ῾ἐμοὶ ὁ μέχρι νῦν. διόπερ εἰς ὃν οἶδεν αὐτὸς ἐπι-
‟τήδειον καιρὸν ὑπερέθετό με ὁ λέγων ῾καιρῷ δεκτῷ ‟ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι.᾿

[22] τὰ γὰρ καθ’ ἡμᾶς ἐπειδὴ πυνθάνεσθε καὶ βούλεσθε δηλωθῆναι ὑμῖν ὅπως διάγομεν, ἠκούσατε ‟μὲν πάντως ὅπως ἡμᾶς δεσμώτας ἀπαγομένους ὑπὸ
“ἑκατοντάρχου καὶ στρατηγῶν καὶ τῶν σὺν αὐτοῖς στρατιωτῶν καὶ ὑπηρετῶν, ἐμέ τε καὶ Γάϊον καὶ ‟Φαῦστον καὶ Πέτρον καὶ Παῦλον, ἐπελθόντες τινὲς ‟τῶν Μαρεωτῶν ἄκοντας καὶ μηδὲ ἑπομένους, βίᾳ ‟τε σύροντες ἀφήρπασαν.

[23] ἐγὼ δὲ νῦν καὶ Γάϊος
‟καὶ Πέτρος, μόνοι τῶν ἄλλων ἀδελφῶν ἀπορφανι- ‟σθέντες, ἐν ἐρήμῳ καὶ αὐχμηρῷ τῆς Λιβύης τόπῳ ⁴ κατακεκλείσμεθα, τριῶν ἡμερῶν ὁδὸν τοῦ Παραι- “τονίου διεστηκότες.’’

[24] καὶ ὑποκαταβάς φησιν ‘ἐν δὲ τῇ πόλει καταδεδύκασιν ἀφανῶς ἐπισκεπτό- ‟μένοι τοὺς ἀδελφούς — πρεσβύτεροι μὲν Μάξιμος, ῾Διοσκόρος, Δημήτριος, Λούκιος· οἱ γὰρ ἐν τῷ κόσμῳ
‟προφανέστεροι Φαυστῖνος καὶ Ἀκύλας ἐν Αἰγύπτῳ πλανῶνται· διάκονοι δὲ οἶ μετὰ τοὺς ἐν τῇ νόσῳ τελευτήσαντας ὑπολειφθέντες Φαῦστος, Εὐσεβίος, ῾Χαιρήμων· Εὐσέβιος, ὃν ἐξ ἀρχῆς ὁ θεὸς καὶ παρεσκεύασε, τὰς ὑπηρεσίας τῶν ἐν ταῖς
φυλακαῖς γενομένων ὁμολογητῶν ἐναγωνίως ἀπο- ‟πληροῦν, καὶ τὰς τῶν σωμάτων περιστολὰς τῶν ‟τελείων καὶ μακαρίων μαρτύρων οὐκ ἀκινδύνως ἐκτελεῖν.

[25] καὶ γὰρ μέχρι νῦν οὐκ ἀνίησιν ὁ ‟ἡγούμενος, τοὺς μὲν ἀναιρῶν, ὡς προεῖπον, ὠμῶς
‟τῶν προσαγομένων, τοὺς δὲ βασάνοις καταξαίνων, ‟τοὺς δὲ φυλακαῖς καὶ δεσμοῖς ἐκτήκων, προστάσσων ‟τε μηδένα τούτοις προσιέναι, καὶ ἀνερευνῶν μή τις ‟φανείη. καὶ ὅμως ὁ θεὸς τῇ προθυμίᾳ καὶ λιπαρείᾳ τῶν ἀδελφῶν διαναπαύει τοὺς πεπιεσμένους.” καὶ
τοσαῦτα μὲν ὁ Διονύσιος.

[26] ἰστέον δὲ ὡς ὁ μὲν Εὐσέβιος, ὃν διάκονον προσεῖπεν 5 σμικρὸν ὕστερον ἐπίσκοπος ἐκκλησίας τῆς κατὰ Συρίαν Λαοδικείας καθίσταται, ὁ δὲ Μάξιμος, ὃν τότε πρεσβύτερον εἴρηκε, μετὰ τὸν Διονύσιον τὴν λειτουργίαν τῶν
κατ’ Ἀλεξάνδρειαν ἀδελφῶν διαδέχεται, Φαῦστος δὲ ὁ σὺν αὐτῷ τηνικάδε διαπρέψας ἐν τῇ ὁμολογίᾳ, μέχρι τοῦ καθ’ ἡμᾶς διωγμοῦ φυλαχθεὶς, γηραιὸς κομιδῆ καὶ πλήρης ἡμερῶν καθ’ ἡμᾶς αὐτοὺς μαρτυρίῳ τὴν κεφαλὴν ἀποτμηθεὶς τελειοῦται. ἀλλὰ τὰ
μὲν κατ’ ἐκεῖνο καιροῦ τῷ Διονυσίῳ συμβάντα τοιαῦτα.

[1] [Nic. H. E. VI, 11] Κατὰ δὲ τὸν δηλούμενον Οὐαλεριανοῦ διωγμὸν τρεῖς ἐν Καισαρείᾳ τῆς Παλαιστίνης τῇ κατὰ Χριστὸν διαλάμψαντες ὁμολογίᾳ θείῳ κατεκοσμήθησαν μαρτυρίῳ, θηρίων γενόμενοι βορά. τούτων ὁ μὲν Πρίσκος ἐκαλεῖτο, ὁ δὲ Μάλχος,
τῷ δὲ τρίτῳ Ἀλέξανδρος ὄνομα ἦν. τούτους φασὶ κατ’ ἀγρὸν οἰκοῦντας πρότερον μὲν ἑαυτοὺς ὡς ἀμελεῖς καὶ ῥᾳθύμους κακίσαι, ὅτι δὴ βραβείων, τοῦ καιροῦ τοῖς πόθου γλιχομένοις οὐρανίου διανέμοντος, ὀλιγωροῖεν αὐτοὶ μὴ οὐχὶ προαρπάζοντες τὸν τοῦ
μαρτυρίου στέφανον· ταῦτα δὲ βουλευσαμένους ὁρμῆσαι ἐπὶ τὴν Καισάρειαν, ὁμόσ’ ἑ τε χωρῆσαι ἐπὶ τὸν δικαστὴν, καὶ τυχεῖν τοῦ προδεδηλωμένου τέλους. ἔτι πρὸς τούτοις γύναιόν τι κατὰ τὸν αὐτὸν διωγμὸν ἐν τῇ αὐτῇ πόλει τὸν ὅμοιον ἱστοροῦσιν ἀγῶνα
διηθληκέναι. τῆς δὲ Μαρκίωνος αὐτὴν αἱρέσεως γενέσθαι κατέχει λόγος.

[1] [Nic. H. E. VI, 12] Ἀλλ’ οὐκ εἰς μακρὸν δουλείαν τὴν παρὰ βαρβάροις ὑπομείναντος Οὐαλεριανοῦ, μοναρχήσας ὁ παῖς σωφρονέστερον περὶ τὴν
ἀρχὴν διατίθεται, ἀνίησί τε αὐτίκα διὰ προγραμμάτων τὸν καθ’ ἡμῶν διωγμὸν, ἐπ’ ἐλευθερίας τοῖς τοῦ λόγου προεστῶσι τὰ ἐξ ἔθους ἐπιτελεῖν δι’ ἀντιγραφῆς προστάξας, ἥτις τοῦτον ἔχει τὸν τρόπον Αὐτοκράτωρ Καῖσαρ Πούπλιος Λικίννιος Γαλλιηνὸς,
“εὐσεβὴς, εὐτυχὴς, σεβαστὸς, Διονυσίῳ καὶ Πίννᾳ καὶ ‟Δημητρίῳ καὶ τοῖς λοιποῖς ἐπισκόποις. τὴν εὐεργεσίαν ῾τῆς ἐμῆς δωρεᾶς διὰ παντὸς τοῦ κόσμου ἐκβιβασθῆναι προσέταξα, ὅπως ἀπὸ τόπων τῶν θρησκευ- “σίμων ἀποχωρήσωσι. καὶ διὰ τοῦτο καὶ ὑμεῖς τῆς
‟ἀντιγραφῆς τῆς ἐμῆς τῷ τύπῳ χρῆσθαι δύνασθε, ὥστε μηδένα ὑμῖν ἐνοχλεῖν. καὶ τοῦτο ὅπερ κατὰ τὸ ἐξὸν δύναται ὑφ’ ὑμῶν ἀναπληροῦσθαι ἤδη ‟πρὸ πολλοῦ ὑπ’ ἐμοῦ συγκεχώρηται. καὶ διὰ τοῦτο ῾Αὐρήλιος Κυρήνιος, ὁ τοῦ μεγίστου πράγματος προστατεύων, τὸν τύπον τοῦτον τὸν ὑπ’ ἐμοῦ ‘δοθέντα διαφυλάξει ταῦτα ἐπὶ τὸ σαφέστερον ἐκ τῆς Ῥωμαίων ἑρμηνευθέντα γλώττης ἐγκείσθω. καὶ
ἄλλη δὲ τοῦ αὐτοῦ διάταξις φέρεται, ἣν πρὸς ἑτέρους ἐπισκόπους πεποίηται, τὰ τῶν καλουμένων κοιμητηρίων ἀπολαμβάνειν ἐπιτρέπων χωρία.

[1] [Nic. H. E. VI, 34] Ἐν τούτῳ δὲ τῆς μὲν Ρωμαίων ἐκκλησίας εἰσέτι τότε καθηγεῖτο Ξυστὸς,
τῆς δὲ ἐπ’ Ἀντιοχείας μετὰ Φάβιον Δημητριανὸς, Φιρμιλλιανὸς δὲ Καισαρείας τῆς Καππαδοκῶν, καὶ ἐπὶ τούτοις τῶν κατὰ Πόντον ἐκκλησιῶν Γρηγόριος καὶ ὁ τούτου ἀδελφὸς Ἀθηνόδωρος, Ὠριγένους γνώριμοι. τῆς δ’ ἐπὶ Παλαιστίνης Καισαρείας Θεοκτίστου
μεταλλάξαντος διαδέχεται τὴν ἐπισκοπὴν Δόμνος, βραχεῖ δὲ χρόνῳ τούτου διαγενομένου Θεότεκνος, ὁ καθ’ ἡμὰς, διάδοχος καθίσταται. τῆς δ’ Ὠριγένους διατριβῆς καὶ οὗτος ἦν. ἀλλὰ καὶ ἐν Ἱεροσολύμοις ἀναπαυσαμένου Μαζαβάνου τὸν θρόνον
Ὑμέναιος, ὁ καὶ αὐτὸς ἐπὶ πλείστοις τοῖς καθ’ ἡμὰς διαπρέψας ἔτεσι, διεδέξατο.

[1] [Nic. H. E. VI, 13] Κατὰ τούτους εἰρήνης ἁπανταχοῦ τῶν ἐκκλησιῶν οὔσης, ἐν Καισαρείᾳ τῆς Παλαιστίνης Μαρῖνος τῶν ἐν στρατείαις ἀξιώμασι
τετιμημένων, γένει τε καὶ πλούτῳ περιφανὴς ἀνὴρ, διὰ τὴν Χριστοῦ μαρτυρίαν τὴν κεφαλὴν ἀποτέμνεται, τοιᾶσδε ἕνεκεν αἰτίας.

[2] τιμή τίς ἐστι παρὰ Ρωμαίοις τὸ κλῆμα, οὗ τοὺς τυχόντας φασὶν γίνεσθαι. τόπου σχολάζοντος, ἐπὶ τοῦτο
προκοπῆς τὸν Μαρῖνον ἡ τοῦ βαθμοῦ τάξις ἐκάλει. ἤδη τε μέλλοντα τῆς τιμῆς ἔχεσθαι, παρελθὼν ἄλλος πρὸ τοῦ βήματος, μὴ ἐξεῖναι μὲν ἐκείνῳ τῆς ῾Ρωμαίων μετέχειν ἀξίας κατὰ τοὺς παλαιοὺς νόμους, Χριστιανῷ γε ὄντι καὶ τοῖς βασιλεῦσι μὴ θύοντι, κατηγόρει· αὐτῷ δὲ ἐπιβάλλειν τὸν κλῆρον.

[3] ἐφ᾿ ᾧ
κινηθέντα τὸν δικαστὴν (Ἀχαιὸς οὗτος ἦν) πρῶτον μὲν ἐρέσθαι ποίας ὁ Μαρῖνος εἴη γνώμης. ὡς δ᾿ ὁμολογοῦντα Χριστιανὸν ἐπιμόνως ἑώρα, τριῶν ὡρῶν ἐπιδοῦναι αὐτῷ εἰς ἐπίσκεψιν διάστημα.

[4] ἐκτὸς δῆτα γενόμενον αὐτὸν τοῦ δικαστηρίου Θεότεκνος ὁ
τῇδε ἐπίσκοπος ἀφέλκει προσελθὼν δι᾿ ὁμιλίας, καὶ τῆς χειρὸς λαβὼν ἐπὶ τὴν ἐκκλησίαν προάγει, εἴσω τε πρὸς αὐτῷ στήσας τῷ ἁγιάσματι, μικρόν τι παραναστείλας αὐτοῦ τῆς χλαμύδος καὶ τὸ προσηρτημένον αὐτῷ ξίφος ἐπιδείξας, ἅμα τε ἀντιπαρατίθησι προσαγαγὼν
αὐτῷ τὴν τῶν θείων εὐαγγελίων γραφὴν, κελεύσας τῶν δυεῖν ἑλέσθαι τὸ κατὰ γνώμην. ὡς δ᾿ ἀμελλητὶ τὴν δεξιὰν προτείνας ἐδέξατο τὴν θείαν γραφὴν, “ἔχου τοίνυν, ἔχου,” φησὶ πρὸς αὐτὸν ὁ Θεότεκνος, “τοῦ θεοῦ, καὶ τύχοις ὧν εἵλου, πρὸς
αὐτοῦ δυναμούμενος, καὶ βάδιζε μετ᾿ εἰρήνης.”

[5] εὐθὺς ἐκεῖθεν ἐπανελθόντα αὐτὸν κῆρυξ ἐβόα καλῶν πρὸ τοῦ δικαστηρίου· καὶ γὰρ ἤδη τὰ τῆς προθεσμίας τοῦ χρόνου πεπλήρωτο. καὶ δὴ παραστὰς τῷ δικαστηρίῳ, καὶ μείζονα τῆς πίστεως τὴν προθυμίαν
ἐπιδείξας, εὐθὺς, ὡς εἶχεν, ἀπαχθεὶς τὴν ἐπὶ θανάτῳ τελειοῦται.

[1] [Nic· H. E. VI, 14] Ἔνθα καὶ Ἀστύριος ἐπὶ τῇ θεοφιλεῖ παρρησίᾳ μνημονεύεται, ἀνὴρ τῶν ἐπὶ ῾Ρώμης συγκλητικῶν γενόμενος, βασιλεῦσί τε προσφιλὴς,
καὶ πᾶσι γνώριμος εὐγενείας τε ἕνεκα καὶ περιουσίας· ὃς παρὼν τηνικάδε τελειουμένῳ τῷ μάρτυρι, τὸν ὦμον ὑποθεὶς, ἐπὶ λαμπρᾶς καὶ πολυ- τελοῦς ἐσθῆτος ἄρας τὸ σκήνωμα ἐπιφέρεται, περιστείλας τε εὑ μάλα πλουσίως τῇ προσηκούσῃ ταφῇ παραδίδωσι. τούτου μυρία μὲν καὶ ἄλλα μνημονεύουσιν οἱ τἀνδρὸς καὶ εἰς ἡμᾶς διαμείναντες γνώριμοι,

[1] ἀτὰρ καὶ παραδόξου τοιούτου. ἐπὶ τῆς Φιλίππου Καισαρείας, ἣν Πανεάδα Φοίνικες προσαγορεύουσι, φασὶ παρὰ ταῖς αὐτόθι δεικνυμέναις ἐν ταῖς ὑπωρείαις τοῦ καλουμένου Πανίου ὅρους πηγαῖς, ἐξ ὧν καὶ τὸν Ἰορδάνην προχεῖσθαι, κατά
τινα ἑορτῆς ἡμέραν σφάγιόν τι καταβάλλεσθαι, καὶ τοῦτο τῇ τοῦ δαίμονος δυνάμει ἀφανὲς γίνεσθαι παραδόξως, θαῦμά τε εἶναι περιβόητον τοῖς παροῦσι τὸ γινόμενον. παρόντα δ’ οὖν ποτὲ τοῖς πραττομένοις τὸν Ἀστύριον, καὶ τὸ πρᾶγμα καταπεπληγμένους
ἰδόντα τοὺς πολλοὺς, οἰκτεῖραι τῆς πλάνης, κἄπειτα ἀνανεύσαντα εἰς οὐρανὸν ἱκετεῦσαι διὰ Χριστοῦ τὸν ἐπὶ πάντων θεὸν, τὸ λαοπλάνον δαιμόνιον ἐλέγξαι καὶ παῦσαι τῆς τῶν ἀνθρώπων ἀπάτης. ταῦτα δέ φασιν εὐξαμένου ἀθρόως τὸ ἱερεῖον ἐπιπολάσαι ταῖς
πηγαῖς, οὕτω τε αὐτοῖς τὸ παράδοξον οἴχεσθαι, μηδενὸς μηκέτι θαύματος περὶ τὸν τόπον γενομένου.

[1] [Nic. H. E. VI, 15] Ἀλλ’ ἐπειδὴ τῆσδε τῆς πόλεως εἰς μνήμην ἐλήλυθα, οὐκ ἄξιον ἡγοῦμαι παρελθεῖν διήγησιν καὶ τοῖς μεθ’ ἡμᾶς μνημονεύεσθαι
ἀξίαν. τὴν γὰρ αἱμορροοῦσαν, ἣν ἐκ τῶν ἱερῶν εὐαγγελίων πρὸς τοῦ σωτῆρος ἡμῶν τοῦ πάθους ἀπαλλαγὴν εὑρέσθαι μεμαθήκαμεν, ἐνθένδε ἔλεγον ὁρμᾶσθαι, τόν τε οἶκον αὐτῆς ἐπὶ τῆς πόλεως δείκνυσθαι, καὶ τῆς ὑπὸ τοῦ σωτῆρος εἰς αὐτὴν εὐεργεσίας
θαυμαστὰ τρόπαια παραμένειν.

[2] ἑστάναι γὰρ ἐφ’ ὑψηλοῦ λίθου πρὸς μὲν ταῖς πύλαις τοῦ αὐτῆς οἴκου γυναικὸς ἐκτύπωμα χάλκεον ἐπὶ γόνυ κεκλιμένον καὶ τεταμέναις ἐπὶ τὸ πρόσθεν ταῖς χερσὶν, ἱκετευούσῃ ἐοικὸς, τούτου δὲ ἄντικρυς ἄλλο τῆς αὐτῆς ὕλης ἀνδρὸς ὄρθιον σχῆμα, διπλοΐδα
κοσμίως περιβεβλημένον, καὶ τὴν χεῖρα τῇ γυναικὶ προτεῖνον, οὗ παρὰ τοῖς ποσὶν ἐπὶ τῆς στήλης αὐτῆς ξένον τι βοτάνης εἶδος φύειν, ὃ μέχρι τοῦ κρασπέδου τῆς τοῦ χαλκοῦ διπλοΐδος ἀνιὸν, ἀλεξιφάρμακόν τι παντοίων νοσημάτων τυγχάνειν.

[3] τοῦτον τὸν ἀνδριάντα
τοῦ Ἰησοῦ εἰκόνα φέρειν ἔλεγον. ἔμεινε δὲ καὶ εἰς ἡμᾶς, ὡς καὶ ὄψει παραλαβεῖν ἐπιδημήσαντας αὐτοὺς τῇ πόλει.

[4] καὶ θαυμαστὸν οὐδὲν τοὺς πάλαι ἐξ ἐθνῶν εὐεργετηθέντας πρὸς τοῦ σωτῆρος ἡμῶν ταῦτα πεποιηκέναι, ὅτε καὶ τῶν ἀποστόλων
αὐτοῦ τὰς εἰκόνας, Παύλου καὶ Πέτρου καὶ αὐτοῦ δὴ τοὐ Χριστοῦ, διὰ χρωμάτων ἐν γραφαῖς σωζομένας ἱστορήσαμεν, ὡς εἰκὸς τῶν παλαιῶν ἀπαραφυλάκτως οἷα σωτῆρας ἐθνικῇ συνηθείᾳ παρ᾿ ἑαυτοῖς τοῦτον τιμὰν εἰωθότων τὸν τρόπον.

[1] [Nic. H. E. VI, 16] Τὸν γὰρ Ἰακώβου θρόνον, τοῦ πρώτου τῆς Ἱεροσολύμων ἐκκλησίας τὴν ἐπισκοπὴν πρὸς αὐτοῦ τοῦ σωτῆρος καὶ τῶν ἀποστόλων ὑποδεξαμένου, ὃν καὶ ἀδελφὸν τοῦ Χριστοῦ χρηματίσαι οἱ θεῖοι λόγοι περιέχουσιν, εἰς δεῦρο
πεφυλαγμένον οἱ τῇδε κατὰ διαδοχὴν περιέποντες ἀδελφοὶ σαφῶς τοῖς πᾶσιν ἐπιδείκνυνται οἷον περὶ τοὺς ἁγίους ἄνδρας τοῦ θεοφιλοῦς ἕνεκεν οἵ τε πάλαι καὶ οἱ εἰς ἡμᾶς ἔσωζόν τε καὶ ἀποσώζουσι σέβας. καὶ ταῦτα μὲν ταύτῃ.

[1] [Nic. H. E. VI, 4] Ὅ γε μὴν Διονύσιος πρὸς ταῖς δηλωθείσαις ἐπιστολαῖς αὐτοῦ ἔτι καὶ τὰς φερομένας ἑορταστικὰς τὸ τηνικαῦτα συντάττει, πανηγυρικωτέρους ἐν αὐταῖς περὶ τῆς τοῦ πάσχα ἑορτῆς ἀνακινῶν λόγους. τούτων τὴν μὲν Φλαουΐῳ προσφωνεῖ, τὴν δὲ Δομετίῳ καὶ Διδύμῳ, ἐν ἡ καὶ κανόνα ἐκτίθεται ὀκταετηρίδος, ὅτι μὴ ἄλλοτε ἢ μετὰ τὴν ἐαρινὴν ἰσημερίαν προσήκοι τὴν τοῦ πάσχα
ἑορτὴν ἐπιτελεῖν παριστάμενος. πρὸς ταύταις καὶ ἄλλην τοῖς κατ’ Ἀλεξάνδρειαν συμπρεσβυτέροις ἐπιστολὴν διαχαράττει, ἑτέροις τε ὁμοῦ διαφόρως, καὶ ταύτας ἔτι τοῦ διωγμοῦ συνεστῶτος.

[1] [Nic. H. E. VI, 19] Ἐπιλαβούσης δὲ ὅσον
οὔπω τῆς εἰρήνης ἐπάνεισι μὲν εἰς τὴν Ἀλεξάνδρειαν, πάλιν δ’ ἐνταῦθα στάσεως καὶ πολέμου συστάντος, ὡς οὐχ οἷόν τε ἦν αὐτῷ τοὺς κατὰ τὴν πόλιν ἅπαντας ἀδελφοὺς εἰς ἑκάτερον τῆς στάσεως μέρος διῃρημένους ἐπισκοπεῖν, αὖθις ἐν τῇ τοῦ
πάσχα ἑορτῇ ὥσπερ τις ὑπερόριος ἐξ αὐτῆς τῆς Ἀλεξανδρείας διὰ γραμμάτων αὐτοῖς ὡμίλει.

[2] καὶ Ἱέρακι δὲ μετὰ ταῦτα τῶν κατ’ Αἴγυπτον ἐπισκόπῳ ἑτέραν ἑορταστικὴν ἐπιστολὴν γράφων, τῆς κατ’ αὐτὸν τῶν Ἀλεξανδρέων στάσεως μνημονεύει διὰ
τούτων ‘ἐμοὶ δὲ τί θαυμαστὸν εἰ πρὸς τοὺς πορρω- “τέρω παροικοῦντας χαλεπὸν τὸ κἂν δι’ ἐπιστολῶν “ὁμιλεῖν, ὅτε καὶ τὸ πρὸς ἐμαυτὸν αὐτῷ μοι διαλέγε- “σθαι καὶ τῇ ἰδίᾳ ψυχῇ συμβουλεύεσθαι καθέστηκεν ἄπορον;

[3] πρὸς γοῦν τὰ ἐμαυτοῦ σπλάγχνα, τοὺς
“ὁμοσκήνους καὶ συμψύχους ἀδελφοὺς καὶ τῆς αὐτῆς ‘πολίτας ἐκκλησίας ἐπιστολιμαίων δέομαι γραμμάτων, καὶ ταῦθ’ ὅπως διαπεμψαίμην, ἀμήχανον “φαίνεται. ῥᾷον γὰρ ἄν τις οὐχ ὅπως εἰς τὴν ὑπερ- “όριον, ἀλλὰ καὶ ἀπ’ ἀνατολῶν ἐπὶ δυσμὰς περαιωθείη,
ἢ τὴν Ἀλεξάνδρειαν ἀπ’ αὐτῆς Ἀλεξανδρείας ἐπέλθοι.

[4] τῆς γὰρ ἐρήμου τῆς πολλῆς “ἀτριβοῦς ἐκείνης, ἣν ἐν δυσὶ γενεαῖς διώδευσεν ὁ “Ἰσραὴλ, ἄπειρος μᾶλλον καὶ ἄβατός ἐστιν ἡ μεσαι- “τάτη τῆς πόλεως ὁδός· καὶ τῆς θαλάσσης, ἣν ἐκεῖνοι “ῥαγεῖσαν καὶ διατειχισθεῖσαν ἔσχον ἱππήλατον, καὶ
“ὧυ ἐν τῇ λεωφόρῳ κατεποντίσθησαν Αἰγύπτιοι, οἱ “γαληνοὶ καὶ ἀκύμαντοι λιμένες γεγόνασιν εἰκὼν, “πολλάκις φανέντες ἀπὸ τῶν ἐν αὐτοῖς φόνων οἷον “ἐρυθρὰ θάλασσα.

[5] ὁ δ᾿ ἐπιρρέων ποταμὸς τὴμ “πόλιν ποτὲ μὲν ἐρήμου τῆς ἀνύδρου ξηρότερος
“ὤφθη, καὶ μᾶλλον αὐχμώδης ἐκείνης, ἣν διαπο- “ρευόμενος ὁ Ἰσραὴλ οὕτως ἐδίψησεν, ὡς Μωυσοῦ “μὲν καταβοᾶν, ῥυῆναι δ᾿ αὐτοῖς παρὰ τοῦ θαυμάσια “ποιοῦντος μόνου ἐκ πέτρας ἀκροτόμου ποτόν·

[6] ποτὲ “δὲ τοσοῦτον ἐπλήμμυρεν ὡς πᾶσαν τὴν περίχωρον
“τάς τε ὁδοὺς καὶ τοὺς ἀγροὺς ἐπικλύσαντα, τῆς ἐπὶ “Νῶς γενομένης τοῦ ὕδατος φορᾶς ἐπαγαγεῖν ἀπει- “λήν· ἀεὶ δὲ αἵματι καὶ φόνοις καὶ καταποντισμοῖς “κάτεισι μεμιασμένος, οἷος ὑπὸ Μωυσεῖ γέγονε τῷ “Φαραὼ, μεταβαλὼν εἰς αἷμα καὶ ἐποζέσας.

[7] καὶ
“ποῖον γένοιτ᾿ ἂν τοῦ πάντα καθαίροντος ὕδατος ὕδωρ “καθάρσιον ἄλλο; πῶς ἂν ὁ πολὺς καὶ ἀπέραντος “ἀνθρώποις ὠκεανὸς ἐπιχυθεὶς τὴν πικρὰν ταύτην “ἀποσμήξαι θάλασσαν; ἢ πῶς ἂν ὁ μέγας ποταμὸς “ὁ ἐκπορευόμενος ἐξ Ἐδὲμ, τὰς τέσσαρας ἀρχὰς εἰς
“ἃς ἀφορίζεται μετοχετεύσας εἰς μίαν τοῦ Γηὼν, “ἀποπλύναι τὸ λύθρον;

[8] ἢ πότε ὁ τεθολωμένος “ὑπὸ τῶν πονηρῶν πανταχόθεν ἀναθυμιάσεων ἀὴρ “εἰλικρινὴς γένοιτο; τοιοῦτοι γὰρ ἀπὸ τῆς γῆς ἀτμοὶ, “καὶ ἀπὸ θαλάσσης ἄνεμοι, ποταμῶν τε αὖραι καὶ
“λιμένων ἀνιμήσεις ἀποπνέουσιν, ὡς σηπομένων ἐν “πᾶσι τοῖς ὑποκειμένοις στοιχείοις νεκρῶν ἰχῶρας “εἶναι τὰς δρόσους.

[9] εἶτα θαυμάζουσι καὶ διαπο- “ροῦσι πόθεν οἱ συνεχεῖς λοιμοὶ, πόθεν αἱ χαλεπαὶ νόσοι, πόθεν αἶ παντοδαπαὶ φθοραὶ, πόθεν ὁ ποικίλος καὶ πολὺς τῶν ἀνθρώπων ὄλεθρος, διὰ τί “μηκέτι τοσοῦτο πλῆθος οἰκητόρων ἡ μεγίστη πόλις “ἐν αὐτῇ φέρει, ἀπὸ νηπίων ἀρξαμένη παίδων μέχρι
“τῶν εἰς ἄκρον γεγηρακότων, ὅσους ὠμογέροντας οὓς “ἐκάλει πρότερον ὄντας ἔτρεφεν, ἀλλ’ οἱ τεσσαρα- ῾κοντοῦται καὶ μέχρι τῶν ἑβδομήκοντα ἐτῶν τοσοῦτο ‘πλείονες τότε ὥστε μὴ συμπληροῦσθαι νῦν τὸν “ἀριθμὸν αὐτῶν, προσεγγραφέντων καὶ συγκαταλε-
῾γέντων εἰς τὸ δημόσιον σιτηρέσιον τόν ἀπὸ τεσσα- ‘ρεσκαίδεκα ἐτῶν μέχρι τῶν ὀγδοήκοντα, καὶ γεγό- “νασιν οἶον ἡλικιῶται τῶν πάλαι γεραιτάτων οἱ ὄψει “νεώτατοι.

[10] καὶ οὕτω μειούμενον ἀεὶ καὶ δαπα- “νώμενον ὁρῶντες τὸ ἐπὶ γῆς ἀνθρώπων γένος οὐ
῾τρέμουσιν, αὐξομένου καὶ προκόπτοντος τοῦ παντε- ῾λοῦς αὐτῶν ἀφανισμοῦ.’

[1] [Nic. H. E. VI, 20] Μετὰ ταῦτα λοιμικῆς τὸν πόλεμον διαλαβούσης νόσου, τῆς τε ἑορτῆς πλησιαζούσης, αὖθις διὰ γραφῆς τοῖς ἀδελφοῖς ὁμιλεῖ,
τὰ τῆς συμφορᾶς ἐπισημαινόμενος πάθη διὰ τούτων

[2] “τοῖς μὲν ἄλλοις ἀνθρώποις οὐκ ἂν δόξειε “καιρὸς ἑορτῆς εἶναι τὰ παρόντα. οὐδ’ ἔστιν αὐτοῖς “οὔτε οὗτος οὔτε τις ἕτερος, οὐχ ὅπως τῶν ἐπιλύπων, ῾ἀλλ’ οὐδ’ εἴ τις περιχαρὴς, ὃν οἰηθεῖεν μάλιστα.
“νῦν μέν γε θρῆνοι πάντα, καὶ πενθοῦσι πάντες, καὶ περιηχοῦσιν οἰμωγαὶ τὴν πόλιν διὰ τὸ πλῆθος ῾τῶν τεθνηκότων καὶ τῶν ἀποθνησκόντων ὁσημέραι. “

[3] ὡς γὰρ ἐπὶ τῶν πρωτοτόκων τῶν Αἰγυπτίων γέγραπται, οὕτως καὶ νῦν ἐγενήθη κραυγὴ μεγάλη.
οὐ γάρ ἐστιν οἰκία, ἐν ᾗ οὐκ ἔστιν ἐν αὐτῇ τεθνη· κώς· καὶ ὤφελόν γε· πολλὰ μὲν γὰρ καὶ δεινὰ καὶ “τὰ πρὸ τούτου συμβεβηκότα.

[4] πρῶτον μὲν ἡμᾶς “ἤλασαν, καὶ μόνοι πρὸς ἁπάντων διωκόμενοι καὶ “θανατούμενοι ἑωρτάσαμεν καὶ τότε, καὶ πᾶς ὁ τῆς “καθ᾿ ἕκαστον θλίψεως τόπος πανηγυρικὸν ἡμῖν
“γέγονε χωρίον, ἀγρὸς, ἐρημία, ναῦς, πανδοχεῖον, “δεσμωτήριον· φαιδροτάτην δὲ πασῶν ἤγαγον ἑορ- “τὴν οἱ τέλειοι μάρτυρες εὐωχηθέντες ἐν οὐρανῷ. “

[5] μετὰ δὲ ταῦτα πόλεμος καὶ λιμὸς ἐπέλαβεν, ἃ “τοῖς ἔθνεσι συνδιηνέγκαμεν, μόνοι μὲν ὑποστάντες
“ὅσα ἡμῖν ἐλυμήναντο, παραπολαύσαντες δὲ καὶ ὧν “ἀλλήλους εἰργάσαντό τε καὶ πεπόνθασι· καὶ τῇ “Χριστοῦ πάλιν ἐνηυφράνθημεν εἰρήνῃ, ἣν μόνοις “ἡμῖν δέδωκε.

[6] βραχυτάτης δὲ ἡμῶν τε καὶ αὐτῶν “τυχόντων ἀναπνοῆς, ἐπικατέσκηψεν ἡ νόσος αὕτη,
“πρᾶγμα φόβου τε παντὸς φοβερώτερον ἐκείνοις, καὶ “συμφορᾶς ἡστινοσοῦν σχετλιώτερον, καὶ ὡς ἴδιός “τις αὐτῶν ἀπήγγειλε συγγραφεὺς, πρᾶγμα μόνον “δὴ τῆς πάντων ἐλπίδος κρεῖσσον γενόμενον· ἡμῖν “δὲ οὐ τοιοῦτο μὲν, γυμνάσιον δὲ καὶ δοκίμιον οὐ-
“δενὸς τῶν ἄλλων ἔλαττον. ἀπέσχετο μὲν γὰρ οὐδὲ “ἡμῶν, πολλὴ δὲ ἐξῆλθεν εἰς τὰ ἔθνη.“

[7] τούτοις ἑξῆς ἐπιφέρει λέγων “οἱ γοῦν πλεῖστοι τῶν ἀδελφῶν “ἡμῶν δι᾿ ὑπερβάλλουσαν ἀγάπην καὶ φιλαδελφίαν “ἀφειδοῦντες ἑαυτῶν καὶ ἀλλήλων ἐχόμενοι, ἐπισκο-
“ποῦντες ἀφυλάκτως τοὺς νοσοῦντας, λιπαρῶς ὑπη- “ρετούμενοι, θεραπεύοντες ἐν Χριστῷ, συναπηλλάτ- “τοντο ἐκείνοις ἀσμενέστατα, τοῦ παρ᾿ ἑτέρων ἀνα- “πιμπλάμενοι πάθους, καὶ τὴν νόσον ἐφ᾿ ἑαυτοὺς “ἕλκοντες ἀπὸ τῶν πλησίον, καὶ ἑκόντες ἀναμασσό-
“μενοι τὰς ἀλγηδόνας. καὶ πολλοὶ νοσοκομήσαντες “καὶ ῥώσαντες ἑτέρους ἐτελεύτησαν αὐτοὶ, τὸν ἐκεί- “νων θάνατον εἰς ἑαυτοὺς μεταστησάμενοι, καὶ τὸ “δημῶδες ῥῆμα, μόνης ἀεὶ δοκεῖν φιλοφροσύνης ἔχε- “σθαι, ἔργῳ δὴ τότε πληροῦντες, ἀπιόντες αὐτῶν “περίψημα.

[8] οἱ γοῦν ἄριστοι τῶν παρ’ ἡμῖν ἀδελ- “φῶν τοῦτον τὸν τρόπον ἐξεχώρησαν τοῦ βίου, πρεσ- “βύτεροί τέ τινες καὶ διάκονοι καὶ τῶν ἀπὸ τοῦ λαοῦ
“λίαν ἐπαινούμενοι, ὡς καὶ τοῦ θανάτου τοῦτο τὸ “εἶδος διὰ πολλὴν εὐσέβειαν καὶ πίστιν ἰσχυρὰν γε- “νόμενον μηδὲν ἀποδεῖν μαρτυρίου δοκεῖν.

[9] καὶ “τὰ σώματα δὲ τῶν ἁγίων ὑπτίαις χερσὶ καὶ κόλποις “ὑπολαμβάνοντες, καθαιροῦντές τε ὀφθαλμοὺς, καὶ
στόματα συγκλείοντες, ὠμοφοροῦντἐς τε καὶ διατι- ‘θέντες, προσκολλώμενοι, συμπλεκόμενοι, λουτροῖς “τε τε καὶ περιστολαῖς κατακοσμοῦντες, μετὰ μικρὸν “ἐτύγχανον τῶν ἴσων, ἀεὶ τῶν ὑπολειπομένων ἐφε- “πομένων τοῖς πρὸ αὐτῶν.

