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Hݲ

τάδε καὶ ἡ ὀγδόη περιέχει βίβλος τῆς Εκκλησιαστικῆς ἱστορίας

Aݲ Περὶ τῶν πρὸ τοῦ καθ’ ἡμᾶς

Bݲ Περὶ τῆς τῶν ἐκκλησιῶν

Γݲ Περὶ τοῦ τρόπου τῶν κατὰ τὸν ηγωνισμενων.

Δݲ Περὶ τῶν ἀοιδίμων τοῦ θεοῦ μαρτύρων, πάντα τόπον ἔπλησαν τῆς ἑαυτῶν μνήμης, ποικίλους τοὺς ὑπὲρ εὐσεβείας ἀναδησάμενοι στεφάνους.

Εݲ Περὶ τῶν κατὰ

ςݲ Περὶ τῶν κατὰ τοὺς βασιλικοὺς

Ζݲ Περὶ τῶν κατὰ Φοινίκην

Ηݲ Περὶ τῶν κατὰ τὴν

Θݲ Περὶ τῶν κατὰ

Ιݲ Φιλέου μάρτυρος περὶ τῶν κατ’ πεπραγμένων ἔγγραφοι διδασκαλίαι.

ΙΑݲ Περὶ τῶν κατὰ

ΙΒݲ Περὶ πλείστων ἑτέρων ἀνδρῶν τε καὶ διαφόρως ἠγωνισμένων.

ΙݲΓݲ Περὶ τῶν τῆς ἐκκλησίας προέδρων τῶν τὸ γνήσιον ἦς ἐπρέσβευον εὐσεβείας διὰ τοῦ ἁφῶν αἵματος ἐπιδεδειγμένων.

ΙݲΔݲ Περὶ τοῦ τρόπου τῶν τῆς εὐσεβείας ἐχθρῶν.

ΙݲEݲ Περὶ τῶν τοῖς ἐκτὸς συμβεβηκότων.

Ιݲςݲ Περὶ τῆς ἐπὶ τὸ κρεῖττον τῶν πραγμάτων μεταβολῆς.

ΙݲΖݲ Περὶ τῆς τῶν κρατούντων παλινῳδίας.

Τὴν τῶν ἀποστόλων διαδοχὴν ἐν ὅλοις ἑπτὰ περιγράψαντες βιβλίοις, ἐν ὀγδόῳ τούτῳ συγγράμματι τὰ καθ’ ἡμᾶς αὐτούς, οὐ τῆς τυχούσης ἄξια ὄντα γραφῆς, ἕν τι τῶν ἀναγκαιοτάτων ἡγούμεθα δεῖν εἰς γνῶσιν καὶ τῶν μεθ’ ἡμᾶς παραδοῦναι, καὶ ἄρξεταί γε ὁ λόγος ἡμῖν ἐντεῦθεν.

Ι. Ὅσης μὲν καὶ ὁποίας πρὸ τοῦ καθ’ ἡμᾶς
διωγμοῦ δόξης ὁμοῦ καὶ παρρησίας ὁ διὰ Χριστοῦ τῷ βίῳ κατηγγελμένος τῆς εἰς τὸν τῶν ὅλων θεὸν εὐσεβείας λόγος παρὰ πᾶσιν ἀνθρώποις, τε καὶ βαρβάροις, ἠξίωτο, μεῖξον ἢ καθ’ ἡμᾶς ἐπαξίως διηγήσασθαι· τεκμήρια δ’ ἂν γένοιτο τῶν
κρατούντων αἱ περὶ τοὺς ἡμετέρους δεξιώσεις, οἷς καὶ τὰς τῶν ἐθνῶν ἐνεχείριζον ἡγεμονίας, τῆς περὶ τὸ θύειν ἀγωνίας κατὰ πολλὴν ἢν ἀπέσῳζον περὶ τὸ δόγμα φιλίαν αὐτοὺς ἀπαλλάττοντες . τί
δεῖ περὶ τῶν κατὰ τοὺς βασιλικοὺς λέγειν οἴκους καὶ τῶν ἐπὶ πᾶσιν ἀρχόντων; οἳ τοῖς οἰκείοις εἰς πρόσωπον ἐπὶ τῷ θείῳ παρρησιαζομένοις λόγῳ τε καὶ βίῳ συνεχώρουν, γαμεταῖς καὶ παισὶ καὶ οἰκέταις, μόνον οὐχὶ καὶ ἐγκαυχᾶσθαι ἐπὶ τῇ παρρησίᾳ τῆς πίστεως ἐπιτρέποντες· οὓς ἐξόχως καὶ μᾶλλον τῶν συνθεραπόντων ἀποδεκτοὺς ἡγοῦντο οἷος ἐκεῖνος ἢν Δωρόθεος, πάντων αὐτοῖς εὐνούστατός
τε καὶ πιστότατος καὶ τούτων ἕνεκα διαφερόντως παρὰ τοὺς ἐν ἀρχαῖς καὶ ἡγεμονίαις ἐντιμότατος, ὅ τε σὺν αὐτῷ περιβόητος Γοργόνιος καὶ ὅσοι τῆς αὐτῆς ὁμοίως τούτοις ἠξίωντο διὰ τὸν τοῦ θεοῦ λόγον τιμῆς· οἵας τε καὶ τοὺς καθ’
ἑκάστην ἐκκλησίαν ἄρχοντας παρὰ πᾶσιν ἐπιτρόποις καὶ ἡγεμόσιν ἀποδοχῆς ἦν ὁρᾶν ἐξιουμένους. πῶς δ’ ἂν τις διαγράψειεν τὰς μυριάνδρους ἐκείνας ἐπισυναγωγὰς καὶ τὰ πλήθη τῶν κατὰ πᾶσαν πόλιν ἀθροισμάτων τάς τε ἐπισήμους ἐν τοῖς προσευκτηρίοις συνδρομάς ; ὧν δὴ ἕνεκα μηδαμῶς ἔτι τοῖς πάλαι οἰκοδομήμασιν ἀρκούμενοι, εὐρείας εἰς πλάτος ἀνὰ πάσας τὰς πόλεις ἐκ θεμελίων ἀνίστων ἐκκλησίας. ταῦτα δὲ τοῖς
χρόνοις προιόντα ὁσημέραι τε εἰς αὔξην καὶ μέγεθος ἐπιδιδόντα οὐδεὶς ἀνεῖργεν φθόνος οὐδέ τις δαίμων πονηρὸς οἷός τε ἢν βασκαίνειν οὐδ’ ἀνθρώπων ἐπιβουλαῖς κωλύειν, ἐς δάον ἢ θεία καὶ οὐράνιος χεὶρ ἔσκεπέν τε καὶ ἐφρούρει, οἷα δὴ ἄξιον ὄντα, τὸν ἑαυτῆς λαόν.

Ὡς δ’ ἐκ τῆς ἐπὶ πλέον ἐλευθερίας ἐπὶ χαυνότητα
καὶ νωθρίαν τὰ καθ’ ἡμᾶς μετηλλάττετο, ἄλλων ἄλλοις διαφθονουμένων καὶ διαλοιδορουμένων καὶ μόνον οὐχὶ ἡμῶν αὐτῶν ἑαυτοῖς προσπολεμούντων ὅπλοις, εἰ οὕτω τύχοι, καὶ δόρασιν τοῖς διὰ λόγων ἀρχόντων τε ἄρχουσι προσρηγνύντων καὶ λαῶν ἐπὶ λαοὺς καταστασιαζόντων τῆς τε ὑποκρίσεως ἀφάτου καὶ τῆς εἰρωνείας ἐπὶ πλεῖστον ὅσον κακίας προιούσης, ἡ μὲν δὴ θεία κρίσις, οἷα φίλον αὐτῇ, πεφεισμένως, τῶν ἀθροισμάτων ἔτι συγκροτουμένων, μένων, ἠρέμα καὶ μετρίως τὴν αὐτῆς ἐπισκοπὴν ἀνεκίνει, ἐκ τῶν ἐν στρατείαις ἀδελφῶν καταρχομένου τοῦ διωγμοῦ· ὡς δ᾿ ἀνεπαισθήτως ἔχοντες
οὐχ ὅπως εὐμενὲς καὶ ἵλεω καταστήσεσθαι τὸ θεῖον προυθυμούμεθα, οἷα δέ τινες ἄθεοι ἀφρόντιστα τιστα καὶ ἀνεπίσκοπα τὰ καθ᾿ ἡμᾶς ἡγούμενοι ἄλλας ἐπ᾿ ἄλλαις προσετίθεμεν κακίας οἵ τε δοκουντες ἡμῶν ποιμένες τὸν τῆς θεοσεβείας θεσμὸν παρωσάμενοι ταῖς πρὸς ἀλλήλους ἀνεφλέγοντο φιλονεικίαις, αὐτὰ δὴ ταῦτα μόνα, τὰς ἔριδας καὶ τὰς ἀπειλὰς τόν τε ζῆλον καὶ τὸ πρὸς ἀλλήλους ἔχθος τε καὶ μῖσος ἐπαύξοντες οἷά τε τυραννίδας τὰς φιλαρχίας ἐκθύμως διεκδικοῦντες, τότε δή, τότε κατὰ τὴν φάσκουσαν τοῦ Ἱερεμίου φωνὴν ¹ ἐγνόφωσεν ἐν ὀργῇ αὐτοῦ κύριος τὴν θυγατέρα Σιὼν καὶ κατέρριψεν ἐξ οὐράνου δόξασμα Ἰσραὴλ οὐκ ἐμνήσθη τε ὑποποδίου ποδῶν αὐτοῦ ἐν ἡμέρᾳ ὀργῆς αὐτοῦ· ἀλλὰ καὶ κατεπόντισεν κύριος πάντα τὰ ὡραῖα Ἰσραὴλ καὶ καθεῖλεν πάντας τοὺς ² φραγμοὺς αὐτοῦ, κατά τε τὰ ἐν Ψαλμοῖς προαὐτοῦ
θεσπισθέντα κατέστρεφεν τὴν διαθήκην τοῦ δούλου καὶ ἐβεβήλωσεν εἰς γῆν διὰ τῆς τῶν ἐκκλησιῶν τὸ ἁγίασμα αὐτοῦ καὶ καθεῖλεν πάντας τοὺς φραγμοὺς αὐτοῦ, ἔθετο τὰ ὀχυρώματα αὐτοῦ δειλίαν· διήρπασάν τε τὰ πλήθη τοῦ λαοῦ πάντες οἱ διοδεύοντες ὁδόν, καὶ δὴ ἐπὶ τούτοις ὄνειδος ἐγενήθη τοῖς γείτοσιν αὐτοῦ. ὕψωσεν γὰρ τὴν δεξιὰν τῶν ἐχθρῶν αὐτοῦ καὶ ἀπέστρεφεν τὴν βοήθειαν τῆς ῥομφαίας αὐτοῦ καὶ οὐκ ἀντελάβετο αὐτοῦ ἐν τῷ πολέμῳ· ἀλλὰ καὶ κατέλυσεν ἀπὸ καθαρισμοῦ αὐτὸν καὶ τὸν θρόνον αὐτοῦ εἰς τὴν γῆν κατέρραξεν ἐσμίκρυνέν τε τὰς ἡμέρας τοῦ χρόνου αὐτοῦ, καὶ ἐπὶ πᾶσιν κατέχεεν αὐτοῦ αἰσχύνην.

II. Συντετέλεσται δῆτα καθ’ ἡμᾶς ἅπαντα, ὁπηνίκα τῶν μὲν προσευκτηρίων τοὺς οἴκους ἐξ ὕφους εἰς ἔδαφος αὐτοῖς θεμελίοις καταρριπτουμένους, τὰς δ’ ἐνθέους καὶ ἱερὰς γραφὰς κατὰ μέσας ἀγορὰς πυρὶ παραδιδομένας αὐτοῖς ἐπείδομεν ὀφθαλμοῖς τούς τε τῶν ἐκκλησιῶν ποιμένας αἰσχρῶς ὧδε κἀκεῖσε κρυπραζομένους, τοὺς δὲ ἀσχημόνως ἁλισκομένους καὶ πρὸς τῶν ἐχθρῶν καταπαιζομένους, ὅτε καὶ κατ’ ἄλλον προφητικὸν λόγον ἐξεχύθη ἐξουδένωσις ἐπ’ ἄρχοντας, καὶ ³ ἐπλάνησεν αὐτοὺς ἐν ἀβάτῳ καὶ οὐχ ὁδῷ. ἀλλὰ τούτων μὲν οὐχ ἡμέτερον διαγράφειν τὰς ἐπὶ τέλει σκυθρωπὰς συμφοράς, ἐπεὶ καὶ τὰς πρόσθεν τοῦ διωγμοῦ διαστάσεις τε αὐτῶν εἰς ἀλλήλους καὶ ἀτοπίας οὐχ ἡμῖν οἰκεῖον μνήμη παραδιδόναι· δι’ δ’ καὶ πλέον οὐδὲν ἱστορῆσαι περὶ αὐτῶν διέγνωμεν ἢ δι’ ὧν ἂν τὴν θείαν δικαιώσαιμεν κρίσιν. οὐκοῦν οὐδὲ τῶν πρὸς τοῦ διωγμοῦ πεπειραμένων ἢ τῶν ⁴ εἰς ἅπαν τῆς σωτηρίας νεναυαγηκότων αὐτῇ τε γνώμη τοῖς τοῦ κλύδωνος ἐναπορριφέντων βυθοῖ μνήμην ποιήσασθαι προήχθημεν, μόνα δ’ ἐκεῖνα τῆ καθόλου προσθήσομεν ἱστορίᾳ, ἃ πρώτοις μὲν ἡμῖν αὐτοῖς, ἔπειτα δὲ καὶ τοῖς μεθ’ ἡμᾶς γένοιτ’ ἂν πρὸς ὠφελείας. ἴωμεν οὗν ἐντεῦθεν ἤδη τοὺς ἱεροὺς ἀγῶνας τῶν τοῦ θείου λόγου μαρτύρων ὲν ἐπιτομῇ διαγράφοντες.