[10] τὰ δέ γε ἔθνη πᾶν
“τοὐναντίον· καὶ νοσεῖν τε ἀρχομένους ἀπωθοῦντο, “καὶ ἀπέφευγον τοὺς φιλτάτους, κἀν ταῖς ὁδοῖς ἐρ- “ρίπτουν ἡμιθνῆτας, καὶ νεκροὺς ἀτάφους ἀπεσκυ- “βαλίζοντο, τὴν τοῦ θανάτου διάδοσιν καὶ κοινωνίαν ἐκτρεπόμενοι, ἣν οὐκ ἦν καὶ πολλὰ μηχανωμένοις
“ἐκκλῖναι ῥᾴδιον.“

[11] μετὰ δὲ καὶ ταύτην τὴν ἐπιστολὴν, εἰρηνευσάντων τῶν κατὰ τὴν πόλιν, τοῖς κατ’ Αἴγυπτον ἀδελφοῖς ἑορταστικὴν αὖθις ἐπιστέλλει γραφὴν, καὶ ἐπὶ ταύτῃ ἄλλας διαφόρους πάλιν διατυποῦται. φέρεται δέ τις αὐτοῦ καὶ περὶ σαββάτου,
καὶ ἄλλη περὶ γυμνασίου.

[12] Ἑρμάμμωνι δὲ καὶ τοῖς κατ’ Αἴγυπτον ἀδελφοῖς δι’ ἐπιστολῆς ὁμιλῶν, πολλά τε ἄλλα περὶ τῆς Δεκίου καὶ τῶν μετ’ αὐτὸν διεξελθὼν κακοτροπίας, τῆς κατὰ τὸν Γαλλιηνὸν εἰρήνης ἐπιμιμνήσκεται.

[1] [Nic. Η. E. VI, 21] Οὐδὲν δὲ οἷον τὸ ⁵ καὶ τούτων ὧδέ πως ἔχόντων ἀκοῦσαι· “ἐκεῖνος μὲν “οὖν τῶν πρὸ αὐτοῦ βασιλέων τὸν μὲν προέμενος, “τῷ δὲ ἐπιθέμενος, παγγενῆ ταχέως καὶ πρόρριζος “ἐξηφανίσθη· ἀνεδείχθη δὲ καὶ συνανωμολογήθη
“παρὰ πάντων ὁ Γαλλιηνὸς, παλαιὸς ἅμα βασιλεὺς “καὶ νέος, πρῶτος ὢν καὶ μετ᾿ ἐκείνους παρών.

[2] “κατὰ γὰρ τὸ ῥηθὲν πρὸς τὸν προφήτην Ἡσαΐαν “τὰ “ἀπ᾿ ἀρχῆς ἰδοὺ ἥκασι, καὶ καινὰ ἃ νῦν ἀνατελεῖ.“ “ὥσπερ γὰρ νέφος τὰς ἡλιακὰς ἀκτῖνας ὑποδραμὸν καὶ
“πρὸς ὀλίγον ἐπηλυγάσαν ἐσκίασεν αὐτὸν καὶ ἀντ᾿ αὐ- “τοῦ προεφάνη, εἶτα παρελθόντος ἢ διατακέντος τοῦ “νέφους ἐξεφάνη πάλιν ἐπανατείλας ὁ ἥλιος ὁ προα- “νατείλας, οὕτω προστὰς καὶ προσπελάσας ἑαυτὸν ὁ “Μακριανὸς τῆς ἐφεστώσης Γαλλιηνοῦ βασιλείας, ὁ
“μὲν οὐκ ἔστιν, ἐπεὶ μηδὲ ἧν, ὁ δ᾿ ἔστιν ὁμοίως “ὥσπερ ἦν.

[3] καὶ οἷον ἀποθεμένη τὸ γῆρας ἡ βασι- “λεία, καὶ τὴν προοῦσαν ἀνακαθηραμένη κακίαν, “ἀκμαιότερον νῦν ἐπανθεῖ, καὶ πορρώτερον ὁρᾶται “καὶ ἀκούεται καὶ διαφοιτᾷ πανταχοῦ.”

[4] εἶθ᾿ ἑξῆς
καὶ τὸν χρόνον, καθ᾿ ὃν ταῦτ᾿ ἔγραφε, διὰ τούτων σημαίνει “καί μοι πάλιν τὰς ἡμέρας τῶν βασιλικῶν “ἐτῶν ἔπεισι σκοπεῖν. ὁρῶ γὰρ, ὡς ὀνομασθέντες “μὲν οἱ ἀσεβέστατοι μετ᾿ οὐ πολὺ γεγόνασιν ἀνώνυ- “μοι, ὁ δὲ ὁσιώτερος καὶ φιλοθεώτερος ὑπερβὰς τὴν
“ἑπταετηρίδα νῦν ἐνιαυτὸν ἔνατον διανύει, ἐν ᾧ “ἡμεϊς ἑορτάσωμεν.”

[1] [Nic. H. E. VI, 21] Ἐπὶ τούτοις πᾶσι σπουδάζεται αὐτῷ καὶ τὰ περὶ ἐπαγγελιῶν δύο συγγράμματα. ἡ δ᾿ ὑπόθεσις αὐτῷ Νέπως ἦν, ἐπίσκοπος
τῶν κατ᾿ Αἴγυπτον, Ἰουδαϊκώτερον τὰς ἐπηγγελμένας τοῖς ἁγίοις ἐν ταῖς θείαις γραφαῖς ἐπαγγε- ⁶ λίας ἀποδοθήσεσθαι διδάσκων, καί τινα χιλιάδα ἐτῶν τρυφῆς σωματικῆς ἐπὶ τῆς ξηρᾶς ταύτης ἔσεσθαι ὑποτιθέμενος.

[2] δόξας γοῦν οὗτος ἐκ τῆς Ἀποκαλύψεως Ἰωάννου τὴν ἰδίαν κρατύνειν ὑπόληψιν, “ἔλεγχον ἀλληγοριστῶν” λόγον τινὰ περὶ τούτου συντάξας
ἐπέγραψε.

[3] πρὸς ὃν ὁ Διονύσιος ἐν τοῖς περὶ ἐπαγγελιῶν ἐνίσταται, διὰ μὲν τοῦ προτέρου τὴν αὑτοῦ γνώμην ἣν εἶχε περὶ τοῦ δόγματος παρατιθέμενος, διὰ δὲ τοῦ δευτέρου περὶ τῆς Ἀποκαλύψεως Ἰωάννου διαλαμβάνων, ἔνθα τοῦ Νέπωτος κατὰ τὴν
ἀρχὴν μνημονεύσας ταῦτα περὶ αὐτοῦ γράφει

[4] “ἐπεὶ δὲ σύνταγμά τι προκομίζουσι Νέπωτος, ᾧ λίαν ἐπερείδονται ὡς ἀναντιρρήτως ἀποδεικνύντι τὴν τοῦ Χριστοῦ βασιλείαν ἐπὶ γῆς ἔσεσθαι, ἐν ἄλλοις μὲν πολλοῖς ἀποδέχομαι καὶ ἀγαπῶ Νέπωτα, τῆς τε πίστεως
καὶ τῆς φιλοπονίας καὶ τῆς ἐν ταῖς γραφαῖς διατριβῆς καὶ τῆς πολλῆς ψαλμῳδίας, ᾑ μέχρι νῦν πολλοὶ τῶν ἀδελφῶν εὐθυμοῦνται, καὶ πάνυ δι’ αἰδοῦς ἄγω τὸν ἄνθρωπον ταύτῃ μαλλοῦ, ᾗ προανεπαύσατο, ἀλλὰ φίλη γὰρ καὶ προτιμοτάτη πάντων
ἡ ἀλήθεια) ἐπαινεῖν τε χρὴ καὶ συναινεῖν ἀφθόνως, εἴ τι ὀρθός λέγοιτο, ἐξετάζειν δὲ καὶ διευθύνειν, εἴ τι μὴ φαίνοιτο ὑγιῶς ἀναγεγραμμένον.

[5] καὶ πρὸς μὲν παρόντα καὶ ψιλῷ λόγῳ δογματίζοντα αὐτάρκης ἦν ἂν ἡ ἄγραφος ὁμιλία, δι’
ἐρωτήσεως καὶ ἀποκρίσεως πείθουσα καὶ συμβιβά- ζουσα τοὺς ἀντιδιατιθεμένους· γραφῆς δὲ ἐκκειμένης, ὡς δοκεῖ τισὶ, πιθανωτάτης, καί τινων διδασκάλων τὸν μὲν νόμον καὶ τοὺς προφήτας τὸ μηδὲν “ἡγουμένων, καὶ τὸ τοῖς εὐαγγελίοις ἕπεσθαι παρέντων,
καὶ τὰς τῶν ἀποστόλων ἐπιστολὰς ἐκφαυλισάντων, τὴν δὲ τοῦ συγγράμματος τούτου διδασκαλίαν “ὡς μέγα δή τι καὶ κεκρυμμένον μυστήριον κατεπαγ- “γελλομένων, καὶ τοὺς ἁπλουστέρους ἀδελφοὺς ἡμῶν “οὐδὲν ἐώντων ὑψηλὸν καὶ μεγαλεῖον φρονεῖν οὔτε “περὶ τῆς ἐνδόξου καὶ ἀληθῶς ἐνθέου τοῦ κυρίο
“ἡμῶν ἐπιφανείας, οὔτε τῆς ἡμετέρας ἐκ νεκρῶν “ἀναστάσεως καὶ τῆς πρὸς αὐτὸν ἐπισυναγωγῆς καὶ “ὁμοιώσεως, ἀλλὰ μικρὰ καὶ θνητὰ καὶ οἷα τὰ νῦν ἐλπί- “ζεῖν ἀναπειθόντων ἐν τῇ βασιλείᾳ τοῦ θεοῦ, ἀναγκαῖο “καὶ ἡμᾶς ὡς πρὸς παρόντα τὸν ἀδελφὸν ἡμῶν δια-
“λεχθῆναι Νέπωτα.”

[6] τούτοις μεθ᾿ ἕτερα ἐπιφέρει λέγων “ἐν μὲν οὖν τῷ Ἀρσινοΐτῃ γενόμενος, ἔνθα, “ὡς οἶδας, πρὸ πολλοῦ τοῦτο ἐπεπόλαζε τὸ δόγμα, “ὡς καὶ σχίσματα καὶ ἀποστασίας ὅλων ἐκκλησιῶν “γεγονέναι, συγκαλέσας τοὺς πρεσβυτέρους καὶ δι-
“δασκάλους τῶν ἐν ταῖς κώμαις ἀδελφῶν, παρόντων “καὶ τῶν βουλομένων ἀδελφῶν, δημοσίᾳ τὴν ἐξέτα- “σιν ποιήσασθαι τοῦ λόγου προετρεψάμην.

[7] καὶ “τοῦτό μοι προσαγόντων τὸ βιβλίον ὥς τι ὅπλον καὶ “τεϊχος ἀκαταμάχητον, συγκαθεσθεὶς αὐτοῖς τριῶν
“ἑξῆς ἡμερῶν ἐξ ἕω μέχρις ἑσπέρας, διευθύνειν ἐπει- “ράθην τὰ γεγραμμένα.

[8] ἔνθα καὶ τὸ εὐσταθὲς “καὶ τὸ φιλάληθες καὶ τὸ εὐπαρακολούθητον καὶ “συνετὸν ὑπερηγάσθην τῶν ἀδελφῶν, ὡς ἐν τάξει “καὶ μετ᾿ ἐπιεικείας τὰς ἐρωτήσεις καὶ τὰς ἐπαπορή-
“σεις καὶ τὰς συγκαταθέσεις ἐποιούμεθα, τὸ μὲν ἐκ “παντὸς τρόπου φιλονείκως τῶν ἅπαξ δοξάντων πε- “ριέχεσθαι, εἰ καὶ μὴ φαίνοιντο ὀρθῶς ἔχοντα, παρ- “αιτησάμενοι, μήτε δὲ τὰς ἀντιλογίας ὑποστελλόμενοι, “ἀλλ᾿ εἰς ὅσον οἷόν τε τῶν προκειμένων ἐπιβατεύειν
“καὶ κρατύνειν αὐτὰ πειρώμενοι, μήτε, εἰ λόγος αἱ- “ρεῖ, μεταπείθεσθαι καὶ συνομολογεῖν αἰδούμενοι, “ἀλλ᾿ εὐσυνειδήτως καὶ ἀνυποκρίτως καὶ ταῖς καρ- “δίαις πρὸς τὸν θεὸν ἡπλωμέναις τὰ ταῖς ἀποδείξεσι ‘καὶ διδασκαλίαις τῶν ἁγίων γραφῶν “καταδεχόμενοι.

[9] καὶ τέλος ὅ τε τῆς διδαχῆς ταύ- ‘της ἀρχηγὸς καὶ εἰσηγητὴς, ὁ καλούμενος Κορακίων, “ἐν ἐπηκόῳ πάντων τῶν παρόντων ἀδελφῶν ὡμολό-
“γησε καὶ διεμαρτύρατο ἡμῖν μηκέτι τούτῳ προσ- “έξειν, μηδὲ διαλέξεσθαι περὶ τούτου, μηδὲ μεμνῆ- “σθαι, μηδὲ διδάξειν, ὡς ἱκανῶς ὑπὸ τῶν ἀντι- “λεχθέντων ᾑρημένος· τῶν τε ἄλλων ἀδελφῶν οἱ “παρόντες ἔχαιρον ἐπὶ τῇ κοινολογίᾳ καὶ τῇ πρὸς
“πάντας συγκαταβάσει καὶ συνδιαθέσει.’’

[1] [Nic. H. E. VI, 22-23] Εἶθ’ ἐξῆς ὑποβὰς περὶ τῆς Ἀποκαλύψεως Ἰωάννου ταῦτά φησι· τινὲς μὲν οὖν τῶν πρὸ ἡμῶν ἠθέτησαν καὶ ἀνεσκεύασαν πάντη τὸ βιβλίον, καθ’ ἕκαστον κεφάλαιον
διευθύνοντες ἄγνωστόν τε καὶ ἀσυλλόγιστον ἀποφαίνοντες, ψεύδεσθαί τε τὴν ἐπιγραφήν.

[2] Ἰωάννου γὰρ οὐκ εἶναι λέγουσιν· ἀλλ’ οὐδ’ ἀποκάλυψιν εἷναι, τὴν σφοδρῷ καὶ παχεῖ κεκαλυμμένην τῷ τῆς ἀγνοίας παραπετάσματι· καὶ οὐχ
ὅπως τῶν ἀποστόλων τινὰ, ἀλλ’ οὐδ’ ὅλως τῶν ἁγίων ἢ τῶν ἀπὸ τῆς ἐκκλησίας τούτου γεγονέναι ποιητὴν τοῦ συγγράμματος, Κήρινθον δὲ τὸν καὶ τὴν ἀπ’ ἐκείνου κληθεῖσαν Κηρινθιανὴν συστησάμενον αἵρεσιν, ἀξιόπιστον ἐπιφημίσαι θελήσαντα τῷ ἑαυτοῦ
πλάσματι ὄνομα.

[3] τοῦτο γὰρ εἶναι τῆς διδα- ‘σκαλίας αὐτοῦ τὸ δόγμα, ἐπίγειον ἔσεσθαι τὴν τοῦ Χριστοῦ βασιλείαν, καὶ ὧν αὐτὸς ὠρέγετο φιλοσώματος ὢν καὶ πάνυ σαρκικὸς, ἐν τούτοις ὀνειροπολεῖν ἔσεσθαι, γαστρὸς καὶ τῶν ὑπὸ γαστέρα πλησμοναῖς,
τουτέστι σιτίοις καὶ ποτοῖς καὶ γάμοις, καὶ δι’ ὧν εὐφημότερον ταῦτα ᾠήθη ποριεῖσθαι, “ἑορταῖς καὶ θυσίαις καὶ ἱερείων σφαγαῖς.

[4] ἐγὼ “δὲ ἀθετῆσαι μὲν οὐκ ἂν τολμήσαιμι τὸ βιβλίον, “πολλῶν αὐτὸ διὰ σπουδῆς ἐχόντων ἀδελφῶν, μεί- “ζονα δὲ τῆς ἐμαυτοῦ φρονήσεως τὴν ὑπόληψιν τὴν
“περὶ αὐτοῦ λαμβάνων, κεκρυμμένην εἶναί τινα καὶ “θαυμασιωτέραν τὴν καθ’ ἕκαστον ἐκδοχὴν ὑπολαμ- “βάνω. καὶ γὰρ εἰ μὴ συνίημι, ἀλλ’ ὑπονοῶ γε νοῦν “τινὰ βαθύτερον ἐγκεῖσθαι τοῖς ῥήμασιν.

[5] οὐκ “ἰδίῳ ταῦτα μετρῶν καὶ κρίνων λογισμῷ, πίστει δὲ
“τὸ πλέον νέμων, ὑψηλότερα ἢ ὑπ’ ἐμοῦ καταληφθῆ- “ναι νενόμικα, καὶ οὐκ ἀποδοκιμάζω ταῦτα, ἃ μὴ “συνεώρακα, θαυμάζω δὲ μᾶλλον ὅτι μὴ καὶ εἶδον.’’

[6] ἐπὶ τούτοις τὴν ὅλην τῆς Ἀποκαλύψεως βασανίσας γραφὴν, ἀδύνατον δὲ αὐτὴν κατὰ τὴν πρόχειρον
ἀποδείξας νοεῖσθαι διάνοιαν, ἐπιφέρει λέγων “συν- “τελέσας δὴ πᾶσαν ὡς εἰπεῖν τὴν προφητείαν, μα- “καρίζει ὁ προφήτης τούς τε φυλάσσοντας αὐτὴν “καὶ δὴ καὶ ἑαυτόν. μακάριος γὰρ, φησὶν, ὁ τηρῶν “τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου,
“κἀγὼ Ἰωάννης ὁ βλέπων καὶ ἀκούων ταῦτα.

[7] κα- ῾λεῖσθαι μὲν οὖν αὐτὸν Ἰωάννην, καὶ εἶναι τὴν γρα- “φὴν Ἰωάννου ταύτην, οὐκ ἀντερῶ. ἁγίου μὲν γὰρ “εἶναί τινος καὶ θεοπνεύστου συναινῶ, οὐ μὴν ῥᾳ- “δίως ἂν συνθείμην τοῦτον εἶναι τὸν ἀπόστολον, τὸν
“υἱὸν Ζεβεδαίου, τὸν ἀδελφὸν Ἰακώβου, οὗ τὸ εὐ- “αγγέλιον τὸ κατὰ Ἰωάννην ἐπιγεγραμμένον καὶ ἡ “ἐπιστολὴ ἡ καθολική.

[8] τεκμαίρομαι γὰρ ἔκ τε “τοῦ ἤθους ἐκατέρων καὶ τοῦ τῶν λόγων εἴδους, “καὶ τῆς τοῦ βιβλίου διεξαγωγῆς λεγομένης, μὴ τὸν
“αὐτὸν εἶναι. ὁ μὲν γὰρ εὐαγγελιστὴς οὐδαμοῦ τὸ ⁷ “ὄνομα αὐτοῦ παρεγγράφει, οὐδὲ κηρύσσει ἑαυτὸν, “οὔτε διὰ τοῦ εὐαγγελίου οὔτε διὰ τῆς ἐπιστολῆς.’’

[9] εἷθ’ ὑποβὰς ταῦτα λέγει πάλιν “’Ιωάννης δὲ οὐδαμοῦ “οὐδὲ ὡς περὶ ἑαυτοῦ οὐδὲ ὡς περὶ ἑτέρου· ὁ δὲ τὴν Ἀποκάλυψιν γράψας εὐθύς τε ἐν ἀρχὴ ἑαυτὸν προ-
‘τάσσει· Ἀποκάλυψις Ἰησοῦ Χριστοῦ, ἣν “δεῖξαι τοῖς δούλοις αὐτοῦ ἐν τάχει, καὶ ἐσήμανεν ἀπο- “στείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰω- “άννῃ, ὃς ἐμαρτύρησε τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρ- ‘τυρίαν αὐτοῦ, ὅσα εἶδεν.

[10] εἶτα καὶ ἐπιστολὴν
“γράφει· ῾Ἰωάννης ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ “Ἀσίᾳ, χάρις ὑμίν καὶ εἰρήνη. ὁ δέ γε ῾στὴς οὐδὲ τῆς καθολικῆς ἐπιστολῆς προέγραψεν “ἑαυτοῦ τὸ ὄνομα, ἀλλὰ ἀπερίττως ἀπ’ αὐτοῦ τοῦ “μυστηρίου τῆς θείας ἀποκαλύψεως ἤρξατο ‘ὃ ἦν ἀπ’
“ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς “ἡμῶν.’ ἡμῶν. ἐπὶ ταύτῃ γὰρ τῇ ἀποκαλύψει καὶ ὁ κύριος ῾τὸν Πέτρον ἐμακάρισεν εἰπών ῾μακάριος εἶ Σίμων ῾βὰρ Ἰωνᾶ, ὅτι ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέ ‘ἀλλ’ ὁ πατήρ μου ὁ οὐράνιος.’

[11] ἀλλ’ οὐδὲ ἐν τῇ
“δευτέρᾳ φερομένῃ Ἰωάννου καὶ τρίτη, καίτοι βραχείαις οὔσαις ἐπιστολαῖς, ὁ Ἰωάννης ὀνομαστὶ πρό- ’κειται, ἀλλὰ ἀνωνύμως ὁ πρεσβύτερος γέγραπται. “οὗτος δέ γε οὐδὲ αὔταρκες ἐνόμισεν, ἅπαξ ἑαυτὸν ὀνομάσας διηγεῖσθαι τὰ ἑξῆς, ἀλλὰ πάλιν ἀναλαμβάνει
῾ἐγὼ Ἰωάννης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ἐν ὑπομονῇ Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ, διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ.· “καὶ δὴ καὶ πρὸς τῷ τέλει ταῦτα εἶπε ῾μακάριος ὁ
⁸ “τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τού- “του· κἀγὼ Ἰωάννης ὁ βλέπων καὶ ἀκούων ταῦτα. “

[12] ὅτι μὲν οὖν Ἰωάννης ἐστὶν ὁ ταῦτα γράφων ‘αὐτῷ λέγοντι πιστευτέον· ποῖος δὲ οὗτος ἄδηλον.
“οὐ γὰρ εἶπεν ἑαυτὸν εἷναι, ὡς ἐν τῷ εὐαγγελίῳ πολ- “λαχοῦ, τὸν ἠγαπημένον ὑπὸ τοῦ κυρίου μαθητὴν, “οὐδὲ τὸν ἀναπεσόντα ἐπὶ τὸ στῆθος αὐτοῦ, οὐδὲ τὸν ἀδελφὸν Ἰακώβου, οὐδὲ τὸν αὐτόπτην καὶ αὐ- “τήκοον τοῦ κυρίου γενόμενον.

[13] εἶπε γὰρ ἄν τι
τούτων τῶν προδεδηλωμένων, σαφῶς ἑαυτὸν ἐμφα- “νίσαι βουλόμενος. ἀλλὰ τούτων μὲν οὐδὲν, ἀδελφὸν “δὲ ἡμῶν καὶ συγκοινωνὸν εἶπε καὶ μάρτυρα Ἰησοῦ “καὶ μακάριον ἐπὶ τῇ θέᾳ καὶ ἀκοῇ τῶν ἀποκαλύ- “ψεων.

[14] πολλοὺς δὲ ὁμωνύμους Ἰωάννῃ τῷ ἀπο-
῾στόλῳ νομίζω γεγονέναι, οἳ διὰ τὴν πρὸς ἐκεῖνον ‘ἀγάπην, καὶ τὸ θαυμάζειν καὶ ζηλοῦν, ἀγαπηθῆναί “τε ὁμοίως αὐτῷ βούλεσθαι ὑπὸ τοῦ κυρίου, καὶ τὴν “ἐπωνυμίαν τὴν αὐτὴν ἠσπάσαντο, ὥσπερ καὶ ὁ Παῦ- “λος πολὺς καὶ δὴ ὁ Πέτρος ἐν τοῖς τῶν πιστῶν παι-
“σὶν ὀνομάζεται.

[15] ἔστι μὲν οὖν καὶ ἕτερος Ἰωάννης “ἐν ταῖς Πράξεσι τόν ἀποστόλων ὁ ἐπικληθεὶς Μάρ- “κος, ὃν Βαρνάβας καὶ Παῦλος ἑαυτοῖς συμπαρέλα- “βον, περὶ οὗ καὶ πάλιν λέγει εἶχον δὲ καὶ Ἰωάννην “ὑπηρέτην.’ εἰ δὲ οὗτος ὁ γράψας ἐστὶν οὐκ ἂν
“φαίην· οὐδὲ γὰρ ἀφῖχθαι σὺν αὐτοῖς εἰς τὴν Ἀσίαν “γέγραπται, ἀλλὰ ἀναχθέντες μὲν, φησὶν, ἀπὸ τῆς “Πάφου οἶ περὶ τὸν Παῦλον ἦλθον εἰς Πέργην τῆς “Παμφυλίας, Ἰωάννης δὲ ἀποχωρήσας ἀπ’ αὐτῶν “ὑπέστρεψεν Ἱεροσόλυμα.

[16] ἄλλον δέ τινα
“τῶν ἐν Ἀσίᾳ γενομένων, ἐπεὶ καὶ δύο φασὶν ἐν Ἐφέσῳ γενέσθαι μνήματα, καὶ ἑκάτερον Ἰωάννου ⁹ λέγεσθαι.

[17] καὶ ἀπὸ τῶν νοημάτων δὲ καὶ ἀπὸ τῶν ῥημάτων καὶ τῆς συντάξεως αὐτῶν εἰκότως ἕτερος οὗτος παρ’ ἐκεῖνον ὑπονοηθήσεται.

[18] συνᾴδουσι μὲν γὰρ ἀλλήλοις τὸ εὐαγγέλιον καὶ ἡ ἐπιστολὴ, ὁμοίως τε ἄρχονται. τὸ μέν φησιν· ἐν ἀρχῇ
ἦν ὁ λόγος, ἡ δὲ, ὃ ἦν ἀπ’ ἀρχῆς. τὸ μέν φησι· καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός· ἡ δὲ τὰ αὐτὰ σμικρῷ παρηλλαγμένα· ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ
ἐθεασάμεθα, καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς, καὶ ἡ ζωὴ ἐφανερώθη.

[19] ταῦτα γὰρ προανακρούεται διατεινόμενος, ὡς ἐν τοῖς ἑξῆς ἐδήλωσε, πρὸς τοὺς οὐκ έν σαρκὶ φάσκοντας ἐληλυθέναι τὸν κύριον· διὸ καὶ συνῆψεν ἐπιμελῶς· καὶ
ἑωράκαμεν καὶ μαρτυροῦμεν, καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον, ἥτις ἣν πρὸς τὸν πατέρα, καὶ ἐφανερώθη ἡμῖν· ὃ ἑωράκαμεν καὶ ἀκηκόαμεν ἀπαγγέλλομεν καὶ ὑμῖν.

[20] ἔχεται αὑτοῦ καὶ τῶν προθέσεων οὐκ ἀφίσταται, διὰ δὲ τῶν αὐτῶν
κεφαλαίων καὶ ὀνομάτων πάντα διεξέρχεται, ὧν τινα μὲν ἡμεῖς συντόμως ὑπεμνήσαμεν.

[21] ὁ δὲ προσεχῶς ἐντυγχάνων εὑρήσει ἐν ἑκατέρῳ πολλὴν τὴν ζωὴν, πολὺ τὸ φῶς, ἀποτροπὴν τοῦ σκότους, συνεχῆ τὴν ἀλήθειαν, τὴν χάριν, τὴν χαρὰν, τὴν
σάρκα καὶ τὸ αἷμα τοῦ κυρίου, τὴν κρίσιν, τὴν ἄφεσιν τῶν ἁμαρτιῶν, τὴν πρὸς ἡμᾶς ἀγάπην τοῦ θεοῦ, τὴν πρὸς ἀλλήλους ἡμὰς ἀγάπης ἐντολὴν, ὡς πάσας δεῖ φυλάσσειν τὰς ἐντολάς· ὁ ἔλεγχος τοῦ κόσμου, τοῦ διαβόλου, τοῦ ἀντιχρίστου, ἡ ἐπαγγε-
¹⁰ “λία τοῦ ἁγίου πνεύματος, ἡ υἱοθεσία τοῦ θεοῦ, ἡ “διόλου πίστις ἡμῶν ἀπαιτουμένη, ὁ πατὴρ καὶ ὁ υἱὸς πανταχοῦ· καὶ ὅλως διὰ πάντων χαρακτηρί- “ζοντας ἕνα καὶ τὸν αὐτὸν συνορᾶν τοῦ τε εὐαγγε-
“λίου καὶ τῆς ἐπιστολῆς χρῶτα πρόκειται.

[22] ἀλ- “λοιοτάτη δὲ καὶ ξένη παρὰ ταῦτα ἡ Ἀποκάλυψις, “μήτε ἐφαπτομένη μήτε γειτνιῶσα τούτων μηδενὶ, “σχεδὸν ὡς εἰπεῖν μηδὲ συλλαβὴν πρὸς αὐτὰ κοινὴν “ἔχουσα.

[23] ἀλλ’ οὐδὲ μνήμην τινὰ οὐδὲ ἔννοιαν
“οὔτε ἡ ἐπιστολὴ τῆς Ἀποκαλύψεως ἔχει ἐῶ γὰρ τὸ “εὐαγγέλιον), οὔτε τῆς ἐπιστολῆς ἡ Ἀποκάλυψις, “Παύλου διὰ τῶν ἐπιστολῶν ὑποφήναντός τι καὶ “περὶ τῶν ἀποκαλύψεων αὐτοῦ, ἃς οὐκ ἐνέγραψε “καθ᾿ αὑτάς.

[24] ἔτι δὲ καὶ τῆς φράσεως τὴν δια-
“φορὰν ἔστι τεκμήρασθαι τοῦ εὐαγγελίου καὶ τῆς “ἐπιστολῆς πρὸς τὴν Ἀποκάλυψιν.

[25] τὰ μὲν γὰρ “οὐ μόνον ἀπταίστως κατὰ τὴν τῶν Ἑλλήνων φωνὴν, “ἀλλὰ καὶ λογιώτατα ταῖς λέξεσι, τοῖς συλλογισμοῖς, “ταῖς συντάξεσι τῆς ἑρμηνείας γέγραπται. πολλοῦ
“γε δεῖ βάρβαρόν τινα φθόγγον ἢ σολοικισμὸν ἢ “ὅλως ἰδιωτισμὸν ἐν αὐτοῖς εὑρεθῆναι. ἑκάτερον ‘γὰρ εἶχεν, ὡς ἔοικε, τὸν λόγον, ἀμφοτέρους αὐτῷ “χαρισαμένου τοῦ κυρίου, τόν τε τῆς γνώσεως, τόν “τε τῆς φράσεως.

[26] τοῦτον δὲ ἀποκάλυψιν μὲν
“ἑωρακέναι, καὶ γνῶσιν εἰληφέναι καὶ προφητείαν, οὐκ ἀντερῶ, διάλεκτον μέντοι καὶ γλῶτταν οὐκ ἀκριβῶς ἑλληνίζουσαν αὐτοῦ βλέπω, ἀλλ’ ἰδιώ- ῾μασί τε βαρβαρικοῖς χρώμενον, καί που καὶ σολοι- “κίζοντα.

[27] ἅπερ οὐκ ἀναγκαῖον νῦν ἐκλέγειν·
“οὐδὲ γὰρ ἐπισκώπτων, μή τις νομίσῃ, ταῦτα εἷ- ‘πον, ἀλλὰ μόνον τὴν ἀνομοιότητα διευθύνων τῶν γράφων.

[1] [Nic. H. E VI, 24] Ἐπὶ ταύταις τοῦ Διονυσίου φέρονται καὶ ἄλλαι πλείους ἐπιστολαὶ, ὥσπερ αἱ κατὰ Σαβελλίου πρὸς Ἄμμωνα τῆς κατὰ Βερνίκην ἐκκλησίας ἐπίσκοπον, καὶ ἡ πρὸς Τελεσφόρον, καὶ ἡ πρὸς Εὐφράνορα, καὶ πάλιν Ἄμμωνα καὶ Εὔπορον.
συντάττει δὲ περὶ τῆς αὐτῆς ὑποθέσεως καὶ ἄλλα τέσσαρα συγγράμματα, ἃ τῷ κατὰ Ῥώμην Διονυσίῳ προσφωνεῖ.

[2] καὶ πλείους δὲ παρὰ ταύτας εἰσὶν αὐτοῦ παρ’ ἡμῖν ἐπιστολαὶ, καὶ δὴ καὶ πολυεπεῖς λόγοι ἐν ἐπιστολῆς χαρακτῆρι γραφέντες,
ὡς οἱ περὶ φύσεως, Τιμοθέῳ τῷ παιδὶ προσπεφωνημένοι, καὶ ὁ περὶ πειρασμῶν, ὃν καὶ αὐτὸν Εὐφράνορι ἀνατέθεικεν.

[3] ἐπὶ τούτοις καὶ Βασιλείδῃ τῶν κατὰ τὴν Πεντάπολιν παροικιῶν ἐπισκόπῳ γράφων φησὶν ἑαυτὸν εἰς τὴν ἀρχὴν ἐξήγησιν πεποιῆσθαι
τοῦ Ἐκκλησιαστοῦ. διαφόρους δ’ ἡμῖν καὶ πρὸς τοῦτον καταλέλοιπεν ἐπιστολάς. τοσαῦτα ὁ Διονύσιος. ἀλλὰ γὰρ ἤδη μετὰ τὴν τούτων ἱστορίαν φέρε καὶ τὴν καθ’ ἡμᾶς τοῖς μετέπειτα γνωρίζειν γενεὰν, ὁποία τις ἦν, παραδῶμεν.

[1] [Nic. H. E. VI, 27] Ξυστὸν τῆς Ῥωμαίων ἐκκλησίας ἔτεσιν ἕνδεκα προστάντα διαδέχεται τῷ κατ’ Ἀλεξάνδρειαν ὁμώνυμος Διονύσιος. ἐν τούτῳ δὲ καὶ Δημητριανοῦ κατ’ Ἀντιόχειαν τὸν βίον μεταλλάξαντος τὴν ἐπισκοπὴν Παῦλος ὁ ἐκ Εαμοσάτων
παραλαμβάνει.

[2] τούτου δὲ ταπεινὰ καὶ χαμαιπετῆ περὶ τοῦ Χριστοῦ παρὰ τὴν ἐκκλησιαστικὴν διδασκαλίαν φρονήσαντος, ὡς κοινοῦ τὴν φύσιν ἀνθρώπου γενομένου, ὁ μὲν κατ’ Ἀλεξάνδρειαν Διονύσιος, παρακληθεὶς ὡς ἂν ἐπὶ τὴν σύνοδον ἀφίκοιτο, γῆρας
ὁμοῦ καὶ ἀσθένειαν τοῦ σώματος αἰτιασάμενος, ἀνατίθεται τὴν παρουσίαν, δι’ ἐπιστολῆς τὴν αὐτοῦ γνώμην, ἣν ἔχοι περὶ τοῦ ζητουμένου, παραστήσας, οἱ δὲ λοιποὶ τῶν ἐκκλησιῶν ποιμένες ἄλλος ἄλλοθεν ὡς ἐπὶ λυμεῶνα τῆς Χριστοῦ ποίμνης συνῄεσαν, οἱ πάντες ἐπὶ τὴν Ἀντιόχειαν σπεύδοντες.

[1] Τούτων οἳ μάλιστα διέπρεπον, Φιρμιλλιανὸς μὲν τῆς Καππαδοκῶν Καισαρείας ἐπίσκοπος ἦν, Γρηγόριος δὲ καὶ Ἀθηνόδωρος ἀδελφοὶ, τῶν κατὰ Πόντον παροικιῶν ποιμένες, καὶ ἐπὶ τούτοις Ἕλενος τῆς ἐν Ταρσῷ παροικίας, καὶ Νικομᾶς τῆς ἐν
Ἰκονίῳ· οὐ μὴν ἀλλὰ καὶ τῆς ἐν Ἱεροσολύμοις ἐκκλησίας Ὑμέναιος, τῆς τε ὁμόρου ταύτης Καισαρείας Θεότεκνος, Μάξιμος ἔτι πρὸς τούτοις· τῶν κατὰ Βόστραν δὲ καὶ οὗτος ἀδελφῶν διαπρεπῶς ἡγεῖτο· μυρίους τε ἄλλους οὐκ ἂν ἀπορήσαι τις ἅμα πρεσβυτέροις
καὶ διακόνοις τῆς αὐτῆς ἕνεκεν αἰτίας ἐν τῇ προειρημένῃ πόλει τηνικάδε συγκροτηθέντας ἀπαριθμούμενος, ἀλλὰ τούτων γε οἱ μάλιστα ἐπιφανεῖς οἵδε ἦσαν.

[2] πάντων οὖν κατὰ καιροὺς διαφόρως καὶ πολλάκις ἐπὶ ταὐτὸ συνιόντων, λόγοι καὶ ζητήσεις καθ᾿
ἑκάστην ἀνεκινοῦντο σύνοδον, τῶν μὲν ἀμφὶ τὸν Σαμοσατέα τὰ τῆς ἑτεροδοξίας ἐπικρύπτειν ἔτι καὶ παρακαλύπτεσθαι πειρωμένων, τῶν δὲ ἀπογυμνοῦν καὶ εἰς φανερὸν ἄγειν τὴν αἵρεσιν καὶ τὴν εἰς Χριστὸν βλασφημίαν αὐτοῦ διὰ σπουδῆς ποιουμένων.

[3] ἐν τούτῳ
δὲ Διονύσιος τελευτᾷ, κατὰ τὸ δωδέκατον ἔτος τῆς Γαλλιηνοῦ βασιλείας, προστὰς τῆς κατ᾿ Ἀλεξάνδρειαν ἐπισκοπῆς ἔτεσιν ἑπτακαίδεκα· διαδέχεται δὲ αὐτὸν Μάξιμος.

[4] Γαλλιηνοῦ δὲ ἐφ᾿ ὅλοις ἐνιαυτοῖς πεντεκαίδεκα τὴν ἀρχὴν κεκρατηκότος Κλαύδιος κατέστη
διάδοχος. δεύτερον δὲ οὗτος διελθὼν ἔτος Αὐρηλιανῷ μεταδίδωσι τὴν ἡγεμονίαν,

[1] καθ᾿ ὃν τελευταίας συγκροτηθείσης πλεί- στῶν ὅσων ἐπισκόπων συνόδου φωραθεὶς καὶ πρὸς ἀπάντων ἤδη σαφῶς καταγνωσθεὶς ἑτεροδοξίαν ὁ τῆς κατὰ Ἀντιόχειαν αἱρέσεως ἀρχηγὸς τῆς ὑπὸ τὸν οὐρανὸν καθολικῆς ἐκκλησίας ἀποκηρύττεται.

[2] μάλιστα δ’ αὐτὸν εὐθύνας ἐπικρυπτόμενον διήλεγξε
Μαλχίων, ἀνὴρ τά τε ἄλλα λόγιος καὶ σοφὸς, τῆς τῶν ἐπ’ Ἀντιοχείας Ἑλληνικῶν παιδευτηρίων διατριβῆς προεστὼς, οὐ μὴν ἀλλὰ καὶ δι’ ὑπερβάλλουσαν τῆς εἰς Χριστὸν πίστεως γνησιότητα πρεσβυτερίου τῆς αὐτόθι παροικίας ἠξιωμένος· οὗτός γέ τοι ἐπισημειουμένων
ταχυγράφων ζήτησιν πρὸς αὐτὸν ἐνστησάμενος, ἣν καὶ εἰς δεῦρο φερομένην ἴσμεν, μόνος ἴσχυσε τῶν ἄλλων κρυψίνουν ὄντα καὶ ἀπατηλὸν φωρᾶσαι τὸν ἄνθρωπον.

[1] [Nic. H. E. VI, 29-30] Μίαν δὴ οὖν ἐκ
κοινῆς γνώμης οἱ ἐπὶ ταὐτὸ συγκεκροτημένοι ποιμένες διαχαράξαντες ἐπιστολὴν εἰς πρόσωπον τοῦ τε Ῥωμαίων ἐπισκόπου Διονυσίου καὶ Μαξίμου τοῦ Ἀλεξάνδρειαν ἐπὶ πάσας διαπέμπονται τὰς ἐπαρχίας, τὴν αὐτῶν τε σπουδὴν τοῖς πᾶσι φανερὰν καθιστάντες,
καὶ τοῦ Παύλου τὴν διάστροφον ἑτεροδοξίαν, ἐλέγχους τε καὶ ἐρωτήσεις ἃς πρὸς αὐτὸν ἀνακεκινήκασι, καὶ ἔτι τὸν πάντα βίον τε καὶ τρόπον τοῦ ἀνδρὸς διηγούμενοι· ἐξ ὧν μνήμης ἕνεκεν καλῶς ἂν ἔχοι ταύτας αὐτῶν ἐπὶ τοῦ παρόντος διελθεῖν τὰς
φωνάς

[2] “Διονυσίῳ καὶ Μαξίμῳ καὶ τοῖς κατὰ τὴν οἰκουμένην πᾶσι συλλειτουργοῖς ἡμῶν ἐπισκόποις ‘καὶ πρεσβυτέροις καὶ διακόνοις, καὶ πάσῃ τῆ ὑπὸ “τὸν οὐρανὸν καθολικῇ ἐκκλησίᾳ, Ἕλενος καὶ ῾Υμέ- “ναιος καὶ Θεόφιλος καὶ Θεότεκνος καὶ Μάξιμος,
Πρόκλος, Νικομᾶς καὶ Αἰλιανὸς καὶ Παῦλος καὶ “Βωλανὸς καὶ Πρωτογενὴς καὶ Ἱέραξ καὶ Εὐτύχιος “καὶ Θεόδωρος καὶ Μαλχίων καὶ Λούκιος, καὶ οἱ λοιποὶ πάντες οἶ σὺν ἡμῖν παροικοῦντες τὰς ἐγγὺς “πόλεις καὶ ἔθνη ἐπίσκοποι καὶ πρεσβύτεροι καὶ διάκονοι καὶ αἱ ἐκκλησίαι τοῦ θεοῦ ἀγαπητοῖς
“ἀδελφοῖς ἐν κυρίῳ χαίρειν.

[3] τούτοις μετὰ βραχέα ἐπιλέγουσι ταῦτα ἐπεστέλλομεν δὲ ἅμα καὶ παρεκαλοῦμεν πολλοὺς καὶ τῶν μακρὰν ἐπισκόπων “ἐπὶ τὴν θεραπείαν τῆς θανατηφόρου διδασκαλίας, “ὥσπερ καὶ Διονύσιον τὸν ἐπὶ τῆς Ἀλεξανδρείας,
“καὶ Φιρμιλλιανὸν τὸν ἀπὸ τῆς Καππαδοκίας, τοὺς “μακαρίτας, ὧν ὁ μὲν καὶ ἐπέστειλεν εἰς τὴν Ἀντιόχειαν, τὸν ἡγεμόνα τῆς πλάνης οὐδὲ προσρήσεως ‘ἀξιώσας, οὐδὲ πρὸς πρόσωπον γράψας αὐτῷ, ἀλλὰ τῇ παροικίᾳ πάσῃ, ἧς καὶ τὸ ἀντίγραφον ὑπετάξα-
“μεν·

[4] ὁ δὲ Φιρμιλλιανὸς καὶ δὶς ἀφικόμενος κατέγνω μὲν τῶν ὑπ’ ἐκείνου καινοτομουμένων, ὡς ἴσμεν καὶ μαρτυροῦμεν οἱ παραγενόμενοι, καὶ ἄλλοι πολ- “λοὶ συνίσασιν, ἐπαγγειλαμένου δὲ μεταθήσεσθαι, πιστεύσας καὶ ἐλπίσας ἄνευ τινὸς περὶ τὸν λόγον
“λοιδορίας τὸ πρᾶγμα εἰς δέον καταστήσεσθαι, ἀνε- ῾βάλετο, παρακρουσθεὶς ὑπ’ αὐτοῦ τοῦ καὶ τὸν θεὸν τὸν ἑαυτοῦ ἀρνουμένου, καὶ τὴν πίστιν, ἣν καὶ αὐτὸς πρότερον εἶχε, μὴ φυλάξαντος.

[5] ἔμελλε δὲ καὶ νῦν ὁ Φιρμιλλιανὸς εἰς Ἀντιόχειαν διαβήσεσθαι,
καὶ μέχρι γε Ταρσῶν ἧκεν, ἅτε τῆς ἀρνησιθέου κακίας αὐτοῦ πεῖραν εἰληφώς· ἀλλὰ γὰρ μεταξὺ “συνεληλυθότων ἡμῶν καὶ καλούντων καὶ ἀναμενόν- “των, ἄχρις ἂν ἔλθῃ, τέλος ἔσχε τοῦ βίου.’’

[6] μεθ’ ἕτερα δ’ αὖθις τὸν βίον τοῦ αὐτοῦ, οἵας ἐτύγχανεν
ἀγωγῆς, διαγράφουσιν ἐν τούτοις “ὅπου γε ἀποστὰς “τοῦ κανόνος ἐπὶ κίβδηλα καὶ νόθα διδάγματα με- “τελήλυθεν, οὐδὲν δεῖ τοῦ ἔξω ὄντος τὰς πράξεις κρίνειν·

[7] οὐδ’ ὅτι πρότερον πένης ὢν καὶ πτωχὸς, καὶ μήτε παρὰ πατέρων παραλαβὼν μηδεμίαν εὐπορίαν, μήτε ἐκ τέχνης ἤ τινος ἐπιτηδεύματος κτησάμενος, νῦν εἰς ὑπερβάλλοντα πλοῦτον ἐλήλακεν, ἐξ ἀνομιῶν καὶ ἱεροσυλιῶν καὶ ὧν αἰτεῖ καὶ σείει
τοὺς ἀδελφοὺς, καταβραβεύων τοὺς ἀδικουμένους, “καὶ ὑπισχνούμενος βοηθήσειν μισθοῦ, ψευδόμενος “δὲ καὶ τούτους, καὶ μάτην καρπούμενος τὴν τῶν ἐν πράγμασιν ὄντων ἑτοιμότητα πρὸς τὸ διδόναι ὑπὲρ ἀπαλλαγῆς τῶν ἐνοχλούντων, πορισμὸν ἡγούμενος
“τὴν θεοσέβειαν·

[8] οὔτε ὡς ὑψηλοφρόνει καὶ ὑπερ- ‘ῆρται κοσμικὰ ἀξιώματα ὑποδυόμενος, καὶ δουκη- “νάριος μᾶλλον ἢ ἐπίσκοπος θέλων καλεῖσθαι, καὶ “σοβῶν κατὰ τὰς ἀγορὰς, καὶ ἐπιστολὰς ἀναγινώ- “σκων καὶ ὑπαγορεύων, ἅμα βαδίζων δημοσίᾳ καὶ
“δορυφορούμενος, τῶν μὲν προπορευομένων, τῶν δὲ ἐφεπομένων πολλῶν τὸν ἀριθμὸν, ὡς καὶ τὴν πίστιν φθονεῖσθαι καὶ μισεῖσθαι διὰ τὸν ὄγκον αὐ- “τοῦ καὶ τὴν ὑπερηφανίαν τῆς καρδίας·

[9] οὔτε τὴν ἐν ταῖς ἐκκλησιαστικαῖς συνόδοις τερατείαν, ἣν μη-
῾χανᾶται δοξοκοπῶν καὶ φαντασιοκοπῶν, καὶ τὰς τῶν ἀκεραιοτέρων ψυχὰς τοῖς τοιούτοις ἐκπλήττων, βῆμα μὲν καὶ θρόνον ὑψηλὸν ἑαυτῷ κατασκευασά- “μένος, οὐχ ὡς Χριστοῦ μαθητὴς, σήκρητον δὲ, “ὥσπερ οἷ τοῦ κόσμου ἄρχοντες, ἔχων τε καὶ ὀνομάζων,
παίων τε τῇ χειρὶ τὸν μηρὸν, καὶ τὸ βῆμα “ἀράττων τοῖς ποσὶ, καὶ τοῖς μὴ ἐπαινοῦσι μηδὲ “ὥσπερ ἐν τοῖς θεάτροις κατασείουσι ταῖς ὀθόναις “μηδ’ ἐκβοῶσί τε καὶ ἀναπηδῶσι κατὰ τὰ αὐτὰ τοῖς “μηδ’ ἀμφ’ αὐτὸν στασιώταις ἀνδράσι τε καὶ γυναίοις,
“ἀκόσμως οὕτως ἀκροωμένοις, τοῖς δ’ οὖν ὡς ἐν “οἵκῳ θεοῦ σεμνοπρεπῶς καὶ εὐτάκτως ἀκούουσιν “ἐπιτιμῶν καὶ ἐνυβρίζων, καὶ εἰς τοὺς ἀπελθόντας “ἐκ τοῦ βίου τούτου παροινῶν ἐξηγητὰς τοῦ λόγου “φορτικῶς ἐν τῷ κοινῷ, καὶ μεγαλορρημονῶν περὶ “ἑαυτοῦ, καθάπερ οὐκ ἐπίσκοπος, ὰλλὰ σοφιστὴς καὶ
“γόης·

[10] ψαλμοὺς δὲ τοὺς μὲν εἰς τὸν κύριον ἡμῶν “Ἰησοῦν Χριστὸν παύσας, ὡς δὴ νεωτέρους καὶ νεω- “τέρων ἀνδρῶν συγγράμματα, εἰς ἑαυτὸν δὲ ἐν μέσῃ “τῇ ἐκκλησίᾳ τῇ μεγάλῃ τοῦ πάσχα ἡμέρᾳ ψαλμῳδεῖν “γυναῖκας παρασκευάζων, ὧν καὶ ἀκούσας ἄν τις
“φρίξειεν, οἷα καὶ τοὺς θωπεύοντας αὐτὸν ἐπισκό- “πους τῶν ὁμόρων ἀγρῶν τε καὶ πόλεων καὶ πρεσ- “βυτέρους ἐν ταῖς πρὸς τὸν λαὸν ὁμιλίαις καθίησι “διαλέγεσθαι.

[11] τὸν μὲν γὰρ υἱὸν τοῦ θεοῦ οὐ “βούλεται συνομολογεῖν ἐξ οὐρανοῦ κατεληλυθέναι,
“(ἵνα τι προλαβόντες τῶν μελλόντων γραφήσεσθαι “θῶμεν· καὶ τοῦτο οὐ λόγῳ ψιλῷ ῥηθήσεται, ἀλλ᾿ “ἐξ ὧν ἐπέμψαμεν ὑπομνημάτων δείκνυται πολλα- “χόθεν, οὐχ ἥκιστα δὲ ὅπου λέγει Ἰησοῦν Χριστὸν “κάτωθεν), οἱ δὲ εἰς αὐτὸν ψάλλοντες καὶ ἐγκωμιά-
“ζοντες ἐν τῷ λαῷ ἄγγελον τὸν ἀσεβῆ διδάσκαλον “ἑαυτῶν ἐξ οὐρανοῦ κατεληλυθέναι λέγουσι, καὶ “ταῦτα οὐ κωλύει, ἀλλὰ καὶ λεγομένοις πάρεστιν ὁ “ὑπερήφανος.

[12] τὰς δὲ συνεισάκτους αὐτοῦ γυναῖ- “κας, ὡς Ἀντιοχεῖς ὀνομάζουσι, καὶ τῶν περὶ αὐτὸν
“πρεσβυτέρων καὶ διακόνων, οἷς καὶ τοῦτο καὶ τὰ “ἄλλα ἁμαρτήματα ἀνίατα ὄντα συγκρύπτει, συνει- “δὼς καὶ ἐλέγξας , ὅπως αὐτοὺς ὑπόχρεως ἔχῃ, περὶ “ὧν λόγοις καὶ ἔργοις ἀδικεῖ, μὴ τολμῶντας κατηγο- “ρεῖν τῷ καθ᾿ ἑαυτοὺς φόβῳ — ἀλλὰ καὶ πλουσί-
“ους ἀπέφηνεν, ἐφ᾿ ᾧ πρὸς τῶν τὰ τοιαῦτα ζηλούν- “των φιλεῖται καὶ θαυμάζεται — τί ἂν ταῦτα γρά- “φοιμεν;

[13] ἐπιστάμεθα δὲ, ἀγαπητοὶ, ὅτι τὸν ἐπί- “σκοπον καὶ τὸ ἱερατεῖον ἅπαν παράδειγμα εἶναι δεῖ “τῷ πλήθει πάντων καλῶν ἔργον, καὶ οὐδὲ ἐκεῖνο “ἀγνοοῦμεν, ὅσοι ὑπὸ τοῦ συνεισάγειν ἑαυτοῖς γυ- “ναῖκας ἐξέπεσον, οἱ δ’ ὑπωπτεύθησαν· ὥστ’ εἰ “καὶ δοίη τις αὐτῷ τὸ μηδὲν ἀσελγὲς ποιεῖν, ἀλλὰ
“τήν γε ὑπόνοιαν τὴν ἐκ τοῦ τοιούτου πράγματος “φυομένην ἐχρῆν εὐλαβηθῆναι, μή τινα σκανδαλίσῃ, “τοὺς δὲ καὶ μιμεῖσθαι προτρέψηται.

[14] πῶς γὰρ “ἂν ἐπιπλήξειεν ἢ νουθετήσειεν ἕτερον μὴ συγκατα- “βαίνειν ἐπὶ πλέον εἰς ταὐτὸν γυναικὶ, μὴ ὀλίσθῃ
“φυλαττόμενον, ὡς γέγραπται, ὅστις μίαν μὲν ἀπέ “στησεν ἤδη, δύο δὲ ἀκμαζούσας καὶ εὐπρεπεῖς “ὄψιν ἔχει μεθ’ ἑαυτοῦ, κἂν ἀπίῃ που, συμπερι- “φέρει, καὶ ταῦτα τρυφῶν καὶ ὑπερεμπιμπλάμενος; “

[15] ὧν ἕνεκα στενάζουσι μὲν καὶ ὀδύρονται πάντες
“καθ’ ἑαυτοὺς, οὕτω δὲ τὴν τυραννίδα καὶ δυνα- “στείαν αὐτοῦ πεφόβηνται ὥστε κατηγορεῖν μὴ τολ- “μᾶν.

[16] ἀλλὰ ταῦτα μὲν, ὡς προειρήκαμεν, ηὔθυ- “νεν ἄν τις τὸν ἄνδρα, τὸ γοῦν φρόνημα καθολικὸν “ἔχοντα καὶ συγκαταριθμούμενον ἡμῖν, τὸν δὲ ἐξορ-
“χησάμενον τὸ μυστήριον καὶ ἐμπομπεύοντα τῇ μιαρᾷ “αἱρέσει τῇ Ἀρτεμᾶ (τί γὰρ οὐ χρὴ μόλις τὸν πατέρα ῾αὐτοῦ δηλῶσαι;) οὐδὲν δεῖν ἡγούμεθα τούτων τοὺς “λογισμοὺς ἀπαιτεῖν.“

[17] εἶτ’ ἐπὶ τέλει τῆς ἐπι- “στολῆς ταῦτ’ ἐπιλέγουσιν· ἠναγκάσθημεν οὖν, ἀν-
“τιτασσόμενον αὐτὸν τῷ θεῷ καὶ μὴ εἴκοντα ἐκ- “κηρύξαντες, ἕτερον ἀντ’ αὐτοῦ τῇ καθολικῇ ἐκκλη- “σίᾳ καταστῆσαι ἐπίσκοπον, θεοῦ προνοίᾳ, ὡς “πεπείσμεθα, τὸν τοῦ μακαρίου Δημητριανοῦ καὶ “ἐπιφανῶς προστάντος πρὸ τούτου τῆς αὐτῆς παροικίας
υἱὸν Δόμνον, ἅπασι τοῖς πρέπουσιν ἐπι- “σκόπῳ καλοῖς κεκοσμημένον· ἐδηλώσαμέν τε ὑμῖν “ὅπως τούτῳ γράφητε, καὶ τὰ παπὰ τούτου κοινω- “νικὰ δέχησθε γράμματα. τῷ δὲ Ἀρτερμᾷ οὗτος ἐπι “στελλέτω, καὶ οἱ τὰ Ἀρτεμᾶ φρονοῦντες τούτῳ “κοινωνείτωσαν.”

[18] τοῦ δὴ οὖν Παύλου σὺν καὶ
τῇ τῆς πίστεως ὀρθοδοξίᾳ τῆς ἐπισκοπῆς ἐκπεπτωκότος Δόμνος, ὡς εἴρηται, τὴν λειτουργίαν τῆς κατὰ Ἀντιόχειαν ἐκκλησίας διεδέξατο.

[19] ἀλλὰ γὰρ μηδαμῶς ἐκστῆναι τοῦ Παύλου τοῦ τῆς ἐκκλησίας οἴκου θέλοντος, βασιλεὺς ἐντευχθεὶς Αὐρηλιανὸς
αἰσιώτατα περὶ τοῦ πρακτέου διείληφε, τούτοις νεῖμαι προστάττων τὸν οἶκον, οἷς ἂν οἱ κατὰ τὴν Ἰταλίαν καὶ τὴν ῾Ρωμαίων πόλιν ἐπίσκοποι τοῦ δόγματος ἐπιστείλαιεν. οὕτω δῆτα ὁ προδηλωθεὶς ἀνὴρ μετὰ τῆς ἐσχάτης αἰσχύνης ὑπὸ τῆς κοσμικῆς ἀρχῆς ἐξελαύνεται
τῆς ἐκκλησίας.

[20] τοιοῦτος μέν γέ τις ἦν τὸ τηνικάδε περὶ ἡμᾶς ὁ Αὐρηλιανὸς, προϊούσης δ᾿ αὐτῷ τῆς ἀρχῆς ἀλλοῖόν τι περὶ ἡμῶν φρονήσας ἤδη τισὶ βουλαῖς, ὡς ἂν διωγμὸν καθ᾿ ἡμῶν ἐγείρειεν, ἀνεκινεῖτο, πολύς τε ἦν ὁ παρὰ πᾶσι περὶ τούτου
λόγος.

[21] μέλλοντα δὲ ἤδη καὶ σχεδὸν εἰπεῖν τοῖς καθ᾿ ἡμῶν γράμμασιν ὑποσημειούμενον θεία μέτεισιν δίκη, μονονουχὶ ἐξ ἀγκώνων τῆς ἐγχειρήσεως αὐτὸν ἀποδεσμοῦσα, λαμπρῶς τε τοῖς πᾶσι συνορᾶν παριστῶσα, ὡς οὔποτε γένοιτ᾿ ἂν ῥᾳστώνη τοῖς τοῦ
βίου ἄρχουσι κατὰ τῶν τοῦ Χριστοῦ ἐκκλησιῶν, μὴ οὐχὶ τῆς ὑπερμάχου χειρὸς θείᾳ καὶ οὐρανίῳ κρίσει, παιδείας ἕνεκα καὶ ἐπιστροφῆς, καθ᾿ οὓς ἂν αὐτὴ δοκιμάζοι καιροὺς, τοῦτ᾿ ἐπιτελεῖσθαι συγχωρούσης.

[22] ἔτεσι γοῦν ἓξ κρατήσαντα τὸν Αὐρηλιανὸν διαδέχεται
Πρόβος, καὶ τοῦτον δέ που τοῖς ἴσοις ἐπικατασχόντα Κᾶρος ἅμα παισὶ Καρίνῳ καὶ Νουμεριανῷ· πάλιν τ᾿ αὖ καὶ τούτων οὐδ᾿ ὅλοις τρισὶν ἐνιαυτοῖς διαγενομένων μέτεισι τὰ τῆς ἡγεμονίας εἰς Διοκλητιανὸν καὶ τοὺς μετ’ αὐτὸν εἰσποιηθέντας, ἐφ’ ὧν ὁ καθ’ ἡμᾶς συντελεῖται διωγμός καὶ ἡ κατ’ αὐτὸν τῶν ἐκκλησιῶν καθαίρεσις.

[23] ἀλλὰ γὰρ μικρῷ τούτου πρότερον τὸν ἐπὶ Ῥώμης ἐπίσκοπον
Διονύσιον ἔτεσιν ἐννέα διελθόντα τὴν λειτουργίαν διαδέχεται Φῆλιξ.

[1] [Nic. H. E. VI, 31-32] Ἐν τούτῳ καὶ ὁ Μανεὶς τὰς φρένας, ἐπώνυμός τε τῆς δαιμονώσης αἱρέσεως, τὴν τοῦ λογισμοῦ παρατροπὴν καθωπλίζετο,
τοῦ δαίμονος, αὐτοῦ δήπου τοῦ θεομάχου σατανᾶ, ἐπὶ λύμῃ πολλῶν τὸν ἄνδρα προβεβλημένου. βάρβαρος δῆτα τὸν βίον αὐτῷ λόγῳ καὶ τρόπῳ, τήν τε φύσιν δαιμονικός τις ὢν καὶ μανιώδης, ἀκόλουθα τούτοις ἐγχειρῶν, Χριστὸν αὐτὸν μορφάζεσθαι ἐπειρᾶτο,
τοτὲ μὲν τὸν παράκλητον καὶ αὐτὸ τὸ πνεῦμα τὸ ἅγιον· αὐτὸς ἑαυτὸν ἀνακηρύττων, καὶ τυφούμενός γε ἐπὶ τῇ μανίᾳ, τοτὲ δὲ, οἷα Χριστὸς, μαθητὰς δώδεκα κοινωνοὺς τῆς καινοτομίας αἱρούμενος.

[2] δόγματά γε μὴν ψευδῆ καὶ ἄθεα ἐκ μυρίων τῶν πρόπαλαι
ἀπεσβηκότων ἀθέων συμπεφορημένα καττύσας, ἐκ τῆς Περσῶν ἐπὶ τὴν καθ’ ἡμᾶς οἰκουμένην ὥσπερ τινὰ θανατηφόρον ἰὸν ἐξωμόρξατο, ἀφ’ οὗ δὴ τὸ Μανιχαίων δυσσεβὲς ὄνομα τοῖς πολλοῖς εἰσέτι νῦν ἐπιπολάζει. τοιαύτη μὲν οὖν ἡ καὶ τῆσδε
τῆς ψευδωνύμου γνώσεως ὑπόθεσις, κατὰ τοὺς δεδηλωμένους ὑποφυείσης χρόνους,

[1] [Nic. H. E. VI, 34—37] καθ’ οὓς τῆς Ῥωμαίων προστάντα ἐκκλησίας ἔτεσι Εὐτυχιανὸς διαδέχεται· οὐδ’ ὅλοις δὲ μησὶν οὗτος
δέκα διαγενόμενος Γαΐῳ τῷ καθ’ ἡμὰς καταλείπει τὸν κλῆρον. καὶ τούτου δὲ ἀμφὶ τὰ πεντεκαίδεκα ἔτη προστάντος Μαρκελλῖνος κατέστη διάδοχος, ὃν καὶ αὐτὸν ὁ διωγμὸς κατείληφε.

[2] κατὰ τούσδε τῆς Ἀντιοχέων ἐπισκοπῆς μετὰ Δόμνον ἡγήσατ’ Τίμαιος, ὃν ὁ καθ’ ἡμὰς διεδέξατο Κύριλλος,
ὃν Δωρόθεον πρεσβείου τοῦ κατὰ Ἀντιόχειαν ἠξιω μένον τῶν τηνικάδε λόγιον ἄνδρα ἔγνωμεν. φιλόκαλο δ’ οὗτος περὶ τὰ θεῖα γεγονὼς καὶ τῆς Ἑβραίων ἐπεμελήθη γλώττης, ὡς καὶ αὐταῖς ταῖς Ἑβραϊκαῖς γραφαῖς ἐπιστημόνως ἐντυγχάνειν.

[3] . ἦν δ’ οὗτο
τῶν μάλιστα ἐλευθερίων, προπαιδείας τε τῆς καθ’ Ἕλληνας οὐκ ἄμοιρος, τὴν φύσιν δὲ ἄλλως εὐνοῦχος, οὕτω πεφυκὼς ἐξ αὐτῆς γενέσεως ὡς καὶ βασιλέα διὰ τοῦτο οἷόν τι παράδοξον αὐτὸν οἰκειώσασθαι, καὶ τιμῆσαί γε ἐπιτροπῇ τῆς κατὰ Τυρὸν
ἁλουργοῦ βαφῆς.

[4] τούτου μετρίως τὰς γραφὰς ἐπὶ τῆς ἐκκλησίας διηγουμένου κατηκούσαμεν. μετὰ δὲ Κύριλλον Τύραννος τῆς Ἀντιοχέων παροικίας τὴν ἐπισκοπὴν διεδέξατο, καθ’ ὃν ἤκμασεν ἡ τῶν ἐκκλησιῶν πολιορκία.

[5] τῆς δ’ ἐν Λαοδικείᾳ παροικίας
ἡγήσατο μετὰ Σωκράτην Εὐσέβιος, ἀπὸ Ἀλεξανδρέων ὁρμηθεὶς πόλεως. αἰτία δ’ αὐτῷ τῆς μεταναστάσεως ὑπῆρξεν ἡ κατὰ τὸν Παῦλον ὑπόθεσις, δι’ ὃν τῆς Συρίας ἐπιβὰς πρὸς τῶν τῇδε περὶ τὰ θεῖα ἐσπουδακότων τῆς οἴκαδε πορείας εἴργεται,
ἐπέραστόν τι θεοσεβείας χρῆμα τῶν καθ’ ἡμὰς γενόμενος, ὡς καὶ ἀπὸ τῶν παρατεθεισῶν Διονυσίου φωνῶν διαγνῶναι ῥᾴδιον.

[6] Ἀνατόλιος αὐτῷ διάδοχος, ἀγαθός φασιν ἀγαθοῦ, καθίσταται, γένος μὲν καὶ αὐτὸς Ἀλεξανδρεὺς, λόγων δ’ ἕνεκα
καὶ παιδείας τῆς Ἑλλήνων φιλοσοφίας τε τὰ τῶν μάλιστα καθ’ ἡμᾶς δοκιμωτάτων ἀπενηνεγμένος, ἅτε ἀριθμητικῆς καὶ γεωμετρίας ἀστρονομίας τε καὶ τῆς ἄλλης διαλεκτικῆς, ἔτι τε φυσικῆς θεωρίας, ῥητορικῶν τε αὖ μαθημάτων ἐληλακὼς εἰς ἄκρον· ὧν ἕνεκα καὶ τῆς ἐπ’ Ἀριστοτέλους διαδοχῆς τὴν διατριβὴν λόγος ἔχει πρὸς τῶν τῇδε πολιτῶν συστήσασθαι αὐτὸν ἀξιωθῆναι.

[7] μυρίας
μὲν οὖν τοῦδε καὶ ἄλλας ἀριστείας ἐν τῇ κατ’ Ἀλεξάνδρειαν τοῦ Προυχείου πολιορκίᾳ μνημονεύουσιν, ἅτε τῶν ἐν τέλει προνομίας ἐξαιρέτου πρὸς ἀπάντων ἠξιωμένου, δείγματος δὲ ἕνεκα μόνου τοῦδε ἐπιμνησθήσομαι.

[8] τοῦ πυροῦ, φασὶ, τοῖς
πολιορκουμένοις ἐπιλελοιπότος, ὡς ἤδη τῶν ἔξωθεν πολεμίων μᾶλλον αὐτοῖς τὸν λιμὸν ἀφόρητον καθεστάναι, παρὼν ὁ δηλούμενος οἰκονομεῖταί τι τοιοῦτον. θατέρου μέρους τῆς πόλεως τῷ Ῥωμαϊκῷ συμμαχοῦντος στρατῷ, ταύτῃ τε τυγχάνοντος ἀπολιορκήτου,
τὸν Εὐσέβιον ἔτι γὰρ εἶναι τότε αὐτόθι πρὸ τῆς ἐπὶ Συρίαν μεταναστάσεως) ἐν τοῖς ἀπολιορκήτοις ὄντα, μέγα τε κλέος καὶ διαβόητον ὄνομα μέχρι καὶ τοῦ Ῥωμαίων στρατηλάτου κεκτημένον, περὶ τῶν λιμῷ διαφθειρομένων κατὰ τὴν πολιορκίαν
πέμψας ὁ Ἀνατόλιος ἐκδιδάσκει.

[9] ὁ δὲ μαθὼν σωτηρίαν τοῖς ἀπὸ τῶν πολεμίων αὐτομόλοις παρασχεῖν ὡς ἐν μεγίστῃ χάριτι δωρεὰς τὸν Ῥωμαίων στρατηγὸν αἰτεῖται, καὶ τῆς ἀξιώσεως γε τυχὼν ἐμφανὲς τῷ Ἀνατολίῳ καθίστησιν. ὁ δὲ αὐτίκα τὴν
ἐπαγγελίαν δεξάμενος, βουλὴν τῶν Ἀλεξανδρέων συναγαγὼν, τὰ μὲν πρῶτα πάντας ἠξίου φιλικὴν δοῦναι Ῥωμαίοις δεξιὰν, ὡς δ’ ἀγριαίνοντας ἐπὶ τῷ λόγῳ συνεῖδεν, ἀλλ’ οὐ τούτῳ γε, φησὶν, ἀντιλέξειν ποθ’ ὑμὰς οἴομαι, εἰ τοὺς περιττοὺς καὶ ἡμῖν
αὐτοῖς οὐδαμῆ χρησίμους, γραΐδας καὶ νήπια καὶ πρεσβύτας, ἐκδοῦναι πυλῶν ἔξω βαδίζειν ὅποι καὶ βούλοιντο συμβουλεύσαιμι. τί γὰρ δὴ τούτους εἰς μάτην ὅσον οὔπω τεθνηξομένους παρ’ ἑαυτοῖς ἔχοιμεν; τί δὲ τοὺς ἀναπήρους καὶ τὰ σώματα λελωβημένους τῷ λιμῷ κατατρύχομεν, τρέφειν δέον μόνους
ἄνδρας καὶ νεανίας, καὶ τὸν ἀναγκαῖον πυρὸν τοῖς ἐπὶ φυλακῇ τῆς πόλεως ἐπιτηδείοις ταμιεύεσθαι;

[10] τοιούτοις τισὶ λογισμοῖς πείσας τὸ συνέδριον, ψῆφον πρῶτος ἀναστὰς ἐκφέρει, πὰν τὸ τῇ στρατείᾳ μὴ ἐπιτήδειον εἴτε ἀνδρῶν εἴτε γυναικῶν γένος
ἀπολύειν τῆς πόλεως, ὅτι μηδὲ καταμένουσιν αὐτοῖς καὶ εἰς τὸ ἄχρηστον ἐν τῇ πόλει διατρίβουσιν ἐλπὶς ἂν γένοιτο σωτηρίας, πρὸς τοῦ λιμοῦ διαφθαρησομένοις.

[11] ταύτῃ δὲ τῶν λοιπῶν ἁπάντων τῇ βουλῇ συγκατατεθειμένων μικροῦ δεῖν τοὺς πάντας τῶν
πολιορκουμένων διεσώσατο, ἐν πρώτοις μὲν τοὺς ἀπὸ τῆς ἐκκλησίας, ἔπειτα δὲ καὶ τῶν ἄλλων τῶν κατὰ τὴν πόλιν πᾶσαν ἡλικίαν διαδιδράσκειν προμηθούμενος, οὐ μόνον τῶν κατὰ τὴν ψῆφον δεδογμένων, τῇ δὲ τούτων προφάσει καὶ μυρίους ἄλλους
λεληθότως γυναικείαν στολὴν ἀμπισχομένους, νύκτωρ τε τῇ ἐκείνου φροντίδι τῶν πυλῶν ἐξιόντας καὶ ἐπὶ τὴν Ῥωμαίων στρατιὰν ὁρμῶντας. ἔνθα τοὺς πάντας ὑποδεχόμενος ὁ Εὐσάβιος πατρὸς καὶ ἰᾶτ’ ῥοῦ δίκην κεκακωμένους ἐκ τῆς μακρὰς πολιορκίας
διὰ πάσης προνοίας καὶ θεραπείας ἀνεκτᾶτο.

[12] τοιούτων ἡ κατὰ Λαοδίκειαν ἐκκλησία δύο ἐφεξῆς κατὰ διαδοχὴν ἠξιώθη ποιμένων, σὺν θείᾳ προμηθείᾳ μετὰ τὸν δηλωθέντα πόλεμον ἐκ τῆς Αλεξανδρέων πόλεως ἐπὶ τὰ τῇδε μετεληλυθότων.

[13] οὐ ὢ μὲν οὖν ἐσπουδάσθη πλεῖστα τῷ Ἀνατολίῳ συγγράμματα, τοσαῦτα δ’ εἰς ἡμᾶς ἐλήλυθε, δι’ ὧν αὐτοῦ καταμαθεῖν δυνατὸν ὁμοῦ τό τε λόγιον καὶ πολυμαθὲς, ἐν οἷς μάλιστα τὰ περὶ τοῦ πάσχα δόξαντα παρίστησιν, ἀφ᾿ ὧν ἀναγκαῖον ἂν εἴη τούτων ἐπὶ τοῦ παρόντος μνημονεῦσαι.

[Ἐκ τῶν περὶ τοῦ πάσχα Ἀνατολίου κανόνων]

[14] “Ἔχει τοίνυν ἐν τῷ πρώτῳ ἔτει τὴν νου-
“μηνίαν τοῦ πρώτου μηνὸς , ἥτις ἁπάσης ἐστὶν ἀρχὴ “τῆς ἐννεακαιδεκαετηρίδος, τῇ κατ᾿ Αἰγυπτίους μὲν “Φαμενὼθ ἕκτῃ καὶ εἰκάδι, κατὰ δὲ τοὺς Μακεδό- “νων μῆνας Δύστρου δευτέρα καὶ εἰκάδι, ὡς δ᾿ “ἄν εἴποιεν ῾Ρωμαῖοι, πρὸ ἕνδεκα Καλανδῶν Ἀπριλ-
“λίων.

[15] εὑρίσκεται δὲ ὁ ἥλιος ἐν τῇ προκειμένῃ “Φαμενὼθ ἕκτῃ καὶ εἰκάδι οὐ μόνον ἐπιβὰς τοῦ “πρώτου τμήματος, ἀλλ᾿ ἤδη καὶ τετάρτην ἡμέραν “ἐν αὐτῷ διαπορευόμενος. τοῦτο δὲ τὸ τμῆμα πρῶ- “τον δωδεκατημόριον καὶ ἰσημερινὸν καὶ μηνῶν
“ἀρχὴν καὶ κεφαλὴν τοῦ κύκλου καὶ ἄφεσιν τοῦ “τῶν πλανητῶν δρόμου καλεῖν εἰώθασι, τὸ δὲ πρὸ “τούτου μηνῶν ἔσχατον καὶ τμῆμα δωδέκατον καὶ “τελευταῖον δωδεκατημόριον καὶ τέλος τῆς τῶν πλα- “νητῶν περιόδου. διὸ καὶ τοὺς ἐν αὐτῷ τιθεμένους
“τὸν πρῶτον μῆνα καὶ τὴν τεσσαρεσκαιδεκάτην “τοῦ πάσχα κατ᾿ αὐτὴν λαμβάνοντας οὐ μικρῶς “οὐδ᾿ ὡς ἔτυχεν ἁμαρτάνειν φαμέν.

[16] ἔστι δ᾿ οὐχ “ἡμέτερος οὗτος ὁ λόγος, Ἰουδαίοις δὲ ἐγινώσκετο “τοῖς πάλαι καὶ πρὸ Χριστοῦ, ἐφυλάττετό τε πρὸς
“αὐτῶν μάλιστα. μαθεῖν δ᾿ ἔστιν ἐκ τῶν ὑπὸ Φί- “λωνος, Ἰωσήπου, Μουσαίου λεγομένων, καὶ οὐ “μόνων τούτων, ἀλλὰ καὶ τῶν ἔτι παλαιοτέρων, “ἀμφοτέρων Ἀγαθοβούλων τῶν ἐπίκλην διδασκά- “λων, Ἀριστοβούλου τοῦ πάνυ, ὃς ἐν τοῖς ἑβδομή-
“κοντα κατειλεγμένος τοῖς τὰς ἱερὰς καὶ θείας “Ἑβραίων ἑρμηνεύσασι γραφὰς Πτολεμαίῳ τῷ Φιλα- “δέλφῳ καὶ τῷ τούτου πατρὶ, καὶ βίβλους ἐξηγητι- “κὰς τοῦ Μωυσέως νόμου τοῖς αὐτοῖς προσεφώνησε “βασιλεῦσιν.