Ἔρος τοῦτο ἦν ἐννεακαιδέκατον τῆς Διοκλητιανοῦ βασιλείας, Δύστρος μήν, λέγοιτο δ’ ἄη οὗτος Μάρτιος κατὰ Ῥωμαίους, ἐν ᾧ τῆς τοῦ ⁵ σωτηρίου πάθους ἑορτῆς ἐπελαυνούσης πανταχόσε βασιλικὰ γράμματα, τὰς μὲν ἐκκλησία εἰς ἔδαφος φέρειν, τὰς δὲ γραφὰς ἀφανεῖς πυρὶ γενέσθαι προστάττοντα, καὶ τοὺς μὲν ἐπειλημμένους ἀτίμους, τοὺς δ’ ἐν οἰκετίαις, εἰ ἐπιμένοιεν τῆ τοῦ χριστιανισμοῦ προθέσει, ἐλευθερίας προαγορεύοντα. καὶ ἡ μὲν πρώτη καθ’ ἡμῶν γραφὴ τοιαύτη τις ἢν· με οὐ πολὺ δὲ ἑτέρων ἐπιφοιτησάντων γραμμάτων, προσετάττετο τοὺς τῶν ἐκκλησιῶν προέδρους πάντας τοὺς κατὰ πάντα τόπον πρῶτα μὲν δεσμοῖς παραδίδοσθαι, εἶθ’ ὕστερον πάσῃ μηχανῆ θύειν παραδίδοσθαι,

ΙII. τότε δὴ οὖν, τότε πλεῖστοι μὲν δάοι τῶν ἐκκλησιῶν ἄρχοντες, δειναῖς αἰκίαις προθύμως ἐναθλήσαντες, μεγάλων ἀγώνων ἱστορίας ἐπεδείξαντο, μυρίοι δ’ ἄλλοι τὴν Ψυχὴν ὑπὸ δειλίας προναρκήσαντες προχείρως οὕτως ἀπὸ πρώτης ἐξησθένησαν προσβολῆς, τῶν δὲ λοιπῶν ἕκαστος εἴδη διάφορα βασάνων ἐνήλλαττεν, ὃ μὲν μάστιξιν αἰκιζόμενος τὸ σῶμα, ὃ δὲ στρεβλώσεσιν καἰ ξεσμοῖς ἀνυπομονήτοις τιμωρούμενος, ἐφ’ οἷς ἤδη τινὲς οὐκ αἴσιον ἀπηνέγκαντο τοῦ βίου τέλος. ἄλλοι δ’ αὖ πάλιν ἄλλως τὸν ἀγῶνα διεξῄεσαν· ὃ μὲν γάρ τις ἑτέρων βίᾳ συνωθούντων καὶ ταῖς παμμιάροις καὶ ἀνάγνοις προσαγόντων θυσίαις ὡς τεθυκὼς ἀπηλλάττετο, καὶ εἰ μὴ τεθυκὼς ἢν, ὃ δὲ μηδ’ ὅλως προσπελάσας μηδέ τινος ἐναγοῦς ἐφαψάμενος, εἰρηκότων δ’ ἑτέρων ὅτι τεθύκοι, σιωπῇ φέρων τὴν συκοφαντίαν ἀπῄει· ἡμιθνὴς αἰρόμενος ὡς ἂν ἤδη νεκρὸς ἐρρίπτετο, καί τις αὖ πάλιν ἐπ’ ἐδάφους κείμενος μακρὰν ⁶ ἐσύρετο τοῖν ποδοῖν, ἐν τεθυκόσιν αὐτοῖς ὁ δέ τις ἐβόα καὶ μεγάλῃ διεμαρτύρετο φωνῇ τῆς θυσίας τὴν ἄρνησιν, καὶ εἶναι ἐκεκράγει, τῆ τοῦ σωτηρίου ὁμολογίᾳ λαμπρυνόμενος· ἕτερος τὸ μὴ τεθυκέναι μηδὲ θύσειν ποτὲ διετείνετο. δμὼς δ’ οὗν καὶ οἵδε πολυχειρίᾳ τῆς ἐπὶ τοῦτο τεταγμένης στρατιωτικῆς παρατάξεως κατὰ στόματος παιόμενοι καὶ κατασιγαζόμενοι κατά τε προσώπου καὶ παρειῶν τυπτόμενοι μετὰ βίας ἐξωθοῦντο· οὕτως ἐξ ἅπαντος οἱ τῆς θεοσεβείας ἐχθροὶ τὸ δοκεῖν ἠνυκέναι περὶ πολλοῦ ἐτίθεντο.

Ἀλλ’ οὐ καὶ κατὰ τῶν ἁγίων αὐτοῖς μαρτύρων ταῦτα προυχώρει· ὧν εἰς ἀκριβῆ διήγησιν τίς ἄν ἡμῖν ἐξαρκέσειεν λόγος;

IV. μυρίους μὲν γὰρ ἱστορήσαι ἄν τις θαυμαστὴν ὑπὲρ εὐσεβείας τοῦ θεοῦ τῶν ὅλων ἐνδεδειγμένους προθυμίαν, οὐκ ἐξ ὅτουπερ μόνον ὁ κατὰ πάντων ἀνεκινήθη διωγμός, πολὺ πρότερον δὲ καθ’ ὃν ἔτι τὰ τῆς εἰρήνης συνεκροτεῖτο. ἄρτι γὰρ ἄρτι πρῶτον ὡσπερ ἄπο κάρου βαθέος ὑποκινουμένου τοῦ τὴν ἐξουσία εἰληφότος κρύβδην τε ἔτι καὶ ἀφανῶς μετὰ τὸν ἀπὸ Δεκίου καὶ Οὐαλεριανοῦ μεταξὺ χρόνον ταῖς ἐκκλησίαις ἐπιχειροῦντος οὐκ ἀθρόως τε τῷ καθ’ ἡμῶν ἐπαποδυομένου πολέμῳ, ἀλλ’ ἔτι τῶν κατὰ τὰ στρατόπεδα μόνων ἀποπειρωμένου (ταύτῃ γὰρ καὶ τοὺς λοιποὺς ἁλῶναι ῥᾳδίως ᾤετο, εἰ πρότερον ἐκείνων καταγωνισάμενος περιγένοιτο), πλείστους παρῆν τῶν ἐν στρατείαις ὁρᾶν ἀσμενέστατα τὸν ἰδιωτικὸν προασπαζομένους βίον, ὡς ἄν μὴ ⁷ ἔξαρνοι γένοιντο τῆς περὶ τὸν τῶν ὅλων δημιουργὸν εὐσεβείας. ὡς γὰρ ὁ στρατοπεδάρχης, ὅστις ποτὲ ἢν ἐκεῖνος, ἄρτι πρῶτον ἐνεχείρει τῷ κατὰ τῶν στρατευμάτων διωγμῷ, φυλοκρινῶν καὶ διακαθαίρων τοὺς ἐν τοῖς στρατοπέδοις ἀναφερομένους αἵρεσίν τε διδοὺς ἢ πειθαρχοῦσιν ἦς μετῆν αὐτοῖς ἀπολαύειν τιμῆς ἢ τοὐναντίον στέρεσθαι ταύτης, εἰ ἀντιτάττοιντο τῷ προστάγματι, πλεῖστοι δάοι τῆς Χριστοῦ βασιλείας στρατιῶται τὴν εἰς αὐτὸν ὁμολογίαν, μὴ μελλήσαντες, τῆς δοκούσης δόξης καὶ εὐπραγίας ἧς εἴχοντο, ἀναμφιλόγως προυτίμησαν. ἤδη δὲ σπανίως τούτων εἷς που καὶ
δεύτερος οὐ μόνον τῆς ἀξίας τὴν ἀποβολήν, ἀλλὰ καὶ θάνατον τῆς εὐσεβοῦς ἐνστάσεως ἀντικατηλλάττοντο, μετρίως πως ἤδη τότε τοῦ τὴν ἐπι- ⁸βουλὴν ἐνεργοῦντος καὶ μέχρις αἵματος ἐπ’ ἐνίων φθάνειν ἐπιτολμῶντος, τοῦ πλήθους, ὡς ἔοικεν, τῶν πιστῶν δεδιττομένου τε αὐτὸν ἔτι καὶ ἀποκναίοντος ἐπὶ τὸν κατὰ πάντων ἀθρόως ἐφορμῆσαι πόλεμον. ὡς δὲ καὶ γυμνότερον ἐπαπεδύετο, οὐδ’ ἔστιν λόγῳ δυνατὸν ἀφηγήσασθαι δάους καὶ ὁποίους θεοῦ μάρτυρας ὀφθαλμοῖς παρῆν ὁρᾶν τοῖς ἀνὰ πάσας τάς τε πόλεις καὶ τὰς χώρας οἰκοῦσιν.

V. Αὐτίκα γοῦν τῶν οὐκ ἀσήμων τις, ἀλλὰ καὶ ἄγαν κατὰ τὰς ἐν τῷ βίῳ νενομισμένας ὑπεροχὰς ἐνδοξοτάτων, ἅμα τῷ τὴν κατὰ τῶν ἐκκΛησιῶν ἐν τῇ Νικομηδείᾳ προτεθῆναι γραφήν, ζήλῳ τῷ κατὰ θεὸν ὑποκινηθεὶς διαπύρῳ τε ἐφορμήσας τῇ πίστει, ἐν προφανεῖ καὶ δημοσίῳ κειμένην ὡς ἀνοσίαν καὶ ἀσεβεστάτην ἀνελὼν ⁹ σπαράττει, δυεῖν ἐπιπαρόντων κατὰ τὴν πόλιν βασιλέων, τοῦ τε πρεσβυτάτου τῶν ἄλλων καὶ τοῦ τὸν τέταρτον ἀπὸ τούτου τῆς ἀρχῆς ἐπικρατοῦντος βαθμόν. ἀλλ’ οὗτος μὲν τῶν τηνικάδε πρῶτος τοῦτον διαπρέψας τὸν τρόπον τε τοιαῦτα οἷα καὶ εἰκὸς ἢν ὑπομείνας ὡς ἄν ἐπὶ τοιούτῳ τολμήματι, τὸ ἄλυπον καὶ ἀτάραχον εἰς αὐτὴν τελευταίαν διετήρησεν ἀναπνοήν.

VI. Πάντων δὲ δάοι τῶν πώποτε ἀνυμνοῦνται
θαυμάσιοι καὶ ἐπ’ ἀνδρείᾳ βεβοημένοι εἴτε παρ’ Ἕλλησιν εἴτε παρὰ βαρβάροις, θείους ἤνεγκεν ὁ καιρὸς καὶ διαπρεπεῖς μάρτυρας τοὺς ἀμφὶ τὸν Δωρόθεον βασιλικοὺς παῖδας, οἳ καὶ τῆς ἀνωτάτω παρὰ τοῖς δεσπόταις ἠξιωμένοι τιμῆς γνησίων τε αὐτοῖς διαθέσει τέκνων οὐ λειπόμενοι, μείζονα ¹⁰ πλοῦτον ὡς ἀληθῶς ἥγηνται τῆς τοῦ βίου καὶ τρυφῆς τοὺς ὑπὲρ εὐσεβείας ὀνειδισμούς τε καὶ πόνους καὶ τοὺς κεκαίνουργημένους ἐπ’ αὐτοῖς πολυτρόπους θανάτους· ὧν ἑνός τινος οἴῳ κέχρηται μνησθέντες τῷ τοῦ βίου τέλει, σκοπεῖν ἐξ αὐτοῦ καὶ τὰ τοῖς ἄλλοις συμβεβηκότα τοῖς ἐντυγχάνουσιν καταλείψομεν.

Ἤγετό τις εἰς μέσον κατὰ τὴν προειρημένην
πόλιν ἐφ’ ὧν δεδηλώκαμεν ἀρχόντων. θύειν δὴ οὖν προσταχθείς, ὡς ἐνίστατο, γυμνὸς μετάρσιος ἀρθῆναι κελεύεται μάστιξίν τε τὸ πᾶν σῶμα καταξαίνεσθαι, εἰς ὅτε ἡττηθεὶς κάν ἄκων τὸ προσταττόμενον ποιήσειεν. ὡς δὲ καὶ ταῦτα πάσχων
ἀδιάτρεπτος ἢν, ὄξος λοιπὸν ἤδη τῶν ὀστέων ὑποφαινομένων σὺν καὶ ἅλατι φύραντες κατὰ τῶν διασαπέντων τοῦ σώματος μερῶν ἐνέχεον· ¹¹ ὡς δὲ καὶ ταύτας ἐπάτει τὰς ἀλγηδόνας, ἐσχάρα τοὐντεῦθεν καὶ πῦρ εἰς μέσον εἵλκετο, καὶ κρεῶν ἐδωδίμων δίκην τὰ λείψανα αὐτῷ τοῦ σώματος ὑπὸ τοῦ πυρὸς οὐκ εἰς ἄθρουν, ὡς ἂν μὴ συντόμως ἀπαλλαγείη, κατὰ βραχὺ δὲ ἀνηλίσκετο, οὐ πρότερον ἀνεῖναι τῶν ἐπιτιθέντων αὐτὸν τῆ πυρᾷ συγχωρουμένων, πρὶν ἂν καὶ μετὰ τοσαῦτα τοῖς προσταττομένοις ἐπινεύσειεν. ὁ δ’ ἀπρὶξ ἐχόμενος
τῆς προθέσεως νικηφόρος ἐν αὐταῖς βασάνοις παρέδωκε τὴν Ψυχήν. τοιοῦτον τῶν βασιλικῶν ἑνὸς τὸ μαρτύριον παίδων, ἄξιον ὡς ὄντως καὶ τῆς προσηγορίας· Πέτρος γὰρ ἐκαλεῖτο.

Οὐ χείρονα δὲ καὶ τὰ κατὰ τοὺς λοιποὺς ὄντα
λόγου φειδόμενοι συμμετρίας παραλείψομεν, τοσοῦτον ἱστορήσαντες ὡς ὅ τε Δωρόθεος καὶ ὁ Γοργόνιος ἑτέροις ἅμα πλείοσιν τῆς βασιλικῆς οἰκετίας τοὺς πολυτρόπους ἀγῶνας βρόχῳ τὴν ζωὴν μεταλλάξαντες, τῆς ἐνθέου νίκης ἀπηνέγκαντο βραβεῖα.