[17] οὗτοι τὰ ζητούμενα κατὰ τὴν Ἔξοδον ἐπιλύοντές φασι δεῖν τὰ διαβατήρια θύειν ἐπ’
“ἴσης ἅπαντας μετὰ ἰσημερίαν ἐαρινὴν, μεσοῦντος “τοῦ πρώτου μηνός· τοῦτο δὲ εὑρίσκεσθαι, τὸ πρῶ- “τον τμῆμα τοῦ ἡλιακοῦ, ἢ ὥς τινες αὐτῶν ὠνόμασαν, ζωοφόρου κύκλου διεξιόντος ἡλίου. ὁ δὲ Ἀριστόβουλος προστίθησιν ὡς εἴη ἐξ ἀνάγκης τῇ
“τῶν διαβατηρίων ἑορτῇ, μὴ μόνον τὸν ἥλιον τὸ ἰσημερινὸν διαπορεύεσθαι τμῆμα, καὶ τὴν σελήνην “δέ.

[18] τῶν γὰρ ἰσημερινῶν τμημάτων ὄντων δύο, “τοῦ μὲν ἐαρινοῦ, τοῦ δὲ μετοπωρινοῦ, καὶ διαμετρούντων ἄλληλα, δοθείσης τε τῆς τῶν διαβα-
“τηρίων ἡμέρας τῇ τεσσαρεσκαιδεκάτῃ τοῦ μηνὸς μεθ’ ἐσπέραν, ἐστήξεται μὲν ἡ σελήνη τὴν ἐναντίαν καὶ διάμετρον τῷ ἡλίῳ στάσιν, ὥσπερ οὖν ἔξεστιν ἐν ταῖς πανσελήνοις ὁρᾶν, ἔσονται δὲ ὁ μὲν κατὰ τὸ ἐαρινὸν ἰσημερινὸν, ὁ ἥλιος, τμῆμα, ἡ δὲ ἐξ
ἀνάγκης κατὰ τὸ φθινοπωρινὸν ἰσημερινὸν, ἡ σελήνη.

[19] οἶδα πλεῖστα καὶ ἄλλα πρὸς αὐτῶν λεγόμενα, τοῦτο μὲν πιθανὰ, τοῦτο δὲ κατὰ τὰς κυριακὰς ἀποδείξεις προι·όντα, δι’ ὧν παριστάνειν πειρῶνται, τὴν τοῦ πάσχα καὶ τῶν ἀζύμων ἑορτὴν
δεῖν πάντως μετ’ ἰσημερίαν ἄγεσθαι· παρίημι δὲ τὰς τοιαύτας τῶν ἀποδείξεων ὕλας ἀπαιτῶν, ὧν περιῄρηται μὲν τὸ ἐπὶ τοῦ Μωυσέως νόμῳ κάλυμμα, ἀνακεκαλυμμένῳ δὲ τῷ προσώπῳ λοιπὸν ἤδη Χριστὸν καὶ τὰ Χριστοῦ ἀεὶ κατοπτρίζεσθαι μαθήματά
τε καὶ παθήματα. τοῦ δὲ τὸν πρῶτον παρ’ Ἑβραί- “οις ὄις μῆνα περὶ ἰσημερίαν εἶναι παραστατικὰ καὶ τὰ “ἐν τῷ Ἐωὼχ μαθήματα.“

[20] καὶ ἀριθμητικὰς δὲ καταλέλοιπεν ὁ αὐτὸς ἐν ὅλοις δέκα συγγράμμασιν εἰσαγωγὰς, καὶ ἄλλα δείγματα τῆς περὶ τὰ θεῖα σχολῆς τε αὐτοῦ καὶ πολυπειρίας.

[21] τούτῳ πρῶτος ὁ τῆς Παλαιστινῶν Καισαρείας ἐπίσκοπος Θεότεκνος χεῖρας εἰς ἐπισκοπὴν ἐπιτέθεικε, διάδοχον
ἑαυτοῦ μετὰ τελευτὴν ποριεῖσθαι τῇ ἰδίᾳ παροικίᾳ προμνώμενος. καὶ δὴ ἐπὶ σμικρόν τινα χρόνον ἄμφω τῆς αὐτῆς προύστησαν ἐκκλησίας, ἀλλὰ γὰρ ἐπὶ τὴν Ἀντιόχειαν τῆς κατὰ Παῦλον συνόδου καλούσης, τὴν Λαοδικέων πόλιν παριὼν πρὸς τῶν ἀδελφῶν
αὐτόθι κοιμηθέντος Εὐσεβίου κεκράτηται·

[22] καὶ τοῦ Ἀνατολίου δὲ τὸν βίον μεταλλάξαντος τῆς ἐκεῖσε παροικίας ὕστατος τῶν πρὸ τοῦ διωγμοῦ καθίσταται Στέφανος, λόγων μὲν φιλοσόφων καὶ τῆς ἄλλης παρ᾿ Ἕλλησι παιδείας παρὰ τοῖς πολλοῖς θαυμασθεὲς,
οὐχ ὁμοίως γε μὴν περὶ τὴν θείαν πίστιν διατεθειμένος, ὡς προϊὼν ὁ τοῦ διωγμοῦ καιρὸς ἀπήλεγξεν, εἴρωνα μᾶλλον δειλόν τε καὶ ἄνανδρον ἤπερ ἀληθῆ φιλόσοφον ἀποδείξας τὸν ἄνδρα.

[23] οὐ μὴν ἐπὶ τούτῳ γε καταστρέφειν ἤμελλε τὰ τῆς ἐκκλησίας,
ἀνορθοῦται δ᾿ αὐτὰ πρὸς αὐτοῦ θεοῦ τοῦ πάντων σωτῆρος αὐτίκα τῆς αὐτόθι παροικίας ἐπίσκοπος ἀναδειχθεὶς Θεόδοτος, πράγμασιν αὐτοῖς ἀνὴρ καὶ τὸ κύριον ὄνομα καὶ τὸν ἐπίσκοπον ἐπαληθεύσας. ἰατρικῆς μὲν γὰρ σωμάτων ἀπεφέρετο τὰ
πρῶτα τῆς ἐπιστήμης, ψυχῶν δὲ θεραπευτικῆς οἷος οὐδὲ ἄλλος ἀνθρώπων ἐτύγχανε, φιλανθρωπίας, γνησιότητος, συμπαθείας, σπουδῆς τῆς τῶν παρ᾿ αὐτοῦ δεομένων ὠφελείας ἕνεκεν. πολὺ δὲ ἦν αὐτῷ καὶ τὸ περὶ τὰ θεῖα μαθήματα συνησκημένον. οὗτος
μὲν δὴ τοιοῦτος ἦν.

[24] ἐν Καισαρείᾳ δὲ τῆς Παλαιστίνης Θεότεκνον σπουδαιότατα τὴν ἐπισκοπὴν διελ- θόντα Ἀγάπιος διαδέχεται, ὃν καὶ πολλὰ καμεῖν, γνησιωτάτην τε πρόνοιαν τῆς τοῦ λαοῦ προστασίας ἴσμεν πεποιημένον, πλουσίᾳ τε χειρὶ πάντων μάλιστα πενήτων ἐπιμεμελημένον.

[25] κατὰ τοῦτον ἐλλογιμώτατον
αὐτῷ τε βίῳ φιλόσοφον ἀληθῆ, πρεσβείου τῆς αὐτόθι παροικίας ἠξιωμένον, Πάμφιλον ἔγνωμεν, ὃν ὁποῖός τις ἦν καὶ ὁπόθεν ὁρμώμενος, οὐ σμικρᾶς ἂν γένοιτο δηλοῦν ὑποθέσεως· ἕκαστα δὲ τοῦ κατ’ αὐτὸν βίου καὶ ἧς συνεστήσατο διατριβῆς, τούς τε
κατὰ τὸν διωγμὸν ἐν διαφόροις ὁμολογίαις ἀγῶνας αὐτοῦ, καὶ ὃν ἐπὶ πᾶσιν ἀνεδήσατο τοῦ μαρτυρίου στέφανον, ἐν ἰδίᾳ τῇ περὶ αὐτοῦ διειλήφαμεν ὑποθέσει.

[26] ἀλλ’ οὗτος μὲν τῶν τῇδε θαυμασιώτατος, ἐν δὲ τοῖς μάλιστα καθ’ ἡμᾶς σπανιωτάτους
γενομένους ἴσμεν τῶν μὲν ἐπ’ Ἀλεξανδρείας πρεσβυτέρων Πιέριον, Μελέτιον δὲ τῶν κατὰ Πόντον ἐκκλησιῶν ἐπίσκοπον.

[27] ἀλλ’ ὁ μὲν ἄκρως ἀκτήμονι βίῳ καὶ μαθήμασι φιλοσόφοις δεδοκίμαστο, ταῖς περὶ τὰ θεῖα θεωρίαις καὶ ἐξηγήσεσι, καὶ ταῖς ἐπὶ
τοῦ κοινοῦ τῆς ἐκκλησίας διαλέξεσιν ὑπερφυῶς ἐξησκημένος, ὁ δὲ Μελέτιος τὸ μέλιτῆς’ Αττικῆς ἐκάλουν αὐτὸν οἱ ἀπὸ παιδείας) τοιοῦτος ἦν, οἷον ἂν γράψειέ τις τῶν κατὰ πάντα λόγων ἕνεκα τελεώτατον· ῥητορικῆς μέν γε τὴν ἀρετὴν οὐδὲ οἶόν τε θαυμάζειν
ἐπαξίως, ἀλλὰ τοῦτο μὲν εἶναι αὐτῷ φαίη ἄν τις τὸ κατὰ φύσιν· τῆς δ’ ἄλλης πολυπειρίας τε καὶ πολυμαθείας τίς ἂν τὴν ἀρετὴν ὑπερβάλοιτο;

[28] ὅτι δὴ ἐπὶ πάσαις λογικαῖς ἐπιστήμαις τὸν τεχνικώτατον καὶ λογιώτατον καὶ μόνον πεῖραν αὐτοῦ λαβὼν ἂν
εἶπες. ἐφάμιλλα δὲ αὐτῷ καὶ τὰ τῆς ἀρετῆς παρῆν τοῦ βίου. τοῦτον κατὰ τὸν τοῦ διωγμοῦ καιρὸν τοῖς κατὰ Παλαιστίνην κλίμασι διαδιδράσκοντα ἐφ’ ὅλοις ἔτεσιν ἑπτὰ κατενοήσαμεν.

[29] τῆς δ’ ἐν Ἱεροσολύμοις ἐκκλησίας μετὰ τὸν σμικρῷ πρόσθεν δεδηλωμένον ἐπίσκοπον Ὑμέναιον Ζάμβδας τὴν λειτουργίαν παραλαμβάνει. μετ’ οὐ πολὺ δὲ τούτου κεκοιμημένου Ἕρμων ὕστατος τῶν μέχρι τοῦ καθ’
ἡμᾶς διωγμοῦ τὸν εἰσέτι νῦν ἐκεῖσε πεφυλαγμένον ἀποστολικὸν διαδέχεται θρόνον.

[30] καὶ ἐπ’ Ἀλεξανδρείας δὲ Μάξιμον ὀκτωκαίδεκα ἔτεσι μετὰ τὴν Διονυσίου τελευτὴν ἐπισκοπεύσαντα Θεωνᾶς διαδέχεται· καθ’ ὃν ἐπὶ τῆς Ἀλεξανδρείας ἐπὶ ταὐτὸν
τῷ Πιερίῳ πρεσβυτερίου ἠξιωμένος Ἀχιλλᾶς ἐγγωρίζετο, τῆς ἱερᾶς πίστεως τὸ διδασκαλεῖον ἐγκεχειρισμένος, οὐδενὸς ἧττον σπανιώτατον φιλοσοφίας ἔργον καὶ πολιτείας εὐαγγελικῆς τρόπον γνήσιον ἐπιδεδειγμένος.

[31] μετὰ δὲ Θεωνᾶν ἐννεακαίδεκα
ἔτεσιν ἐξυπηρετησάμενον διαδέχεται τὴν ἐπισκοπὴν τῶν ἐπ’ Ἀλεξανδρείας Πέτρος, ἐν τοῖς μάλιστα καὶ αὐτὸς διαπρέψας ἐφ’ ὅλοις δυοκαίδεκα ἐνιαυτοῖς, ὧν πρὸ τοῦ διωγμοῦ τρισὶν οὐδ’ ὅλοις ἔτεσιν ἡγησάμενος τῆς ἐκκλησίας, τὸν λοιπὸν τοῦ βίου χρόνον
εὐτονωτέρᾳ τῇ συνασκήσει ἑαυτόν τε ἦγε, καὶ τῆς κοινῆς τῶν ἐκκλησιῶν ὠφελείας οὐκ ἀφανῶς ἐπεμέλετο. ταύτῃ δ’ οὖν ἐνάτῳ ἔτει τοῦ διωγμοῦ τὴν κεφαλὴν ἀποτμηθεὶς τῷ τοῦ μαρτυρίου κατεκοσμήθη στεφάνῳ.

[32] Ἐν τούτοις τὴν τῶν διαδοχῶν περιγράψαντες
ὑπόθεσιν, ἀπὸ τῆς τοῦ σωτῆρος ἡμῶν γενέσεως ἐπὶ τὴν τῶν προσευκτηρίων καθαίρεσιν εἰς ἔτη συντείνουσαν πέντε καὶ τριακόσια, φέρε ἐξῆς τοὺς καθ’ ἡμᾶς τῶν ὑπὲρ εὐσεβείας ἀνδρισαμένων ἀγῶνας, ὅσοι τε καὶ πηλίκοι γεγόνασι, καὶ τοῖς μεθ’
ἡμάς εἰδέναι διὰ γραφῆς καταλείψωμεν.

Ἐκκλησιαστικὴ ἱστορία Perseus (Eusebius. Historia Ecclesiastica, Volumes 1-2. Lake, Kirsopp; Oulton, J.E.L.; Lawlor, H.J., editors. London: William Heinemann; New York: G.P. Putnam's Sons; Cambridge, MA: Harvard University Press, 1926-1932 (printing).) — 7.arg focus

Τάδε καὶ ἡ ἑβδόμη περιέχει βίβλος τῆς Ἐκκλησιαστικῆς ἱστορίας

Α Περὶ τῆς Δεκίου καὶ Γάλλου κακοτροπίας.

Β Οἱ κατὰ τούσδε Ῥωμαίων ἐπίσκοποι.

Γ Ὅπως Κυπριανὸς ἅμα τοῖς κατ’ αὐτὸν ἐπισκόποις τοὺς ἐξ αἱρετικῆς πλάνης ἐπιστρέφοντας λουτρῷ δεῖν καθαίρειν πρῶτος ἐδογμάτισεν.

Δ Ὁπόσας περὶ τούτου Διονύσιος συνέταξεν ἐπιστολάς.

Ε Περὶ τῆς μετὰ τὸν διωγμὸν εἰρήνης.

Σ Περὶ τῆς κατὰ Σαβέλλιον αἱρέσεως.

Ζ Περὶ τῆς τῶν αἱρετικῶν παμμιάρου πλάνης καὶ τῆς θεοπόμπου ὁράσεως Διονυσίου οὗ τε παρείληφεν ἐκκλησιαστικοῦ κανόνος.

Η Περὶ τῆς κατὰ Νοουάτον ἑτεροδοξίας.

Θ Περὶ τοῦ τῶν αἱρετικῶν ἀθέου βαπτίσματος.

Ι Περὶ Οὐαλεριανοῦ καὶ τοῦ κατ’ αὐτὸν διωγμοῦ.

ΙΑ Περὶ τῶν τότε Διονυσίῳ καὶ τοῖς κατ’ Αἴγυπτον συμβάντων.

ΙΒ Περὶ τῶν ἐν Καισαρείᾳ τῆς Παλαιστίνης μαρτυρησάντων.

ΙΓ Περὶ τῆς κατὰ Γαλλιῆνον εἰρήνης.

ΙΔ Οἱ κατ’ ἐκεῖνο συνηκμακότες ἐπίσκοποι.

ΙΕ Ὅπως κατὰ Καισάρειαν Μαρῖνος ἐμαρτύρησεν.

ΙΣ Ἡ κατὰ Ἀστύριον ἱστορία.

ΙΖ Περὶ τῶν κατὰ Πανεάδα σημείων τῆς τοῦ σωτῆρος ἡμῶν μεγαλουργίας.

ΙΗ Περὶ τοῦ θρόνου Ἰακώβου.

ΙΘ Περὶ τῶν ἑορταστικῶν Διονυσίου ἐπιστολῶν, ἔνθα καὶ περὶ τοῦ πάσχα κανονίζει.

Κ Περὶ τῶν ἐν Ἀλεξανδρείᾳ συμβάντων.

ΚΑ Περὶ τῆς ἐπισκηψάσης νόσου.

ΚΒ Περὶ τῆς Γαλλιήνου βασιλείας.

ΚΓ Περὶ Νέπωτος καὶ τοῦ κατ’ αὐτὸν σχίσματος.

ΚΔ Περὶ τῆς Ἰωάννου ἀποκαλύψεως.

ΚΕ Περὶ τῶν ἐπιστολῶν Διονυσίου.

ΚΣ Περὶ Παύλου τοῦ Σαμοσατέως καὶ τῆς ἐν Ἀντιοχείᾳ συστάσης ὑπ’ αὐτοῦ αἱρέσεως.

ΚΖ Περὶ τῶν τότε γνωριζομένων διαφανῶν ἐπισκόπων.

ΚΗ Ὅπως ὁ Παῦλος ἀπελεγχθεὶς ἐξεκηρύχθη.

ΚΘ Περὶ τῆς τῶν Μανιχαίων ἑτεροδόξου διαστροφῆς ἄρτι τότε ἀρξαμένης.

Λ Περὶ τῶν καθ’ ἡμᾶς αὐτοὺς διαπρεψάντων ἐκκλησιαστικῶν ἀνδρῶν τίνες τε αὐτῶν μέχρι τῆς τῶν ἐκκλησιῶν πολιορκίας διέμειναν.

[1] Τὸν ἕβδομον τῆς ἐκκλησιαστικῆς ἱστορίας αὖθις ὁ μέγας ἡμῖν Ἀλεξανδρέων ἐπίσκοπος Διονύσιος ἰδίαις φωναῖς συνεκπονήσει, τῶν καθ’ ἑαυτὸν πεπραγμένων ἕκαστα ἐν μέρει δι’ ὧν καταλέλοιπεν ἐπιστολῶν ὑφηγούμενος· ἐμοὶ δ’ ὁ λόγος ἐντεῦθεν ποιήσεται τὴν ἀρχήν.

[1] Δέκιον οὐδ’ ὅλον ἐπικρατήσαντα δυεῖν ἐτοῖν χρόνον αὐτίκα τε ἅμα τοῖς παισὶν κατασφαγέντα Γάλλος διαδέχεται· Ὠριγένης ἐν τούτῳ ἑνὸς δέοντα τῆς ζωῆς ἑβδομήκοντα ἀποπλήσας ἔτη, τελευτᾷ. γράφων γέ τοι ὁ Διονύσιος Ἑρμάμμωνι, περὶ τοῦ Γάλλου ταῦτα φάσκει· ἀλλ’ οὐδὲ Γάλλος ἔγνω τὸ Δεκίου κακὸν οὐδὲ προεσκόπησεν τί ποτ’ ἐκεῖνον ἔσφηλεν, ἀλλὰ πρὸς τὸν αὐτὸν πρὸ τῶν ὀφθαλμῶν αὐτοῦ γενόμενον ἔπταισε λίθον· ὃς εὖ φερομένης αὐτῷ τῆς βασιλείας καὶ κατὰ νοῦν χωρούντων τῶν πραγμάτων, τοὺς ἱεροὺς ἄνδρας, τοὺς περὶ τῆς εἰρήνης αὐτοῦ καὶ τῆς ὑγιείας πρεσβεύοντας πρὸς τὸν θεόν, ἤλασεν. οὐκοῦν σὺν ἐκείνοις ἐδίωξεν καὶ τὰς ὑπὲρ αὐτοῦ προσευχάς.

[1] Ταῦτα μὲν οὖν περὶ τοῦδε· κατὰ δὲ τὴν Ῥωμαίων πόλιν Κορνηλίου ἔτεσιν ἀμφὶ τὰ τρία τὴν ἐπισκοπὴν διανύσαντος, Λούκιος κατέστη διάδοχος, μησὶν δ’ οὐδ’ ὅλοις οὗτος ὀκτὼ τῇ λειτουργίᾳ διακονησάμενος, Στεφάνῳ τελευτῶν μεταδίδωσι τὸν κλῆρον. τούτῳ τὴν πρώτην ὁ Διονύσιος τῶν περὶ βαπτίσματος ἐπιστολῶν διατυποῦται, ζητήματος οὐ σμικροῦ τηνικάδε ἀνακινηθέντος, εἰ δέοι τοὺς ἐξ οἵας δ’ οὖν αἱρέσεως ἐπιστρέφοντας διὰ λουτροῦ καθαίρειν. παλαιοῦ γέ τοι κεκρατηκότος ἔθους ἐπὶ τῶν τοιούτων μόνῃ χρῆσθαι τῇ διὰ χειρῶν ἐπιθέσεως εὐχῇ.

[1] πρῶτος τῶν τότε Κυπριανός, τῆς κατὰ Καρχηδόνα παροικίας ποιμήν, οὐδ’ ἄλλως ἢ διὰ λουτροῦ πρότερον τῆς πλάνης ἀποκαθηραμένους προσίεσθαι δεῖν ἡγεῖτο. ἀλλ’ ὅ γε Στέφανος μὴ δεῖν τι νεώτερον παρὰ τὴν κρατήσασαν ἀρχῆθεν παράδοσιν ἐπικαινοτομεῖν οἰόμενος, ἐπὶ τούτῳ διηγανάκτει·

[1] πλεῖστα δὴ οὖν αὐτῷ περὶ τούτου διὰ γραμμάτων ὁ Διονύσιος ὁμιλήσας, τελευτῶν δηλοῖ ὡς ἄρα τοῦ διωγμοῦ λελωφηκότος αἱ πανταχόσε ἐκκλησίαι τὴν κατὰ Νοουάτον ἀποστραφεῖσαι νεωτεροποιίαν, εἰρήνην πρὸς ἑαυτὰς ἀνειλήφεσαν· γράφει δὲ ὧδε·

[1] ἴσθι δὲ νῦν, ἀδελφέ, ὅτι ἥνωνται πᾶσαι αἱ πρότερον διεσχισμέναι κατά τε τὴν ἀνατολὴν ἐκκλησίαι καὶ ἔτι προσωτέρω, καὶ πάντες εἰσὶν ὁμόφρονες οἱ πανταχοῦ προεστῶτες, χαίροντες καθ’ ὑπερβολὴν ἐπὶ τῇ παρὰ προσδοκίαν εἰρήνῃ γενομένῃ, Δημητριανὸς ἐν Ἀντιοχείᾳ, Θεόκτιστος ἐν Καισαρείᾳ, Μαζαβάνης ἐν Αἰλίᾳ, Μαρῖνος ἐν Τύρῳ κοιμηθέντος Ἀλεξάνδρου, Ἡλιόδωρος ἐν Λαοδικείᾳ ἀναπαυσαμένου Θηλυμίδρου, Ἕλενος ἐν Ταρσῷ καὶ πᾶσαι αἱ τῆς Κιλικίας ἐκκλησίαι, Φιρμιλιανὸς καὶ πᾶσα Καππαδοκία· τοὺς γὰρ περιφανεστέρους μόνους τῶν ἐπισκόπων ὠνόμασα, ἵνα μήτε μῆκος τῇ ἐπιστολῇ μήτε βάρος προσάψω τῷ λόγῳ.

[2] αἱ μέντοι Συρίαι ὅλαι καὶ ἡ Ἀραβία, οἷς ἐπαρκεῖτε ἑκάστοτε καὶ οἷς νῦν ἐπεστείλατε, ἥ τε Μεσοποταμία Πόντος τε καὶ Βιθυνία καί, συνελόντι εἰπεῖν, ἀγαλλιῶνται πάντες πανταχοῦ τῇ ὁμονοίᾳ καὶ φιλαδελφίᾳ, δοξάζοντες τὸν θεόν.

[3] Ταῦτα μὲν ὁ Διονύσιος· Στέφανον δ’ ἐπὶ δυσὶν ἀποπλήσαντα τὴν λειτουργίαν ἔτεσιν, Ξύστος διαδέχεται. τούτῳ δευτέραν ὁ Διονύσιος περὶ βαπτίσματος χαράξας ἐπιστολήν, ὁμοῦ τὴν Στεφάνου καὶ τῶν λοιπῶν ἐπισκόπων γνώμην τε καὶ κρίσιν δηλοῖ, περὶ τοῦ Στεφάνου λέγων ταῦτα·

[4] ἐπεστάλκει μὲν οὖν πρότερον καὶ περὶ Ἑλένου καὶ περὶ Φιρμιλιανοῦ καὶ πάντων τῶν τε ἀπὸ Κιλικίας καὶ Καππαδοκίας καὶ δῆλον ὅτι Γαλατίας καὶ πάντων τῶν ἑξῆς ὁμορούντων ἐθνῶν, ὡς οὐδὲ ἐκείνοις κοινωνήσων διὰ τὴν αὐτὴν ταύτην αἰτίαν, ἐπειδὴ τοὺς αἱρετικούς, φησίν, ἀναβαπτίζουσιν.

[5] καὶ σκόπει τὸ μέγεθος τοῦ πράγματος. ὄντως γὰρ δόγματα περὶ τούτου γέγονεν ἐν ταῖς μεγίσταις τῶν ἐπισκόπων συνόδοις, ὡς πυνθάνομαι, ὥστε τοὺς προσιόντας ἀπὸ αἱρέσεων προκατηχηθέντας ¹ εἶτα ἀπολούεσθαι καὶ ἀνακαθαίρεσθαι τὸν τῆς ² παλαιᾶς καὶ ἀκαθάρτου ζύμης ῥύπον. καὶ περὶ τούτων αὐτοῦ πάντων δεόμενος ἐπέστειλα.

[6] Καὶ μεθ’ ἕτερά φησιν· καὶ τοῖς ἀγαπητοῖς δὲ ἡμῶν καὶ συμπρεσβυτέροις Διονυσίῳ καὶ Φιλήμονι, συμψήφοις πρότερον Στεφάνῳ γενομένοις καὶ περὶ τῶν αὐτῶν μοι γράφουσιν, πρότερον μὲν ὀλίγα, καὶ νῦν δὲ διὰ πλειόνων ἐπέστειλα.

Ἀλλὰ ταῦτα μὲν περὶ τοῦ δηλουμένου ζητήματος·

[1] σημαίνων δὲ ἐν ταὐτῷ καὶ περὶ τῶν κατὰ Σαβέλλιον αἱρετικῶν ὡς κατ’ αὐτὸν ἐπιπολαζόντων, ταῦτά φησιν· περὶ γὰρ τοῦ νῦν κινηθέντος ἐν τῇ Πτολεμαΐδι τῆς Πενταπόλεως δόγματος, ὄντος ἀσεβοῦς καὶ βλασφημίαν πολλὴν ἔχοντος περὶ τοῦ παντοκράτορος θεοῦ πατρὸς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἀπιστίαν τε πολλὴν ³ περὶ τοῦ μονογενοῦς παιδὸς αὐτοῦ, τοῦ πρωτοτόκου πάσης κτίσεως, τοῦ ἐνανθρωπήσαντος λόγου, ἀναισθησίαν δὲ τοῦ ἁγίου πνεύματος, ἐλθόντων ἑκατέρωθεν πρὸς ἐμὲ καὶ προγραμμάτων καὶ τῶν διαλεξομένων ἀδελφῶν, ἐπέστειλά τινα, ὡς ἐδυνήθην, παρασχόντος τοῦ θεοῦ, διδασκαλικώτερον ὑφηγούμενος, ὧν τὰ ἀντίγραφα ἔπεμψά σοι.

[1] Καὶ ἐν τῇ τρίτῃ δὲ τῶν περὶ βαπτίσματος, ἣν Φιλήμονι τῷ κατὰ Ῥώμην πρεσβυτέρῳ ὁ αὐτὸς γράφει Διονύσιος, ταῦτα παρατίθεται· ἐγὼ δὲ καὶ τοῖς συντάγμασιν καὶ ταῖς παραδόσεσιν τῶν αἱρετικῶν ἐνέτυχον, χραίνων μέν μου πρὸς ὀλίγον τὴν ψυχὴν ταῖς παμμιάροις αὐτῶν ἐνθυμήσεσιν, ὄνησιν δ’ οὖν ἀπ’ αὐτῶν ταύτην λαμβάνων, τὸ ἐξελέγχειν αὐτοὺς παρ’ ἐμαυτῷ καὶ πολὺ πλέον βδελύττεσθαι.

[2] καὶ δή τινος ἀδελφοῦ τῶν πρεσβυτέρων με ἀπείργοντος καὶ δεδιττομένου συμφύρεσθαι τῷ τῆς πονηρίας αὐτῶν βορβόρῳ, λυμανεῖσθαι γὰρ τὴν ψυχὴν τὴν ἐμαυτοῦ, καὶ ἀληθῆ γε λέγοντος, ὡς ᾐσθόμην· ὅραμα θεόπεμπτον προσελθὸν ἐπέρρωσέν με,

[3] καὶ λόγος πρός με γενόμενος προσέταξεν, διαρρήδην λέγων· πᾶσιν ἐντύγχανε οἷς ἂν εἰς χεῖρας λάβοις· διευθύνειν γὰρ ἕκαστα ⁴ καὶ δοκιμάζειν ἱκανὸς εἶ, καί σοι γέγονεν τοῦτο ἐξ ἀρχῆς καὶ τῆς πίστεως αἴτιον. ἀπεδεξάμην τὸ ὅραμα, ὡς ἀποστολικῇ φωνῇ συντρέχον τῇ λεγούσῃ πρὸς τοὺς δυνατωτέρους γίνεσθε δόκιμοι τραπεζῖται.

[4] Εἶτά τινα περὶ πασῶν εἰπὼν τῶν αἱρέσεων, ἐπιφέρει λέγων· τοῦτον ἐγὼ τὸν κανόνα καὶ τὸν τύπον παρὰ τοῦ μακαρίου πάπα ἡμῶν Ἡρακλᾶ παρέλαβον. τοὺς γὰρ προσιόντας ἀπὸ τῶν αἱρέσεων, καίτοι τῆς ἐκκλησίας ἀποστάντας, μᾶλλον δὲ οὐδὲ ἀποστάντας, ἀλλὰ συνάγεσθαι μὲν δοκοῦντας, καταμηνυθέντας δὲ ὡς προσφοιτῶντάς τινι τῶν ἑτεροδιδασκαλούντων, ἀπελάσας τῆς ἐκκλησίας, δεομένους οὐ προσήκατο, ἕως δημοσίᾳ πάντα ὅσα ἀκηκόασιν παρὰ τοῖς ⁵ ἀντιδιατιθεμένοις ἐξέφρασαν, καὶ τότε συνήγαγεν αὐτούς, οὐ δεηθεὶς ἐπ’ αὐτῶν ἑτέρου βαπτίσματος· τοῦ γὰρ ἁγίου πρότερον παρ’ αὐτοῦ τετυχήκεσαν.

[5] Πάλιν δὲ ἐπὶ πολὺ γυμνάσας τὸ πρόβλημα, ταῦτ’ ἐπιλέγει· μεμάθηκα καὶ τοῦτο ὅτι μὴ νῦν οἱ ἐν Ἀφρικῇ μόνον τοῦτο παρεισήγαγον, ἀλλὰ καὶ πρὸ πολλοῦ κατὰ τοὺς πρὸ ἡμῶν ἐπισκόπους ἐν ταῖς πολυανθρωποτάταις ἐκκλησίαις καὶ ταῖς συνόδοις τῶν ἀδελφῶν, ἐν Ἰκονίῳ καὶ Συνάδοις καὶ παρὰ πολλοῖς, τοῦτο ἔδοξεν· ὧν τὰς βουλὰς ἀνατρέπων εἰς ἔριν αὐτοὺς καὶ φιλονεικίαν ἐμβαλεῖν οὐχ ὑπομένω. οὐ γὰρ μετακινήσεις, φησίν, ὅρια ⁶ τοῦ πλησίον σου, ἃ ἔθεντο οἱ πατέρες σου.

[6] Ἡ τετάρτη αὐτοῦ τῶν περὶ βαπτίσματος ἐπιστολῶν πρὸς τὸν κατὰ Ῥώμην ἐγράφη Διονύσιον, τότε μὲν πρεσβείου ἠξιωμένον, οὐκ εἰς μακρὸν δὲ καὶ τὴν ἐπισκοπὴν τῶν ἐκεῖσε παρειληφότα· ἐξ ἧς γνῶναι πάρεστιν ὅπως καὶ αὐτὸς οὗτος λόγιός τε καὶ θαυμάσιος πρὸς τοῦ κατ’ Ἀλεξανδρειαν Διονυσίου μεμαρτύρηται. γράφει δὲ αὐτῷ μεθ’ ἕτερα τῶν κατὰ Νοουάτον μνημονεύων ἐν τούτοις·

[1] Νοουατιανῷ μὲν γὰρ εὐλόγως ἀπεχθανόμεθα, διακόψαντι τὴν ἐκκλησίαν καί τινας τῶν ἀδελφῶν εἰς ἀσεβείας καὶ βλασφημίας ἑλκύσαντι καὶ περὶ τοῦ θεοῦ διδασκαλίαν ἀνοσιωτάτην ἐπεισκυκλήσαντι καὶ τὸν χρηστότατον κύριον ἡμῶν Ἰησοῦν Χριστὸν ὡς ἀνηλεῆ συκοφαντοῦντι, ἐπὶ πᾶσι δὲ τούτοις τὸ λουτρὸν ἀθετοῦντι τὸ ἅγιον καὶ τήν τε πρὸ αὐτοῦ πίστιν καὶ ὁμολογίαν ἀνατρέποντι τό τε πνεῦμα τὸ ἅγιον ἐξ αὐτῶν, εἰ καί τις ἦν ἐλπὶς τοῦ παραμεῖναι ἢ καὶ ἐπανελθεῖν πρὸς αὐτούς, παντελῶς φυγαδεύοντι.

[1] Καὶ ἡ πέμπτη δὲ αὐτῷ πρὸς τὸν Ῥωμαίων ἐπίσκοπον Ξύστον γέγραπτο· ἐν ᾗ πολλὰ κατὰ τῶν αἱρετικῶν εἰπών, τοιοῦτόν τι γεγονὸς κατ’ αὐτὸν ἐκτίθεται, λέγων· καὶ γὰρ ὄντως, ἀδελφέ, καὶ συμβουλῆς δέομαι καὶ γνώμην αἰτῶ παρὰ σοῦ, τοιούτου τινός μοι προσελθόντος πράγματος, δεδιὼς μὴ ἄρα σφάλλομαι.

[2] τῶν γὰρ συναγομένων ἀδελφῶν πιστὸς νομιζόμενος ἀρχαῖος καὶ πρὸ τῆς ἐμῆς χειροτονίας, οἶμαι δὲ καὶ τῆς τοῦ μακαρίου Ἡρακλᾶ καταστάσεως, τῆς συναγωγῆς μετασχών, τοῖς ὑπόγυον βαπτιζομένοις παρατυχὼν καὶ τῶν ἐπερωτήσεων καὶ τῶν ἀποκρίσεων ἐπακούσας, προσῆλθέν μοι κλαίων καὶ καταθρηνῶν ἑαυτὸν καὶ πίπτων πρὸ τῶν ποδῶν μου, ἐξομολογούμενος μὲν καὶ ἐξομνύμενος τὸ βάπτισμα, ὃ παρὰ τοῖς αἱρετικοῖς βεβάπτιστο, μὴ τοῦτο εἶναι μηδὲ ὅλως ἔχειν τινὰ πρὸς τοῦτο κοινωνίαν, ἀσεβείας γὰρ ἐκεῖνο καὶ βλασφημιῶν πεπληρῶσθαι,

[3] λέγων δὲ πάνυ τι τὴν ψυχὴν νῦν ⁷ κατανενύχθαι καὶ μηδὲ παρρησίαν ἔχειν ἐπᾶραι ⁸ τοὺς ὀφθαλμοὺς πρὸς τὸν θεὸν ἀπὸ τῶν ἀνοσίων ἐκείνων ῥημάτων καὶ πραγμάτων ὁρμώμενος, καὶ διὰ τοῦτο δεόμενος τῆς εἰλικρινεστάτης ταύτης καθάρσεως καὶ παραδοχῆς καὶ χάριτος τυχεῖν·

[4] ὅπερ ἐγὼ μὲν οὐκ ἐτόλμησα ποιῆσαι, φήσας αὐτάρκη τὴν πολυχρόνιον αὐτῷ κοινωνίαν εἰς τοῦτο γεγονέναι. εὐχαριστίας γὰρ ἐπακούσαντα καὶ συνεπιφθεγξάμενον τὸ ἀμὴν καὶ τραπέζῃ παραστάντα καὶ χεῖρας εἰς ὑποδοχὴν τῆς ἁγίας τροφῆς προτείναντα καὶ ταύτην καταδεξάμενον καὶ τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου ἡμῶν μετασχόντα ἱκανῷ χρόνῳ, οὐκ ἂν ἐξ ὑπαρχῆς ἀνασκευάζειν ἔτι τολμήσαιμι· θαρσεῖν δὲ ἐκέλευον καὶ μετὰ βεβαίας πίστεως καὶ ἀγαθῆς ἐλπίδος τῇ μετοχῇ τῶν ἁγίων προσιέναι.

[5] ὃ δὲ οὔτε πενθῶν παύεται πέφρικέν τε τῇ τραπέζῃ προσιέναι καὶ μόλις παρακαλούμενος συνεστάναι ταῖς προσευχαῖς ἀνέχεται.