Ἐν τούτῳ τῆς κατὰ Νικομήδειαν ἐκκλησίας ὁ
τηνικαῦτα προεστὼς Ἄνθιμος διὰ τὴν εἰς χριστὸν μαρτυρίαν τὴν κεφαλὴν ἀποτέμνεται· τούτῳ δὲ πλῆθος ἄθρουν μαρτύρων προστίθεται, οὐκ οἱδ’ ὅπως ἐν τοῖς κατὰ τὴν Νικομήδειαν Βασιλείοις πυρκαιᾶς ἐν αὐταῖς δὴ ταῖς ἡμέραις ἁφθείσης, ἢν καθ’ ὑπόνοιαν ψευδῆ πρὸς τῶν ἡμετέρων ἐπιχειρηθηναι λόγου διαδοθέντος, παγγενεῖ σωρηδὸν βασιλικῷ νεύματι τῶν τῇδε θεοσεβῶν οἳ μὲν ξίφει κατεσφάττοντο, οἳ δὲ διὰ πυρὸς ἐτελειοῦντο, ὅτε λόγος ἔχει προθυμίᾳ θείᾳ τινὶ καὶ ἀρρήτῳ ἄνδρας ἅμα γυναιξὶν ἐπὶ τὴν πυρὰν καθαλέσθαι· δήσαντες δὲ οἱ δήμιοι ἄλλο τι πλῆθος ἐπὶ σκάφαις τοῖς θαλαττίοις ἐναπέρριπτον βυθοῖς. τοὺς δέ γε βααλικοὺς
λικοὺς μετὰ θάνατον παῖδας, γῇ μετὰ τῆς προσηκούσης κηδείας παραδοθέντας, αὖθις ἐξ ὑπαρχῆς ἀνορύξαντες ἐναπορῖψαι θαλάττῃ καὶ αὐτοὺς ᾤοντο δεῖν οἱ νενομισμένοι δεσπόται, ὡς ἄν μὴ ἐν μνήμασιν ἄπο κειμένους προσκυνοῖέν τινες, θεοὺς δὴ αὐτούς, ὥς γε ᾤοντο, λογιζόμενοι.

καὶ τὰ μὲν ἐπὶ τῆς Νικομηδείας κατὰ τὴν ἀρχὴν ἀποτελεσθέντα τοῦ διωγμοῦ τοιαῦτα· οὐκ εἰς
μακρὸν δ’ ἑτέρων κατὰ τὴν Μελιτηνὴν οὕτω καλουμένην χώραν καὶ αὖ πάλιν ἄλλων ἀμφὶ τὴν Συρίαν ἐπιφυῆναι τῇ βασιλείᾳ πεπειραμένων, τοὺς πανταχόσε τῶν ἐκκλησιῶν προεστῶτας εἱρκταῖς καὶ δεσμοῖς ἐνεῖραι πρόσταγμα ἐφοίτα βασιλικόν. καὶ ἢν ἢ θέα τῶν ἐπὶ τούτοις γινομένων πᾶσαν
διήγησιν ὑπεραίρουσα, μυρίου πλήθους ἐν παντὶ τόπῳ καθεργνυμένου καὶ τὰ πανταχῆ δεσμωτήρια, ἀνδροφόνοις καὶ τυμβωρύχοις πάλαι πότερον ἐπεσκευασμένα, τότε πληρούντων ἐπισκόπων καὶ πρεσβυτέρων καὶ διακόνων ἀναγνωστῶν τε καὶ ἐποκιστῶν, ὡς μηδὲ χώραν ἔτι τοῖς ἐπὶ κάκουργίαις κατακρίτοις αὐτόθι λείπεσθαι.

Αὖθις δ’ ἑτέρων τὰ πρῶτα γράμματα ἐπικατειληφότων,
ἐν οἷς τοὺς κατακλείστους θύσαντας μὲν ἐᾶν βαδίζειν ἐπ’ ἐλευθερίας, ἐνισταμένους δὲ μυρίαις καταξαίνειν προστέτακτο βασάνοις, πῶς ἂν πάλιν ἐνταῦθα τῶν καθ’ ἑκάστην ἐπαρχίαν μαρτύρων ἀριθμήσειέν τις τὸ πλῆθος καὶ μάλιστα τῶν κατὰ τὴν Ἀφικὴν καὶ τὸ Μαύρων ἔθνος Θηβαίδα τε καὶ κατ’ Αἴγυπτον; ἐξ ἦς καὶ εἰς ¹² ἑτέρας ἤδη προελθόντες πόλεις τε καὶ ἐπαρχίας διέπρεψαν τοῖς μαρτυρίοις.

VII. Ἲσμεν γοῦν τοὺς ἐξ αὐτῶν διαλάμψαντας
ἐν Παλαιστίνῃ, ἴαμεν δὲ καὶ τοὺς ἐν Τύρῳ τῆς Φοινίκης· οὓς τίς ἰδὼν οὐ κατεπλάγη τὰς ἀναρίθμους μάστιγας καὶ τὰς ἐν τούτοις τῶν ὡς ἀληθῶς παραδόξων τῆς Θεοσεβείας ἀθλητῶν ἐνστάσεις τόν τε παραχρῆμα μετὰ τὰς μάστιγας ἐν θηρσὶν ἀνθρωποβόροις ἀγῶνα καὶ τὰς ἐν τούτῳ παρδάλεων καὶ διαφόρων ἄρκτων αὐῶν τε ἀγρίων καὶ πυρὶ καὶ σιθήρῳ κεκαυτηριασμένων βοῶν προσβολὰς καὶ τὰς πρὸς ἓκαστον τῶν θηρίων θαυμασίους τῶν γενναίων ὑπομονάς; οἷς γιγνομένοις καὶ αὐτοὶ
παρῆμεν, ὁπηνίκα τοῦ μαρτυρουμένου σωτῆρος ἡμῶν, αὐτοῦ δὴ Ἰησοῦ Χριστοῦ, τὴν θείαν δύναμιν ἐπιδεικνῦσαν ἐναργῶς τε αὑτὴν τοῖς μάρτυσιν ἐπιδεικνῦσαν ἱστορήσαμεν, τῶν ἀνθρωποβόρων ἐπὶ πλείονα χρόνον μὴ προσψαύειν μηδὲ πλησιάζειν τοῖς τῶν θεοφιλῶν σώμασιν ἐπιτολμώντων, ἀλλ’ ἐπὶ μὲν τοὺς ἄλλους, ὅσοι δήπουθεν ἔξωθεν ἐρεθισμοῖς παρώρμων αὐτά, φερομένων, μόνων δὲ τῶν ἱερῶν ἀθλητῶν, γυμνῶν ἑστώτων καὶ ταῖς χεραὶν κατασειόντων ἐπί τε ἁφᾶς αὐτοὺς ἐπισπωμένων (τοῦτο γὰρ αὐτοῖς ἐκελεύετο πράττειν), μηδ’ ὅλως ἐφαπτομένων, ἀλλ’ ἒσθ᾿ ὅπη μὲν καὶ ἐπ’ αὐτοὺς ὁρμώντων, οἷα δὲ πρός τινος θειοτέρας δυνάμεως ἀνακρουομένων καὶ αὖ πάλιν εἰς τοὐπίσω χωρούντων· δ’ καὶ εἰς μακρὸν γινόμενον θαῦμα
παρεῖχεν οὐ αμικὸν τοῖς θεωμένοις, ὥστε ἤδη διὰ τὸ ἄπρακτον τοῦ πρώτου δεύτερον καὶ τρίτον προσαφίεσθαι ἑνὶ καὶ τῷ αὐτῷ μάρτυρι θηρίον.

Καταπλαγῆναι δ’ ἢν τὴν ἐπὶ τούτοις ἀπτόητον
τῶν ἱερῶν ἐκείνων καρτερίαν καὶ τὴν ἐν σώμασι νέοις βεβηκυῖαν καὶ ἀδιάτρεπτον ἔνστασιν. ἑώρας γοῦν ἡλικίαν οὐδ’ ὅλων ἐτῶν εἴκοσι δίχα δεσμῶν ἑστῶτος νέου καὶ τὰς μὲν χεῖρας ἐφαπλοῦντος εἰς σταυροῦ τύπον, ἀκαταπλήκτῳ δὲ καὶ ἀτρεμεῖ διανοίᾳ ταῖς πρὸς τὸ θεῖον σχικαίτατα τεταμένου λιταῖς μηδ’ ὅλως τε μεθισταμένου μηδ’ ἀποκλίνοντός ποι τοῦ ἔνθα εἱστήκει τόπου, ἄρκτων καὶ παρδάλεων θυμοῦ καὶ θανάτου πνεόντων σχεδὸν αὐτῆς καθαπτομένων αὐτοῦ τῆς σαρκός, ὢ οὐκ οἱδ’ ὅπως θείᾳ καὶ ἀπορρήτῳ δυνάμει μόνον οὐχὶ φραττομένων τὸ στόμα καὶ αὖθις παλινδρομούντων εἰς τοὐπόσω. καὶ οὗτος μέν τις τοιοῦτος ἢν·
πάλιν δ’ ἂν ἑτέρους εἶδες (πέντε γὰρ οἱ πάντες ἐτύγχανον) ἠγριωμένῳ ταύρῳ παραβληθέντας, ὃς τοὺς μὲν ἄλλους τῶν ἔξωθεν προσιόντων τοῖς κέρασιν εἰς τὸν ἀέρα ῥίπτων διεσπάραττεν, ἠμιθνῆτας αἴρεσθαι καταλιπών, ἐπὶ μόνους δὲ θυμῷ καὶ ἀπειλῇ τοὺς ἱεροὺς ὁρμῶν μάρτυρας οὐδὲ πλησιάζειν αὐτοῖς οἷός τε ἦν, κυρίττων δὲ τοῖς ποσὶν καὶ τοῖς κέρασιν τῇδε κἀκεῖσε χρώμενος καὶ διὰ τοὺς ἀπὸ τῶν καυτήρων ἐρεθισμοὺς θυμοῦ καὶ ¹³ἀπειλῆς πνέων εἰς τοὐπίσω πρὸς τῆς ἱερᾶς ἀνθείλκετο προνοίας, ὡς μηδὲ τούτου μηδὲν μηδαμῶς αὐτοὺς ἀδικήσαντος, ἕτερα ἄττα αὐτοῖς ἐπαφίεσθαι θηρία. τέλος δ’ οὖν μετὰ τὰς δεινὰς καὶ ποικίλας
τούτων προσβολὰς ξίφει κατασφαγέντες οἱ πάντες ἀντὶ γῆς καὶ τάφων τοῖς θαλαττίοις παραδίδονται κύμασιν.

VIII. καὶ τοιοῦτος μὲν ὁ ἀγὼν τῶν
κατὰ Τύρον τοὺς ὑπὲρ εὐσεβείας ἄθλους ἐν· δειξαμένων Αἰγυπτίων.

Θαυμάσειε δ’ ἄν τις αὐτῶν καὶ τοὺς ἐπὶ τῆς οἰκείας γῆς μαρτυρήσαντας, ἔνθα μυρίοι τὸν ἀριθμόν, ἄνδρες ἅμα γυναιξὶν καὶ παισίν, ὑπὲρ τῆς τοῦ σωτῆρος ἡμῶν διδασκαλίας, τοῦ προσκαίρου ξῆν καταφρονήσαντες, διαφόρους ὑπέμειναν θανάτους, οἳ μὲν αὐτῶν μετὰ ξεσμοὺς καὶ στρεβκλώσεις μάστιγάς τε χαλεπωτάτας καὶ μυρίας ὤας ποικίλας καὶ φρικτὰς ἀκοῦσαι βασάνους πυρὶ παραδοθέντες, οἳ δὲ πελάγει καταβροχθισθέντες, ἄλλοι δ’ εὐθαρσῶς τοῖς ἀποτέμνουσιν τὰς ἑαυτῶν προτείναντες κεφαλάς, οἳ δὲ καὶ ἐναποθανόντες ταῖς βασάνοις, ἕτεροι δὲ λιμῷ διαφθαρέντες, καὶ ἄλλοι πάλιν ἀνασκολοπισθέντες, οἳ μὲν κατὰ τὸ σύνηθες τοῖς κακούργοις, οἳ δὲ καὶ χειρόνως ἀνάπαλιν κάτω κάρα προσηΛωθέντες τηρούμενοί τε ζῶντες, εἰς ὅτε καὶ ἐπ’ αὐτῶν ἰκρίων λιμῷ διαφθαρεῖεν.

ΙΧ. Πάντα δ’ ὑπεραίρει λόγον καὶ ἃς ὑπέμειναν
αἰκίας καὶ ἀλγηδόνας οἱ κατὰ Θηβαίδα μάρτυρες, ὀστράκοις ἀντὶ ὀνύχων ὅλον τὸ σῶμα καὶ μέχρις ἀπαλλαγῆς τοῦ βίου καταξαινόμενοι, γύναιά τε τοῖν ποδοῖν ἐξ ἑνὸς ἀποδεσμούμενα μετέωρά τε καὶ διαέρια κάτω κεφαλὴν μαγγάνοις τισὶν εἰς ὕφος ἀνελκόμενα γυμνοῖς τε παντελῶς καὶ μηδ’ ἐπικεκαλυμμένοις τοῖς σώμασιν θέαν ταύτην αἰ. σχίστην καὶ πάντων ὠμοτάτην καὶ ἅπανθ’ ἀπανθρωποτάτην τοῖς ὁρῶσιν ἅπασιν παρεσχημένα· ἄλλοι δ’ αὖ
πάλιν δένδρεσιν καὶ πρέμνοις ἐναπέθνῃσκον δεσμούμενοι· τοὺς γὰρ μάλιστα στερροτάτους τῶν κλά- δων μηχαναῖς τισιν ἐπὶ ταὐτὸ συνέλκοντες εἰς ἑκάτερά τε τούτων τὰ τῶν μαρτύρων ἀποτείνοντες σκέλη, εἰς τὴν ἑαυτῶν ἠφίεσαν τοὺς κλάδους Φέρεσθαι Φύσιν, ἄθρουν τῶν μελῶν διασπασμὸν καθ’ ὧν ταῦτ’ ἐνεχείρουν ἐπινοοῦντες. καὶ ταῦτά
γε πάντα ἐνηργεῖτο οὐκ ἐπ’ ὀλίγας ἡμέρας ἢ χρόνον τινὰ βραχύν, ἀλλ’ ἐπὶ μακρὸν ὅλων ἐτῶν διάστημα, ὁτὲ μὲν πλειόνων ἢ δέκα, ὁτὲ δὲ ὑπὲρ τοὺς εἴκοσι τὸν ἀριθμὸν ἀναιρουμένων, ἄλλοτε δὲ οὐχ ἧττον καὶ τριάκοντα, ἤδη δ’ ἐγγύς που ἑξήκοντα, καὶ πάλιν ἄλλοτε ἑκατὸν ἐν ἡμέρᾳ μιᾷ ἄνδρες ἅμα κομιδῆ νηπίοις καὶ γυναιξὶν ἐκτείνοντο, ποικίλαις καὶ ἐναλλαττούσαις τιμωρίαις καταδικαζόμενοι.