[6] Ἐπὶ ταῖς προειρημέναις φέρεταί τις καὶ ἄλλη τοῦ αὐτοῦ περὶ βαπτίσματος ἐπιστολή, ἐξ αὐτοῦ καὶ ἧς ἡγεῖτο παροικίας Ξύστῳ καὶ τῇ κατὰ Ῥώμην ἐκκλησίᾳ προσπεφωνημένη, ἐν ᾗ διὰ μακρᾶς ἀποδείξεως τὸν περὶ τοῦ ὑποκειμένου ζητήματος παρατείνει λόγον. καὶ ἄλλη δέ τις αὐτοῦ μετὰ ταύτας φέρεται πρὸς τὸν κατὰ Ῥώμην Διονύσιον, ἡ περὶ Λουκιανοῦ. καὶ περὶ μὲν τούτων τοσαῦτα.

[1] Οἵ γε μὴν ἀμφὶ τὸν Γάλλον οὐδ’ ὅλοις ἔτεσιν δύο τὴν ἀρχὴν ἐπικατασχόντες, ἐκποδὼν μεθίστανται, Οὐαλεριανὸς δ’ ἅμα παιδὶ Γαλλιήνῳ διαδέχεται τὴν ἡγεμονίαν.

[2] αὖθις δὴ οὖν ὁ Διονύσιος οἷα καὶ περὶ τούτου διέξεισιν, ἐκ τῆς πρὸς Ἑρμάμμωνα ἐπιστολῆς μαθεῖν ἔστιν, ἐν ᾗ τοῦτον ἱστορεῖ τὸν τρόπον· καὶ τῷ Ἰωάννῃ δὲ ὁμοίως ἀποκαλύπτεται· ⁹ καὶ ἐδόθη γὰρ αὐτῷ, φησίν, στόμα λαλοῦν μεγάλα καὶ βλασφημίαν, καὶ ἐδόθη αὐτῷ ἐξουσία καὶ μῆνες τεσσαράκοντα δύο.

[3] ἀμφότερα ¹⁰ δὲ ἔστιν ἐπὶ Οὐαλεριανοῦ θαυμάσαι καὶ τούτων μάλιστα τὰ πρῶτα ὡς οὕτως ἔσχεν, συννοεῖν ὡς μὲν ἤπιος καὶ φιλόφρων ἦν πρὸς τοὺς ἀνθρώπους τοῦ θεοῦ· οὐδὲ γὰρ ἄλλος τις οὕτω τῶν πρὸ αὐτοῦ βασιλέων εὐμενῶς καὶ δεξιῶς πρὸς αὐτοὺς διετέθη, οὐδ’ οἱ λεχθέντες ἀναφανδὸν Χριστιανοὶ γεγονέναι, ὡς ἐκεῖνος οἰκειότατα ἐν ἀρχῇ καὶ προσφιλέστατα φανερὸς ἦν αὐτοὺς ἀποδεχόμενος, καὶ πᾶς τε ὁ οἶκος αὐτοῦ θεοσεβῶν πεπλήρωτο καὶ ἦν ἐκκλησία θεοῦ·

[4] ἀποσκευάσασθαι δὲ παρέπεισεν αὐτὸν ὁ διδάσκαλος καὶ τῶν ἀπ’ Αἰγύπτου μάγων ἀρχισυνάγωγος, τοὺς μὲν καθαροὺς καὶ ὁσίους ἄνδρας κτείννυσθαι καὶ διώκεσθαι κελεύων ὡς ἀντιπάλους καὶ κωλυτὰς τῶν παμμιάρων καὶ βδελυκτῶν ἐπαοιδῶν ὑπάρχοντας (καὶ γὰρ εἰσὶν καὶ ἦσαν ἱκανοί, παρόντες καὶ ὁρώμενοι καὶ μόνον ἐμπνέοντες καὶ φθεγγόμενοι διασκεδάσαι τὰς τῶν ἀλιτηρίων δαιμόνων ἐπιβουλάς), τελετὰς δὲ ἀνάγνους καὶ μαγγανείας ἐξαγίστους καὶ ἱερουργίας ἀκαλλιερήτους ἐπιτελεῖν ὑποτιθέμενος, παῖδας ἀθλίους ἀποσφάττειν καὶ τέκνα δυστήνων πατέρων καταθύειν καὶ σπλάγχνα νεογενῆ διαιρεῖν καὶ τὰ τοῦ θεοῦ διακόπτειν καὶ καταχορδεύειν πλάσματα, ὡς ἐκ τούτων εὐδαιμονήσοντας.

[5] Καὶ τούτοις γε ἐπιφέρει λέγων· καλὰ γοῦν αὐτοῖς Μακριανὸς τῆς ἐλπιζομένης βασιλείας προσήνεγκεν χαριστήρια· ὃς πρότερον μὲν ἐπὶ τῶν καθόλου λόγων λεγόμενος εἶναι βασιλέως, οὐδὲν εὔλογον οὐδὲ καθολικὸν ἐφρόνησεν, ἀλλ’ ¹¹ ὑποπέπτωκεν ἀρᾷ προφητικῇ τῇ λεγούσῃ οὐαὶ τοῖς προφητεύουσιν ἀπὸ καρδίας αὐτῶν καὶ τὸ καθόλου μὴ βλέπουσιν·

[6] οὐ γὰρ συνῆκεν τὴν καθόλου πρόνοιαν, οὐδὲ τὴν κρίσιν ὑπείδετο τοῦ ¹² πρὸ πάντων καὶ διὰ πάντων καὶ ἐπὶ πᾶσιν, δι’ ὃ καὶ τῆς μὲν καθολικῆς αὐτοῦ ἐκκλησίας γέγονεν πολέμιος, ἠλλοτρίωσεν δὲ καὶ ἀπεξένωσεν ἑαυτὸν τοῦ ἐλέους τοῦ θεοῦ καὶ πορρωτάτω τῆς ἑαυτοῦ σωτηρίας ἐφυγάδευσεν, ἐν τούτῳ τὸ ἴδιον ἐπαληθεύων ὄνομα.

[7] Καὶ πάλιν μεθ’ ἕτερά φησιν· ὁ μὲν γὰρ Οὐαλεριανὸς εἰς ταῦτα ὑπὸ τούτου προαχθείς, εἰς ὕβρεις καὶ ὀνειδισμοὺς ἐκδοθείς, κατὰ τὸ ῥηθὲν ¹³ πρὸς Ἡσαΐαν· καὶ οὗτοι ἐξελέξαντο τὰς ὁδοὺς αὐτῶν καὶ τὰ βδελύγματα αὐτῶν, ἡ ψυχὴ αὐτῶν ἠθέλησεν, καὶ ἐγὼ ἐκλέξομαι τὰ ἐμπαίγματα αὐτῶν, καὶ τὰς ἁμαρτίας ἀνταποδώσω αὐτοῖς·

[8] οὗτος δὲ τῇ βασιλείᾳ παρὰ τὴν ἀξίαν ἐπιμανεὶς καὶ τὸν βασίλειον ὑποδῦναι κόσμον ἀδυνατῶν ἀναπήρῳ τῷ σώματι, τοὺς δύο παῖδας τὰς πατρῴας ἀναδεξαμένους ἁμαρτίας προεστήσατο. ἐναργὴς γὰρ ἐπὶ τούτων ἡ πρόρρησις ἣν εἶπεν ὁ θεός· ¹⁴ ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἕως τρίτης καὶ τετάρτης γενεᾶς τοῖς μισοῦσίν με.

[9] τὰς γὰρ ἰδίας πονηρὰς ἐπιθυμίας, ὧν ἠτύχει, ταῖς τῶν υἱῶν κεφαλαῖς ἐπιβαλών, εἰς ἐκείνους τὴν ἑαυτοῦ κακίαν καὶ τὸ πρὸς τὸν θεὸν μῖσος ἐξωμόρξατο.

Καὶ περὶ μὲν τοῦ Οὐαλεριανοῦ τοσαῦτα ὁ Διονύσιος·

[1] περὶ δὲ τοῦ κατ’ αὐτὸν διωγμοῦ σφοδρότατα πνεύσαντος οἷα σὺν ἑτέροις ὁ αὐτὸς διὰ τὴν εἰς τὸν τῶν ὅλων θεὸν εὐσέβειαν ὑπέστη, δηλώσουσιν αἱ αὐτοῦ φωναὶ ἃς πρὸς Γερμανὸν τῶν κατ’ αὐτὸν ἐπισκόπων κακῶς ἀγορεύειν αὐτὸν πειρώμενον ἀποτεινόμενος, τοῦτον παρατίθεται ¹⁵ τὸν τρόπον·

[2] εἰς ἀφροσύνην δὲ κινδυνεύω πολλὴν καὶ ἀναισθησίαν ὄντως ἐμπεσεῖν, εἰς ἀνάγκην συμβιβαζόμενος τοῦ διηγεῖσθαι τὴν θαυμαστὴν περὶ ¹⁶ ἡμᾶς οἰκονομίαν τοῦ θεοῦ· ἀλλ’ ἐπεὶ μυστήριον, φησίν, βασιλέως κρύψαι καλόν, τὰ δὲ ἔργα τοῦ θεοῦ ἀνακαλύπτειν ἔνδοξον, ὁμόσε χωρήσω τῇ Γερμανοῦ βίᾳ.

[3] ἧκον πρὸς Αἰμιλιανόν, οὐ μόνος, ἠκολούθησαν δέ μοι συμπρεσβύτερός τέ μου Μάξιμος καὶ διάκονοι Φαῦστος Εὐσέβιος Χαιρήμων, καί τις τῶν ἀπὸ Ῥώμης παρόντων ἀδελφῶν ἡμῖν συνεισῆλθεν.

[4] Αἰμιλιανὸς δὲ οὐκ εἶπέν μοι προηγουμένως μὴ σύναγε. περιττὸν γὰρ τοῦτο ἦν αὐτῷ καὶ τὸ τελευταῖον, ἐπὶ τὸ πρῶτον ἀνατρέχοντι· οὐ γὰρ περὶ τοῦ μὴ συνάγειν ἑτέρους ὁ λόγος ἦν αὐτῷ, ἀλλὰ περὶ τοῦ μηδ’ αὐτοὺς ἡμᾶς εἶναι Χριστιανούς, καὶ τούτου προσέταττεν πεπαῦσθαι, εἰ μεταβαλοίμην ἐγώ, καὶ τοὺς ἄλλους ἕψεσθαί μοι νομίζων.

[5] ἀπεκρινάμην δὲ οὐκ ἀπεοικότως ¹⁷ οὐδὲ μακρὰν τοῦ πειθαρχεῖν δεῖ θεῷ μᾶλλον ἢ ἀνθρώποις, ἀλλ’ ἄντικρυς διεμαρτυράμην ὅτι τὸν θεὸν τὸν ὄντα μόνον καὶ οὐδένα ἕτερον σέβω οὐδ’ ἂν μεταθείμην οὐδὲ παυσαίμην ποτὲ Χριστιανὸς ὤν. ἐπὶ τούτοις ἐκέλευσεν ἡμᾶς ἀπελθεῖν εἰς κώμην πλησίον τῆς ἐρήμου καλουμένην Κεφρώ.

[6] Αὐτῶν δὲ ἐπακούσατε τῶν ὑπ’ ἁμφοτέρων λεχθέντων ὡς ὑπεμνηματίσθη. εἰσαχθέντων Διονυσίου καὶ Φαύστου καὶ Μαξίμου καὶ Μαρκέλλου καὶ Χαιρήμονος Αἰμιλιανὸς διέπων τὴν ἡγεμονίαν εἶπεν· καὶ ἀγράφως ὑμῖν διελέχθην περὶ τῆς φιλανθρωπίας τῶν κυρίων ἡμῶν ᾗ περὶ ὑμᾶς κέχρηνται·

[7] δεδώκασιν γὰρ ἐξουσίαν ὑμῖν σωτηρίας, εἰ βούλοισθε ἐπὶ τὸ κατὰ φύσιν τρέπεσθαι καὶ θεοὺς τοὺς σῴζοντας αὐτῶν τὴν βασιλείαν προσκυνεῖν, ἐπιλαθέσθαι δὲ τῶν παρὰ φύσιν. τί οὖν φατὲ πρὸς ταῦτα; οὐδὲ γὰρ ἀχαρίστους ὑμᾶς ἔσεσθαι περὶ τὴν φιλανθρωπίαν αὐτῶν προσδοκῶ, ἐπειδήπερ ἐπὶ τὰ βελτίω ὑμᾶς προτρέπονται.

[8] Διονύσιος ἀπεκρίνατο· οὐ πάντες πάντας προσκυνοῦσι θεούς, ἀλλ’ ἕκαστοι τινάς, οὓς νομίζουσιν. ἡμεῖς τοίνυν τὸν ἕνα θεὸν καὶ δημιουργὸν τῶν ἁπάντων, τὸν καὶ τὴν βασιλείαν ἐγχειρίσαντα τοῖς θεοφιλεστάτοις Οὐαλεριανῷ καὶ Γαλλιήνῳ Σεβαστοῖς, τοῦτον καὶ σέβομεν καὶ προσκυνοῦμεν, καὶ τούτῳ διηνεκῶς ὑπὲρ τῆς βασιλείας αὐτῶν, ὅπως ἀσάλευτος διαμείνῃ, προσευχόμεθα.

[9] Αἰμιλιανὸς διέπων τὴν ἡγεμονίαν αὐτοῖς εἶπεν· τίς γὰρ ὑμᾶς κωλύει καὶ τοῦτον, εἴπερ ἐστὶν θεός, μετὰ τῶν κατὰ φύσιν θεῶν προσκυνεῖν; θεοὺς γὰρ σέβειν ἐκελεύσθητε. καὶ θεοὺς οὓς πάντες ἴσασιν.

Διονύσιος ἀπεκρίνατο· ἡμεῖς οὐδένα ἕτερον προσκυνοῦμεν.

[10] Αἰμιλιανὸς διέπων τὴν ἡγεμονίαν αὐτοῖς εἶπεν· ὁρῶ ὑμᾶς ὁμοῦ καὶ ἀχαρίστους ὄντας καὶ ἀναισθήτους τῆς πρᾳότητος τῶν Σεβαστῶν· δι’ ὅπερ οὐκ ἔσεσθε ἐν τῇ πόλει ταύτῃ, ἀλλὰ ἀποσταλήσεσθε εἰς τὰ μέρη τῆς Λιβύης καὶ ἐν τόπῳ λεγομένῳ Κεφρώ· τοῦτον γὰρ τὸν τόπον ἐξελεξάμην ἐκ τῆς κελεύσεως τῶν Σεβαστῶν ἡμῶν. οὐδαμῶς δὲ ἐξέσται οὔτε ὑμῖν οὔτε ἄλλοις τισὶν ἢ συνόδους ποιεῖσθαι ἢ εἰς τὰ καλούμενα κοιμητήρια εἰσιέναι. εἰ δέ τις φανείη ἢ μὴ γενόμενος εἰς τὸν τόπον τοῦτον ὃν ἐκέλευσα, ἢ ἐν συναγωγῇ τινι εὑρεθείη,

[11] ἑαυτῷ τὸν κίνδυνον ἐπαρτήσει· οὐ γὰρ ἐπιλείψει ἡ δέουσα ἐπιστρέφεια. ἀπόστητε οὖν ὅπου ἐκελεύσθητε.

Καὶ νοσοῦντα δέ με κατήπειξεν, οὐδὲ μιᾶς ὑπέρθεσιν δοὺς ἡμέρας. ποίαν οὖν ἔτι τοῦ συνάγειν ἢ μὴ συνάγειν εἶχον σχολήν;

[12] Εἶτα μεθ’ ἕτερά φησιν· ἀλλ’ οὐδὲ τῆς αἰσθητῆς ἡμεῖς μετὰ τοῦ κυρίου συναγωγῆς ἀπέστημεν, ἀλλὰ τοὺς μὲν ἐν τῇ πόλει σπουδαιότερον ¹⁸ συνεκρότουν ὡς συνών, ἀπὼν μὲν τῷ σώματι, ὡς εἶπεν, παρὼν δὲ τῷ πνεύματι, ἐν δὲ τῇ Κεφροῖ καὶ πολλὴ συνεπεδήμησεν ἡμῖν ἐκκλησία, τῶν μὲν ἀπὸ τῆς πόλεως ἀδελφῶν ἑπομένων, τῶν δὲ ¹⁹ συνιόντων ἀπ’ Αἰγύπτου. κἀκεῖ θύραν ἡμῖν ὁ θεὸς ἀνέῳξεν τοῦ λόγου.

[13] καὶ τὸ μὲν πρῶτον ἐδιώχθημεν, ἐλιθοβολήθημεν, ὕστερον δέ τινες οὐκ ὀλίγοι τῶν ἐθνῶν τὰ εἴδωλα καταλιπόντες, ἐπέστρεψαν ἐπὶ τὸν θεόν· οὐ πρότερον δὲ παραδεξαμένοις αὐτοῖς τότε πρῶτον δι’ ἡμῶν ὁ λόγος ἐπεσπάρη,

[14] καὶ ὥσπερ τούτου ἕνεκεν ἀπαγαγὼν ²⁰ ἡμᾶς πρὸς αὐτοὺς ὁ θεός, ἐπεὶ τὴν διακονίαν ταύτην ἐπληρώσαμεν, πάλιν ἀπαγήοχεν.

Ὁ γὰρ Αἰμιλιανὸς εἰς τραχυτέρους μέν, ὡς ἐδόκει, καὶ λιβυκωτέρους ἡμᾶς μεταστῆσαι τόπους ἐβουλήθη, καὶ τοὺς πανταχόσε εἰς τὸν Μαρεώτην ἐκέλευσεν συρρεῖν, κώμας ἑκάστοις τῶν κατὰ χώραν ἀφορίσας, ἡμᾶς δὲ μᾶλλον ἐν ὁδῷ καὶ πρώτους καταληφθησομένους ἔταξεν. ᾠκονόμει γὰρ δῆλον ὅτι καὶ παρεσκεύαζεν ἵνα ὁπόταν βουληθείη συλλαβεῖν, πάντας εὐαλώτους ἔχοι. ἐγὼ δὲ ὅτε μὲν εἰς Κεφρὼ κεκελεύσμην ἀπελθεῖν,

[15] καὶ τὸν τόπον ἠγνόουν ὅποι ποτὲ οὗτός ἐστιν, οὐδὲ τὸ ὄνομα σχεδὸν πρότερον ἀκηκοώς, καὶ ὅμως εὐθύμως καὶ ἀταράχως ἀπῄειν· ἐπεὶ δὲ μετασκηνώσειν εἰς τὰ Κολλουθίωνος ἀπηγγέλη μοι, ἴσασιν οἱ παρόντες ὅπως διετέθην (ἐνταῦθα γὰρ ἐμαυτοῦ κατηγορήσω),

[16] τὸ μὲν πρῶτον ἠχθέσθην καὶ λίαν ἐχαλέπηνα· καὶ γὰρ εἰ γνωριμώτεροι καὶ συνηθέστεροι ἐτύγχανον ἡμῖν οἱ τόποι, ἀλλ’ ἔρημον μὲν ἀδελφῶν καὶ σπουδαίων ἀνθρώπων ἔφασκον εἶναι τὸ χωρίον, ταῖς δὲ τῶν ὁδοιπορούντων ἐνοχλήσεσιν καὶ λῃστῶν καταδρομαῖς ἐκκείμενον·

[17] ἔτυχον δὲ παραμυθίας, ὑπομνησάντων με τῶν ἀδελφῶν ὅτι γειτνιῴη μᾶλλον τῇ πόλει καὶ ἡ μὲν Κεφρὼ πολλὴν ἡμῖν ἦγεν ἀδελφῶν τῶν ἀπ’ Αἰγύπτου τὴν ἐπιμιξίαν, ὡς πλατύτερον ἐκκλησιάζειν δύνασθαι, ἐκεῖ δέ, πλησιαίτερον οὔσης τῆς πόλεως, συνεχέστερον τῆς τῶν ὄντως ἀγαπητῶν καὶ οἰκειοτάτων καὶ φιλτάτων ὄψεως ἀπολαύσομεν· ἀφίξονται γὰρ καὶ ἀναπαύσονται καὶ ὡς ἐν προαστείοις πορρωτέρω κειμένοις κατὰ μέρος ἔσονται συναγωγαί. καὶ οὕτως ἐγένετο.

[18] Καὶ μεθ’ ἕτερα περὶ τῶν συμβεβηκότων αὐτῷ αὖθις ταῦτα γράφει· πολλαῖς γε ταῖς ὁμολογίαις Γερμανὸς σεμνύνεται, πολλά γε εἰπεῖν ἔχει καθ’ ἑαυτοῦ γενόμενα· ὅσας ἀριθμῆσαι δύναται περὶ ἡμῶν ἀποφάσεις, δημεύσεις, προγραφάς, ὑπαρχόντων ²¹ ἁρπαγάς, ἀξιωμάτων ἀποθέσεις, δόξης κοσμικῆς ὀλιγωρίας, ἐπαίνων ἡγεμονικῶν καὶ βουλευτικῶν καταφρονήσεις καὶ τῶν ἐναντίων, ²² ἀπειλῶν καὶ καταβοήσεων καὶ κινδύνων καὶ διωγμῶν καὶ πλάνης καὶ στενοχωρίας καὶ ποικίλης θλίψεως ὑπομονήν, οἷα τὰ ἐπὶ Δεκίου καὶ Σαβίνου συμβάντα μοι, οἷα μέχρι νῦν Αἰμιλιανοῦ.

[19] ποῦ δὲ Γερμανὸς ἐφάνη; τίς δὲ περὶ αὐτοῦ λόγος; ἀλλὰ τῆς πολλῆς ἀφροσύνης, εἰς ἣν ἐμπίπτω διὰ Γερμανόν, ὑφίεμαι, δι’ ὃ καὶ τὴν καθ’ ἕκαστον τῶν γενομένων διήγησιν παρίημι τοῖς εἰδόσιν ἀδελφοῖς λέγειν.

[20] Ὁ δ’ αὐτὸς καὶ ἐν τῇ πρὸς Δομέτιον καὶ Δίδυμον ἐπιστολῇ τῶν ἀμφὶ τὸν διωγμὸν αὖθις μνημονεύει ἐν τούτοις· τοὺς δὲ ἡμετέρους πολλούς τε ὄντας καὶ ἀγνῶτας ὑμῖν, περισσὸν ὀνομαστὶ καταλέγειν, πλὴν ἴστε ὅτι ἄνδρες καὶ γυναῖκες, καὶ νέοι καὶ γέροντες, καὶ κόραι καὶ πρεσβύτιδες, καὶ στρατιῶται καὶ ἰδιῶται, καὶ πᾶν γένος καὶ πᾶσα ἡλικία, οἳ μὲν διὰ μαστίγων καὶ πυρός, οἳ δὲ διὰ σιδήρου τὸν ἀγῶνα νικήσαντες, τοὺς στεφάνους ἀπειλήφασιν·

[21] τοῖς δὲ οὐ πάμπολυς αὐτάρκης ἀπέβη χρόνος εἰς τὸ φανῆναι δεκτοὺς τῷ κυρίῳ, ὥσπερ οὖν ἔοικεν μηδὲ ἐμοὶ μέχρι νῦν, διόπερ εἰς ὃν οἶδεν αὐτὸς ²³ ἐπιτήδειον καιρὸν ὑπερέθετό με ὁ λέγων καιρῷ δεκτῷ ἐπήκουσά σου, καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι.

[22] τὰ γὰρ καθ’ ἡμᾶς ἐπειδὴ πυνθάνεσθε καὶ βούλεσθε δηλωθῆναι ὑμῖν ὅπως διάγομεν, ἠκούσατε μὲν πάντως ὅπως ἡμᾶς δεσμώτας ἀγομένους ὑπὸ ἑκατοντάρχου καὶ στρατηγῶν καὶ τῶν σὺν αὐτοῖς στρατιωτῶν καὶ ὑπηρετῶν, ἐμέ τε καὶ Γάϊον καὶ Φαῦστον καὶ Πέτρον καὶ Παῦλον, ἐπελθόντες τινὲς τῶν Μαρεωτῶν, ἄκοντας καὶ μηδὲ ἑπομένους, βίᾳ τε καὶ σύροντες, ἀφήρπασαν·

[23] ἐγὼ δὲ νῦν καὶ Γάϊος καὶ Πέτρος μόνοι, τῶν ἄλλων ἀδελφῶν ἀπορφανισθέντες, ἐν ἐρήμῳ καὶ αὐχμηρῷ τῆς Λιβύης τόπῳ κατακεκλείσμεθα, τριῶν ὁδὸν ἡμερῶν τοῦ Παραιτονίου διεστηκότες.

[24] Καὶ ὑποκαταβάς φησιν· ἐν δὲ τῇ πόλει καταδεδύκασιν ἀφανῶς ἐπισκεπτόμενοι τοὺς ἀδελφούς, πρεσβύτεροι μὲν Μάξιμος Διόσκορος Δημήτριος Λούκιος· οἱ γὰρ ἐν τῷ κόσμῳ προφανέστεροι Φαυστῖνος καὶ Ἀκύλας ἐν Αἰγύπτῳ πλανῶνται· διάκονοι δὲ οἱ μετὰ τοὺς ἐν τῇ νήσῳ τελευτήσαντας ὑπολειφθέντες Φαῦστος Εὐσέβιος Χαιρήμων· Εὐσέβιος, ὃν ἐξ ἀρχῆς ὁ θεὸς ἐνεδυνάμωσεν καὶ παρεσκεύασεν τὰς ὑπηρεσίας τῶν ἐν ταῖς φυλακαῖς γενομένων ὁμολογητῶν ἐναγωνίως ἀποπληροῦν καὶ τὰς τῶν σωμάτων περιστολὰς τῶν τελείων καὶ μακαρίων μαρτύρων οὐκ ἀκινδύνως ἐκτελεῖν· καὶ γὰρ μέχρι νῦν οὐκ ἀνίησιν ὁ ἡγούμενος τοὺς μὲν ἀναιρῶν,

[25] ὡς προεῖπον, ὠμῶς τῶν προσαγομένων, τοὺς δὲ βασάνοις καταξαίνων, τοὺς δὲ φυλακαῖς καὶ δεσμοῖς ἐκτήκων προστάσσων τε μηδένα τούτοις προσιέναι καὶ ἀνερευνῶν μή τις φανείη, καὶ ὅμως ὁ θεὸς τῇ προθυμίᾳ καὶ λιπαρίᾳ τῶν ἀδελφῶν διαναπαύει τοὺς πεπιεσμένους.

[26] Καὶ τοσαῦτα μὲν ὁ Διονύσιος. ἰστέον δὲ ὡς ὁ μὲν Εὐσέβιος, ὃν διακονον προσεῖπεν, σμικρὸν ὕστερον ἐπίσκοπος τῆς κατὰ Συρίαν Λαοδικείας καθἱσταται, ὁ δὲ Μάξιμος, ὃν τότε πρεσβύτερον εἴρηκεν, μετ’ αὐτὸν Διονύσιον τὴν λειτουργίαν τῶν κατ’ Ἀλεξάνδρειαν ἀδελφῶν διαδέχεται, Φαῦστος δέ, ὁ σὺν αὐτῷ τηνικάδε διαπρέψας ἐν τῇ ὁμολογίᾳ, μέχρι τοῦ καθ’ ὑμᾶς διωγμοῦ φυλαχθείς, γηραιὸς κομιδῇ καὶ πλήρης ἡμερῶν καθ’ ἡμᾶς αὐτοὺς μαρτυρίῳ τὴν κεφαλὴν ἀποτμηθεὶς τελειοῦται.

Ἀλλὰ τὰ μὲν κατ’ ἐκεῖνο καιροῦ τῷ Διονυσίῳ συμβάντα τοιαῦτα.

[1] κατὰ δὲ τὸν δηλούμενον Οὐαλεριανοῦ διωγμὸν τρεῖς ἐν Καισαρείᾳ τῆς Παλαιστίνης τῇ κατὰ Χριστὸν διαλάμψαντες ὁμολογίᾳ, θείῳ κατεκοσμήθησαν μαρτυρίῳ, θηρίων γενόμενοι βορά· τούτων ὁ μὲν Πρίσκος ἐκαλεῖτο, ὁ δὲ Μάλχος, τῷ δὲ τρίτῳ Ἀλέξανδρος ὄνομα ἦν. τούτους φασὶν κατ’ ἀγρὸν οἰκοῦντας, πρότερον μὲν ἑαυτοὺς ὡς ἀμελεῖς καὶ ῥᾳθύμους κακίσαι, ὅτι δὴ βραβείων, τοῦ καιροῦ τοῖς πόθου γλιχομένοις οὐρανίου διανέμοντος, ὀλιγωροῖεν αὐτοί, μὴ οὐχὶ προαρπάζοντες τὸν τοῦ μαρτυρίου στέφανον· ταύτῃ δὲ βουλευσαμένους, ὁρμῆσαι ἐπὶ τὴν Καισάρειαν ὁμόσε τε χωρῆσαι ἐπὶ τὸν δικαστὴν καὶ τυχεῖν τοῦ προδεδηλωμένου τέλους. ἔτι πρὸς τούτοις γύναιόν τι κατὰ τὸν αὐτὸν διωγμὸν ἐν τῇ αὐτῇ πόλει τὸν ὅμοιον ἱστοροῦσιν ἀγῶνα διηθληκέναι· τῆς δὲ Μαρκίωνος αὐτὴν αἱρέσεως γενέσθαι κατέχει λόγος.

[1] Ἀλλ’ οὐκ εἰς μακρὸν δουλείαν τὴν παρὰ βαρβάροις ὑπομείναντος Οὐαλεριανοῦ, μοναρχήσας ὁ παῖς σωφρονέστερον τὴν ἀρχὴν διατίθεται, ἀνίησί τε αὐτίκα διὰ προγραμμάτων τὸν καθ’ ἡμῶν διωγμόν, ἐπ’ ἐλευθερίας τοῖς τοῦ λόγου προεστῶσιν τὰ ἐξ ἔθους ἐπιτελεῖν δι’ ἀντιγραφῆς προστάξας, ἥτις τοῦτον ἔχει τὸν τρόπον· Αὐτοκράτωρ Καῖσαρ Πούπλιος Λικίνιος Γαλλιῆνος Εὐσεβὴς Εὐτυχὴς Σεβαστὸς Διονυσίῳ καὶ Πίννᾳ καὶ Δημητρίῳ καὶ τοῖς λοιποῖς ἐπισκόποις. τὴν εὐεργεσίαν τῆς ἐμῆς δωρεᾶς διὰ παντὸς τοῦ κόσμου ἐκβιβασθῆναι προσέταξα, ὅπως ἀπὸ τῶν τόπων τῶν θρῃσκευσίμων ἀποχωρήσωσιν, καὶ διὰ τοῦτο καὶ ὑμεῖς τῆς ἀντιγραφῆς τῆς ἐμῆς τῷ τύπῳ χρῆσθαι δύνασθε, ὥστε μηδένα ὑμῖν ἐνοχλεῖν. καὶ τοῦτο, ὅπερ κατὰ τὸ ἐξὸν δύναται ὑφ’ ὑμῶν ἀναπληροῦσθαι, ἤδη πρὸ πολλοῦ ὑπ’ ἐμοῦ συγκεχώρηται, καὶ διὰ τοῦτο Αὐρήλιος Κυρίνιος, ὁ τοῦ μεγίστου πράγματος προστατεύων, τὸν τύπον τὸν ὑπ’ ἐμοῦ δοθέντα διαφυλάξει.

Ταῦτα ἐπὶ τὸ σαφέστερον ἐκ τῆς Ῥωμαίων ἑρμηνευθέντα γλώττης ἐγκείσθω. καὶ ἄλλη δὲ τοῦ αὐτοῦ διάταξις φέρεται, ἣν πρὸς ἑτέρους ἐπισκόπους πεποίηται, τὰ τῶν καλουμένων κοιμητηρίων ἀπολαμβάνειν ἐπιτρέπων χωρία.

[1] Ἐν τούτῳ δὲ τῆς μὲν Ῥωμαίων ἐκκλησίας εἰς ἔτι τότε καθηγεῖτο Ξύστος, τῆς δ’ ἐπ’ Ἀντιοχείας μετὰ Φάβιον Δημητριανός, Φιρμιλιανὸς δὲ Καισαρείας τῆς Καππαδοκῶν, καὶ ἐπὶ τούτοις τῶν κατὰ Πόντον ἐκκλησιῶν Γρηγόριος καὶ ὁ τούτου ἀδελφὸς Ἀθηνόδωρος, Ὠριγένους γνώριμοι· τῆς δ’ ἐπὶ Παλαιστίνης Καισαρείας, Θεοκτίστου μεταλλάξαντος, διαδέχεται τὴν ἐπισκοπὴν Δόμνος, βραχεῖ δὲ χρόνῳ τούτου διαγενομένου, Θεότεκνος, ὁ καθ’ ἡμᾶς, διάδοχος καθίσταται· τῆς δ’ Ὠριγένους διατριβῆς καὶ οὗτος ἦν. ἀλλὰ καὶ ἐν Ἱεροσολύμοις ἀναπαυσαμένου Μαζαβάνου, τὸν θρόνον Ὑμέναιος, ὁ καὶ αὐτὸς ἐπὶ πλείστοις τοῖς καθ’ ἡμᾶς διαπρέψας ἔτεσιν, διεδέξατο.

[1] Κατὰ τούτους εἰρήνης ἁπανταχοῦ τῶν ἐκκλησιῶν οὔσης, ἐν Καισαρείᾳ τῆς Παλαιστίνης Μαρῖνος τῶν ἐν στρατείαις ἀξιώμασι τετιμημένων γένει τε καὶ πλούτῳ περιφανὴς ἀνήρ, διὰ τὴν Χριστοῦ μαρτυρίαν τὴν κεφαλὴν ἀποτέμνεται, τοιᾶσδε ἕνεκεν αἰτίας. τιμή τίς ἐστι παρὰ Ῥωμαίοις τὸ κλῆμα,

[2] οὗ τοὺς τυχόντας φασὶν ἑκατοντάρχους γίνεσθαι. τόπου σχολάζοντος, ἐπὶ τοῦτο προκοπῆς τὸν Μαρῖνον ἡ τοῦ βαθμοῦ τάξις ἐκάλει, ἤδη τε μέλλοντα τῆς τιμῆς ἔχεσθαι παρελθὼν ἄλλος πρὸ τοῦ βήματος, μὴ ἐξεῖναι μὲν ἐκείνῳ τῆς Ῥωμαίων μετέχειν ἀξίας κατὰ τοὺς παλαιοὺς νόμους, Χριστιανῷ γε ὄντι καὶ τοῖς βασιλεῦσι μὴ θύοντι, κατηγόρει, αὐτῷ δ’ ἐπιβάλλειν τὸν κλῆρον·

[3] ἐφ’ ᾧ κινηθέντα τὸν δικαστὴν (Ἀχαιὸς οὗτος ἦν) πρῶτον μὲν ἐρέσθαι ποίας ὁ Μαρῖνος εἴη γνώμης, ὡς δ’ ὁμολογοῦντα Χριστιανὸν ἐπιμόνως ἑώρα, τριῶν ὡρῶν ἐπιδοῦναι αὐτῷ εἰς ἐπίσκεψιν διάστημα.

[4] Ἐκτὸς δῆτα γενόμενον αὐτὸν τοῦ δικαστηρίου Θεότεκνος ὁ τῇδε ἐπίσκοπος ἀφέλκει, προσελθὼν δι’ ὁμιλίας, καὶ τῆς χειρὸς λαβὼν ἐπὶ τὴν ἐκκλησίαν προάγει, εἴσω τε πρὸς αὐτῷ στήσας τῷ ἁγιάσματι, μικρόν τι παραναστείλας αὐτοῦ τῆς χλαμύδος καὶ τὸ προσηρτημένον αὐτῷ ξίφος ἐπιδείξας ἅμα τε ἀντιπαρατίθησιν προσαγαγὼν αὐτῷ τὴν τῶν θείων εὐαγγελίων γραφήν, κελεύσας τῶν δυεῖν ἑλέσθαι τὸ κατὰ γνώμην.

Ὡς δ’ ἀμελλητὶ τὴν δεξιὰν προτείνας ἐδέξατο τὴν θείαν γραφήν, ἔχου τοίνυν, ἔχου, φησὶν πρὸς αὐτὸν ὁ Θεότεκνος, τοῦ θεοῦ, καὶ τύχοις ὧν εἵλου, πρὸς αὐτοῦ δυναμούμενος, καὶ βάδιζε μετ’ εἰρήνης.

[5] εὐθὺς ἐκεῖθεν ἐπανελθόντα αὐτὸν κῆρυξ ἐβόα καλῶν πρὸ τοῦ δικαστηρίου· καὶ γὰρ ἤδη τὰ τῆς προθεσμίας τοῦ χρόνου πεπλήρωτο· καὶ δὴ παραστὰς τῷ δικαστῇ καὶ μείζονα τῆς πίστεως τὴν προθυμίαν ἐπιδείξας, εὐθὺς ὡς εἶχεν, ἀπαχθεὶς τὴν ἐπὶ θανάτῳ, τελειοῦται.

[1] Ἔνθα καὶ Ἀστύριος ἐπὶ τῇ θεοφιλεῖ παρρησίᾳ μνημονεύεται, ἀνὴρ τῶν ἐπὶ Ῥώμης συγκλητικῶν γενόμενος βασιλεῦσίν τε προσφιλὴς καὶ πᾶσι γνώριμος εὐγενείας τε ἕνεκα καὶ περιουσίας· ὃς παρὼν τελειουμένῳ τῷ μάρτυρι, τὸν ὦμον ὑποθείς, ἐπὶ λαμπρᾶς καὶ πολυτελοῦς ἐσθῆτος ἄρας τὸ σκῆνος ἐπιφέρεται, περιστείλας τε εὖ μάλα πλουσίως, τῇ προσηκούσῃ ταφῇ παραδίδωσιν.

Τούτου μυρία μὲν καὶ ἄλλα μνημονεύουσιν οἱ τἀνδρὸς καὶ εἰς ἡμᾶς διαμείναντες γνώριμοι, ἀτὰρ καὶ παραδόξου τοιούτου.

[1] ἐπὶ τῆς Φιλίππου Καισαρείας, ἣν Πανεάδα Φοίνικες προσαγορεύουσιν, φασὶ παρὰ ταῖς αὐτόθι δεικνυμέναις ἐν ταῖς ὑπωρείαις τοῦ καλουμένου Πανείου ὄρους πηγαῖς, ἐξ ὧν καὶ τὸν Ἰορδάνην προχεῖσθαι, κατά τινα ἑορτῆς ἡμέραν σφάγιόν τι καταβάλλεσθαι καὶ τοῦτο τῇ τοῦ δαίμονος δυνάμει ἀφανὲς γίνεσθαι παραδόξως θαῦμά τε εἶναι περιβόητον τοῖς παροῦσι τὸ γινόμενον. παρόντα δ’ οὖν ποτε τοῖς πραττομένοις τὸν Ἀστύριον καὶ τὸ πρᾶγμα καταπεπληγμένους ἰδόντα τοὺς πολλούς, οἰκτεῖραι τῆς πλάνης, κἄπειτα ἀνανεύσαντα εἰς οὐρανόν, ἱκετεῦσαι ²⁴ διὰ Χριστοῦ τὸν ἐπὶ πάντων θεὸν τὸ λαοπλάνον δαιμόνιον ἐλέγξαι καὶ παῦσαι τῆς τῶν ἀνθρώπων ἀπάτης. ταῦτα δέ φασιν εὐξαμένου, ἀθρόως τὸ ἱερεῖον ἐπιπολάσαι ταῖς πηγαῖς οὕτω τε αὐτοῖς τὸ παράδοξον οἴχεσθαι, μηδενὸς μηκέτι θαύματος περὶ τὸν τόπον γινομένου.

[1] Ἀλλ’ ἐπειδὴ τῆσδε τῆς πόλεως εἰς μνήμην ἐλήλυθα, οὐκ ἄξιον ἡγοῦμαι παρελθεῖν διήγησιν καὶ τοῖς μεθ’ ἡμᾶς μνημονεύεσθαι ἀξίαν. ²⁵ τὴν γὰρ αἱμορροοῦσαν, ἣν ἐκ τῶν ἱερῶν εὐαγγελίων πρὸς τοῦ σωτῆρος ἡμῶν τοῦ πάθους ἀπαλλαγὴν εὕρασθαι μεμαθήκαμεν, ἐνθένδε ἔλεγον ὁρμᾶσθαι τόν τε οἶκον αὐτῆς ἐπὶ τῆς πόλεως δείκνυσθαι καὶ τῆς ὑπὸ τοῦ σωτῆρος εἰς αὐτὴν εὐεργεσίας θαυμαστὰ τρόπαια παραμένειν.

[2] ἑστάναι γὰρ ἐφ’ ὑψηλοῦ λίθου πρὸς μὲν ταῖς πύλαις τοῦ αὐτῆς οἴκου γυναικὸς ἐκτύπωμα χάλκεον, ἐπὶ γόνυ κεκλιμένον καὶ τεταμέναις ἐπὶ τὸ πρόσθεν ταῖς χερσὶν ἱκετευούσῃ ἐοικός, τούτου δὲ ἄντικρυς ἄλλο τῆς αὐτῆς ὕλης, ἀνδρὸς ὄρθιον σχῆμα, διπλοΐδα κοσμίως περιβεβλημένον καὶ τὴν χεῖρα τῇ γυναικὶ προτεῖνον, οὗ παρὰ τοῖς ποσὶν ἐπὶ τῆς στήλης αὐτῆς ξένον τι βοτάνης εἶδος φύειν, ὃ μέχρι τοῦ κρασπέδου τῆς τοῦ χαλκοῦ διπλοΐδος ἀνιόν, ἀλεξιφάρμακόν τι παντοίων νοσημάτων τυγχάνειν. τοῦτον τὸν ἀνδριάντα εἰκόνα τοῦ Ἰησοῦ φέρειν ἔλεγον,

[3] ἔμενεν δὲ καὶ εἰς ἡμᾶς, ὡς καὶ ὄψει παραλαβεῖν ἐπιδημήσαντας αὐτοὺς τῇ πόλει.

[4] καὶ θαυμαστὸν οὐδὲν τοὺς πάλαι ἐξ ἐθνῶν εὐεργετηθέντας πρὸς τοῦ σωτῆρος ἡμῶν ταῦτα πεποιηκέναι, ὅτε καὶ τῶν ἀποστόλων αὐτοῦ τὰς εἰκόνας Παύλου καὶ Πέτρου καὶ αὐτοῦ δὴ τοῦ Χριστοῦ διὰ χρωμάτων ἐν γραφαῖς σῳζομένας ἱστορήσαμεν, ὡς εἰκός, τῶν παλαιῶν ἀπαραφυλάκτως οἷα σωτῆρας ἐθνικῇ συνηθείᾳ παρ’ ἑαυτοῖς τοῦτον τιμᾶν εἰωθότων τὸν τρόπον.

[1] Τὸν γὰρ Ἰακώβου θρόνον, τοῦ πρώτου τῆς Ἱεροσολύμων ἐκκλησίας τὴν ἐπισκοπὴν πρὸς τοῦ σωτῆρος καὶ τῶν ἀποστόλων ὑποδεξαμένου, ²⁶ ὃν καὶ ἀδελφὸν τοῦ Χριστοῦ χρηματίσαι οἱ θεῖοι λόγοι περιέχουσιν, εἰς δεῦρο πεφυλαγμένον οἱ τῇδε κατὰ διαδοχὴν περιέποντες ἀδελφοὶ σαφῶς τοῖς πᾶσιν ἐπιδείκνυνται οἷον περὶ τοὺς ἁγίους ἄνδρας τοῦ θεοφιλοῦς ἕνεκεν οἵ τε πάλαι καὶ οἱ εἰς ἡμᾶς ἔσῳζόν τε καὶ ἀποσῴζουσι σέβας. καὶ ταῦτα μὲν ταύτῃ.

[1] Ὅ γε μὴν Διονύσιος πρὸς ταῖς δηλωθείσαις ἐπιστολαῖς αὐτοῦ ἔτι καὶ τὰς φερομένας ἑορταστικὰς τὸ τηνικαῦτα συντάττει, πανηγυρικωτέρους ἐν αὐταῖς περὶ τῆς τοῦ πάσχα ἑορτῆς ἀνακινῶν λόγους. τούτων τὴν μὲν Φλαυΐῳ προσφωνεῖ, τὴν δὲ Δομετίῳ καὶ Διδύμῳ, ἐν ᾗ καὶ κανόνα ἐκτίθεται ὀκταετηρίδος, ὅτι μὴ ἄλλοτε ἢ μετὰ τὴν ἐαρινὴν ἰσημερίαν προσήκοι τὴν τοῦ πάσχα ἑορτὴν ἐπιτελεῖν, παριστάμενος· πρὸς ταύταις καὶ ἄλλην τοῖς κατ’ Ἀλεξάνδρειαν συμπρεσβυτέροις ἐπιστολὴν διαχαράττει ἑτέροις τε ὁμοῦ διαφόρως, καὶ ταύτας ἔτι τοῦ διωγμοῦ συνεστῶτος.

[1] Ἐπιλαβούσης δὲ ὅσον οὔπω τῆς εἰρήνης, ἐπάνεισι μὲν εἰς τὴν Ἀλεξάνδρειαν, πάλιν δ’ ἐνταῦθα στάσεως καὶ πολέμου συστάντος, ὡς οὐχ οἷόν τε ἦν αὐτῷ τοὺς κατὰ τὴν πόλιν ἅπαντας ἀδελφούς, εἰς ἑκάτερον τῆς στάσεως μέρος διῃρημένους, ἐπισκοπεῖν, αὖθις ἐν τῇ τοῦ πάσχα ἑορτῇ, ὥσπερ τις ὑπερόριος, ἐξ αὐτῆς τῆς Ἀλεξανδρείας διὰ γραμμάτων αὐτοῖς ὡμίλει.

[2] καὶ Ἱέρακι δὲ μετὰ ταῦτα τῶν κατ’ Αἴγυπτον ἐπισκόπῳ ἑτέραν ἑορταστικὴν ἐπιστολὴν γράφων, τῆς κατ’ αὐτὸν τῶν Ἀλεξανδρέων στάσεως μνημονεύει διὰ τούτων·

Ἐμοὶ δέ, τί θαυμαστὸν εἰ πρὸς τοὺς πορρωτέρω παροικοῦντας χαλεπὸν τὸ κἂν δι’ ἐπιστολῶν ὁμιλεῖν, ὅτε καὶ τὸ πρὸς ἐμαυτὸν αὐτῷ μοι διαλέγεσθαι καὶ τῇ ἰδίᾳ ψυχῇ συμβουλεύεσθαι καθέστηκεν ²⁷ ἄπορον;

[3] πρὸς γοῦν τὰ ἐμαυτοῦ σπλάγχνα, τοὺς ὁμοσκήνους καὶ συμψύχους ἀδελφοὺς καὶ τῆς αὐτῆς πολίτας ἐκκλησίας, ἐπιστολιμαίων δέομαι γραμμάτων, καὶ ταῦθ’ ὅπως διαπεμψαίμην, ἀμήχανον φαίνεται. ῥᾷον γὰρ ἄν τις οὐχ ὅπως εἰς τὴν ὑπερορίαν, ἀλλὰ καὶ ἀπ’ ἀνατολῶν ἐπὶ δυσμὰς περαιωθείη, ἢ τὴν Ἀλεξάνδρειαν ἀπ’ αὐτῆς τῆς Ἀλεξανδρείας ἐπέλθοι.

[4] τῆς γὰρ ἐρήμου τῆς πολλῆς καὶ ἀτριβοῦς ἐκείνης ἣν ἐν δυσὶν γενεαῖς διώδευσεν ὁ Ἰσραήλ, ἄπειρος μᾶλλον καὶ ἄβατός ἐστιν ἡ μεσαιτάτη τῆς πόλεως ὁδός· καὶ τῆς θαλάσσης ἣν ἐκεῖνοι ῥαγεῖσαν καὶ διατειχισθεῖσαν ἔσχον ἱππήλατον καὶ ἐν τῇ λεωφόρῳ κατεποντίσθησαν Αἰγύπτιοι, οἱ γαληνοὶ καὶ ἀκύμαντοι λιμένες γεγόνασιν εἰκών, πολλάκις φανέντες ἀπὸ τῶν ἐν αὐτοῖς φόνων οἷον ἐρυθρὰ θάλασσα·

[5] ὁ δ’ ἐπιρρέων ποταμὸς τὴν πόλιν ποτὲ μὲν ἐρήμου τῆς ἀνύδρου ξηρότερος ὤφθη καὶ μᾶλλον αὐχμώδης ²⁸ ἐκείνης ἣν διαπορευόμενος ὁ Ἰσραὴλ οὕτως ἐδίψησεν, ὡς Μωσῆ μὲν καταβοᾶν, ῥυῆναι δ’ ²⁹ αὐτοῖς παρὰ τοῦ θαυμάσια ποιοῦντος μόνου ἐκ πέτρας ἀκροτόμου ποτόν·

[6] ποτὲ δὲ τοσοῦτος ἐπλήμμυρεν ὡς πᾶσαν τὴν περίχωρον τάς τε ὁδοὺς καὶ τοὺς ἀγροὺς ἐπικλύσαντα, τῆς ἐπὶ Νῶε γενομένης τοῦ ὕδατος φορᾶς ἐπαγαγεῖν ἀπειλήν· ἀεὶ δὲ αἵματι καὶ φόνοις καὶ καταποντισμοῖς κάτεισιν μεμιασμένος, οἷος ὑπὸ Μωσῆ γέγονεν τῷ Φαραώ, ³⁰ μεταβαλὼν εἰς αἷμα καὶ ἐποζέσας.

[7] καὶ ποῖον γένοιτ’ ἂν τοῦ πάντα καθαίροντος ὕδατος ὕδωρ ἄλλο καθάρσιον; πῶς ἂν ὁ πολὺς καὶ ἀπέραντος ἀνθρώποις ὠκεανὸς ἐπιχυθεὶς τὴν πικρὰν ταύτην ἀποσμήξαι θάλασσαν; ἢ πῶς ἂν ὁ μέγας ποταμός, ὁ ἐκπορευόμενος ἐξ Ἐδέμ, τὰς τέσσαρας ἀρχὰς εἰς ἃς ἀφορίζεται, μετοχετεύσας εἰς μίαν τοῦ ³¹ Γηών, ἀποπλύναι τὸν λύθρον;

[8] ἢ πότε ὁ τεθολωμένος ὑπὸ τῶν πονηρῶν πανταχόθεν ἀναθυμιάσεων ἀὴρ εἰλικρινὴς γένοιτο; τοιοῦτοι γὰρ ἀπὸ τῆς γῆς ἀτμοὶ καὶ ἀπὸ θαλάσσης ἄνεμοι ποταμῶν τε αὖραι καὶ λιμένων ἀνιμήσεις ἀποπνέουσιν,

[9] ὡς σηπομένων ἐν πᾶσι τοῖς ὑποκειμένοις στοιχείοις νεκρῶν ἰχῶρας εἶναι τὰς δρόσους. εἶτα θαυμάζουσιν καὶ διαποροῦσιν, πόθεν οἱ συνεχεῖς λοιμοί, πόθεν αἱ χαλεπαὶ νόσοι, πόθεν αἱ παντοδαπαὶ φθοραί, πόθεν ὁ ποικίλος καὶ πολὺς τῶν ἀνθρώπων ὄλεθρος, διὰ τί μηκέτι τοσοῦτο πλῆθος οἰκητόρων ἡ μεγίστη πόλις ἐν αὐτῇ φέρει, ἀπὸ νηπίων ἀρξαμένη παίδων μέχρι τῶν εἰς ἄκρον γεγηρακότων, ὅσους ὠμογέροντας οὓς ἐκάλει, πρότερον ὄντας ἔτρεφεν· ἀλλ’ οἱ τεσσαρακοντοῦται καὶ μέχρι τῶν ἑβδομήκοντα ἐτῶν τοσοῦτον πλέονες τότε, ὥστε μὴ συμπληροῦσθαι νῦν τὸν ἀριθμὸν αὐτῶν, προσεγγραφέντων καὶ συγκαταλεγέντων εἰς τὸ δημόσιον σιτηρέσιον τῶν ἀπὸ τεσσαρεσκαίδεκα ἐτῶν μέχρι τῶν ὀγδοήκοντα, καὶ γεγόνασιν οἷον ἡλικιῶται τῶν πάλαι γεραιτάτων οἱ ὄψει νεώτατοι.

[10] καὶ οὕτω μειούμενον ἀεὶ καὶ δαπανώμενον ὁρῶντες τὸ ἐπὶ γῆς ἀνθρώπων γένος, οὐ τρέμουσιν, αὐξομένου καὶ προκόπτοντος τοῦ παντελοῦς αὐτῶν ἀφανισμοῦ.

[1] Μετὰ ταῦτα λοιμικῆς τὸν πόλεμον διαλαβούσης νόσου τῆς τε ἑορτῆς πλησιαζούσης, αὖθις διὰ γραφῆς τοῖς ἀδελφοῖς ὁμιλεῖ, τὰ τῆς συμφορᾶς ἐπισημαινόμενος πάθη διὰ τούτων·

[2] Τοῖς μὲν ἄλλοις ἀνθρώποις οὐκ ἂν δόξειεν καιρὸς ἑορτῆς εἶναι τὰ παρόντα, οὐδὲ ἔστιν αὐτοῖς οὔτε οὗτος οὔτε τις ἕτερος, οὐχ ὅπως τῶν ἐπιλύπων, ἀλλ’ οὐδ’ εἴ τις περιχαρής, ὃν οἰηθεῖεν μάλιστα. νῦν μέν γε θρῆνοι πάντα, καὶ πενθοῦσιν πάντες, καὶ περιηχοῦσιν οἰμωγαὶ τὴν πόλιν διὰ τὸ πλῆθος τῶν τεθνηκότων καὶ τῶν ἀποθνῃσκόντων ὁσημέραι·

[3] ὡς γὰρ ἐπὶ τῶν πρωτοτόκων τῶν Αἰγυπτίων γέγραπται, ³² οὕτως καὶ νῦν ἐγενήθη κραυγὴ μεγάλη· οὐ γὰρ ἔστιν οἰκία, ἐν ᾗ οὐκ ἔστιν ἐν αὐτῇ τεθνηκώς, καὶ ὄφελόν γε εἷς.

Πολλὰ μὲν γὰρ καὶ δεινὰ καὶ τὰ πρὸ τούτου συμβεβηκότα·

[4] πρῶτον μὲν ἡμᾶς ἤλασαν, καὶ μόνοι πρὸς ἁπάντων διωκόμενοι καὶ θανατούμενοι ἑωρτάσαμεν καὶ τότε, καὶ πᾶς ὁ τῆς καθ’ ἕκαστον θλίψεως τόπος πανηγυρικὸν ἡμῖν γέγονε χωρίον, ἀγρὸς ἐρημία ναῦς πανδοχεῖον δεσμωτήριον, φαιδροτάτην δὲ πασῶν ἤγαγον ἑορτὴν οἱ τέλειοι μάρτυρες, εὐωχηθέντες ἐν οὐρανῷ·

[5] μετὰ δὲ ταῦτα πόλεμος καὶ λιμὸς ἐπέλαβεν, ἃ τοῖς ἔθνεσι συνδιηνέγκαμεν, μόνοι μὲν ὑποστάντες ὅσα ἡμῖν ἐλυμήναντο, παραπολαύσαντες δὲ καὶ ὧν ἀλλήλους εἰργάσαντό τε καὶ πεπόνθασιν, καὶ τῇ Χριστοῦ πάλιν ἐνηυφράνθημεν εἰρήνῃ, ἣν μόνοις ἡμῖν δέδωκεν·

[6] βραχυτάτης δὲ ἡμῶν τε καὶ αὐτῶν τυχόντων ἀναπνοῆς, ἐπικατέσκηψεν ἡ νόσος αὕτη, πρᾶγμα φόβου τε παντὸς φοβερώτερον ἐκείνοις καὶ συμφορᾶς ἥστινος οὖν σχετλιώτερον καὶ ὡς ἴδιός ³³ τις αὐτῶν ἀπήγγειλεν συγγραφεύς, πρᾶγμα μόνον δὴ τῶν πάντων ἐλπίδος κρεῖσσον γενόμενον, ἡμῖν δὲ οὐ τοιοῦτο μέν, γυμνάσιον δὲ καὶ δοκίμιον οὐδενὸς τῶν ἄλλων ἔλαττον. ἀπέσχετο μὲν γὰρ οὐδὲ ἡμῶν, πολλὴ δὲ ἐξῆλθεν εἰς τὰ ἔθνη.

[7] Τούτοις ἑξῆς ἐπιφέρει λέγων· οἱ γοῦν πλεῖστοι τῶν ἀδελφῶν ἡμῶν δι’ ὑπερβάλλουσαν ἀγάπην καὶ φιλαδελφίαν ἀφειδοῦντες ἑαυτῶν καὶ ἀλλήλων ἐχόμενοι, ἐπισκοποῦντες ἀφυλάκτως τοὺς νοσοῦντας, λιπαρῶς ὑπηρετούμενοι, θεραπεύοντες ἐν Χριστῷ, συναπηλλάττοντο ἐκείνοις ἀσμενέστατα, τοῦ παρ’ ἑτέρων ἀναπιμπλάμενοι πάθους καὶ τὴν νόσον ἐφ’ ἑαυτοὺς ἕλκοντες ἀπὸ τῶν πλησίον καὶ ἑκόντες ἀναμασσόμενοι τὰς ἀλγηδόνας. καὶ πολλοὶ νοσοκομήσαντες καὶ ῥώσαντες ἑτέρους, ἐτελεύτησαν αὐτοί, τὸν ἐκείνων θάνατον εἰς ἑαυτοὺς μεταστησάμενοι καὶ τὸ δημῶδες ῥῆμα, μόνης ἀεὶ δοκοῦν φιλοφροσύνης ἔχεσθαι, ἔργῳ δὴ τότε πληροῦντες, ἀπιόντες αὐτῶν περίψημα.

[8] οἱ γοῦν ἄριστοι τῶν παρ’ ἡμῖν ἀδελφῶν τοῦτον τὸν τρόπον ἐξεχώρησαν τοῦ βίου, πρεσβύτεροί τέ τινες καὶ διάκονοι καὶ τῶν ἀπὸ τοῦ λαοῦ, λίαν ἐπαινούμενοι, ὡς καὶ τοῦ θανάτου τοῦτο τὸ εἶδος, διὰ πολλὴν εὐσέβειαν καὶ πίστιν ἰσχυρὰν γινόμενον, μηδὲν ἀποδεῖν μαρτυρίου δοκεῖν.

[9] καὶ τὰ σώματα δὲ τῶν ἁγίων ὑπτίαις χερσὶ καὶ κόλποις ὑπολαμβάνοντες καθαιροῦντές τε ὀφθαλμοὺς καὶ στόματα συγκλείοντες ὠμοφοροῦντές τε καὶ διατιθέντες, προσκολλώμενοι, συμπλεκόμενοι, λουτροῖς τε καὶ περιστολαῖς κατακοσμοῦντες, μετὰ μικρὸν ἐτύγχανον τῶν ἴσων, ἀεὶ τῶν ὑπολειπομένων ἐφεπομένων τοῖς πρὸ αὐτῶν.

[10] τὰ δέ γε ἔθνη πᾶν τοὐναντίον· καὶ νοσεῖν ἀρχομένους ἀπωθοῦντο καὶ ἀπέφευγον τοὺς φιλτάτους κἀν ταῖς ὁδοῖς ἐρρίπτουν ἡμιθνῆτας καὶ νεκροὺς ἀτάφους ἀπεσκυβαλίζοντο, τὴν τοῦ θανάτου διάδοσιν καὶ κοινωνίαν ἐκτρεπόμενοι, ἣν οὐκ ἦν καὶ πολλὰ μηχανωμένοις ἐκκλῖναιῥᾴδιον.

[11] μετὰ δὲ καὶ ταύτην τὴν ἐπιστολήν, εἰρηνευσάντων τῶν κατὰ τὴν πόλιν, τοῖς κατ’ Αἴγυπτον ἀδελφοῖς ἑορταστικὴν αὖθις ἐπιστέλλει γραφήν, καὶ ἐπὶ ταύτῃ πάλιν ἄλλας διατυποῦται· φέρεται δέ τις αὐτοῦ καὶ περὶ σαββάτου καὶ ἄλλη περὶ γυμνασίου.

[12] Ἑρμάμμωνι δὲ πάλιν καὶ τοῖς κατ’ Αἴγυπτον ἀδελφοῖς δι’ ἐπιστολῆς ὁμιλῶν πολλά τε ἄλλα περὶ τῆς Δεκίου καὶ τῶν μετ’ αὐτὸν διεξελθὼν κακοτροπίας, τῆς κατὰ τὸν Γαλλιῆνον εἰρήνης ἐπιμιμνήσκεται·

[1] οὐδὲν δὲ οἷον τὸ καὶ τούτων ὧδέ πως ἐχόντων ἀκοῦσαι·

Ἐκεῖνος μὲν οὖν τῶν ἑαυτοῦ βασιλέων τὸν μὲν προέμενος, τῷ δὲ ἐπιθέμενος, παγγενεῖ ταχέως καὶ πρόρριζος ἐξηφανίσθη, ἀνεδείχθη δὲ καὶ συνανωμολογήθη παρὰ πάντων ὁ Γαλλιῆνος, παλαιὸς ἅμα βασιλεὺς καὶ νέος, πρῶτος ὢν καὶ μετ’ ἐκείνους παρών.

[2] κατὰ γὰρ τὸ ῥηθὲν πρὸς τὸν προφήτην Ἡσαΐαν τὰ ἀπ’ ἀρχῆς ἰδοὺ ἥκασιν, καὶ καινὰ ἃ νῦν ἀνατελεῖ. ὥσπερ γὰρ νέφος τὰς ἡλιακὰς ἀκτῖνας ὑποδραμὸν καὶ πρὸς ὀλίγον ἐπηλυγάσαν ἐσκίασεν αὐτὸν καὶ ἀντ’ αὐτοῦ προεφάνη, εἶτα παρελθόντος ἢ διατακέντος τοῦ νέφους, ἐξεφάνη πάλιν ἐπανατείλας ὁ προανατείλας ἥλιος, οὕτω προστὰς καὶ προσπελάσας ἑαυτὸν ὁ Μακριανὸς τῆς ἐφεστώσης Γαλλιήνου βασιλείας, ὃ μὲν οὐκ ἔστιν, ἐπεὶ μηδὲ ἦν, ὃ δὲ ἔστιν ὁμοίως ὥσπερ ἦν,

[3] καὶ οἷον ἀποθεμένη τὸ γῆρας ἡ βασιλεία καὶ τὴν προοῦσαν ἀνακαθηραμένη κακίαν, ἀκμαιότερον νῦν ἐπανθεῖ καὶ πορρώτερον ὁρᾶται καὶ ἀκούεται καὶ διαφοιτᾷ πανταχοῦ.

[4] Εἶθ’ ἑξῆς καὶ τὸν χρόνον, καθ’ ὃν ταῦτ’ ἔγραφεν, διὰ τούτων σημαίνει· καί μοι πάλιν τὰς ἡμέρας τῶν βασιλικῶν ἐτῶν ἔπεισι σκοπεῖν. ὁρῶ γάρ, ὡς ὀνομασθέντες μὲν οἱ ἀσεβέστατοι μετ’ οὐ πολὺ γεγόνασιν ἀνώνυμοι, ὁ δὲ ὁσιώτερος καὶ φιλοθεώτερος ὑπερβὰς τὴν ἑπταετηρίδα, νῦν ἐνιαυτὸν ³⁴ ἔνατον διανύει, ἐν ᾧ ἡμεῖς ἑορτάσωμεν.

[1] Ἐπὶ τούτοις ἅπασιν σπουδάζεται αὐτῷ καὶ τὰ Περὶ ἐπαγγελιῶν δύο συγγράμματα, ἡ δ’ ὑπόθεσις αὐτῷ Νέπως ἦν, ἐπίσκοπος τῶν κατ’ Αἴγυπτον, Ἰουδαϊκώτερον τὰς ἐπηγγελμένας τοῖς ἁγίοις ἐν ταῖς θείαις γραφαῖς ἐπαγγελίας ἀποδοθήσεσθαι διδάσκων καί τινα χιλιάδα ἐτῶν τρυφῆς σωματικῆς ἐπὶ τῆς ξηρᾶς ταύτης ἔσεσθαι ὑποτιθέμενος.

[2] δόξας γοῦν οὗτος ἐκ τῆς Ἀποκαλύψεως Ἰωάννου τὴν ἰδίαν κρατύνειν ὑπόληψιν, Ἔλεγχον ἀλληγοριστῶν λόγον τινὰ περὶ τούτου συντάξας ἐπέγραψεν·

[3] πρὸς ὃν ὁ Διονύσιος ἐν τοῖς Περὶ ἐπαγγελιῶν ἐνίσταται, διὰ μὲν τοῦ προτέρου τὴν αὐτοῦ γνώμην ἣν εἶχεν περὶ τοῦ δόγματος, παρατιθέμενος, διὰ δὲ τοῦ δευτέρου περὶ τῆς Ἀποκαλύψεως Ἰωάννου διαλαμβάνων· ἔνθα τοῦ Νέπωτος κατὰ τὴν ἀρχὴν μνημονεύσας, ταῦτα περὶ αὐτοῦ γράφει·

[4] ἐπεὶ δὲ σύνταγμά τι προκομίζουσιν Νέπωτος, ᾧ λίαν ἐπερείδονται ὡς ἀναντιρρήτως ἀποδεικνύντι τὴν τοῦ Χριστοῦ βασιλείαν ἐπὶ γῆς ἔσεσθαι, ἐν ἄλλοις μὲν πολλοῖς ἀποδέχομαι καὶ ἀγαπῶ Νέπωτα τῆς τε πίστεως καὶ τῆς φιλοπονίας καὶ τῆς ἐν ταῖς γραφαῖς διατριβῆς καὶ τῆς πολλῆς ψαλμῳδίας, ᾗ μέχρι νῦν πολλοὶ τῶν ἀδελφῶν εὐθυμοῦνται, καὶ πάνυ δι’ αἰδοῦς ἄγω τὸν ἄνθρωπον, ταύτῃ μᾶλλον ᾗ προανεπαύσατο· ἀλλὰ φίλη γὰρ καὶ προτιμοτάτη πάντων ἡ ἀλήθεια, ἐπαινεῖν τε χρὴ καὶ συναινεῖν ἀφθόνως, εἴ τι ὀρθῶς λέγοιτο, ἐξετάζειν δὲ καὶ διευθύνειν, εἴ τι μὴ φαίνοιτο ὑγιῶς ἀναγεγραμμένον.

[5] καὶ πρὸς μὲν παρόντα καὶ ψιλῷ λόγῳ δογματίζοντα αὐτάρκης ἦν ἂν ἡ ἄγραφος ὁμιλία, δι’ ἐρωτήσεως καὶ ἀποκρίσεως ³⁵ πείθουσα καὶ συμβιβάζουσα τοὺς ἀντιδιατιθεμένους· γραφῆς δὲ ἐκκειμένης, ὡς δοκεῖ τισιν, πιθανωτάτης καί τινων διδασκάλων τὸν μὲν νόμον καὶ τοὺς προφήτας τὸ μηδὲν ἡγουμένων καὶ τὸ τοῖς εὐαγγελίοις ἕπεσθαι παρέντων καὶ τὰς τῶν ἀποστόλων ἐπιστολὰς ἐκφαυλισάντων, τὴν δὲ τοῦ συγγράμματος τούτου διδασκαλίαν ὡς μέγα δή τι καὶ κεκρυμμένον μυστήριον κατεπαγγελλομένων καὶ τοὺς ἁπλουστέρους ἀδελφοὺς ἡμῶν οὐδὲν ἐώντων ὑψηλὸν καὶ μεγαλεῖον φρονεῖν οὔτε περὶ ³⁶ τῆς ἐνδόξου καὶ ἀληθῶς ἐνθέου τοῦ κυρίου ἡμῶν ³⁷ ἐπιφανείας οὔτε τῆς ἡμετέρας ἐκ νεκρῶν ἀναστάσεως καὶ τῆς πρὸς αὐτὸν ἐπισυναγωγῆς καὶ ὁμοιώσεως, ἀλλὰ μικρὰ καὶ θνητὰ καὶ οἷα τὰ νῦν, ἐλπίζειν ἀναπειθόντων ἐν τῇ βασιλείᾳ τοῦ θεοῦ, ἀναγκαῖον καὶ ἡμᾶς ὡς πρὸς παρόντα τὸν ἀδελφὸν ἡμῶν διαλεχθῆναι Νέπωτα.

[6] Τούτοις μεθ’ ἕτερα ἐπιφέρει λέγων· ἐν μὲν οὖν τῷ Ἀρσενοΐτῃ γενόμενος, ἔνθα, ὡς οἶδας, πρὸ πολλοῦ τοῦτο ἐπεπόλαζεν τὸ δόγμα, ὡς καὶ σχίσματα καὶ ἀποστασίας ὅλων ἐκκλησιῶν γεγονέναι, συγκαλέσας τοὺς πρεσβυτέρους καὶ διδασκάλους τῶν ἐν ταῖς κώμαις ἀδελφῶν, παρόντων καὶ τῶν βουλομένων ἀδελφῶν, δημοσίᾳ τὴν ἐξέτασιν ποιήσασθαι τοῦ λόγου προετρεψάμην,

[7] καὶ τοῦτό μοι προσαγαγόντων τὸ βιβλίον ὥς τι ὅπλον καὶ τεῖχος ἄμαχον, συγκαθεσθεὶς αὐτοῖς τριῶν ἑξῆς ἡμερῶν ἐξ ἕω μέχρις ἑσπέρας, διευθύνειν ἐπειράθην τὰ γεγραμμένα·

[8] ἔνθα καὶ τὸ εὐσταθὲς καὶ τὸ φιλάληθες καὶ τὸ εὐπαρακολούθητον καὶ συνετὸν ὑπερηγάσθην τῶν ἀδελφῶν, ὡς ἐν τάξει καὶ μετ’ ἐπιεικείας τὰς ἐρωτήσεις καὶ τὰς ἐπαπορήσεις καὶ τὰς συγκαταθέσεις ἐποιούμεθα, τὸ μὲν ἐκ παντὸς τρόπου καὶ φιλονείκως τῶν ἅπαξ δοξάντων περιέχεσθαι, εἰ καὶ μὴ φαίνοιτο ὀρθῶς ἔχοντα, παραιτησάμενοι, μήτε δὲ τὰς ἀντιλογίας ὑποστελλόμενοι, ἀλλ’ ἐς ὅσον οἷόν τε, τῶν προκειμένων ἐπιβατεύειν καὶ κρατύνειν αὐτὰ πειρώμενοι, μήτε, εἰ λόγος αἱροῖ, μεταπείθεσθαι καὶ συνομολογεῖν αἰδούμενοι, ἀλλ’ εὐσυνειδήτως καὶ ἀνυποκρίτως καὶ ταῖς καρδίαις πρὸς τὸν θεὸν ἡπλωμέναις τὰ ταῖς ἀποδείξεσι καὶ διδασκαλίαις τῶν ἁγίων γραφῶν συνιστανόμενα καταδεχόμενοι.

[9] καὶ τέλος ὅ τε τῆς διδαχῆς ταύτης ἀρχηγὸς καὶ εἰσηγητής, ὁ καλούμενος Κορακίων, ἐν ἐπηκόῳ πάντων τῶν παρόντων ἀδελφῶν ὡμολόγησεν καὶ διεμαρτύρατο ἡμῖν μηκέτι τούτῳ προσέξειν μηδὲ διαλέξεσθαι περὶ τούτου μηδὲ μεμνῆσθαι μηδὲ διδάξειν, ὡς ἱκανῶς ὑπὸ τῶν ἀντιλεχθέντων ᾑρημένος· τῶν τε ἄλλων ἀδελφῶν οἳ μὲν ἔχαιρον ἐπὶ τῇ κοινολογίᾳ καὶ τῇ πρὸς πάντας συγκαταβάσει καὶ συνδιαθέσει.

[1] Εἶθ’ ἑξῆς ὑποβάς, περὶ τῆς Ἀποκαλύψεως Ἰωάννου ταῦτά φησιν· τινὲς μὲν οὖν τῶν πρὸ ἡμῶν ἠθέτησαν καὶ ἀνεσκεύασαν πάντῃ τὸ βιβλίον, καθ’ ἕκαστον κεφάλαιον διευθύνοντες ἄγνωστόν τε καὶ ἀσυλλόγιστον ἀποφαίνοντες ψεύδεσθαί τε τὴν ἐπιγραφήν.

[2] Ἰωάννου γὰρ οὐκ εἶναι λέγουσιν, ἀλλ’ οὐδ’ ἀποκάλυψιν εἶναι τὴν σφόδρα καὶ παχεῖ κεκαλυμμένην τῷ τῆς ἀγνοίας παραπετάσματι, καὶ οὐχ ὅπως τῶν ἀποστόλων τινά, ἀλλ’ οὐδ’ ὅλως τῶν ἁγίων ἢ τῶν ἀπὸ τῆς ἐκκλησίας τούτου γεγονέναι ποιητὴν τοῦ γράμματος, Κήρινθον δὲ τὸν καὶ τὴν ἀπ’ ἐκείνου κληθεῖσαν Κηρινθιανὴν συστησάμενον αἵρεσιν, ἀξιόπιστον ἐπιφημίσαι θελήσαντα τῷ ἑαυτοῦ πλάσματι ὄνομα.

[3] τοῦτο γὰρ εἶναι τῆς διδασκαλίας αὐτοῦ τὸ δόγμα, ἐπίγειον ἔσεσθαι τὴν τοῦ Χριστοῦ βασιλείαν, καὶ ὧν αὐτὸς ὠρέγετο, φιλοσώματος ὢν καὶ πάνυ σαρκικός, ἐν τούτοις ὀνειροπολεῖν ἔσεσθαι, γαστρὸς καὶ τῶν ὑπὸ γαστέρα πλησμοναῖς, τοῦτ’ ἐστὶ σιτίοις καὶ ποτοῖς καὶ γάμοις καὶ δι’ ὧν εὐφημότερον ταῦτα ᾠήθη ποριεῖσθαι, ἑορταῖς καὶ θυσίαις καὶ ἱερείων σφαγαῖς.

[4] ἐγὼ δὲ ἀθετῆσαι μὲν οὐκ ἂν τολμήσαιμι τὸ βιβλίον, πολλῶν αὐτὸ διὰ σπουδῆς ἐχόντων ἀδελφῶν, μείζονα δὲ τῆς ἐμαυτοῦ φρονήσεως τὴν ὑπόληψιν τὴν περὶ αὐτοῦ λαμβάνων, κεκρυμμένην εἶναί τινα καὶ θαυμασιωτέραν τὴν καθ’ ἕκαστον ἐκδοχὴν ὑπολαμβάνω. καὶ γὰρ εἰ μὴ συνίημι, ἀλλ’ ὑπονοῶ γε νοῦν τινα βαθύτερον ἐγκεῖσθαι τοῖς ῥήμασιν,

[5] οὐκ ἰδίῳ ταῦτα μετρῶν καὶ κρίνων λογισμῷ, πίστει δὲ τὸ πλέον νέμων ὑψηλότερα ἢ ὑπ’ ἐμοῦ καταληφθῆναι νενόμικα, καὶ οὐκ ἀποδοκιμάζω ταῦτα ἃ μὴ συνεώρακα, θαυμάζω δὲ μᾶλλον ὅτι μὴ καὶ εἶδον.

[6] Ἐπὶ τούτοις τὴν ὅλην τῆς Ἀποκαλύψεως βασανίσας γραφὴν ἀδύνατόν τε αὐτὴν κατὰ τὴν πρόχειρον ἀποδείξας νοεῖσθαι διάνοιαν, ἐπιφέρει λέγων· συντελέσας δὴ πᾶσαν ὡς εἰπεῖν τὴν προφητείαν, μακαρίζει ὁ προφήτης τούς τε ³⁸ φυλάσσοντας αὐτὴν καὶ δὴ καὶ ἑαυτόν. μακάριος γάρ φησιν ὁ τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου κἀγὼ Ἰωάννης ὁ βλέπων καὶ ἀκούων ταῦτα.