Ἱστορήσαμεν δὲ καὶ αὐτοὶ ἐπὶ τῶν τόπων γενόμενοι
πλείους ἀθρόως κατὰ μίαν ἡμέραν τοὺς μὲν τῆς κεφαλῆς ἀποτομὴν ὑπομείναντας, τοὺς δὲ τὴν διὰ πυρὸς τιμωρίαν, ὡς ἀμβλύνεσθαι φονεύοντα τὸν σίδηρον ἀτονοῦντά τε διαθλᾶσθαι αὐτούς τε τοὺς ἀναιροῦντας ἀποκάμνοντας ἀμοιβαδὸν ἀλλήλους διαδέχεσθαι· ὅτε καὶ θαυμασιωτάτην ὁρμὴν
θείαν τε ὡς ἀληθῶς δύναμιν καὶ προθυμίαν τῶν εἰς τὸν Χριστὸν τοῦ θεοῦ πεπιστευκότων συνεωρῶμεν. ἅμα γοῦν τῆ κατὰ τῶν προτέρων ἀποφάσει ἐπεπήδων ἄλλοθεν ἄλλοι τῷ πρὸ τοῦ δικαστοῦ βήματι Χριστιανοὺς ἁφᾶς ὁμολογοῦντες, ἀφροντίστως μὲν πρὸς τὰ δεινὰ καὶ τοὺς τῶν πολυειδῶν βασάνων τρόπους διακείμενοι, ἀκαταπλήκτως δὲ παρρησιαζόμενοι ἐπὶ τῆ εἰς τὸν τῶν ὅλων θεὸν εὐσεβείᾳ μετά τε χαρᾶς καὶ γέλωτος καὶ εὐφροσύνης τὴν ὑστάτην ἀπόφασιν τοῦ θανάτου καταδεχόμενοι, ὥστε ψάλλειν καὶ ὕμνους καὶ εὐχαριστίας εἰς τὸν τῶν ὅλων θεὸν μέχρις αὐτῆς ἐσχάτης ἀναπέμπειν ἀναπνοῆς. θαυμάσιοι μὲν
οὖν καὶ οὗτοι, ἐξαιρέτως δ’ ἐκεῖνοι θαυμασιώτεροι οἱ πλούτῳ μὲν καὶ εὐγενείᾳ καὶ δόξη λόγῳ τε καὶ φιλοσοφίᾳ διαπρέψαντες, πάντα γε μὴν θέμενοι τῆς ἀληθοῦς εὐσεβείας καὶ τῆς εἰς τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν χριστὸν πίστεως, οἷος Φιλόρωμος ἢν, ἀρχήν τινα οὐ τὴν τυχοῦσαν
τῆς κατ’ Ἀλεξάνδρειαν βασιλικῆς διοικήσεως ἐγκεχειρισμένος, ὃς μετὰ τοῦ ἀξιώματος καὶ τῆς Ῥωμαϊκῆς τιμῆς, ὑπὸ στρατιώταις δορυφόρου· μένος, ἑκάστης ἀνεκρίνετο ἡμέρας, Φιλέας τε τῆς Θμουϊτῶν ἐκκΛησίας ἐπίσκοπος, διαπρέψας ἀνὴρ ταῖς κατὰ τὴν πατρίδα πολιτείαις τε καὶ λειτουργίαις ἔν τε τοῖς κατὰ φιλοσοφίαν λόγοις· οἳ
καὶ μυρίων ὅσων πρὸς αἵματός τε καὶ τῶν ἄλλων φίλων ἀντιβολούντων, ἔτι μὴν τῶν ἐπ’ ἀξίας ἀρχόντων, πρὸς δὲ καὶ αὐτοῦ τοῦ δικαστοῦ παρακαλοῦντος ὡς ἂν αὐτῶν οἶκτον λάβοιεν φειδώ τε παίδων καὶ γυναικῶν ποιήσοιντο, οὐδαμῶς πρὸς τῶν τοσούτων ἐπὶ τὸ φιλοζωῆσαι μὲν ἑλέσθαι, ¹⁴ καταφρονῆσαι δὲ τῶν περὶ ὁμολογίας καὶ ἀρνήσεως τοῦ σωτῆρος ἡμῶν θεσμῶν ὑπήχθησαν, ἀνδρείῳ δὲ λογισμῷ καὶ φιλοσόφῳ μᾶλλον δὲ εὐσεβεῖ καὶ φιλοθέῳ ψυχῇ πρὸς ἀπάσας τοῦ δικαστοῦ τάς τε ἀπειλὰς καὶ τὰς ὕβρεις ἐνστάντες, ἄμφω τὰς κεφαλὰς ἀπετμήθησαν.

Χ, Ἐπεὶ δὲ καὶ τῶν ἔξωθεν μαθημάτων ἕνεκα
πολλοῦ λόγου ἄξιον γενέσθαι τὸν Φιλέαν ἔφαμεν, αὐτὸς ἑαυτοῦ παρίτω μάρτυς, ἅμα μὲν ἑαυτὸν ὅστις ποτ’ ἢν, ἐπιδείξων, ἅμα δὲ καὶ τὰ κατ’ αὐτὸν ἐν τῆ Ἀλεξανδρείᾳ συμβεβηκότα μαρτύρια ἀκριβέστερον μᾶλλον ἢ ἡμεῖς ἱστορήσων διὰ τούτων τῶν λέξεων.

ΑΙΙΟ ΤΩΝ ΦΙΛΕΟΥ ΙΙΡΟΣ ΘΜΟΥΙΤΑΣ ΓΡΑΜΜΑΤΩΝ

“ Τούτων ἁπάντων ὑποδειγμάτων ἡμῖν καἰ
ὑπογραμμῶν καὶ καλῶν γνωρισμάτων ἐν ταῖς θείαις καὶ ἱεραῖς γραφαῖς κειμένων, οὐδὲν μελλάσαντες οἱ μακάριοι σὺν ἡμῖν μάρτυρες, τὸ τῆς ψυχῆς ὄμμα πρὸς τὸν ἐπὶ πάντων θεὸν καθαρῶς τείναντες καὶ τὸν ἐπ’ εὐσεβείᾳ θάνατον ἐν νῷ λαβόντες, ἀπρὶξ τῆς κλήσεως εἴχοντο, τὸν μὲν κύριον ἡμῶν Ἰησοῦν Χριστὸν εὑρόντες ἐνανθρωπήσαντα δι’ ἡμᾶς, ἵνα πᾶσαν μὲν ἁμαρτίαν ἐκκόψῃ, ἐφόδια δὲ τῆς εἰς τὴν αἰώνιον ζωὴν εἰσόδου ἡμῖν ¹⁵ κατάθηται· οὐ γὰρ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλ’ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος ἑαυτὸν ἐταπείνωσεν ἕως θανάτου, θανάτου δὲ σταυροῦ· δι’ ὃ
¹⁶ καὶ ζηλώσαντες τὰ μείζονα χαρίσματα οἱ χριστοφόροι μάρτυρες πάντα μὲν πόνον καὶ παντοίας ἐπινοίας αἰκισμῶν οὐκ εἰς ἅπαξ, ἀλλ’ ἤδη καὶ δεύτερόν τινες ὑπέμειναν, πάσας δὲ ἀπειλὰς οὐ λόγοις μόνον, ἀλλὰ καὶ ἔργοις τῶν δορυφόρων κατ’ αὐτῶν φιλοτιμουμένων, οὐκ ἐνεδίδουν τὴν γνώμην ¹⁷ διὰ τὸ τὴν τελείαν ἀγάπην ἔξω βάλλειν τὸν φόβον· ὧν καταλέγειν τὴν ἀρετὴν καὶ τὴν ἐφ’ ἑκάστῃ
βασάνῳ ἀνδρείαν τίς ἄν ἀρκέσειεν λόγος; ἀνέσεως γὰρ οὔσης ἅπασι τοῖς βουλομένοις ἐνυβρίζειν, οἱ μὲν ξύλοις ἔπαιον, ἕτεροι δὲ ῥάβδοις, ἄλλοι δὲ μάστιξιν, ἕτεροι δὲ πάλιν ἱμᾶσιν, ἄλλοι δὲ σχοινίοις. καὶ ἦν ἡ θέα τῶν αἰκισμῶν ἐνηλλαγμένη καὶ
πολλὴν τὴν ἐν αὐτῇ κακίαν ἔχουσα. οἳ μὲν γὰρ ἀπίσω τὼ χεῖρε δεθέντες περὶ τὸ ξύλον ἐξηρτῶντο καὶ μαγγάνοις τισὶ διετείνοντο πᾶν μέλος, εἴθ’ οὕτως διὰ παντὸς τοῦ σώματος ἐπῆγον ἐκ κελεύσεως οἱ βασανισταί, οὐ καθάπερ τοῖς φονεῦσιν ἐπὶ τῶν πλευρῶν μόνον, ἀλλὰ καὶ τῆς γαστρὸς καὶ κνημῶν καὶ παρειῶν τοῖς ἀμυντηρίοις ἐκόλαζον· ἕτεροι δὲ ἀπὸ τῆς στοᾶς μιᾶς χειρὸς ἐξηρτημένοι αἰωροῦντο, πάσης ἀλγηδόνος δεινοτέραν τὴν ἀπὸ τῶν ἄρθρων καὶ μελῶν τάσιν ἔχοντες· ἄλλοι δὲ πρὸς τοῖς κίοσιν ἀντιπρόσωποι ἐδοῦντο, οὐ βεβηκόσιν τοῖς ποσίν, τῷ δὲ βάρει τοῦ σώματος βιαζομένων μετὰ τάσεως ἀνελκομένων τῶν δεσμῶν. καὶ τοῦθ’ ὑπέμενον, οὐκ ἐφ’ ὅσον προσδιελέγετο
οὐδ’ αὐτοῖς ἐσχόλαζεν ὁ ἡγεμών, ἀλλὰ μόνον οὐχὶ δι’ ὅλης τῆς ἡμέρας. ὅτε γὰρ καὶ ἐφ’ ἑτέρους μετέβαινεν, τοῖς προτέροις κατελίμπανεν ἐφεδρεύειν τοὺς τῆ ἐξουσίᾳ αὐτοῦ ὑπηρετουμένους, εἴ πού τις ἡττηθεὶς τῶν βασάνων ἐνδιδόναι ἐδόκει, ἀφειδῶς δὲ κελεύων καὶ τοῖς δεσμοῖς προσιένα καὶ μετὰ ταῦτα ψυχορραγῦντας αὐτοὺς κατατιθεμένους εἰς τὴν γῆν ἕλκεσθαι· οὐ γὰρ εἶναι κἄν
μέρος φροντίδος αὐτοῖς περὶ ἡμῶν, ἀλλ’ οὕτω καὶ διανοεῖσθαι καὶ πράττειν, ὡς μηκέτ’ ὄντων, ταύτην δευτέραν βάσανον ἐπὶ ταῖς πληγαῖς τῶν ὑπεναντίων ἐφευρόντων. ἦσαν δὲ οἱ καὶ μετὰ τοὺς
αἰκισμοὺς ἐπὶ τοῦ ξύλου κείμενοι, διὰ τῶν τεσσάρων διατεταμένοι ἄμφω τὼ πόδε, ὡς καὶ κατὰ ἀνάγκην αὐτοὺς ἐπὶ τοῦ ξύλου ὑπτίους εἶναι, μὴ δυναμένους διὰ τὸ ἔναυλα τὰ τραύματα ἀπὸ τῶν πληγῶν καθ’ ὅλου τοῦ σώματος ἔχειν· ἕτεροι δὲ εἰς τοὔδαφος ῥιφέντες ἔκειντο ὑπὸ τῆς τῶν βασάνων ἀθρόας προσβολῆς, δεινοτέραν τὴν ὄφιν τῆς ἐνεργείας τοῖς ὁρῶσιν παρέχοντες, ποικίλας καὶ διαφόρους ἐν τοῖς σώμασιν φέροντες τῶν βασάνων τὰς ἐπινοίας. τούτων οὕτως ἐχόντων
οἳ μὲν ἐναπέθηῃσκον ταῖς βασάνοις, τῆ καρτερίᾳ καταισχύναντες τὸν ἀντίπαλον, οἳ δὲ ἡμιθνῆτες ἐν τῷ δεσμωτηρίῳ συγκλειόμενοι, μετ’ οὐ πολλὰς ἡμέρας ταῖς ἀλγηδόσι συνεχόμενοι ἐτελειοῦντο, οἱ δὲ λοιποὶ τῆς ἀπὸ τῆς θεραπείας ἐτελειοῦντο, τυχόντες τῷ χρόνῳ καὶ τῇ τῆς φυλακῆς διατριβὴ θαρσαλεώτεροι ἐγίνοντο. οὕτω γοῦν, ἡνίκα προσετέτακτο
αἱρέσεως κειμένης ἢ ἐφαψάμενον τῆς ἐναγοῦς θυσίας ἀνενόχλητον εἶναι, τῆς ἐπαράτου ἐλευθερίας παρ’ αὐτῶν τυχόντα, ἢ μὴ θύοντα τὴν ἐπὶ θανάτῳ δίκην ἐκδέεσθαι, οὐδὲν μελλήσαντες ἀσμένως ἐπὶ τὸν θάνατον ἐχώρουν· ῇδεσαν γὰρ τὰ ὑπὸ τῶν ἱερῶν γραφῶν ἡμῖν προορισθέντα. ‘ ὁ γὰρ ¹⁸ θυσιάζων,’ φησίν,‘ θεοῖς ἑτέροις ἐξολοθρευθήσεται,’ ¹⁹ καὶ ὅτι οὐκ ἔσονταί ἀοῖ θεοὶ ἕτεροι πλὴν ἐμοῦ.’ ’’

τοιαῦται τοῦ ὡς ἀληθῶς φιλοσόφου τε ὁμοῦ
καὶ φιλοθέου μάρτυρος αἱ φωναὶ ἃς πρὸ τελευταίας ἀποφάσεως, ὑπὸ τὴν δεσμωτικὴν ἔθ’ ὑπάρχων τάξιν, τοῖς κατὰ τὴν αὐτοῦ παροικίαν ἀδελφοῖς ἐπεστάλκει, ἅμα μὲν τὰ ἐν οἷς ἦν, ἀνατιθέμενος, ἅμα δὲ καὶ παρορμῶν αὐτοὺς ἐπὶ τὸ ἀπρὶξ ἔχεσθαι καὶ μετ’ αὐτὸν δάον οὔπω τελειωθησόμενον τῆς ἐν χριστῷ θεοσεβείας. ἀλλὰ τί χρὴ πολλὰ λέγειν
καὶ καινοτέρας ἐπὶ καινοτέραις τῶν ἀνὰ τὴν οἰκουμένην θεοπρεπῶν μαρτύρων ἀθλήσεις παρατίθεσθαι, μάλιστα τῶν οὐκέτι μὲν κοινῷ νόμῳ, πολέμου δὲ τρόπῳ πεπολιορκημένων ;

ΧΙ. Ἤδη γοῦν ὅλην Χριστιανῶν πολίχνην
αὔτανδρον ἀμφὶ τὴν Φρυγίαν ἐν κύκλῳ περιβαλόντες ὁπλῖται πῦρ τε ὐφάψαντες κατέφλεξαν αὐτοῖς ἅμα νηπίοις καὶ γυναιξὶ τὸν ἐπὶ πάντων θεὸν ἐπιβοωμένοις, ὅτι δὴ πανδημεὶ πάντες οἱ τὴν πόλιν οἰκοῦντες λογιστής τε αὐτὸς καὶ στρατηγοὶ σὺν τοῖς ἐν τέλει πᾶσιν καὶ ὅλῳ δήμῳ Χριστιανοὺς ἁφᾶς ὁμολογοῦντες, οὐδ’ ὁπωστιοῦν τοῖς προστάττουσιν εἰδωλολατρεῖν ἐπειθάρχουν.

καί τις ἕτερος ‘Ρωμαϊκῆς ἀξίας ἐπειλημμένος,
Ἄδαυκτος τοὔνομα, γένος τῶν παρ’ Ἰταλοῖς ἐπιαήμων, διὰ πάσης προελθὼν ἀνὴρ τῆς παρὰ βασιλεῦσι τιμῆς, ὡς καὶ τὰς καθόλου διοικήσεις τῆς παρ’ αὐτοῖς καλουμένης μαγιστρότητοός τε καὶ καθολικότητος ἀμέμπτως διελθεῖν, ἐπὶ πᾶσι τούτοις διαπρέψας τοῖς ἐν θεοσεβείᾳ κατορθώμασιν καὶ ταῖς εἰς τὸν Χριστὸν τοῦ θεοῦ ὁμολογίαις, τῷ τοῦ μαρτυρίου διαδήματι κατεκοσμήθη, ἐπ’ αὐτῆς τῆς τοῦ καθολικοῦ πράξεως τὸν ὑπὲρ εὐσεβείας ὑπομείνας ἀγῶνα.

ΧΙΙ. Τί με χρὴ νῦν ἐπ’ ὀνόματος τῶν λοιπῶν
μνημονεύειν ἢ τὸ πλῆθος τῶν ἀνδρῶν ἀριθμεῖν ἢ τὰς πολυτρόπους αἰκίας ἀναζωγραφεῖν τῶν θαυμασίων μαρτύρων, τοτὲ μὲν πέλυξιν ἀναιρουμένων, οἷα γέγονεν τοῖς ἐπ’ Ἀραβίας, τοτὲ δὲ τὰ σκέλη κατεαγνυμένων, μένων, οἷα τοῖς ἐν Καππαδοκίᾳ συμβέβηκεν, καὶ ποτὲ μὲν κατὰ κεφαλῆς ἐκ τοῖν ποδοῖν εἰς ὕφος ἀναρτωμένων καὶ μαλθακοῦ πυρὸς ὑποκαιομένου τῷ παραπεμπομένῳ καπνῷ τῆς φλεγομένης ὕλης ἀποπνιγομένων, οἷα τοῖς ἐν Μέση τῶν ποταμῶν ἐπήχθη, ποτὲ δὲ ῥῖνας καἰ ὦτα καὶ χεῖρας ἀκρωτηριαζομένων τά τε λοιπὰ τοῦ σώματος μέλη τε καὶ μέρη κρεουργουμένων, οἷα τὰ ἐπ’ Ἀλεξανδρείας ἦν;

Τί δεῖ τῶν ἐπ’ Ἀντιοχείας ἀναζωπυρεῖν τὴν
μνήμην, ἐσχάραις πυρὸς οὐκ εἰς θάνατον, ἀλλ’ ἐπὶ μακρᾷ τιμωρίᾳ κατοπτωμένων, ἑτέρων θᾶττον τὴν δεξιὰν αὐτῷ πυρὶ καθιέντων ἢ τῆς ἐναγοῦς θυσίας ἐφαπτομένων; ὧν τινες τὴν πεῖραν φεύγοντες, πρὶν ἁλῶναι καὶ εἰς χεῖρας τῶν ἐπιβούλων ἐλθεῖν, ἄνωθεν ἐξ ὑψηλῶν δωμάτων κατεκρήμνισαν, τὸν θάνατον ἅρπαγμα θέμενοι τῆς τῶν δυσσεβῶν μοχθηρίας.

καί τις ἱερὰ καὶ θαυμασία τὴν τῆς ψυχῆς
ἀρετήν, τὸ δὲ σῶμα γυνὴ καὶ τὰ ἄλλα τῶν ἐπ’ Ἀντιοχείας πλούτῳ καὶ γένει καὶ εὐδοξίᾳ παρὰ πᾶσι βεβοημένη, παίδων ξυνωρίδα παρθένων τῆ τοῦ σώματος ὥρᾳ καὶ ἀκμὴ διαπρεπουσῶν θεσμοῖς εὐσεβείας ἀναθρεψαμένη, ἐπειδὴ πολὺς ὁ περὶ αὐτὰς κινούμενος φθόνος πάντα τρόπον ἀνιχνεύων λανθανούσας περιειργάζετο, εἴτ’ ἐπ’ ἀλλοδαπῆς αὐτὰς διατρίβειν μαθὼν πεφροντισμένως ἐπὶ τὴν Αντιόχειαν ἐκάλει δικτύων τε ἤδη στρατιωτικῶν εἴσω περιβέβληντο, ἐν ἀμηχάνοις ἑαυτὴν καὶ τὰς παῖδας θεασαμένη καὶ τὰ μέλλοντα ἐξ ἀνθρώπων δεινὰ τῷ λόγῳ παραθεῖσα τό τε πάντων δεινῶν καὶ ἀφορητότερον, πορνείας ἀπειλήν, μηδὲ ἄκροις ὠσὶν ὑπομεῖναι δεῖν ἀκοῦσαι ἑαυτῇ τε καὶ ταῖς κόραις παρακελευσαμένη, ἀλλὰ καὶ τὸ προδοῦναι ²⁰ τὰς ψυχὰς τῆ τῶν δαιμόνων δουλείᾳ πάντων ὑπάρχειν θανάτων καὶ πάσης χεῖρον ἀπωλείας Φήσασα, μίαν τούτων ἁπάντων εἶναι λύσιν ὑπετίθετο τὴν ἐπὶ τὸν κύριον καταφυγήν, κἄπειτα ὁμοῦ τῇ γνώμη συνθέμεναι τά τε σώματα περιστείλασαι κοσμίως τοῖς περιβλήμασιν, ἐπ’ αὐτῆς μέσης γενόμεναι τῆς ὁδοῦ, βραχύ τι τοὺς φύλακας εἰς ἀναχώρησιν ὑποπαριτησάμεναι, ἐπὶ παραρρέοντα ποταμὸν ἑαυτὰς ἠκόντισαν.

Αἵδε μὲν οὖν ἑαυτάς· ἄλλην δ’ ἐπ’ αὐτῆς Ἀντιοχείας παρθένων τὰ πάντα θεοπρεπῶν καὶ ἀληθῶς ἀδελφῶν, ἐπιδόξων μὲν τὸ γένος, λαμπρῶν δὲ τὸν βίον, νέων τοὺς χρόνους, ὡραίων τὸ σῶμα, σεμνῶν τὴν ψυχήν, εὐσεβῶν τὸν τρόπον, θαυμαστῶν τὴν σπουδήν, ὡς ἂν μὴ φερούσης τῆς γῆς τὰ τοιαῦτα βαστάζειν, θαλάττῃ ῥίπτειν ἐκέλευον οἱ τῶν δαιμόνων θεραπευταί.

Ταῦτα μὲν οὖν παρὰ τοῖσδε· τὰ φρικτὰ δὲ ἀκοαῖς κατὰ τὸν Πόντον ἕπασχον ἕτεροι, καλάμοις ὀξέσιν τοῖν χεροῖν ἐξ ἄκρων ὀνώχων τοὺς δακτύλους διαπειρόμενοι, καὶ ἄλλοι, πυρὶ μολίβδου διατακέντος, βρασσούσῃ καὶ πεπυρακτωμένῃ τῇ ὕλη τὰ νῶτα καταχεόμενοι καὶ τὰ μάλιστα ἀναγκαιότατα τοῦ σώματος κατοπτώμενοι, διά τε τῶν ἀπορρήτων ἕτεροι μελῶν τε καὶ σπλάγχνων αἰσχρὰς καὶ ἀσυμπαθεῖς καὶ οὐδὲ λόγῳ ῥητὰς ὑπέμενον πάθας, ἃς οἱ γενναῖοι καὶ νόμιμοι δικασταὶ τὴν ἁφῶν ἐπιδεικνύμενοι δεινότητα, ὥσπερ τινὰ σοφίας ἀρετήν, φιλοτιμότερον ἐπενόουν, αἰεὶ ταῖς καινότερον φιλοτιμότερον αἰκίαις, ὥσπερ ἐν ἀγῶνος βραβείοις, ἀλλήλους ὑπερεξάγειν ἁμιλλώμενοι.

Τὰ δ’ οὗν τῶν συμφορῶν ἕσχατα, ὅτε δὴ ἀπειρηκότες ἐπὶ τῆ τῶν κακῶν ὑπερβολῇ καὶ πρὸς τὸ κτείνειν ἀποκαμόντες πλησμονήν τε καὶ κόρον τῆς τῶν αἱμάτων ἐκχύσεως ἐσχηκότες, ἐπὶ τὸ νομιζόμενον αὐτοῖς χρηστὸν καὶ φιλάνθρωπον ἐτρέποντο, ὡς μηδὲν μὲν ἔτι δοκεῖν δεινὸν καθ’ ἡμῶν περιεργάζεσθαι· μὴ γὰρ καθήκειν φασὶν αἵμασιν ἐμφυλίοις μιαίνειν τὰς πόλεις μηδ’ ὠμότητι τὴν ἀνωτάτω διαβάλλειν τῶν κρατούντων ἀρχήν, εὐμενῆ τοῖς πᾶσιν ὑπάρχουσαν καὶ πραεῖαν, δεῖν δὲ μᾶλλον τῆς φιλανθρώπου καὶ βασιλικῆς ἐξουσίας εἰς πάντας ἐκτείνεσθαι τὴν εὐεργεσίαν, μηκέτι θανάτῳ κολαζομένους· λελύσθαι γὰρ αὐτῶν καθ’ ἡμῶν ταύτην τὴν τιμωρίαν διὰ τὴν τῶν κρατούντων φιλανθρωπίαν. τηνικαῦτα ὀφθαλμοὺς ἐξορύττεσθαι καὶ τοῖν σκελοῖν πηροῦσθαι θάτερον προσετάττετο. ταῦτα γὰρ ἢν αὐτοῖς τὰ φιλάνθρωπα καὶ τῶν καθ’ ἡμῶν τιμωριῶν τὰ κουφότατα, ὥστε ἤδη ταύτης ἕνεκα τῆς τῶν ἀσεβῶν φιλανθρωπίας οὐκέτ’ εἶναι δυνατὸν ἐξειπεῖν τὸ πλῆθος τῶν ὑπὲρ πάντα λόγον τοὺς μὲν δεξιοὺς ὀφθαλμοὺς ξίφει πρότερον ἐκκοπτομένων κἄπειτα τούτους πυρὶ καυτηριαζομένων, τοὺς δὲ λαιοὺς πόδας κατὰ τῶν ἀγκυλῶν αὖθις καυτῆρσιν ἀχρειουμένων μετά τε ταῦτα τοῖς κατ’ ἐπαρχίαν χαλκοῦ μετάλλοις οὐχ ὑπηρεσίας τοσοῦτον δάον κακώσεως καὶ ταλαιπωρίας ἕνεκεν καταδικαζομένων πρὸς ἅπασί τε τούτοις ἄλλων ἄλλοις ἀγῶσιν, οὓς μηδὲ δυνατόν νικᾷ γὰρ πάντα λόγον τὰ κατ’ αὐτοὺς ἀνδραγαθήματα), περιπεπτωκοτων.

Εν δὴ τούτοις ἐφ’ ὅλης τῆς οἰκουμένης διαλάμψαντες οἱ μεγαλοπρεπεῖς τοῦ Χριστοῦ μάρτυρες τοὺς μὲν ἁπανταχοῦ τῆς ἀνδρείας αὐτῶν ἐπόπτας εἰκότως κατεπλήξαντο, τῆς δὲ τοῦ σωτῆρος θείας ὡς ἀληθῶς καὶ ἀπορρήτου δυνάμεως ἐμφανῆ δι’ ἑαυτῶν τὰ τεκμήρια παρεστήσαντο. ἑκάστου μὲν οὖν ἐπ’ ὀνόματος μνημονεύειν μακρὸν ἄν εἴη, μή τί γε τῶν ἀδυνάτων.