[7] καλεῖσθαι μὲν οὖν αὐτὸν Ἰωάννην καὶ εἶναι τὴν γραφὴν Ἰωάννου ταύτην οὐκ ἀντερῶ, ἁγίου μὲν γὰρ εἶναί τινος καὶ θεοπνεύστου συναινῶ· οὐ μὴν ῥᾳδίως ἂν συνθείμην τοῦτον εἶναι τὸν ἀπόστολον, τὸν υἱὸν Ζεβεδαίου, τὸν ἀδελφὸν Ἰακώβου, οὗ τὸ εὐαγγέλιον τὸ κατὰ Ἰωάννην ἐπιγεγραμμένον καὶ ἡ ἐπιστολὴ ἡ καθολική.

[8] τεκμαίρομαι γὰρ ἔκ τε τοῦ ἤθους ἑκατέρων καὶ τοῦ τῶν λόγων εἴδους καὶ τῆς τοῦ βιβλίου διεξαγωγῆς λεγομένης, μὴ τὸν αὐτὸν εἶναι. ὁ μὲν γὰρ εὐαγγελιστὴς οὐδαμοῦ τὸ ὄνομα αὐτοῦ παρεγγράφει οὐδὲ κηρύσσει ἑαυτὸν οὔτε διὰ τοῦ εὐαγγελίου οὔτε διὰ τῆς ἐπιστολῆς.

[9] Εἶθ’ ὑποβάς, πάλιν ταῦτα λέγει· Ἰωάννης δὲ οὐδαμοῦ, οὐδὲ ὡς περὶ ἑαυτοῦ οὐδὲ ὡς περὶ ἑτέρου· ὁ δὲ τὴν Ἀποκάλυψιν γράψας εὐθύς τε ³⁹ ἐν ἀρχῇ ἑαυτὸν προτάσσει Ἀποκάλυψις Ἰησοῦ Χριστοῦ, ἣν ἔδωκεν αὐτῷ δεῖξαι τοῖς δούλοις αὐτοῦ ἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰωάννῃ, ὃς ἐμαρτύρησεν τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν αὐτοῦ, ὅσα εἶδεν· εἶτα καὶ ἐπιστολὴν γράφει· ⁴⁰ Ἰωάννης ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ, χάρις ὑμῖν καὶ εἰρήνη.

[10] ὁ δέ γε εὐαγγελιστὴς οὐδὲ τῆς καθολικῆς ἐπιστολῆς προέγραψεν ἑαυτοῦ τὸ ὄνομα, ἀλλὰ ἀπερίττως ἀπ’ αὐτοῦ τοῦ μυστηρίου ⁴¹ τῆς θείας ἀποκαλύψεως ἤρξατο· ὃ ἦν ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν· ἐπὶ ταύτῃ γὰρ τῇ ἀποκαλύψει καὶ ὁ κύριος τὸν ⁴² Πέτρον ἐμακάρισεν, εἰπών· μακάριος εἶ Σίμων βὰρ Ἰωνᾶ, ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι, ἀλλ’ ὁ πατήρ μου ὁ οὐράνιος.

[11] ἀλλ’ οὐδὲ ἐν τῇ δευτέρᾳ φερομένῃ Ἰωάννου καὶ τρίτῃ, καίτοι βραχείαις οὔσαις ἐπιστολαῖς, ὁ Ἰωάννης ὀνομαστὶ ⁴³ πρόκειται, ἀλλὰ ἀνωνύμως ὁ πρεσβύτερος γέγραπται. οὗτος δέ γε οὐδὲ αὔταρκες ἐνόμισεν, εἰς ἅπαξ ἑαυτὸν ὀνομάσας διηγεῖσθαι τὰ ἑξῆς, ⁴⁴ ἀλλὰ πάλιν ἀναλαμβάνει ἐγὼ Ἰωάννης, ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ἐν ὑπομονῇ Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ. καὶ δὴ καὶ πρὸς τῷ τέλει ⁴⁵ ταῦτα εἶπεν· μακάριος ὁ τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου κἀγὼ Ἰωάννης ὁ βλέπων καὶ ἀκούων ταῦτα.

[12] Ὅτι μὲν οὖν Ἰωάννης ἐστὶν ὁ ταῦτα γράφων, αὐτῷ λέγοντι πιστευτέον· ποῖος δὲ οὗτος, ἄδηλον. οὐ γὰρ εἶπεν ἑαυτὸν εἶναι, ὡς ἐν τῷ εὐαγγελίῳ πολλαχοῦ, τὸν ἠγαπημένον ὑπὸ τοῦ κυρίου μαθητὴν ⁴⁶ οὐδὲ τὸν ἀναπεσόντα ἐπὶ τὸ στῆθος αὐτοῦ οὐδὲ τὸν ἀδελφὸν Ἰακώβου οὐδὲ τὸν αὐτόπτην καὶ αὐτήκοον τοῦ κυρίου γενόμενον.

[13] εἶπεν γὰρ ἄν τι τούτων τῶν προδεδηλωμένων, σαφῶς ἑαυτὸν ἐμφανίσαι ⁴⁷ βουλόμενος· ἀλλὰ τούτων μὲν οὐδέν, ἀδελφὸν δὲ ἡμῶν καὶ συγκοινωνὸν εἶπεν καὶ μάρτυρα Ἰησοῦ ⁴⁸ καὶ μακάριον ἐπὶ τῇ θέᾳ καὶ ἀκοῇ τῶν ἀποκαλύψεων.

[14] πολλοὺς δὲ ὁμωνύμους Ἰωάννῃ τῷ ἀποστόλῳ νομίζω γεγονέναι, οἳ διὰ τὴν πρὸς ἐκεῖνον ἀγάπην καὶ τῷ θαυμάζειν καὶ ζηλοῦν ⁴⁹ ἀγαπηθῆναί τε ὁμοίως αὐτῷ βούλεσθαι ὑπὸ τοῦ κυρίου, καὶ τὴν ἐπωνυμίαν τὴν αὐτὴν ἠσπάσαντο, ὥσπερ καὶ ὁ Παῦλος πολὺς καὶ δὴ καὶ ὁ Πέτρος ἐν τοῖς τῶν πιστῶν παισὶν ὀνομάζεται.

[15] ἔστιν μὲν οὖν καὶ ἕτερος Ἰωάννης ἐν ταῖς Πράξεσι τῶν ⁵⁰ ἀποστόλων, ὁ ἐπικληθεὶς Μάρκος, ὃν Βαρναβᾶς καὶ Παῦλος ἑαυτοῖς συμπαρέλαβον, περὶ οὗ καὶ ⁵¹ πάλιν λέγει εἶχον δὲ καὶ Ἰωάννην ὑπηρέτην. εἰ δὲ οὗτος ὁ γράψας ἐστίν, οὐκ ἂν φαίην· οὐδὲ γὰρ ἀφῖχθαι σὺν αὐτοῖς εἰς τὴν Ἀσίαν γέγραπται, ⁵² ἀλλὰ ἀναχθέντες μέν, φησίν, ἀπὸ τῆς Πάφου οἱ περὶ τὸν Παῦλον ἦλθον εἰς Πέργην τῆς Παμφυλίας, Ἰωάννης δὲ ἀποχωρήσας ἀπ’ αὐτῶν ὑπέστρεψεν εἰς Ἱεροσόλυμα·

[16] ἄλλον δὲ τινα οἶμαι τῶν ἐν Ἀσίᾳ γενομένων, ἐπεὶ καὶ δύο φασὶν ἐν Ἐφέσῳ γενέσθαι μνήματα καὶ ἑκάτερον Ἰωάννου λέγεσθαι.

[17] Καὶ ἀπὸ τῶν νοημάτων δὲ καὶ ἀπὸ τῶν ῥημάτων καὶ τῆς συντάξεως αὐτῶν εἰκότως ἕτερος οὗτος παρ’ ἐκεῖνον ὑποληφθήσεται. συνᾴδουσι μὲν γὰρ ἀλλήλοις τὸ εὐαγγέλιον καὶ ἡ ἐπιστολή, ⁵³ ὁμοίως τε ἄρχονται· τὸ μέν φησιν ἐν ἀρχῇ ἦν ὁ ⁵⁴ λόγος,

[18] ἣ δὲ ὃ ἦν ἀπ’ ἀρχῆς τὸ μέν φησιν καὶ ⁵⁵ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, ἣ δὲ τὰ αὐτὰ σμικρῷ ⁵⁶ παρηλλαγμένα ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς καὶ ἡ ζωὴ ἐφανερώθη.

[19] ταῦτα γὰρ προανακρούεται, διατεινόμενος, ὡς ἐν τοῖς ἑξῆς ἐδήλωσεν, πρὸς τοὺς ⁵⁷ οὐκ ἐν σαρκὶ φάσκοντας ἐληλυθέναι τὸν κύριον· δι’ ἃ καὶ συνῆψεν ἐπιμελῶς καὶ ὃ ἑωράκαμεν, μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν ζωὴν τὴν αἰώνιον, ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν· ὃ ἑωράκαμεν καὶ ἀκηκόαμεν, ἀπαγγέλλομεν καὶ ὑμῖν. ἔχεται αὐτοῦ καὶ τῶν προθέσεων οὐκ ἀφίσταται,

[20] διὰ δὲ τῶν αὐτῶν κεφαλαίων καὶ ὀνομάτων πάντα διεξέρχεται· ὧν τινὰ μὲν ἡμεῖς συντόμως ὑπομνήσομεν,

[21] ὁ δὲ προσεχῶς ἐντυγχάνων εὑρήσει ἐν ἑκατέρῳ πολλὴν τὴν ζωήν, πολὺ τὸ φῶς ἀποτροπὴν τοῦ σκότους, συνεχῆ τὴν ἀλήθειαν τὴν χάριν τὴν χαρὰν τὴν σάρκα καὶ τὸ αἷμα τοῦ κυρίου τὴν κρίσιν τὴν ἄφεσιν τῶν ἁμαρτιῶν τὴν πρὸς ἡμᾶς ἀγάπην τοῦ θεοῦ τὴν πρὸς ἀλλήλους ἡμᾶς ἀγάπης ἐντολήν, ὡς πάσας δεῖ φυλάττειν τὰς ἐντολάς· ὁ ἔλεγχος τοῦ κόσμου τοῦ διαβόλου τοῦ ἀντιχρίστου ἡ ἐπαγγελία τοῦ ἁγίου πνεύματος ἡ υἱοθεσία τοῦ θεοῦ ἡ διόλου πίστις ἡμῶν ἀπαιτουμένη ὁ πατὴρ καὶ ὁ υἱός, πανταχοῦ· καὶ ὅλως διὰ πάντων χαρακτηρίζοντας ἕνα καὶ τὸν αὐτὸν συνορᾶν τοῦ τε εὐαγγελίου καὶ τῆς ἐπιστολῆς χρῶτα πρόκειται.

[22] ἀλλοιοτάτη δὲ καὶ ξένη παρὰ ταῦτα ἡ Ἀποκάλυψις, μήτε ἐφαπτομένη μήτε γειτνιῶσα τούτων μηδενί, σχεδόν, ὡς εἰπεῖν, μηδὲ συλλαβὴν πρὸς αὐτὰ κοινὴν ἔχουσα·

[23] ἀλλ’ οὐδὲ μνήμην τινὰ οὐδὲ ἔννοιαν οὔτε ἡ ἐπιστολὴ τῆς Ἀποκαλύψεως ἔχει (ἔα γὰρ τὸ εὐαγγέλιον) οὔτε τῆς ἐπιστολῆς ἡ Ἀποκάλυψις, Παύλου διὰ τῶν ἐπιστολῶν ὑποφήναντός τι καὶ περὶ τῶν ἀποκαλύψεων αὐτοῦ, ἃς οὐκ ἐνέγραψεν καθ’ αὑτάς.

[24] Ἔτι δὲ καὶ διὰ τῆς φράσεως τὴν διαφορὰν ἔστιν τεκμήρασθαι τοῦ εὐαγγελίου καὶ τῆς ἐπιστολῆς πρὸς τὴν Ἀποκάλυψιν.

[25] τὰ μὲν γὰρ οὐ μόνον ἀπταίστως κατὰ τὴν τῶν Ἑλλήνων φωνήν, ἀλλὰ καὶ λογιώτατα ταῖς λέξεσιν τοῖς συλλογισμοῖς ταῖς συντάξεσιν τῆς ἑρμηνείας γέγραπται, πολλοῦ γε δεῖ βάρβαρόν τινα φθόγγον ἢ σολοικισμὸν ἢ ὅλως ἰδιωτισμὸν ἐν αὐτοῖς εὑρεθῆναι· ἑκάτερον γὰρ εἶχεν, ὡς ἔοικεν, τὸν λόγον, ἀμφοτέρους αὐτῷ ⁵⁸ χαρισαμένου τοῦ κυρίου, τόν τε τῆς γνώσεως τόν ⁵⁹ τε τῆς φράσεως·

[26] τούτῳ δὲ ἀποκαλύψεις μὲν ἑωρακέναι καὶ γνῶσιν εἰληφέναι καὶ προφητείαν οὐκ ἀντερῶ, διάλεκτον μέντοι καὶ γλῶσσαν οὐκ ἀκριβῶς ἑλληνίζουσαν αὐτοῦ βλέπω, ἀλλ’ ἰδιώμασί τε βαρβαρικοῖς χρώμενον καί που καὶ σολοικίζοντα·

[27] ἅπερ οὐκ ἀναγκαῖον νῦν ἐκλέγειν· οὐδὲ γὰρ ἐπισκώπτων (μή τις νομίσῃ) ταῦτα εἶπον, ἀλλὰ μόνον τὴν ἀνομοιότητα διευθύνων τούτων τῶν γραφῶν.

[1] Ἐπὶ ταύταις τοῦ Διονυσίου φέρονται καὶ ἄλλαι πλείους ἐπιστολαί, ὥσπερ αἱ κατὰ Σαβελλίου πρὸς Ἄμμωνα τῆς κατὰ Βερνίκην ἐκκλησίας ἐπίσκοπον καὶ ἡ πρὸς Τελεσφόρον καὶ ἡ πρὸς Εὐφράνορα καὶ πάλιν Ἄμμωνα καὶ Εὔπορον· συντάττει δὲ περὶ τῆς αὐτῆς ὑποθέσεως καὶ ἄλλα τέσσαρα συγγράμματα, ἃ τῷ κατὰ Ῥώμην ὁμωνύμῳ Διονυσίῳ προσφωνεῖ.

[2] καὶ πλείους δὲ παρὰ ταύτας εἰσὶν αὐτοῦ παρ’ ἡμῖν ἐπιστολαὶ καὶ δὴ καὶ πολυεπεῖς λόγοι ἐν ἐπιστολῆς χαρακτῆρι γραφέντες, ὡς οἱ περὶ φύσεως, Τιμοθέῳ τῷ παιδὶ προσπεφωνημένοι, καὶ ὁ περὶ πειρασμῶν, ὃν καὶ αὐτὸν Εὐφράνορι ἀνατέθεικεν.

[3] ἐπὶ τούτοις καὶ Βασιλείδῃ τῶν κατὰ τὴν Πεντάπολιν παροικιῶν ἐπισκόπῳ γράφων, φησὶν ἑαυτὸν εἰς τὴν ἀρχὴν ἐξήγησιν πεποιῆσθαι τοῦ Ἐκκλησιαστοῦ, διαφόρους δ’ ἡμῖν τε καὶ πρὸς τοῦτον καταλέλοιπεν ἐπιστολάς.

Τοσαῦτα ὁ Διονύσιος· ἀλλὰ γὰρ ἤδη μετὰ τὴν τούτων ἱστορίαν φέρε, καὶ τὴν καθ’ ἡμᾶς τοῖς μετέπειτα γνωρίζειν γενεὰν ὁποία τις ἦν, παραδῶμεν.

[1] Ξύστον τῆς Ῥωμαίων ἐκκλησίας ἔτεσιν ἕνδεκα προστάντα διαδέχεται τῷ κατ’ Ἀλεξάνδρειαν ὁμώνυμος Διονύσιος. ἐν τούτῳ δὲ καὶ Δημητριανοῦ κατ’ Ἀντιόχειαν τὸν βίον μεταλλάξαντος, τὴν ἐπισκοπὴν Παῦλος ὁ ἐκ Σαμοσάτων παραλαμβάνει.

[2] τούτου δὲ ταπεινὰ καὶ χαμαιπετῆ περὶ τοῦ Χριστοῦ παρὰ τὴν ἐκκλησιαστικὴν διδασκαλίαν φρονήσαντος ὡς κοινοῦ τὴν φύσιν ἀνθρώπου γενομένου, ὁ μὲν κατ’ Ἀλεξάνδρειαν Διονύσιος παρακληθεὶς ὡς ἂν ἐπὶ τὴν σύνοδον ἀφίκοιτο, γῆρας ὁμοῦ καὶ ἀσθένειαν τοῦ σώματος αἰτιασάμενος, ἀνατίθεται τὴν παρουσίαν, δι’ ἐπιστολῆς τὴν αὐτοῦ γνώμην, ἣν ἔχοι περὶ τοῦ ζητουμένου, παραστήσας, οἱ δὲ λοιποὶ τῶν ἐκκλησιῶν ποιμένες ἄλλος ἄλλοθεν ὡς ἐπὶ λυμεῶνα τῆς Χριστοῦ ποίμνης συνῄεσαν, οἱ πάντες ἐπὶ τὴν Ἀντιόχειαν σπεύδοντες.

[1] Τούτων οἳ μάλιστα διέπρεπον, Φιρμιλιανὸς μὲν τῆς Καππαδοκῶν Καισαρείας ἐπίσκοπος ἦν, Γρηγόριος δὲ καὶ Ἀθηνόδωρος ἀδελφοὶ τῶν κατὰ Πόντον παροικιῶν ποιμένες καὶ ἐπὶ τούτοις Ἕλενος τῆς ἐν Ταρσῷ παροικίας καὶ Νικομᾶς τῆς ἐν Ἰκονίῳ, οὐ μὴν ἀλλὰ καὶ τῆς ἐν Ἱεροσολύμοις ἐκκλησίας Ὑμέναιος τῆς τε ὁμόρου ταύτης Καισαρείας Θεότεκνος, Μάξιμος ἔτι πρὸς τούτοις, τῶν κατὰ Βόστραν δὲ καὶ οὗτος ἀδελφῶν διαπρεπῶς ἡγεῖτο, μυρίους τε ἄλλους οὐκ ἂν ἀπορήσαι τις ἅμα πρεσβυτέροις καὶ διακόνοις τῆς αὐτῆς ἕνεκεν αἰτίας ἐν τῇ προειρημένῃ πόλει συγκροτηθέντας ἀπαριθμούμενος, ἀλλὰ τούτων γε οἱ μάλιστα ἐπιφανεῖς οἵδε ἦσαν.

[2] πάντων οὖν κατὰ καιροὺς διαφόρως καὶ πολλάκις ἐπὶ ταὐτὸν συνιόντων, λόγοι καὶ ζητήσεις καθ’ ἑκάστην ἀνεκινοῦντο σύνοδον, τῶν μὲν ἀμφὶ τὸν Σαμοσατέα τὰ τῆς ἑτεροδοξίας ἐπικρύπτειν ἔτι καὶ παρακαλύπτεσθαι πειρωμένων, τῶν δὲ ἀπογυμνοῦν καὶ εἰς φανερὸν ἄγειν τὴν αἵρεσιν καὶ τὴν εἰς Χριστὸν βλασφημίαν αὐτοῦ διὰ σπουδῆς ποιουμένων.

[3] Ἐν τούτῳ δὲ Διονύσιος τελευτᾷ κατὰ τὸ δωδέκατον τῆς Γαλλιηνοῦ βασιλείας, προστὰς τῆς κατ’ Ἀλεξάνδρειαν ἐπισκοπῆς ἔτεσιν ἑπτακαίδεκα, διαδέχεται δ’ αὐτὸν Μάξιμος.

[4] Γαλλιηνοῦ δ’ ἐφ’ ὅλοις ἐνιαυτοῖς πεντεκαίδεκα τὴν ἀρχὴν κεκρατηκότος, Κλαύδιος κατέστη διάδοχος.

Δεύτερον οὗτος διελθὼν ἔτος Αὐρηλιανῷ μεταδίδωσι τὴν ἡγεμονίαν·

[1] καθ’ ὃν τελευταίας συγκροτηθείσης πλείστων ὅσων ἐπισκόπων συνόδου, φωραθεὶς καὶ πρὸς ἁπάντων ἤδη σαφῶς καταγνωσθεὶς ἑτεροδοξίαν ὁ τῆς κατὰ Ἀντιόχειαν αἱρέσεως ἀρχηγὸς τῆς ὑπὸ τὸν οὐρανὸν καθολικῆς ἐκκλησίας ἀποκηρύττεται.

[2] μάλιστα δ’ αὐτὸν εὐθύνας ἐπικρυπτόμενον διήλεγξεν Μαλχίων, ἀνὴρ τά τε ἄλλα λόγιος καὶ σοφιστοῦ τῶν ἐπ’ Ἀντιοχείας Ἑλληνικῶν παιδευτηρίων διατριβῆς προεστώς, οὐ μὴν ἀλλὰ καὶ δι’ ὑπερβάλλουσαν τῆς εἰς Χριστὸν πίστεως γνησιότητα πρεσβυτερίου τῆς αὐτόθι παροικίας ἠξιωμένος· οὗτός γέ τοι ἐπισημειουμένων ταχυγράφων ζήτησιν πρὸς αὐτὸν ἐνστησάμενος, ἣν καὶ εἰς δεῦρο φερομένην ἴσμεν, μόνος ἴσχυσεν τῶν ἄλλων κρυψίνουν ὄντα καὶ ἀπατηλὸν φωρᾶσαι τὸν ἄνθρωπον.

[1] Μίαν δὴ οὖν ἐκ κοινῆς γνώμης οἱ ἐπὶ ταὐτὸν συγκεκροτημένοι ποιμένες διαχαράξαντες ἐπιστολὴν εἰς πρόσωπον τοῦ τε Ῥωμαίων ἐπισκόπου Διονυσίου καὶ Μαξίμου τοῦ κατ’ Ἀλεξάνδρειαν ἐπὶ πάσας διαπέμπονται τὰς ἐπαρχίας, τὴν αὐτῶν τε σπουδὴν τοῖς πᾶσιν φανερὰν καθιστάντες καὶ τοῦ Παύλου τὴν διάστροφον ἑτεροδοξίαν, ἐλέγχους τε καὶ ἐρωτήσεις ἃς πρὸς αὐτὸν ἀνακεκινήκασιν, καὶ ἔτι τὸν πάντα βίον τε καὶ τρόπον τοῦ ἀνδρὸς διηγούμενοι· ἐξ ὧν μνήμης ἕνεκεν καλῶς ἂν ἔχοι ταύτας αὐτῶν ἐπὶ τοῦ παρόντος διελθεῖν τὰς φωνάς·

[2] Διονυσίῳ καὶ Μαξίμῳ καὶ τοῖς κατὰ τὴν οἰκουμένην πᾶσιν συλλειτουργοῖς ἡμῶν ἐπισκόποις καὶ πρεσβυτέροις καὶ διακόνοις καὶ πάσῃ τῇ ὑπὸ τὸν οὐρανὸν καθολικῇ ἐκκλησίᾳ Ἕλενος καὶ Ὑμέναιος καὶ Θεόφιλος καὶ Θεότεκνος καὶ Μάξιμος Πρόκλος Νικομᾶς καὶ Αἰλιανὸς καὶ Παῦλος καὶ Βωλανὸς καὶ Πρωτογένης καὶ Ἱέραξ καὶ Εὐτύχιος καὶ Θεόδωρος καὶ Μαλχίων καὶ Λούκιος καὶ οἱ λοιποὶ πάντες οἱ σὺν ἡμῖν παροικοῦντες τὰς ἐγγὺς πόλεις καὶ ἔθνη ἐπίσκοποι καὶ πρεσβύτεροι καὶ διάκονοι καὶ αἱ ἐκκλησίαι τοῦ θεοῦ ἀγαπητοῖς ἀδελφοῖς ἐν κυρίῳ χαίρειν.

[3] Τούτοις μετὰ βραχέα ἐπιλέγουσιν ταῦτα· ἐπεστέλλομεν δὲ ἅμα καὶ παρεκαλοῦμεν πολλοὺς καὶ τῶν μακρὰν ἐπισκόπων ἐπὶ τὴν θεραπείαν τῆς θανατηφόρου διδασκαλίας, ὥσπερ καὶ Διονύσιον τὸν ἐπὶ τῆς Ἀλεξανδρείας καὶ Φιρμιλιανὸν τὸν ἀπὸ τῆς Καππαδοκίας, τοὺς μακαρίτας· ὧν ὃ μὲν καὶ ἐπέστειλεν εἰς τὴν Ἀντιόχειαν, τὸν ἡγεμόνα τῆς πλάνης οὐδὲ προσρήσεως ἀξιώσας οὐδὲ πρὸς πρόσωπον γράψας αὐτῷ, ἀλλὰ τῇ παροικίᾳ πάσῃ, ἧς καὶ τὸ ἀντίγραφον ὑπετάξαμεν·

[4] ὁ δὲ Φιρμιλιανός, καὶ δὶς ἀφικόμενος, κατέγνω μὲν τῶν ὑπ’ ἐκείνου καινοτομουμένων, ὡς ἴσμεν καὶ μαρτυροῦμεν οἱ παραγενόμενοι καὶ ἄλλοι πολλοὶ συνίσασιν, ἐπαγγειλαμένου δὲ μεταθήσεσθαι, πιστεύσας καὶ ἐλπίσας ἄνευ τινὸς περὶ τὸν λόγον λοιδορίας τὸ πρᾶγμα εἰς δέον καταστήσεσθαι, ἀνεβάλετο, παρακρουσθεὶς ὑπὸ τοῦ καὶ τὸν θεὸν ⁶⁰ τὸν ἑαυτοῦ καὶ κύριον ἀρνουμένου καὶ τὴν πίστιν, ἣν καὶ αὐτὸς πρότερον εἶχεν, μὴ φυλάξαντος.

[5] ἔμελλεν δὲ καὶ νῦν ὁ Φιρμιλιανὸς εἰς τὴν Ἀντιόχειαν διαβήσεσθαι καὶ μέχρι γε Ταρσῶν ἧκεν, ἅτε τῆς ἀρνησιθέου κακίας αὐτοῦ πεῖραν εἰληφώς· ἀλλὰ γὰρ μεταξύ, συνεληλυθότων ἡμῶν καὶ καλούντων καὶ ἀναμενόντων, ἄχρι ἂν ἔλθῃ, τέλος ἔσχεν τοῦ βίου.

[6] Μεθ’ ἕτερα δ’ αὖθις τὸν βίον τοῦ αὐτοῦ οἵας ἐτύγχανεν ἀγωγῆς, διαγράφουσιν ἐν τούτοις· ὅπου δὲ ἀποστὰς τοῦ κανόνος, ἐπὶ κίβδηλα καὶ ⁶¹ νόθα διδάγματα μετελήλυθεν, οὐδὲν δεῖ τοῦ ἔξω ὄντος τὰς πράξεις κρίνειν,

[7] οὐδ’ ὅτι πρότερον πένης ὢν καὶ πτωχὸς καὶ μήτε παρὰ πατέρων παραλαβὼν μηδεμίαν εὐπορίαν μήτε ἐκ τέχνης ἤ τινος ἐπιτηδεύματος κτησάμενος, νῦν εἰς ὑπερβάλλοντα πλοῦτον ἐλήλακεν ἐξ ἀνομιῶν καὶ ἱεροσυλιῶν καὶ ὧν αἰτεῖ καὶ σείει τοὺς ἀδελφούς, καταβραβεύων τοὺς ἀδικουμένους καὶ ὑπισχνούμενος βοηθήσειν μισθοῦ, ψευδόμενος δὲ καὶ τούτους καὶ μάτην καρπούμενος τὴν τῶν ἐν πράγμασιν ὄντων ἑτοιμότητα πρὸς τὸ διδόναι ὑπὲρ ἀπαλλαγῆς τῶν ⁶² ἐνοχλούντων, πορισμὸν ἡγούμενος τὴν θεοσέβειαν· ⁶³ οὔτε ὡς ὑψηλὰ φρονεῖ καὶ ὑπερῆρται,

[8] κοσμικὰ ἀξιώματα ὐποδυόμενος καὶ δουκηνάριος μᾶλλον ἢ ἐπίσκοπος θέλων καλεῖσθαι καὶ σοβῶν κατὰ τὰς ἀγορὰς καὶ ἐπιστολὰς ἀναγινώσκων καὶ ὑπαγορεύων ἅμα βαδίζων δημοσίᾳ καὶ δορυφορούμενος, τῶν μὲν προπορευομένων, τῶν δ’ ἐφεπομένων, πολλῶν τὸν ἀριθμόν, ὡς καὶ τὴν πίστιν φθονεῖσθαι καὶ μισεῖσθαι διὰ τὸν ὄγκον αὐτοῦ καὶ τὴν ὑπερηφανίαν τῆς καρδίας·

[9] οὔτε τὴν ἐν ταῖς ἐκκλησιαστικαῖς συνόδοις τερατείαν, ἣν μηχανᾶται, δοξοκοπῶν καὶ φαντασιοκοπῶν καὶ τὰς τῶν ἀκεραιοτέρων ψυχὰς τοῖς τοιούτοις ἐκπλήττων, βῆμα μὲν καὶ θρόνον ὑψηλὸν ἑαυτῷ κατασκευασάμενος, οὐχ ὡς Χριστοῦ μαθητής, σήκρητόν τε, ὥσπερ οἱ τοῦ κόσμου ἄρχοντες, ἔχων τε καὶ ὀνομάζων, παίων τε τῇ χειρὶ τὸν μηρὸν καὶ τὸ βῆμα ἀράττων τοῖς ποσὶν καὶ τοῖς μὴ ἐπαινοῦσιν μηδὲ ὥσπερ ἐν τοῖς θεάτροις κατασείουσιν ταῖς ὀθόναις μηδ’ ἐκβοῶσίν τε καὶ ἀναπηδῶσιν κατὰ τὰ αὐτὰ τοῖς ἀμφ’ αὐτὸν στασιώταις, ἀνδράσιν τε καὶ γυναίοις, ἀκόσμως οὕτως ἀκροωμένοις, τοῖς δ’ οὖν ὡς ἐν οἴκῳ θεοῦ σεμνοπρεπῶς καὶ εὐτάκτως ἀκούουσιν ἐπιτιμῶν καὶ ἐνυβρίζων καὶ εἰς τοὺς ἀπελθόντας ἐκ τοῦ βίου τούτου παροινῶν ἐξηγητὰς τοῦ λόγου φορτικῶς ἐν τῷ κοινῷ καὶ μεγαλορημονῶν περὶ ἑαυτοῦ, καθάπερ οὐκ ἐπίσκοπος ἀλλὰ σοφιστὴς καὶ γόης· ψαλμοὺς δὲ τοὺς μὲν εἰς τὸν κύριον ἡμῶν Ἰησοῦν Χριστὸν παύσας ὡς δὴ νεωτέρους καὶ νεωτέρων ἀνδρῶν συγγράμματα,

[10] εἰς ἑαυτὸν δὲ ἐν μέσῃ τῇ ἐκκλησίᾳ τῇ μεγάλῃ τοῦ πάσχα ἡμέρᾳ ψαλμῳδεῖν γυναῖκας παρασκευάζων, ὧν καὶ ἀκούσας ἄν τις φρίξειεν· οἷα καὶ τοὺς θωπεύοντας αὐτὸν ἐπισκόπους τῶν ὁμόρων ἀγρῶν τε καὶ πόλεων καὶ πρεσβυτέρους ἐν ταῖς πρὸς τὸν λαὸν ὁμιλίαις καθίησιν διαλέγεσθαι·

[11] τὸν μὲν γὰρ υἱὸν τοῦ θεοῦ οὐ βούλεται συνομολογεῖν ἐξ οὐρανοῦ κατεληλυθέναι (ἴνα τι προλαβόντες τῶν μελλόντων γραφήσεσθαι θῶμεν, καὶ τοῦτο οὐ λόγῳ ψιλῷ ῥηθήσεται, ἀλλ’ ἐξ ὧν ἐπέμψαμεν ὑπομνημάτων δείκνυται πολλαχόθεν, οὐχ ἥκιστα δὲ ὅπου λέγει Ἰησοῦν Χριστὸν κάτωθεν), οἱ δὲ εἰς αὐτὸν ψάλλοντες καὶ ἐγκωμιάζοντες ἐν τῷ λαῷ ἄγγελον τὸν ἀσεβῆ διδάσκαλον ἑαυτῶν ἐξ οὐρανοῦ κατεληλυθέναι λέγουσιν, καὶ ταῦτα οὐ κωλύει, ἀλλὰ καὶ λεγομένοις πάρεστιν ὁ ὑπερήφανος· τὰς δὲ συνεισάκτους αὐτοῦ γυναῖκας, ὡς Ἀντιοχεῖς ὀνομάζουσιν,

[12] καὶ τῶν περὶ αὐτὸν πρεσβυτέρων καὶ διακόνων, οἶς καὶ τοῦτο καὶ τὰ ἄλλα ἁμαρτήματα ἀνίατα ὄντα συγκρύπτει, συνειδὼς καὶ ἐλέγξας, ὅπως αὐτοὺς ὑπόχρεως ἔχῃ, περὶ ὧν λόγοις καὶ ἔργοις ἀδικεῖ, μὴ τολμῶντας κατηγορεῖν τῷ καθ’ ἑαυτοὺς φόβῳ, ἀλλὰ καὶ πλουσίους ἀπέφηνεν, ἐφ’ ᾧ πρὸς τῶν τὰ τοιαῦτα ζηλούντων φιλεῖται καὶ θαυμάζεται—τί ἂν ταῦτα γράφοιμεν; ἐπιστάμεθα δέ, ἀγαπητοί,

[13] ὅτι τὸν ἐπίσκοπον καὶ τὸ ἱερατεῖον ἅπαν παράδειγμα ⁶⁴ εἶναι δεῖ τῷ πλήθει πάντων καλῶν ἔργων, καὶ οὐδὲ ἐκεῖνο ἀγνοοῦμεν ὅσοι ὑπὸ τοῦ συνεισάγειν ἑαυτοῖς γυναῖκας ἐξέπεσον, οἳ δ’ ὑπωπτεύθησαν, ὥστ’ εἰ καὶ δοίη τις αὐτῷ τὸ μηδὲν ἀσελγὲς ποιεῖν, ἀλλὰ τήν γε ὑπόνοιαν τὴν ἐκ τοῦ τοιούτου πράγματος φυομένην ἐχρῆν εὐλαβηθῆναι, μή τινα σκανδαλίσῃ, τοὺς δὲ καὶ μιμεῖσθαι προτρέψῃ.

[14] πῶς γὰρ ἂν ἐπιπλήξειεν ἢ νουθετήσειεν ἕτερον μὴ συγκαταβαίνειν ἐπὶ πλέον εἰς ταὐτὸν γυναικί, ⁶⁵ μὴ ὀλίσθῃ, φυλαττόμενον, ὡς γέγραπται, ὅστις μίαν μὲν ἀπέστησεν ἤδη, δύο δὲ ἀκμαζούσας καὶ εὐπρεπεῖς τὴν ὄψιν ἔχει μεθ’ ἑαυτοῦ, κἂν ἀπίῃ που, συμπεριφέρει, καὶ ταῦτα τρυφῶν καὶ ὑπερεμπιμπλάμενος; ὧν ἕνεκα στενάζουσι μὲν καὶ ὀδύρονται πάντες καθ’ ἑαυτούς,

[15] οὕτω δὲ τὴν τυραννίδα καὶ δυναστείαν αὐτοῦ πεφόβηνται, ὥστε κατηγορεῖν μὴ τολμᾶν.

[16] ἀλλὰ ταῦτα μέν, ὡς προειρήκαμεν, εὔθυνεν ἄν τις ἄνδρα τὸ γοῦν φρόνημα καθολικὸν ἔχοντα καὶ συγκαταριθμούμενον ἡμῖν, τὸν δ’ ἐξορχησάμενον τὸ μυστήριον καὶ ἐμπομπεύσαντα ⁶⁶ τῇ μιαρᾷ αἱρέσει τῇ Ἀρτεμᾶ (τί γὰρ οὐ χρὴ μόλις τὸν πατέρα αὐτοῦ δηλῶσαι;) οὐδὲν δεῖν ἡγούμεθα τούτων τοὺς λογισμοὺς ἀπαιτεῖν.

[17] Εἶτ’ ἐπὶ τέλει τῆς ἐπιστολῆς ταῦτ’ ἐπιλέγουσιν· ἠναγκάσθημεν οὖν ἀντιτασσόμενον αὐτὸν τῷ θεῷ καὶ μὴ εἴκοντα ἐκκηρύξαντες, ἕτερον ἀντ’ αὐτοῦ τῇ καθολικῇ ἐκκλησίᾳ καταστῆσαι ἐπίσκοπον, θεοῦ προνοίᾳ ὡς πεπείσμεθα, τὸν τοῦ μακαρίου Δημητριανοῦ καὶ ἐπιφανῶς προστάντος πρὸ τούτου τῆς αὐτῆς παροικίας υἱὸν Δόμνον, ἅπασιν τοῖς πρέπουσιν ἐπισκόπῳ καλοῖς κεκοσμημένον, ἐδηλώσαμέν τε ὑμῖν, ὅπως τούτῳ γράφητε καὶ παρὰ τούτου τὰ κοινωνικὰ δέχησθε γράμματα· τῷ δὲ Ἀρτεμᾷ οὗτος ἐπιστελλέτω καὶ οἱ τὰ Ἀρτεμᾶ φρονοῦντες τούτῳ κοινωνείτωσαν.