XIII. Τῶν δὲ κατὰ τὰς ἐπισήμους πόλεις μαρτυρησάντων ἐκκλησιασταικῶν ἀρχόντων πρῶτος ἡμῖν ἐν εὐσεβῶν στήλαις τῆς χριστοῦ βασιλείας ἀνηγορεύσθω μάρτυς ἐπίσκοπος τῆς Νικομηδέων πόλεως, τὴν κεφαλὴν ἀποτμηθείς, Ἄνθιμος, δ’ ἐπ’ Ἀντιοχείας μαρτύρων τὸν πάντα βίον ἄριστος πρεσβύτερος δέουσι τὸν ἀριθμὸν πεσσαράκοντα τὴν κεφαλὴν ἀποτέμνεται, Αἰγύπτιοί τε αὐτόθι Πήλευς καὶ Νεῖλος ἐπίσκοποι μεθ’ ἑτέρων τὴν διὰ πυρὸς ὑπέμειναν τελευτήν. καὶ τὸ μέγα δὲ κλέος τῆς
Καισαρέων παροικίας ἐν τούτοις ἡμῖν μνημονευέσθω Πάμφιλος πρεσβύτερος, τῶν καθ’ ἡμᾶς θαυμασιώτατος, οὗ τῶν ἀνδραγαθημάτων τὴν ἀρετὴν κατὰ τὸν δέοντα καιρὸν ἀναγράφομεν. τῶν δ’ ἐπ’ Ἀλεξανδρείας καθ’ ὅλης τε Αἰγύπτου
καὶ Θηβαΐδος διαπρεπῶς τελειωθέντων πρῶτος Πέτρος, αὐτῆς Ἀλεξανδρείας ἐπίσκοπος, θεῖόν τι χρῆμα διδασκάλων τῆς ἐν Χριστῷ θεοσεβείας, ἀναγεγράφθω, καὶ τῶν σὺν αὐτῷ πρεσβυτέρων Φαῦστος καὶ Δῖος καὶ Ἀμμώνιος, τέλειοι Χριστοῦ μάρτυρες, Φιλέας τε καὶ Ἡσύχιος καὶ Παχύμιος καὶ Θεόδωρος, τῶν ἀμφὶ τὴν Αἴγυπτον ἐκκλησιῶν ἐπίσκοποι, μυρίοι τε ἐπὶ τούτοις ἄλλοι διαφανεῖς, οἳ πρὸς τῶν κατὰ χώραν καὶ τόπον παροικιῶν μνημονεύονται· ὧν ἀνὰ τὴν πᾶσαν οἰκουμένην ὑπὲρ τῆς εἰς τὸ θεῖον εὐσεβείας ἠγωνισμένων γραφῆ παραδιδόναι τοὺς ἄθλους ἐπ’ ἀκριβές τε ἕκαστα τῶν περὶ αὐτοὺς συμβεβηκότων ἱστορεῖν οὐχ ἡμέτερον, τῶν δ’ ὄφει τὰ πράγματα παρειληφότων ἴδιον ἂν γένοιτο· οἷς γε μὴν αὐτὸς παρεγενόμην, τούτους καὶ τοῖς μεθ’ ἡμᾶς γνωρίμους δι’ ἑτέρας ποιήσομαι γραφῆς. κατά γε μὴν τὸν παρόντα λόγον τὴν παλινῳδίαν τῶν περὶ ἡμᾶς εἰργασμένων τοῖς εἰρημένοις ἐπισυνάψω τά τε ἐξ ἀρχῆς τοῦ διωγμοῦ συμβεβηκότα, χρησιμώτατα τυγχάνοντα τοῖς ἐντευξομένοις.

Τὰ μὲν οὖν πρὸ τοῦ καθ’ ἡμῶν πολέμου τῆς Ῥωμαίων ἡγεμονίας, ἐν δάοις δὴ χρόνοις τὰ τῶν ἀρχόντων φίλιά τε ἦν ἡμῖν καὶ εἰρηναῖα, ὁπόσης ἀγαθῶν εὐφορίας καὶ εὐετηρίας ἠξίωτο, τίς ἄν ἐξαρκέσειεν λόγος διηγήσασθαι; ὅτε καὶ οἱ μάλιστα τῆς καθόλου κρατοῦντες ἀρχῆς δεκαετηρίδας καὶ εἰκοσαετηρίδας ἐκπλήσαντες, ἐν ἑορταῖς καὶ πανηγύρεσιν φαιδροτάταις τε θαλίαις καὶ εὐφροσύναις μετὰ πάσης εὐσταθοῦς διετέλουν εἰρήνης.

Οὕτω δ’ αὐτοῖς ἀπαραποδίστως αὐξούσης καὶ
ἐπὶ μέγα ὁσημέραι προϊούσης τῆς ἀθρόως τῆς πρὸς ἡμᾶς εἰρήνης μεταθέμενοι, πόλεμον ἄσπονδον ἐγείρουσιν· οὔπω δ’ αὐτοῖς τῆς τοιᾶσδε κινήσεως δεύτερον ἔτος πεπλήρωτο, καί τι περὶ τὴν ὅλην ἀρχὴν νεώτερον γεγονὸς τὰ πάντα πράγματα ἀνατρέπει. νόσου γὰρ οὐκ αἰσίας
τῷ πρωτοστάτῃ τῶν εἰρημένων ἐπισκηψάσης, ὑφ’ ἧς ἤδη καὶ τὰ τῆς διανοίας εἰς ἕκστασιν αὐτῷ παρήγετο, σὺν τῷ μετ’ αὐτὸν δευτερείοις τετιμημένῳ μένω τὸν δημώδη καὶ ἰδιωτικὸν ἀπολαμβάνει βίον· οὔπω δὲ ταῦθ’ οὕτω πέπρακτο, καὶ διχῇ τὰ πάντα τῆς ἀρχῆς διαιρεῖται, πρᾶγμα μηδ’ ἄλλοτέ πω πάλαι γεγονὸς μνήμῃ παραδεδομένον.

χρόνου δ’ οὐ πλείστου μεταξὺ γενομένου βασιλεὺς
Κωνστάντιος τὸν πάντα βίον πραότατα καὶ τοῖς ὑπηκόοις εὐνοικώτατα τῷ τε θείῳ λόγῳ προσφιλέστατα διαθέμενος, παῖδα γνήσιον Κωνσταντῖνον αὐτοκράτορα καὶ Σεβαστὸν ἀνθ’ ἑαυτοῦ ²¹ καταλιπών, κοινῷ φύσεως νόμῳ τελευτᾷ τὸν βίον, πρῶτός τε ἐν θεοῖς ἀνηγορεύετο παρ’ αὐτοῖς, ἁπάσης μετὰ θάνατον, ὅση βασιλεῖ τις ἂν ὠφείλετο, τιμῆς ἠξιωμένος, χρηστότατος καὶ ἠπιώτατος βασιλέων· ὃς δὴ καὶ μόνος τῶν καθ’ ἡμᾶς ἐπαξίως τῆς ἡγεμονίας τὸν πάντα τῆς ἀρχῆς διατελέσας χρόνον καὶ τἄλλα τοῖς πᾶσι δεξιώτατον καὶ εὐεργετικώτατον παρασχὼν ἑαυτόν τοῦ τε καθ’ ἡμῶν πολέμου μηδαμῶς ἐπικοινωνήσας, ἀλλὰ καὶ τοὺς ὑπ’ αὐτὸν θεοσεβεῖς ἀβλαβεῖς καὶ ἀνεπηρεάστους Φυλάξας καὶ μήτε τῶν ἐκκλησιῶν τοὺς οἴκους καθελὼν μήθ’ ἕτερόν τι καθ’ ἡμῶν καινουργήσας, τέλος εὔδαιμον καὶ τρισμακάριον ἀπείληφεν τοῦ βίου, μόνος ἐπὶ τῆς αὐτοῦ βασιλείας εὐμενῶς καὶ ἐπιδόξως ἐπὶ διαδόχῳ γνησίῳ παιδὶ πάντα σωφρονεστάτῳ τε καὶ εὐσεβεστάτῳ τε· λευτήσας.

τούτου παῖς Κωνσταντῖνος εὐθὺς ἀρχόμενος
βασιλεὺς τελεώτατος καὶ Σεβαστὸς πρὸς τῶν στρατοπέδων καὶ ἔτι πολὺ τούτων πρότερον πρὸς αὐτοῦ τοῦ παμβασιλέως θεοῦ ἀναγορευθείς, ζηλωτὴν ἑαυτὸν τῆς πατρικῆς περὶ τὸν ἡμέτερον λόγον εὐσεβείας κατεστήσατο.

καὶ οὗτος μὲν τοιοῦτος· Λικίννιος δ’ ἐπὶ τούτοις ὑπὸ κοινῆς ψήφου τῶν κρατούντων αὐτοκράτωρ καὶ Σεβαστὸς ἀναπέφηνεν. ταῦτα Μαξιμῖνον δεινῶς
ἐλύπει, μόνον Καίσαρα παρὰ πάντας εἰς ἔτι τότε χρηματίζοντα· ὃς δὴ οὖν τὰ μάλιστα τυραννικὸς ὤν παραρπάσας ἑαυτῷ τὴν ἀξίαν, Σεβαστὸς ²² ἦν, αὐτὸς ὑφ’ ἑαυτοῦ γεγονώς. ἐν τούτῳ δὲ Κωνσταντίνῳ μηχανὴν θανάτου συρράπτων ἁλοὺς ὁ μετὰ τὴν ἀπόθεσιν ἐπανῃρῆσθαι δεδηλωμένος αἰσχίστῳ καταστρέφει θανάτῳ· πρώτου δὲ τούτου τὰς ἐπὶ τιμῇ γραφὰς ἀνδριάντας τε καὶ δάα τοιαῦτα ἐπ’ ἀναθέσει νενόμισται, ὡς ἀνοσίου καὶ δυσσεβεστάτου καθῄρουν.

XIV. τούτου παῖς Μαξέντιος, ὁ τὴν ἐπὶ
Ῥώμης τυραννίδα τυραννίδα συστησάμενος, μὲν τὴν καθ’ ἡμᾶς πίστιν ἐπ’ ἀρεσκείᾳ καὶ κολακείᾳ τοῦ δήμου ‘Ρωμαίων καθυπεκρίνατο ταύτῃ τε τοῖς ὑπηκόοις τὸν κατὰ χριστιανῶν ἀνεῖναι προστάττει διωγμόν, εὐσέβειαν ἐπιμορφάζων καὶ ὡς ἄν δεξιὸς καὶ πολὺ πρᾶος παρὰ τοὺς προτέρους φανείη· οὐ
μὴν οἷος ἕσεσθαι ἠλπίσθη, τοιοῦτος ἔργοις ἀναπέφηνεν, εἰς πάσας δ’ ἀνοσιουργίας ὀκείλας, οὐδὲν ὅ τι μιαρίας ἔργον καὶ ἀκολασίας πάρα· λέλοιπεν, μοιχείας καὶ παντοίας ἐπιτελῶν φθοράς. διαζευγνύς γέ τοι τῶν ἀνδρῶν τὰς κατὰ νόμον γαμετάς, ταύταις ἐνυβρίζων ἀτιμότατα, τοῖς ἀνδράσιν αὖθις ἀπέπεμπεν, καὶ ταῦτ’ οὐκ ἀσήμοις οὐδ’ ἀφανέσιν ἐγχειρῶν ἐπετήδευεν, ἀλλ’ αὐτῶν δὴ μάλιστα τῶν τὰ πρῶτα τῆς ‘Ρωμαίων συγκλήτου βουλῆς ἀπενηνεγμένων ἐμπαροινῶν τοῖς ἐξοχωτάτοις. οἱ πάντες δ’ αὐτὸν ὑποπεπτηχότες,
δῆμοι καὶ ἄρχοντες, ἔνδοξοί τε καὶ ἄδοξοι, δεινῇ κατετρύχοντο τυραννίδι, καὶ οὐδ’ ἠρεμούντων καὶ τὴν πικρὰν φερόντων δουλείαν ἀπαλλαγή τις ὅμως ἢν τῆς τοῦ τυράννου Φονώσης ὠμότητος. ἐπὶ σμικρᾷ γοῦν ἤδη ποτὲ προφάσει τὸν δῆμον εἰς ²³ φόνον τοῖς ἀμφ’ αὐτὸν δορυφόροις ἐκδίδωσιν, καὶ ἐκτείνετο μυρία τοῦ δήμου Ῥωμαίων πλήθη, ἐπὶ μέσης τῆς πόλεως, οὐ Σκυθῶν οὐδὲ βαρβάρων ἀλλ’ αὐτῶν τῶν οἰκείων δόρασι καὶ πανοπλίαις· συγκήτικῶν γε μὴν φόνος ὁπόσος δι’ ἐπιβουλὴν
ἐνηργεῖτο τῆς οὐσίας, οὐδ’ ἐξαριθμήσασθαι δυνατόν, ἄλλοτε ἄλλαις πεπλασμέναις αἰτίαις μυρίων ἀναιρουμένων. ἡ δὲ τῶν κακῶν τῷ τυράννῳ
κορωνὶς ἐπὶ γοητείαν ἤλαυνεν, μαγικαῖς ἐπινοίαις τοτὲ μὲν γυναῖκας ἐγκύμονας ἀνασχίζοντος, τοτὲ δὲ νεογνῶν σπλάγχνα βρεφῶν διερευνωμένου τε κατασφάττοντος καί τινας ἀρρητοποιίας ἐπὶ δαιμόνων προκλάσεις καὶ ἀποτροπιασμὸν τοῦ πολέμου συνισταμένου· διὰ τούτων γὰρ αὐτῷ τὰ τῆς νίκης κατορθωθήσεσθαι ἡ πᾶσα ἐτύγχανεν ἐλπίς.

Οὖτος μὲν οὗν ἐπὶ Ῥώμαης τυραννῶν οὐδ’ ἔστιν
εἰπεῖν οἷα δρῶν τοὺς ὑπηκόους κατεδουλοῦτο, ὡς ἤδη καὶ τῶν ἀναγκαίων τροφῶν ἐν ἐσχάτῃ σπάνει καὶ ἀπορίᾳ καταστῆναι, ὅσην ἐπὶ Ῥώμης οὐδ’ ἄλλοτε οἱ καθ’ ἡμᾶς γενέσθαι μνημονεύουσιν.

Ὁ δ’ ἐπ’ ἀνατολῆς τύραννος Μαξιμῖνος, ὡς ἂν
πρὸς ἀδελφὸν τὴν κακίαν, πρὸς τὸν ἐπὶ Ῥώμης φιλίαν κρύβδην σπενδόμενος, ἐπὶ πλεῖστον χρόνον λανθάνειν ἐφρόντιζεν· φωραθείς γέ τοι ὕστερον δίκην τίννυσι τὴν ἀξίαν. ἢν δὲ θαυμάσαι ὅπως
καὶ οὗτος τὰ συγγενῆ καὶ ἀδελφά, μᾶλλον δὲ κακίας τὰ πρῶτα καὶ τὰ νικητήρια τῆς τοῦ κατὰ Ρώμην τυράννου κακοτροπίας γοήτων τε γὰρ καὶ μάγων οἱ πρῶτοι τῆς ἀνωτάτω EUSEBIUS παρ’ αὐτῷ τιμῆς ἠξίωντο, ψοφοδεοῦς ἐς τὰ μάλιστα καὶ δεισιδαιμονεστάτου καθεστῶτος τήν τε περὶ τὰ εἴδωλα καὶ τοὺς δαίμονας περὶ πολλοῦ τιθεμένου πλάνην· μαντειῶν γοῦν δίχα καὶ χρησμῶν οὐδὲ μέχρις ὄνυχος ὡς εἰπεῖν τολμᾶν τι κινεῖν οἷός τε ἦν· οὗ χάριν καὶ τῷ καθ’ ἡμῶν σφοδρότερον ἢ οἱ
πρόσθεν καὶ πυκνότερον ἐπετίθετο διωγμῷ, νεὼς κατὰ πᾶσαν πόλιν ἐγείρειν καὶ τὰ χρόνου μήκει καθῃρημένα τεμένη διὰ σπουδῆς ἀνανεοῦσθαι προστάττων ἱερέας τε εἰδώλων κατὰ πάντα τόπον καὶ πόλιν καὶ ἐπὶ τούτων ἑκάστης ἐπαρχίας ἀρχιερέα τῶν ἐν πολιτείαις ἕνα γέ τινα τῶν μάλιστα ἐμφανῶς διὰ πάσης ἐμπρέψαντα λειτουργίας μετὰ στρατιωτικοῦ στίφους καὶ δορυφορίας ἐκτάσσων ἀνέδην τε πᾶσιν γόησιν, ὡς ἂν εὐσεβέσιν καὶ θεῶν προσφιλέσιν, ἡγεμονίας καὶ τὰς μεγίστας προνομίας δωρούμενος. ἐκ δὴ τούτων ὁρμώμενος,
πόλιν μὲν οὐ μίαν οὐδὲ χώραν, ὅλας δὲ ἄρδην τὰς ὑπ’ αὐτὸν ἐπαρχίας χρυσοῦ καὶ ἀργύρου καὶ χρημάτων ἀμυθήτων εἰσπράξεσιν ἐπισκήψεσίν τε βαρυτάταις καὶ ἄλλοτε ἄλλαις καταδίκαις ἠνία καὶ κατεπίεζεν. τῶν γε μὴν εὐπόρων τὰς ἐκ προγόνων περιποιηθείσας οὐσίας ἀφαιρούμενος, πλούτους ἀθρόως καὶ σωροὺς χρημάτων τοῖς ἀμφ’ αὐτὸν κόλαξιν ἐδωρεῖτο. παροινίας γε μὴν καὶ
μέθης ἐς τοσαύτην ἠνέχθη φοράν, ὡς ἐν τοῖς πότοις παρακόπτειν καὶ τῶν φρενῶν παρεξίστασθαι τοιαῦτά τε μεθύοντα προστάττειν, οἷα ἀνανήψαντα αὐτὸν τῆ ὑστεραίᾳ εἰς μετάμελον ἄγειν· κραιπάλης δὲ καὶ ἀσωτίας μηδενὶ καταλιπὼν ὑπερβολήν, κακίας διδάσκαλον τοῖς ἀμφ’ αὐτὸν ἄρχουσί τε καὶ ἀρχομένοις ἑαυτὸν καθίστη, θρύπτεσθαι μὲν τὸ στρατιωτικὸν διὰ πάσης τρυφῆς τε καὶ ἀκολασίας ἐνάγων, ἡγεμόνας δὲ καὶ στρατοπεδάρχας δι’ ἁρπαγῶν καὶ πλεονεξίας χωρεῖν κατὰ τῶν ὑπηκόων μόνον οὐχὶ συντυραννοῦντας αὐτῷ προκαλούμενος. τί δεῖ τὰς ἐμπαθεῖς τἀνδρὸς αἰσχρουργίας μνημονεύειν
ἢ τῶν πρὸς αὐτοῦ μεμοιχευμένων ἀπαριθμεῖσθαι τὴν πληθύν; οὐκ ἢν γέ τοι πόλιν αὐτὸν παρελθεῖν μὴ οὐχὶ ἐκ παντὸς φθορὰς γυναικῶν παρθένων τε ἁρπαγὰς εἰργασμένον. κατὰ πάντων
γέ τοι αὐτῷ ταῦτα προυχώρει, μὴ ὅτι μόνων Χριστιανῶν· οἳ θανάτου καταφρονήσαντες παρ’ οὐθὲν αὐτοῦ τὴν τοσαύτην ἔθεντο τυραννίδα. οἱ μὲν γὰρ ἄνδρες ἀνατλάντες πῦρ καὶ σίδηρον καὶ προσηλώσεις θῆράς τε ἀγρίους καὶ θαλάττης βυθοὺς ἀποτομάς τε μελῶν καὶ καυτῆρας καὶ ὀφθαλμῶν κεντήσεις τε καὶ ἐξορύξεις καὶ τοῦ παντὸς σώματος ἀκρωτηριασμοὺς λιμόν τε ἐπὶ τούτοις καὶ μέταλλα καὶ δεαμά, ἐπὶ πάντων μᾶλλον ὑπομονὴν τὴν ὑπὲρ εὐσεβείας ἐνεδείξαντο ἢ τὸ τὸ αέβας τὸ εἰς θεὸν εἰδώλοις ἀντικατηλλάξαντο· αἱ δ’ αὗ γυναῖκες οὐχ ἧττον τῶν ἀνδρῶν ὑπὸ τῆς
τοῦ θείου λόγου διδασκαλίας ἠρρενωμέναι, αἲ μὲν τοὺς αὐτοὺς τοῖς ἀνδράσιν ἀγῶνας ὑποστᾶσαι ἴσα τῆς ἀρετῆς ἀπηνέγκαντο βραβεῖα, αἰ δὲ ἐπὶ φθορὰν ἑλκόμεναι θᾶττον τὴν ψυχὴν θανάτῳ ἢ τὸ σῶμα τῇ φθορᾷ παραδεδώκασιν. μόνη γοῦν τῶν ὑπὸ τοῦ
τυράννου μεμοιχευμένων Χριστιανὴ τῶν ἐπ’ Ἀλεξανδρίας ἐπισημοτάτη τε καὶ λαμπροτάτη τὴν ἐμπαθῆ καὶ ἀκόλαστον Μαξιμίνου ψυχὴν δι’ ἀνδρειοτάτου παραστήματος ἐξενίκησεν, ἔνδοξος μὲν τὰ ἄλλα πλούτῳ τε καὶ γένει καὶ παιδείᾳ, πάντα γε μὴν δεύτερα σωφροσύνης τεθειμένη· ἢν καὶ πολλὰ λιπαρήσας, κτεῖναι μὲν ἑτοίμως θνῄσκειν ἔχουσαν οὐχ οἷός τε ἦν, τῆς ἐπιθυμίας μᾶλλον τοῦ θυμοῦ κατακρατούσης αὐτοῦ, φυγῇ δὲ ζημιώσας πάσης ἀφείλετο τῆς οὐσίας. μυρίαι δὲ ἄλλαι πρὸς
τῶν κατ’ ἔθνος ἀρχόντων, πορνείας ἀπειλὴν μηδ’ ἀκοῦσαι δεδυνημέναι, πᾶν εἶδος βασάνων καὶ στρεβλώσεων καὶ θανατηφόρου κολάσεως ὑπέστησαν.

Θαυμασταὶ μὲν οὖν καὶ αὗται, ὑπερφυῶς γε μὴν θαυμασιωτάτη ἡ ἐπὶ ‘Ρώμης εὐγενεστάτη τῷ ὄντι καὶ σωφρονεστάτη γυνὴ πασῶν αἷς ἐμπαροινεῖν ὁ ἐκεῖσε τύραννος Μαξέντιος, τὰ ὅμοια Μαξιμίνῳ δρῶν, ἐπειρᾶτο. ὡς γὰρ ἑπιστάντας τῷ οἴκῳ τοὺς
τὰ τοιαῦτα τῷ τυράννῳ διακονουμένους ἐπύθετο Χριστιανὴ δὲ καὶ αὕτη ἦν), τόν τε ἄνδρα αὐτῆς, καὶ ταῦτα Ῥωμαίων ὄντα ἔπαρχον, τοῦ δέους ἕνεκα λαβόντας ἄγειν αὐτὴν ἐπιτρέψαντα, ἐς βραχὺ ὑποπαραιτησαμένη, ὡς ἂν δὴ κατακοσμηθείη τὸ σῶμα, εἴσεισιν ἐπὶ τοῦ ταμιείου καὶ μονωθεῖσα ξίφος καθ’ ἑαυτῆς πήγνυσιν, θανοῦσά τε παραχρῆμα, τὸν μὲν νεκρὸν τοῖς προαγωγοῖς καταλιμπάνει, ἔργοις δ’ αὐτοῖς ἁπάσης φωνῆς γεγωνοτέροις, ὅτι μόνον χρημάτων ἀήττητόν τε καὶ ἀνώλεθρον ἡ παρὰ Χρστιανοῖς ἀρετὴ πέφυκεν, εἰς πάντας ἀνθρώπους τούς τε νῦν ὄντας καὶ τοὺς μετὰ ταῦτα γενησομένους ἐξέφηνεν. τοσαύτη δῆτα
κακίας φορὰ ὑφ’ ἕνα καὶ τὸν αὐτὸν συνηνέχθη καιρὸν πρὸς τῶν δύο τυράννων ἀνατολὴν καὶ δύσιν διειληφότων κατεργασθεῖσα· τίς δ’ ἂν τὴν τῶν τοσούτων διερευνώμενος αἰτίαν διατάξαι μὴ οὐχὶ τὸν καθ’ ἡμῶν διωγμὸν ἀποφήνασθαι ἀποφήνασθαι: ὅτε γε μάλιστα οὐ πρότερον τὰ τῆς τοσῆσδε πέπαυτο συγχύσεως ἢ Χριστιανοὺς τὰ τῆς παρρησίας ἀποΛαβεῖν .

XV. Διὰ παντός γέ τοι τοῦ κατὰ τὸν διωγμὸν
δεκαέτους χρόνου τῶν εἰς ἐπιβουλὴν καὶ πόλεμον τὸν κατ’ ἀλλήλων οὐδὲν αὐτοὺς διαλέλοιπεν. ἄπλωτα μὲν τὰ κατὰ θάλατταν ἦν οὐδ’ ἐξῆν ποθεν καταπλεύσαντας μὴ οὐχὶ πάσαις αἰκίαις ὑπάγεσθαι ατρεβλουμένους μένους καὶ τὰς πλευρὰς καταξαινομένους βασάνοις τε παντοίαις, μὴ ἄρα παρὰ τῶν δι’ ἐναντίας ἐχθρῶν ἥκοιεν, ἀνακρινομένους καὶ τέλος σταυροῖς ἢ τῆ διὰ πυρὸς ὑπαγομένους κολάσει· ἀσπίδων ἐπὶ τούτοις καὶ θωρήκων παρασκευαὶ
βελῶν τε καὶ δοράτων καὶ τῆς ἄλλης πολεμικῆς παρατάξεως ἑτοιμασίαι τριήρων τε καὶ τῶν κατὰ ναυμαχίαν ὅπλων κατὰ πάντα συνεκροτοῦντο τόπον οὐδ’ ἢν ἄλλο τι παντί τῳ προσδοκᾶν ἢ πολέμων κατὰ πᾶσαν ἔφοδον ἡμέραν. τούτοις καὶ ὁ μετὰ ταῦτα λιμός τε καὶ λοιμὸς ἐγκατασκήπτει, περὶ ὧν κατὰ καιρὸν ἱστορήσομεν τὰ δέοντα.

ΧVI. Τοιαῦτ' ἦν τὰ διὰ παντὸς τοῦ διωγμοῦ
παρατετακότα, δεκάτῳ μὲν ἔτει σὺν θεοῦ χάριτι παντελῶς πεπαυμένου, λωφᾶν γε μὴν μετ’ ὄγδοον ἔτος ἐναρξαμένου. ὡς γὰρ τὴν εἰς ἡμᾶς ἐπισκοπὴν εὐμενῆ καὶ ἵλεω ἡ θεία καὶ οὐράνιος χάρις ἐνεθδίκνυτο, τότε δῆτα καὶ οἱ καθ’ ἡμᾶς ἄρχοντες, αὐτοὶ δὴ ἐκεῖνοι δι’ ὧν πάλαι τὰ τῶν καθ’ ἡμᾶς ἐνηργεῖτο πολέμων, παραδοξότατα μεταθέμενοι τὴν γνώμην, παλινῳδίαν ἦδον Χρηστοῖς περὶ ἡμῶν προγράμμασιν καὶ διατάγμασιν ἡμερωτάτοις τὴν ἐπὶ μέγα ἁφθεῖσαν τοῦ διωγμοῦ πυρκαϊὰν σβεννύντες. οὐκ ἀνθρώπινον δέ τι τούτου κατέστη
αἴτιον οὐδ᾿ οἶκτος, ὡς ἄν φαίη τις, ἢ φιλανθρωπία τῶν ἀρχόντων· πολλοῦ δεῖ· πλείω γὰρ ὁσημέραι καὶ χαλεπώτερα ἀρχῆθεν καὶ εἰς ἐκεῖνο τοῦ καιροῦ τὰ καθ᾿ ἡμῶν αὐτοῖς ἐπενοεῖτο, ποικιλωτέραις μηχαναῖς ἄλλοτε ἄλλως τὰς καθ᾿ ἡμῶν αἰκίας ἐπικαινουργούντων· ἀλλ᾿ αὐτῆς γε τῆς θείας προνοίας ἐμφανὴς ἐπίσκεψις, τῷ μὲν αὐτῆς καταλλαττομένης λαῷ, τῷ δ᾿ αὐθέντη τῶν κακῶν ἐπεξιούσης καὶ πρωτοστάτῃ τῆς τοῦ παντὸς διωγμοῦ κακίας ἐπιχολουμένης. καὶ γὰρ εἴ τι
ταῦτ᾿ ἐχρῆν κατὰ θείαν γενέσθαι κρίσιν, ἀλλά οὐαί, φησὶν ὁ λόγος, δι᾿ οὑ δ᾿ ἄν τὸ σκάνδαλον ἔρχηται.” μέτεισιν δ᾿ οὖν αὐτὸν θεήλατος κόλασις, ἐξ αὐτῆς αὐτοῦ καταρξαμένη σαρκὸς καὶ μέχρι τῆς ψυχῆς προελθοῦσα. ἀθρόα μὲν γὰρ
περὶ τὰ μέσα τῶν ἀπορρήτων τοῦ σώματος ἀπόστασις στασις αὐτῷ γίνεται, εἶθ᾿ ἕλκος ἐν βάθει συριγγῶδες καὶ τούτων ἀνίατος νομὴ κατὰ τῶν ἐνδοτάτω σπλάγχνων· ἀφ᾿ ὧν ἄλεκτόν τι πλῆθος σκωλήκων βρύειν θανατώδη τε ὀδμὴν ἀποπνεῖν, τοῦ παντὸς ὄγκου τῶν σωμάτων ἐκ πολυτροφίας αὐτῷ καὶ πρὸ τῆς νόσου εἰς ὑπερβολὴν πλήθους πιμελῆς μεταβεβληκότος, ἢν τότε κατασαπεῖσαν ἀφόρητον καὶ φρικτοτάτην τοῖς πλησιάζουσιν παρέχειν τὴν θέαν. ἰατρῶν δ᾿ οὖν οἳ μὲν οὐδ᾿
ὅλως ὑπομεῖναι τὴν τοῦ δυσώσοθς ὑπερβάλλουσαν ἀτοπίαν οἷοί τε, κατεσφάττοντο, οἳ δὲ διῳδηκότος τοῦ παντὸς ὄγκου καὶ εἰς ἀνέλπιστον σωτηρίας ἀποπεπτωκότος μηδὲν ἐπικουρεῖν δυνάμενοι, ἀνηλεῶς ἐκτείνοντο.