[18] Τοῦ δὴ οὖν Παύλου σὺν καὶ τῇ τῆς πίστεως ὀρθοδοξίᾳ τῆς ἐπισκοπῆς ἀποπεπτωκότος, Δόμνος, ὡς εἴρηται, τὴν λειτουργίαν τῆς κατὰ Ἀντιόχειαν ἐκκλησίας διεδέξατο·

[19] ἀλλὰ γὰρ μηδαμῶς ἐκστῆναι τοῦ Παύλου τοῦ τῆς ἐκκλησίας οἴκου θέλοντος, βασιλεὺς ἐντευχθεὶς Αὐρηλιανὸς αἰσιώτατα περὶ τοῦ πρακτέου διείληφεν, τούτοις νεῖμαι προστάττων τὸν οἶκον, οἷς ἂν οἱ κατὰ τὴν Ἰταλίαν καὶ τὴν Ῥωμαίων πόλιν ἐπίσκοποι τοῦ δόγματος ἐπιστέλλοιεν. οὕτω δῆτα ὁ προδηλωθεὶς ἀνὴρ μετὰ τῆς ἐσχάτης αἰσχύνης ὑπὸ τῆς κοσμικῆς ἀρχῆς ἐξελαύνεται τῆς ἐκκλησίας.

[20] Τοιοῦτος μέν γέ τις ἦν τὸ τηνικάδε περὶ ἡμᾶς ὁ Αὐρηλιανός, προϊούσης δ’ αὐτῷ τῆς ἀρχῆς ἀλλοῖόν τι περὶ ἡμῶν φρονήσας, ἤδη τισὶν βουλαῖς, ὡς ἂν διωγμὸν καθ’ ἡμῶν ἐγείρειεν, ἀνεκινεῖτο, πολύς τε ἦν ὁ παρὰ πᾶσιν περὶ τούτου λόγος·

[21] μέλλοντα δὲ ἤδη καὶ σχεδὸν εἰπεῖν τοῖς καθ’ ἡμῶν γράμμασιν ὑποσημειούμενον θεία μέτεισιν δίκη, μόνον οὐχὶ ἐξ ἀγκώνων τῆς ἐγχειρήσεως αὐτὸν ἀποδεσμοῦσα λαμπρῶς τε τοῖς πᾶσιν συνορᾶν παριστῶσα ὡς οὔποτε γένοιτ’ ἂν ῥᾳστώνη τοῖς τοῦ βίου ἄρχουσιν κατὰ τῶν τοῦ Χριστοῦ ἐκκλησιῶν, μὴ οὐχὶ τῆς ὑπερμάχου χειρὸς θείᾳ καὶ οὐρανίῳ κρίσει παιδείας ἕνεκα καὶ ἐπιστροφῆς, καθ’ οὓς ἂν αὐτὴ δοκιμάζοι καιρούς, τοῦτ’ ἐπιτελεῖσθαι συγχωρούσης.

[22] ἔτεσι γοῦν ἓξ κρατήσαντα τὸν Αὐρηλιανὸν διαδέχεται Πρόβος, καὶ τοῦτον δέ που τοῖς ἴσοις ἐπικατασχόντα Κᾶρος ἅμα παισὶν Καρίνῳ καὶ Νουμεριανῷ, πάλιν τ’ αὖ καὶ τούτων οὐδ’ ὅλοις τρισὶν ἐνιαυτοῖς διαγενομένων, μέτεισιν τὰ τῆς ἡγεμονίας Διοκλητιανὸν καὶ τοὺς μετ’ αὐτὸν εἰσποιηθέντας, ἐφ’ ὧν ὁ καθ’ ἡμᾶς συντελεῖται διωγμὸς καὶ ἡ κατ’ αὐτὸν τῶν ἐκκλησιῶν καθαίρεσις.

[23] Ἀλλὰ γὰρ μικρῷ τούτου πρότερον τὸν ἐπὶ Ῥώμης ἐπίσκοπον Διονύσιον ἔτεσιν ἐννέα διελθόντα τὴν λειτουργίαν διαδέχεται Φῆλιξ.

[1] Ἐν τούτῳ καὶ ὁ μανεὶς τὰς φρένας ἐπώνυμός τε τῆς δαιμονώσης αἱρέσεως τὴν τοῦ λογισμοῦ παρατροπὴν καθωπλίζετο, τοῦ δαίμονος, αὐτοῦ δὴ τοῦ θεομάχου σατανᾶ, ἐπὶ λύμῃ πολλῶν τὸν ἄνδρα προβεβλημένου. βάρβαρος δῆτα τὸν βίον αὐτῷ λόγῳ καὶ τρόπῳ τήν τε φύσιν δαιμονικός τις ὢν καὶ μανιώδης, ἀκόλουθα τούτοις ἐγχειρῶν, Χριστὸν αὑτὸν μορφάζεσθαι ἐπειρᾶτο, τοτὲ μὲν ⁶⁷ τὸν παράκλητον καὶ αὐτὸ τὸ πνεῦμα τὸ ἅγιον αὐτὸς ἑαυτὸν ἀνακηρύττων καὶ τυφούμενός γε ⁶⁸ ἐπὶ τῇ μανίᾳ, τοτὲ δέ, οἷα Χριστός, μαθητὰς δώδεκα κοινωνοὺς τῆς καινοτομίας αἱρούμενος·

[2] δόγματά γε μὴν ψευδῆ καὶ ἄθεα ἐκ μυρίων τῶν πρόπαλαι ἀπεσβηκότων ἀθέων αἱρέσεων συμπεφορημένα καττύσας, ἐκ τῆς Περσῶν ἐπὶ τὴν καθ’ ἡμᾶς οἰκουμένην ὥσπερ τινὰ θανατηφόρον ἰὸν ἐξωμόρξατο, ἀφ’ οὗ δὴ τὸ Μανιχαίων δυσσεβὲς ὄνομα τοῖς πολλοῖς εἰς ἔτι νῦν ἐπιπολάζει. τοιαύτη ⁶⁹ μὲν οὖν ἡ καὶ τῆσδε τῆς ψευδωνύμου γνώσεως ὑπόθεσις, κατὰ τοὺς δεδηλωμένους ὑποφυείσης χρόνους.

[1] Καθ’ οὓς Φήλικα τῆς Ῥωμαίων προστάντα ἐκκλησίας ἔτεσιν πέντε Εὐτυχιανὸς διαδέχεται· οὐδ’ ὅλοις δὲ μησὶν οὗτος δέκα διαγενόμενος, Γαΐῳ τῷ καθ’ ἡμᾶς καταλείπει τὸν κλῆρον· καὶ τούτου δὲ ἀμφὶ τὰ πεντεκαίδεκα ἔτη προστάντος, Μαρκελλῖνος κατέστη διάδοχος, ὃν καὶ αὐτὸν ὁ διωγμὸς κατείληφεν.

[2] Κατὰ τούσδε τῆς Ἀντιοχέων ἐπισκοπῆς μετὰ Δόμνον ἡγήσατο Τίμαιος, ὃν ὁ καθ’ ἡμᾶς διεδέξατο Κύριλλος· καθ’ ὃν Δωρόθεον, πρεσβείου τοῦ κατὰ Ἀντιόχειαν ἠξιωμένον, λόγιον ἄνδρα ἔγνωμεν. φιλόκαλος δ’ οὗτος περὶ τὰ θεῖα γεγονώς, καὶ τῆς Ἑβραίων ἐπεμελήθη γλώττης, ὡς καὶ αὐταῖς ταῖς Ἑβραϊκαῖς γραφαῖς ἐπιστημόνως ἐντυγχάνειν.

[3] ἦν δ’ οὗτος τῶν μάλιστα ἐλευθερίων προπαιδείας τε τῆς καθ’ Ἕλληνας οὐκ ἄμοιρος, τὴν φύσιν δὲ ἄλλως εὐνοῦχος, οὕτω πεφυκὼς ἐξ αὐτῆς γενέσεως, ὡς καὶ βασιλέα διὰ τοῦτο, οἷόν τι παράδοξον, αὐτὸν οἰκειώσασθαι καὶ τιμῆσαί γε ἐπιτροπῇ τῆς κατὰ Τύρον ἁλουργοῦ βαφῆς.

[4] τούτου μετρίως τὰς γραφὰς ἐπὶ τῆς ἐκκλησίας διηγουμένου κατηκούσαμεν.

Μετὰ δὲ Κύριλλον Τύραννος τῆς Ἀντιοχέων παροικίας τὴν ἐπισκοπὴν διεδέξατο, καθ’ ὃν ἤκμασεν ἡ τῶν ἐκκλησιῶν πολιορκία.

[5] Τῆς δ’ ἐν Λαοδικείᾳ παροικίας ἡγήσατο μετὰ Σωκράτην Εὐσέβιος, ἀπὸ τῆς Ἀλεξανδρέων ὁρμηθεὶς πόλεως· αἰτία δ’ αὐτῷ τῆς μεταναστάσεως ὑπῆρξεν ἡ κατὰ τὸν Παῦλον ὑπόθεσις, δι’ ὃν τῆς Συρίας ἐπιβάς, πρὸς τῶν τῇδε περὶ τὰ θεῖα ἐσπουδακότων τῆς οἴκαδε πορείας εἴργεται, ἐπέραστόν τι θεοσεβείας χρῆμα τῶν καθ’ ἡμᾶς γενόμενος, ὡς καὶ ἀπὸ τῶν προπαρατεθεισῶν Διονυσίου φωνῶν διαγνῶναι ῥᾴδιον.

[6] Ἀνατόλιος αὐτῷ διάδοχος, ἀγαθός, φασίν, ἀγαθοῦ, καθίσταται, γένος μὲν καὶ αὐτὸς Ἀλεξανδρεύς, λόγων δ’ ἕνεκα καὶ παιδείας τῆς Ἑλλήνων φιλοσοφίας τε τὰ πρῶτα τῶν μάλιστα καθ’ ἡμᾶς δοκιμωτάτων ἀπενηνεγμένος, ἅτε ἀριθμητικῆς καὶ γεωμετρίας ἀστρονομίας τε καὶ τῆς ἄλλης, διαλεκτικῆς εἴτε φυσικῆς, θεωρίας ῥητορικῶν τε αὖ μαθημάτων ἐληλακὼς εἰς ἄκρον· ὧν ἕνεκα καὶ τῆς ἐπ’ Ἀλεξανδρείας Ἀριστοτέλους διαδοχῆς τὴν διατριβὴν λόγος ἔχει πρὸς τῶν τῇδε πολιτῶν συστήσασθαι αὐτὸν ἀξιωθῆναι.

[7] μυρίας μὲν οὖν τοῦδε καὶ ἄλλας ἀριστείας ἐν τῇ κατ’ Ἀλεξάνδρειαν τοῦ Πιρουχίου πολιορκίᾳ μνημονεύουσιν, ἅτε τῶν ἐν τέλει προνομίας ἐξαιρέτου πρὸς ἁπάντων ἠξιωμένου, δείγματος δ’ ἕνεκα μόνου τοῦδε ἐπιμνησθήσομαι.

[8] τοῦ πυροῦ, φασίν, τοῖς πολιορκουμένοις. ἐπιλελοιπότος, ὡς ἤδη τῶν ἔξωθεν πολεμίων μᾶλλον αὐτοῖς τὸν λιμὸν ἀφόρητον καθεστάναι, παρὼν ὁ δηλούμενος οἰκονομεῖταί τι τοιοῦτον. θατέρου μέρους τῆς πόλεως τῷ Ῥωμαϊκῷ συμμαχοῦντος στρατῷ ταύτῃ τε τυγχάνοντος ἀπολιορκήτου, τὸν Εὐσέβιον (ἔτι γὰρ εἶναι τότε αὐτόθι πρὸ τῆς ἐπὶ Συρίαν μεταναστάσεως), ἐν τοῖς ἀπολιορκήτοις ὄντα μέγα τε κλέος καὶ διαβόητον ὄνομα μέχρι καὶ τοῦ Ῥωμαίων στρατηλάτου κεκτημένον, περὶ τῶν λιμῷ διαφθειρομένων κατὰ τὴν πολιορκίαν πέμψας ὁ Ἀνατόλιος ἐκδιδάσκει·

[9] ὃ δὲ μαθών, σωτηρίαν τοῖς ἀπὸ τῶν πολεμίων αὐτομόλοις παρασχεῖν ὡς ἐν μεγίστῃ χάριτι δωρεᾶς τὸν Ῥωμαίων στρατηγὸν αἰτεῖται, καὶ τῆς ἀξιώσεώς γε τυχὼν ἐμφανὲς τῷ Ἀνατολίῳ καθίστησιν. ὃ δὲ αὐτίκα τὴν ἐπαγγελίαν δεξάμενος, βουλὴν τῶν Ἀλεξανδρέων συναγαγών, τὰ μὲν πρῶτα πάντας ἠξίου φιλικὴν δοῦναι Ῥωμαίοις δεξιάν, ὡς δ’ ἀγριαίνοντας ἐπὶ τῷ λόγῳ συνεῖδεν, ἀλλ’ οὐ τούτῳ γε, φησίν, ἀντιλέξειν ποθ’ ὑμᾶς οἴομαι, εἰ τοὺς περιττοὺς καὶ ἡμῖν αὐτοῖς οὐδαμῇ χρησίμους, γραΐδας καὶ νήπια καὶ πρεσβύτας, ἐκδοῦναι πυλῶν ἔξω βαδίζειν ὅποι καὶ βούλοιντο, συμβουλεύσαιμι. τί γὰρ δὴ τούτους εἰς μάτην, ὅσον οὔπω τεθνηξομένους, παρ’ ἑαυτοῖς ἔχομεν; τί δὲ τοὺς ἀναπήρους καὶ τὰ σώματα λελωβημένους τῷ λιμῷ κατατρύχομεν, τρέφειν δέον μόνους ἄνδρας καὶ νεανίας καὶ τὸν ἀναγκαῖον πυρὸν τοῖς ἐπὶ φυλακῇ τῆς πόλεως ἐπιτηδείοις ταμιεύεσθαι; τοιούτοις τισὶν λογισμοῖς πείσας τὸ συνέδριον,

[10] ψῆφον πρῶτος ἀναστὰς ἐκφέρει πᾶν τὸ τῇ στρατείᾳ μὴ ἐπιτήδειον εἴτε ἀνδρῶν εἴτε γυναικῶν γένος ἀπολύειν τῆς πόλεως, ὅτι μηδὲ καταμένουσιν αὐτοῖς καὶ εἰς ἄχρηστον ἐν τῇ πόλει διατρίβουσιν ἐλπὶς ἂν γένοιτο σωτηρίας, πρὸς τοῦ λιμοῦ διαφθαρησομένοις.

[11] ταύτῃ δὲ τῶν λοιπῶν ἁπάντων τῶν ἐν τῇ βουλῇ συγκαταθεμένων μικροῦ δεῖν τοὺς πάντας τῶν πολιορκουμένων διεσώσατο, ἐν πρώτοις μὲν τῶν ἀπὸ τῆς ἐκκλησίας, ἔπειτα δὲ καὶ τῶν ἄλλων τῶν κατὰ τὴν πόλιν πᾶσαν ἡλικίαν διαδιδράσκειν προμηθούμενος, οὐ μόνον τῶν κατὰ τὴν ψῆφον δεδογμένων, τῇ δὲ τούτων προφάσει καὶ μυρίους ἄλλους, λεληθότως γυναικείαν στολὴν ἀμπισχομένους νύκτωρ τε τῇ ἐκείνου φροντίδι τῶν πυλῶν ἐξιόντας καὶ ἐπὶ τὴν Ῥωμαίων στρατιὰν ὁρμῶντας. ἔνθα τοὺς πάντας ὑποδεχόμενος ὁ Εὐσέβιος πατρὸς καὶ ἰατροῦ δίκην κεκακωμένους ἐκ τῆς μακρᾶς πολιορκίας διὰ πάσης προνοίας καὶ θεραπείας ἀνεκτᾶτο.

[12] τοιούτων ἡ κατὰ Λαοδίκειαν ἐκκλησία δύο ἐφεξῆς κατὰ διαδοχὴν ἠξιώθη ποιμένων, σὺν θείᾳ προμηθείᾳ μετὰ τὸν δηλωθέντα πόλεμον ἐκ τῆς Ἀλεξανδρέων πόλεως ἐπὶ τὰ τῇδε μετεληλυθότων.

[13] οὐμενοῦν ἐσπουδάσθη πλεῖστα τῷ Ἀνατολίῳ συγγράμματα, τοσαῦτα δ’ εἰς ἡμᾶς ἐλήλυθεν, δι’ ὧν αὐτοῦ καταμαθεῖν δυνατὸν ὁμοῦ τό τε λόγιον καὶ πολυμαθές· ἐν οἷς μάλιστα τὰ περὶ τοῦ πάσχα δόξαντα παρίστησιν, ἀφ’ ὧν ἀναγκαῖον ἂν εἴη τούτων ἐπὶ τοῦ παρόντος μνημονεῦσαι.

ΕΚ ΤΩΝ ΠΕΡΙ ΤΟΥ ΠΑΣΧΑ ΑΝΑΤΟΛΙΟΥ ΚΑΝΟΝΩΝ

Ἔχει τοίνυν ἐν τῷ πρώτῳ ἔτει τὴν νουμηνίαν τοῦ πρώτου μηνός, ἥτις ἁπάσης ἐστὶν ἀρχὴ τῆς ἐννεακαιδεκαετηρίδος, τὴν κατ’ Αἰγυπτίους μὲν Φαμενὼθ κς, κατὰ δὲ τοὺς Μακεδόνων μῆνας Δύστρου κβ, ὡς δ’ ἂν εἴποιεν Ῥωμαῖοι, πρὸ ια Καλανδῶν Ἀπριλίων.

[15] εὑρίσκεται δὲ ὁ ἥλιος ἐν τῇ προκειμένῃ Φαμενὼθ κς οὐ μόνον ἐπιβὰς τοῦ πρώτου τμήματος, ἀλλ’ ἤδη καὶ τετάρτην ἡμέραν ἐν αὐτῷ διαπορευόμενος. τοῦτο δὲ τὸ τμῆμα πρῶτον δωδεκατημόριον καὶ ἰσημερινὸν καὶ μηνῶν ἀρχὴν καὶ κεφαλὴν τοῦ κύκλου καὶ ἄφεσιν τοῦ τῶν πλανητῶν δρόμου καλεῖν εἰώθασιν, τὸ δὲ πρὸ τούτου μηνῶν ἔσχατον καὶ τμῆμα δωδέκατον καὶ τελευταῖον δωδεκατημόριον καὶ τέλος τῆς τῶν πλανητῶν περιόδου· δι’ ὃ καὶ τοὺς ἐν αὐτῷ τιθεμένους τὸν πρῶτον μῆνα καὶ τὴν τεσσαρεσκαιδεκάτην τοῦ πάσχα κατ’ αὐτὴν λαμβάνοντας οὐ μικρῶς οὐδ’ ὡς ἔτυχεν ἁμαρτάνειν φαμέν.

[16] ἔστιν δ’ οὐχ ἡμέτερος οὗτος ὁ λόγος, Ἰουδαίοις δὲ ἐγινώσκετο τοῖς πάλαι καὶ πρὸ Χριστοῦ ἐφυλάττετό τε πρὸς αὐτῶν μάλιστα· μαθεῖν δ’ ἔστιν ἐκ τῶν ὑπὸ Φίλωνος Ἰωσήπου Μουσαίου λεγομένων, καὶ οὐ μόνων τούτων, ἀλλὰ καὶ τῶν ἔτι παλαιοτέρων ἀμφοτέρων Ἀγαθοβούλων, τῶν ἐπίκλην διδασκάλων Ἀριστοβούλου τοῦ πάνυ, ὃς ἐν τοῖς ο κατειλεγμένος τοῖς τὰς ἱερὰς καὶ θείας Ἑβραίων ἑρμηνεύσασι γραφὰς Πτολεμαίῳ τῷ Φιλαδέλφῳ καὶ τῷ τούτου πατρί, καὶ βίβλους ἐξηγητικὰς τοῦ Μωυσέως νόμου τοῖς αὐτοῖς προσεφώνησεν βασιλεῦσιν. οὗτοι τὰ ζητούμενα κατὰ τὴν Ἔξοδον ἐπιλύοντες,

[17] φασὶ δεῖν τὰ διαβατήρια θύειν ἐπ’ ἴσης ἅπαντας μετὰ ἰσημερίαν ἐαρινήν, μεσοῦντος τοῦ πρώτου μηνός· τοῦτο δὲ εὑρίσκεσθαι, τὸ πρῶτον τμῆμα τοῦ ἡλιακοῦ, ἢ ὥς τινες αὐτῶν ὠνόμασαν, ζῳοφόρου κύκλου διεξιόντος ἡλίου. ὁ δὲ Ἀριστόβουλος προστίθησιν ὡς εἴη ἐξ ἀνάγκης τῇ τῶν διαβατηρίων ἑορτῇ μὴ μόνον τὸν ἥλιον ἰσημερινὸν διαπορεύεσθαι τμῆμα, καὶ τὴν σελήνην δέ. τῶν γὰρ ἰσημερινῶν τμημάτων ὄντων δύο,

[18] τοῦ μὲν ἐαρινοῦ, τοῦ δε μετοπωρινοῦ, καὶ διαμετρούντων ἄλληλα δοθείσης τε τῆς τῶν διαβατηρίων ἡμέρας τῇ τεσσαρεσκαιδεκάτῃ τοῦ μηνὸς μεθ’ ἑσπέραν, ἐνστήξεται μὲν ἡ σελήνη τὴν ἐναντίαν καὶ διάμετρον τῷ ἡλίῳ στάσιν, ὥσπερ οὖν ἔξεστιν ἐν ταῖς πανσελήνοις ὁρᾶν, ἔσονται δὲ ὃ μὲν κατὰ τὸ ἐαρινὸν ἰσημερινόν, ὁ ἥλιος, τμῆμα, ἣ δὲ ἐξ ἀνάγκης κατὰ τὸ φθινοπωρινὸν ἰσημερινόν, ἡ σελήνη.

[19] οἶδα πλεῖστα καὶ ἄλλα πρὸς αὐτῶν λεγόμενα, τοῦτο μὲν πιθανά, τοῦτο δὲ κατὰ τὰς κυριακὰς ἀποδείξεις προϊόντα, δι’ ὧν παριστάνειν πειρῶνται τὴν τοῦ πάσχα καὶ τῶν ἀζύμων ἑορτὴν δεῖν πάντως μετ’ ἰσημερίαν ἄγεσθαι· παρίημι δὲ τὰς τοιαύτας τῶν ἀποδείξεων ὕλας ἀπαιτῶν ὧν ⁷⁰ περιῄρηται μὲν τὸ ἐπὶ τῷ Μωυσέως νόμῳ κάλυμμα, ἀνακεκαλυμμένῳ δὲ τῷ προσώπῳ λοιπὸν ἤδη Χριστὸν καὶ τὰ Χριστοῦ ἀεὶ κατοπτρίζεσθαι μαθήματά τε καὶ παθήματα. τοῦ δὲ τὸν πρῶτον παρ’ Ἑβραίοις μῆνα περὶ ἰσημερίαν εἶναι παραστατικὰ καὶ τὰ ἐν τῷ Ἐνὼχ μαθήματα.

[20] Καὶ ἀριθμητικὰς δὲ καταλέλοιπεν ὁ αὐτὸς ἐν ὅλοις δέκα συγγράμμασιν εἰσαγωγὰς καὶ ἄλλα δείγματα τῆς περὶ τὰ θεῖα σχολῆς τε αὐτοῦ καὶ πολυπειρίας.

[21] τούτῳ πρῶτος ὁ τῆς Παλαιστίνων Καισαρείας ἐπίσκοπος Θεότεκνος χεῖρας εἰς ἐπισκοπὴν ἐπιτέθεικεν, διάδοχον ἑαυτοῦ μετὰ τελευτὴν ποριεῖσθαι τῇ ἰδίᾳ παροικίᾳ προμνώμενος, καὶ δὴ ἐπὶ σμικρόν τινα χρόνον ἄμφω τῆς αὐτῆς προύστησαν ἐκκλησίας· ἀλλὰ γὰρ ἐπὶ τὴν Ἀντιόχειαν τῆς κατὰ Παῦλον συνόδου καλούσης, τὴν Λαοδικέων πόλιν παριὼν πρὸς τῶν ἀδελφῶν αὐτόθι κοιμηθέντος Εὐσεβίου κεκράτηται.

[22] Καὶ τοῦ Ἀνατολίου δὲ τὸν βίον μεταλλάξαντος, τῆς ἐκεῖσε παροικίας ὕστατος τῶν πρὸ τοῦ διωγμοῦ καθίσταται Στέφανος, λόγων μὲν φιλοσόφων καὶ τῆς ἄλλης παρ’ Ἕλλησι παιδείας παρὰ τοῖς πολλοῖς θαυμασθείς, οὐχ ὁμοίως γε μὴν περὶ τὴν θείαν πίστιν διατεθειμένος, ὡς προϊὼν ὁ τοῦ διωγμοῦ καιρὸς ἀπήλεγξεν, εἴρωνα μᾶλλον δειλόν τε καὶ ἄνανδρον ἤπερ ἀληθῆ φιλόσοφον ἀποδείξας τὸν ἄνδρα.

[23] οὐ μὴν ἐπὶ τούτῳ γε καταστρέφειν ἔμελλε τὰ τῆς ἐκκλησίας, ἀνορθοῦται δ’ αὐτὰ πρὸς αὐτοῦ θεοῦ τοῦ πάντων σωτῆρος αὐτίκα τῆς αὐτόθι παροικίας ἐπίσκοπος ἀναδειχθεὶς Θεόδοτος, πράγμασιν αὐτοῖς ἀνὴρ καὶ τὸ κύριον ὄνομα καὶ τὸ ἐπίσκοπον ἐπαληθεύσας. ἰατρικῆς μὲν γὰρ σωμάτων ἀπεφέρετο τὰ πρῶτα τῆς ἐπιστήμης, ψυχῶν δὲ θεραπευτικῆς οἷος οὐδὲ ἄλλος ἀνθρώπων ἐτύγχανεν φιλανθρωπίας γνησιότητος συμπαθείας σπουδῆς τῶν τῆς παρ’ αὐτοῦ δεομένων ὠφελείας ἕνεκεν, πολὺ δὲ ἦν αὐτῷ καὶ τὸ περὶ τὰ θεῖα μαθήματα συνησκημένον. οὗτος μὲν δὴ τοιοῦτος ἦν.

[24] Ἐν Καισαρείᾳ δὲ τῆς Παλαιστίνης Θεότεκνον σπουδαιότατα τὴν ἐπισκοπὴν διελθόντα Ἀγάπιος διαδέχεται· ὃν καὶ πολλὰ καμεῖν γνησιωτάτην τε πρόνοιαν τῆς τοῦ λαοῦ προστασίας ἴσμεν πεποιημένον πλουσίᾳ τε χειρὶ πάντων μάλιστα πενήτων ἐπιμεμελημένον.

[25] κατὰ τοῦτον ἐλλογιμώτατον αὐτῷ τε βίῳ φιλόσοφον ἀληθῆ πρεσβείου τῆς αὐτόθι παροικίας ἠξιωμένον Πάμφιλον ἔγνωμεν· ὃν ὁποῖός τις ἦν καὶ ὅθεν ὁρμώμενος, οὐ σμικρᾶς ἂν γένοιτο δηλοῦν ὑποθέσεως· ἕκαστα δὲ τοῦ κατ’ αὐτὸν βίου καὶ ἧς συνεστήσατο διατριβῆς, τούς τε κατὰ τὸν διωγμὸν ἐν διαφόροις ὁμολογίαις ἀγῶνας αὐτοῦ καὶ ὃν ἐπὶ πᾶσιν ἀνεδήσατο τοῦ μαρτυρίου στέφανον, ἐν ἰδίᾳ τῇ περὶ αὐτοῦ διειλήφαμεν ὑποθέσει. ἀλλ’ οὗτος μὲν τῶν τῇδε θαυμασιώτατος·

[26] ἐν δὲ τοῖς μάλιστα καθ’ ἡμᾶς σπανιωτάτους γενομένους ἴσμεν τῶν μὲν ἐπ’ Ἀλεξανδρείας πρεσβυτέρων Πιέριον, Μελέτιον δὲ τῶν κατὰ Πόντον ἐκκλησιῶν ἐπίσκοπον.

[27] ἀλλ’ ὃ μὲν ἄκρως ἀκτήμονι βίῳ καὶ μαθήμασιν φιλοσόφοις δεδοκίμαστο, ταῖς περὶ τὰ θεῖα θεωρίαις καὶ ἐξηγήσεσιν καὶ ταῖς ἐπὶ τοῦ κοινοῦ τῆς ἐκκλησίας διαλέξεσιν ὑπερφυῶς ἐξησκημένος· ὁ δὲ Μελέτιος (τὸ μέλι τῆς Ἀττικῆς ἐκάλουν αὐτὸν οἱ ἀπὸ παιδείας) τοιοῦτος ἦν οἷον ἂν γράψειέν τις τὸν κατὰ πάντα λόγων ἕνεκα τελεώτατον. ῥητορικῆς μέν γε τὴν ἀρετὴν οὐδ’ οἷόν τε θαυμάζειν ἐπαξίως, ἀλλὰ τοῦτο μὲν εἶναι αὐτῷ φαίη ἄν τις τὸ κατὰ φύσιν· τῆς δ’ ἄλλης πολυπειρίας τε καὶ πολυμαθείας τίς ἂν τὴν ἀρετὴν ὑπερβάλοιτο,

[28] ὅτι δὴ ἐπὶ πάσαις λογικαῖς ἐπιστήμαις τὸν τεχνικώτατον καὶ λογιώτατον, καὶ μόνον πεῖραν αὐτοῦ λαβών, εἶπες ἄν; ἐφάμιλλα δὲ αὐτῷ καὶ τὰ τῆς ἀρετῆς παρῆν τοῦ βίου. τοῦτον κατὰ τὸν τοῦ διωγμοῦ καιρὸν τοῖς κατὰ Παλαιστίνην κλίμασιν διαδιδράσκοντα ἐφ’ ὅλοις ἔτεσιν ἑπτὰ κατενοήσαμεν.

[29] τῆς δ’ ἐν Ἱεροσολύμοις ἐκκλησίας μετὰ τὸν μικρῷ πρόσθεν δεδηλωμένον ἐπίσκοπον Ὑμέναιον Ζαβδᾶς τὴν λειτουργίαν παραλαμβάνει· μετ’ οὐ πολὺ δὲ τούτου κεκοιμημένου, Ἕρμων ὕστατος τῶν μέχρι τοῦ καθ’ ἡμᾶς διωγμοῦ τὸν εἰς ἔτι νῦν ἐκεῖσε πεφυλαγμένον ἀποστολικὸν διαδέχεται θρόνον.

[30] Καὶ ἐπ’ Ἀλεξανδρείας δὲ Μάξιμον ὀκτωκαίδεκα ἔτεσιν μετὰ τὴν Διονυσίου τελευτὴν ἐπισκοπεύσαντα Θεωνᾶς διαδέχεται· καθ’ ὃν ἐπὶ τῆς Ἀλεξανδρείας ἐπὶ ταὐτὸν τῷ Πιερίῳ πρεσβυτερίου ἠξιωμένος Ἀχιλλᾶς ἐγνωρίζετο, τῆς ἱερᾶς πίστεως τὸ διδασκαλεῖον ἐγκεχειρισμένος, οὐδενὸς ἧττον σπανιώτατον φιλοσοφίας ἔργον καὶ πολιτείας εὐαγγελικῆς τρόπον γνήσιον ἐπιδεδειγμένος.

[31] μετὰ δὲ Θεωνᾶν ἐννεακαίδεκα ἔτεσιν ἐξυπηρετησάμενον διαδέχεται τὴν ἐπισκοπὴν τῶν ἐπ’ Ἀλεξανδρείας Πέτρος, ἐν τοῖς μάλιστα καὶ αὐτὸς διαπρέψας ἐφ’ ὅλοις δυοκαίδεκα ἐνιαυτοῖς, ὧν πρὸ τοῦ διωγμοῦ τρισὶν οὐδ’ ὅλοις ἔτεσιν ἡγησάμενος τῆς ἐκκλησίας, τὸν λοιπὸν τοῦ βίου χρόνον εὐτονωτέρα τῇ συνασκήσει ἑαυτόν τε ἦγεν καὶ τῆς κοινῆς τῶν ἐκκλησιῶν ὠφελείας οὐκ ἀφανῶς ἐπεμέλετο. ταύτῃ δ’ οὖν ἐνάτῳ ἔτει τοῦ διωγμοῦ τὴν κεφαλὴν ἀποτμηθεὶς τῷ τοῦ μαρτυρίου κατεκοσμήθη στεφάνῳ.

[32] Ἐν τούτοις τὴν τῶν διαδοχῶν περιγράψαντες ὑπόθεσιν, ἀπὸ τῆς τοῦ σωτῆρος ἡμῶν γενέσεως ἐπὶ τὴν τῶν προσευκτηρίων καθαίρεσιν εἰς ἔτη συντείνουσαν πέντε καὶ τριακόσια, φέρε, ἐξῆς τοὺς καθ’ ἡμᾶς τῶν ὑπὲρ εὐσεβείας ἀνδρισαμένων ἀγῶνας, ὅσοι τε καὶ ὁπηλίκοι γεγόνασιν, καὶ τοῖς μεθ’ ἡμᾶς εἰδέναι διὰ γραφῆς καταλείψωμεν.

Notes on the current edition

Ecclesiastical History

1. 1 This Table of Contents does not tally with the new universally adopted division of Book VII. into thirty-two chapters.

2. 3 Α vague date: origen died apparently in 255, in the reign οf Valerian.

3. only πρόσωπα or characters by which God is revealed to the Trinity being one οf revclation, not essence. See 26. 1.

4. 2 πάπα: this is the eariiest known occasion on which an Alexandrian bishop is entitled “pope,” though later on are several instances of the praCbee.

5. 1 συνεστάναι ταῖς προσευχαῖς: see vi. 42. 5.

6. which predicted Valerian, and (as we may suppose) depicted him as favourable to the Church. The word “both” άμφότερα) refers to it and Rev. xiii. 5.

7. 3 Reading τὰ πρῶτα, with three MSS., in place or τὰ αὐτοῦ. 4 i.e. Macrianus (see § 5).

8. εὔλογον (“reasonable”) and also between καθόλου καθολικόν; and, in order to maintain this latter play, Dionysius, in his quotation οf Ezek. xiii. 3 (LXX), takes τὸ καθόλου as the object of the sentence (“the whole”) instead of adverbially (“not at all’’). 2 Another play upon words: Μacrianus and μακρός ("far off’’). 3 i.e. Μacrianus; he was lame.

9. 1 i.e. Valerian and Gallienus.

10. 1 It was felt to be dangerous to allow Christians to assemble at the grave οf martyrs: cf. ix. 2. 2 i.e. St. Ρaul.

11. 1 i.e Alexandria.

12. 2 Gallienus, who had been associated in rule with his father Valerian since A.D. 253, became sole Augustus in 260 or 261.

13. 3 i.e. that the heathen should depart from them, and give them up to the Christians.

14. 2 Lit. “tabernacle” σκῆνος).

15. 1 Omitting ὧν before ἐν τῆ λεωφόρῳ, as Schwartz suggests.

16. 2 We have no οther evidence, apart from this passagc, of this “dole” or public distribution of a food ration.

17. 3 i.e. the young, by sharing in the dole, were now classed along with the old.

18. περίψημά σου had, apparently, become a common expression of formal compliment: “Your humble and devoted.”

19. 3 Α mixed quotation from Is. xlii. 9 and xliii. 19,

20. 2 The “Allegorists’’ were those who, like Dionysius, protested against a literal interpretation οf Revelation: see 25. 6.

21. 1 Cf. Aristotle, Eth. Nic. i. 1096 a.

22. 2 i.e than appears on the surface.

23. 7 John iii. 29, etc.; l John i. 4; 2 John 12; 3 4 (u.l. “grace”) John i. 13, 14; vi. 53, 56, etc.; 1 John iv. 2 ’ John vi. 53-56; xix. 34; 1 John i. 7; v. 6 10 John iii. 19, etc.; 1 John iv. 17; ƒ. ii. ls, etc. 11 ƒ. John xx. 23: 1 John i. 9; ii. 12; ƒ. iii. 5. 12 John iii. 16; xiv. 23; xvii. 23; 1 John iii. 1; iv. 11, etc. 13 John xiii. 34; xv. 12, 17; 1 John iii. 23, etc. 1 John xv. 10; 1 John ii. 3; iii. 22 ff., etc.

24. 6 John i. 7, etc.; 1 John v. 4. 7 John iii. 36 and passim; 1 John iv. 14, etc.

25. 1 Xystus II. was bishop from Αug. οr sept. 257 to Αug. 258. Eusebius should have said “eleven

26. 1 A.D. 264.265.

27. 1 Α.D. 270.

28. 1 The Greek (imperf.) implies a continued correspondence.

29. 2 Cf. Demosthenes, κατὰ Μειδίου, 158: τρεῖς ἀκολούθους ἢ τέτταρας αὐτὸς ἄων διὰ τῆς ἀγορᾶς σοβεῖ.

30. 1 The secretum was the privatc chamber of a magistrate οr judge.

31. 2 i.e. spiritual “sisters.”

32. 2 A.D. 270-275. 3 Α. D. 276-282, two emperors, Tacitus and Florianus, coming between Aurelian and Ρrοbus with short reigus. 4 A.D. 284

33. the words have no etymological relation to each other, cient to give Eusebius occasion for punning.

34. 1 Lit. ‘‘succession.’’ 2 The Greek quarter at Alexandria, in which were the most portant buildings.

35. 2 The Greek (κατ᾿ αὐτήν) is unintelligible; we give the general sense.

36. 1 The translation is uncertain.

37. 1 μαθήματα παθήματα, Herod. i. 207 ; cf. Ηeb. v. 8. 2 Enoch lxxii. 6, 9, 31, 32.

38. 1 His sobriqut “the honey (μέλι) of Attica” is a pun οn his name. 2 See c. 19 of this book.

Eusebius Ecclesiastical History 7

Kirsopp Lake (Translator), J. E. L. Oulton (Translator)

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