²⁴

XVII. καὶ δὴ τοσούτοις παλαίων κακοῖς συναίσθησιν
τῶν κατὰ τῶν θεοσεβῶν αὐτῷ τετολμημένων ἴσχει, συναγαγὼν δ’ οὖν εἰς ἑαυτὸν τὴν διάνοιαν, πρῶτα μὲν ἀνθομολογεῖται τῷ τῶν ὅλων θεῷ, εἶτα τοὺς ἀμφ’ αὐτὸν ἀνακαλέσας, μηδὲν ὑπερθεμένους τὸν κατὰ Χριστιανῶν ἀποπαῦσαι διωγμὸν νόμῳ τε καὶ δόγματι βασιλικῷ τὰς ἐκκλησίας αὐτῶν οἰκοδομεῖν ἐπισπέρχειν καὶ τὰ συνήθη δισπράττεσθαι, εὐχὰς ὑπὲρ τοῦ βασιλείου ποιουμένους, προστάττει. αὐτίκα γοῦν ἔργου τῷ
λόγῳ παρηκολουθηκότος, ἥπλωτο κατὰ πόλεις βασιλικὰ διατάγματα, τὴν παλινῳδίαν τῶν καθ’ ἡμᾶς τοῦτον περιέχοντα τὸν τρόπον·

“Αὐτοκράτωρ Καῖσαρ Γαλέριος Οὐαλέριος
Μαξιμιανὸς ἀνίκητος Σεβαστός, ἀρχιερεὺς μέγιστος, Γερμανικὸς μέγιστος, Αἰγυπτιακὸς μέγιστος, Θηβαϊκὸς μέγιστος, Σαρματικὸς μέγιστος πεντάκις, Περσῶν μέγιστος δίς, ἑξάκις, Ἀρμενίων μέγιστος, Μηδῶν μέγιστος, Αδιαβηνῶν μέγιστος, δημαρχικῆς ἐξουσίας τὸ εἰκοστόν, αὐτοκράτωρ τὸ ἐννεακαιδέκατον, ὕπατος τὸ ὄγδοον, πατὴρ πατρίδος, ἀνθύπατος· καὶ
Αὐτοκράτωρ Καῖσαρ Φλαύιος Οὐαλέριος Κωνσταντῖνος εὐσεβὴς εὐτυχὴς ἀνίκητος Σεβαστός, ἀρχιερεὺς μέγιστος, δημαρχικῆς ἐξουσίας, αὐτοκράτωρ τὸ πέμπτον, ὕπατος, πατὴρ πατρίδος, ἀνθύπατος. καὶ Αὐτοκράτωρ Καῖσαρ Οὐαλέριος
Λικιννιανὸς Λικίννιος εὐσεβὴς εὐτυχὴς ἀνίκητος Σεβαστός, ἀρχιερεὺς μέγιστος, δημαρχικῆς ἐξουσίας ²⁵ ουσίας τὸ τέταρτον, αὐτοκράτωρ τὸ τρίτον, ὕπατος, πατὴρ πατρίδος, ἀνθύπατος, ἐπαρχιώταις ἰδίοις χαίρειν.]

“Μεταξὺ τῶν λοιπῶν, ἅπερ ὑπὲρ τοῦ χρησίμου
καὶ λυσιτελοῦς τοῖς δημοσίοις διατυπούμεθα, ἡμεῖς μὲν βεβουλήμεθα πρότερον κατὰ τοὺς ἀρχαίους νόμους καὶ τὴν δημοσίαν ἐπιστήμην τὴν τῶν Ῥωμαίων ἅπαντα ἐπανορθώσασθαι καὶ πρόνοιαν ποιήσασθαι ἵνα καὶ οἱ Χριστιανοί, οἵτινες τῶν γονέων τῶν ἑαυτῶν καταλελοίπασιν τὴν αἵρεσιν, εἰς ἀγαθὴν πρόθσιν ἐπανέλθοιεν· ἐπείπερ τινὶ λογισμῷ τοσαύτη αὐτοὺς πλεονεξία
κατεσχήκει καὶ ἄνοια κατειλήφει ὡς μὴ ἕπεσθαι τοῖς ὑπὸ τῶν πάλαι καταδειχθεῖσιν, ἅπερ ἴσως πρότερον καὶ οἱ γονεῖς αὐτῶν ᾖσαν καταστήσαντες, ἀλλὰ κατὰ τὴν αὐτῶν πρόθεσιν καὶ ὡς ἕκαατος ἐβούλετο, οὕτως ἑαυτοῖς καὶ νόμους ποιῆσαι καὶ τούτους παραφυλάσσειν καὶ ἐν διαφόροις διάφορα πλήθη συνάγειν. τοιγαροῦν τοιούτου ὑφ’ ἡμῶν
προστάγματος παρακολουθήσαντος ὥατε ἐπὶ τὰ ὑπὸ τῶν ἀρχαίων κατασταθέντα ἑαυτοὺς μεταστήσαιεν, πλεῖστοι μὲν κινδύνῳ ὑποβληθέντες, πλεῖστοι δὲ ταραχθέντες παντοίους θανάτους ὑπέφερον· καὶ ἐπειδὴ τῶν πολλῶν τῆ αὐτῇ ἀπονοίᾳ
διαμενόντων ἑωρῶμεν μήτε τοῖς θεοῖς τοῖς ἐπουρανίοις τὴν ὀφειλομένην θρῃσκείαν προσάγειν αὐτοὺς μήτε τῷ τῶν χριστιανῶν προσέχειν, ἀφορῶντες εἰς τὴν ἡμετέραν φιλανθρωπίαν καὶ τὴν διηνεκῆ συνήθειαν δι’ ἧς εἰώθαμεν ἅπασιν ἀνθρώποις συγγνώμην ἀπονέμειν, καὶ ἐν τούτῳ τὴν συγχώρησιν τὴν ἡμετέραν ἐπεκτεῖναι δεῖν ἐνομίσαμεν, ἵνα αὗθις αὖθισ Χριστιανοὶ καὶ τοὺς οἴκους ἐν οἷς συνήγοντο, συνθῶσιν οὕτως ὥστε μηδὲν ὑπεναντίον τῆς ἐπιστήμης αὐτοὺς πράττειν. δι’ ἑτέρας δὲ ἐπιστολῆς τοῖς δικασταῖς δηλώσομεν τί αὐτοὺς παραφθλάξασθαι δεήσει· ὅθεν κατὰ ταύτην τὴν συγχώρησιν τὴν
ἡμετέραν ὀφείλουσιν τὸν ἑαυτῶν θεὸν ἱκετεύειν περὶ τῆς σωτηρίας τῆς ἡμετέρας καὶ τῶν δημοσίων καὶ τῆς ἑαυτῶν, ἵνα κατὰ πάντα τρόπον καὶ τὰ δημόσια παρασχεθῇ ὑγιῆ καὶ ἀμέριμνοι ξῆν ἐν τῇ ἑαυτῶν ἑστίᾳ δυνηθῶσι."

Ταῦτα κατὰ τὴν Ῥωμαίων φωνήν, ἐπὶ τὴν
Ελλάδα γλῶτταν κατὰ τὸ δυνατὸν μεταληφθέντα, τοῦτον εἶχεν τὸν τρόπον. τί δὴ οὗν ἐπὶ τούτοις γίνεται, ἐπιθεωρῆσαι καιρός.

THE APPENDIX TO BOOK VIII

(found in codd. AER). 1

Ἀλλ’ ὁ μὲν τῆς γραφῆς αἴτιος μετὰ τὴν τοιάνδε
ὁμολογίαν αὐτίκα καὶ οὐκ εἰς μακρὸν τῶν ἀλγηδόνων ἀπαλλαγεὶς μεταλλάττει τὸν βίον. τοῦτον δὴ λόγος ἔχει πρῶτον αἴτιον τῆς τοῦ διωγμοῦ καταστῆναι συμφορᾶς, ἔτι πάλαι πρὸ τῆς τῶν λοιπῶν βασιλέων κινήσεως τοὺς ἐν στρατείαις Χριστιανοὺς καὶ πρώτους γε ἁπάντων τοὺς ἐπὶ τοῦ ἰδίου οἴκου παρατρέπειν ἐκβεβιασμένον καὶ τοὺς μὲν ἐκ τῆς στρατιωτικῆς ἀξίας ἀποκινοῦντα, τοὺς δὲ ἀτιμότατα καθυβρίζοντα, ἤδη δὲ καὶ θάνατον ἑτέροις ἐπαρτῶντα καὶ τοὔσχατόν γε τοὺς τῆς βασιλείας κοινωνοὺς ἐπὶ τὸν κατὰ πάντων ἀνακεκινηκότα διωγμόν· ὧν καὶ αὐτῶν οὐκ ἄξιον τὸ τοῦ βίου τέλος παραδοῦναι σιωπῇ. τεττάρων
οὖν τὴν κατὰ πάντων διειληχότων ἀρχήν, οἳ μὲν χρόνῳ καὶ τιμὴ προηγούμενοι οὐδ’ ὅλοις δυεῖν ἔτεσιν ἐπιγενόμενοι τῷ διωγμῷ μεθίστανται τῆς βασιλείας, ᾖ καὶ πρόσθεν ἡμῖν δεδήλωται, καὶ δὴ τὸν ἐπίλοιπον τοῦ βίου χρόνον δημώδει καὶ ἰδιωτικῷ τρόπῳ διαγενόμενοι τέλος τοιόνδε τῆς ζωῆς εἰλήχασιν, ὁ μὲν τιμῇ τε καὶ χρόνῳ τῶν
πρωτείων ἠξιωμένος μακρᾷ καὶ ἐπιλυποτάτῃ τῇ τοῦ σώματος ἀσθενείᾳ διεργασθείς, ὁ δὲ τὰ δεύτερα αὐτοῦ φέρων ἀγχόνῃ τὴν ζωὴν ἀπορρήξας, κατά ²⁶ τινα δαιμονίαν προσημείωσιν τοῦτο παθὼν διὰ πλείατας αὐτῷ τετολμημένας ῥᾳδιουργίας. τῶν δὲ μετὰ τούτους ὁ μὲν ὕστατος, ὃν δὴ καὶ ἀρχηγὸν τοῦ παντὸς ἔφαμεν γεγονέναι διωγμοῦ, τοιαῦτα οἷα καὶ προδεδηλώκαμεν πέπονθεν, ὁ δὲ τοῦτον προάγων χρηστότατος καὶ ἠπιώτατος βασιλεὺς Kωνατάντιος, ἐπαξίως τῆς ἡγεμονίας τὸν ἅπαντα τῆς ἀρχῆς διατελέσας χρόνον [ἀλλὰ] καὶ τἄλλα τοῖς πᾶσι δεξιώτατον καὶ εὐεργετικώτατον παπασχὼν ἑαυτόν, ἀτὰρ καὶ τοῦ καθ᾿ ἡμῶν πολέμου ἔξω γενόμενος καὶ τοὺς ὑπ᾿ αὐτὸν θεοσεβεῖς ἀβλαβεῖς καὶ ἀνεπηρεάατους διαφυλάξας καὶ μήτε τοὺς οἴκους τῶν ἐκκλησιῶν καθελὼν μήθ᾿ ἕτερόν τι μηδ᾿ ὅλως καθ᾿ ἡμῶν ἐπικαινουργήσας, τέλος εὔδαιμον καὶ τριαμακάριον ὄντως ἀπείληφεν τοῦ βίου, μόνος ἐπὶ τῆς αὐτοῦ βασιλείας εὐμενῶς καὶ ἐπιδόξως ἐπὶ διαδόχῳ τῆς βααιλείας γνησίῳ παιδὶ τὰ πάντα αωφρονεατάτῳ καὶ εὐσεβεστάτῳ τελευτήαας· δς εὐθὺς ἀρχόμενος βασιλεὺς τελεώτατος καὶ Σεβαατὸς πρὸς τῶν στρατοπέδων ἀναγορευθείς, ζηλωτὴν ἑαυτὸν τῆς πατρικῆς περὶ τὸν ἡμέτερον λόγον εὐσεβείας κατεστήσατο. τοιαύτη τῶν προαναγεγραμμένων τεττάρων ἡ τοῦ βίου ἔκβασις, κατὰ παρηλλαγμένους χρόνους γεγενημένη. τούδὴ μόνος ἔτι λιπὼν ὁ μικρῷ πρόαθεν ἡμῖν εἰρημένος αὺν τοῖς μετὰ ταῦτα εἰς τὴν ἀρχὴν εἰαποιηθεῖαι τὴν προδεδηλωμένην ἐξομολόγηαιν διὰ τοῦ προεκτεθέντος ἐγγράφου λόγου τοῖς πᾶσι φανερὰν κατεστήσαντο.

²⁷

Ecclesiastical History. Eusebius. ed. Kirsopp Lake, ed. J.E. L. Oulton. Germany. 2014.

Current edition First1KGreek

Historia Ecclesiastica (Greek) (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 (2)

Historia Ecclesiastica First1KGreek (Eusebius. Eusebii Caesariensis Opera, Volume 4. Dindorf, Luwdig, editor. Leipzig: Teubner, 1871.) — 8.praef focus

[1] Προοίμιον. Τὴν τῶν ἀποστόλων διαδοχὴν ἐν ὅλοις ἑπτὰ περιγράψαντες βιβλίοις ἐν ὀγδόῳ τούτῳ
συγγράμματι τὰ καθ’ ἡμᾶς αὐτοὺς, οὐ τῆς τυχούσης ἄξια ὄντα γραφής, ἕν τι τῶν ἀναγκαιοτάτων ἡγούμεθα δεῖν εἰς γνῶσιν καὶ τῶν μεθ’ ἡμᾶς παραδοῦναι, καὶ ἄρξεταί γε ὁ λόγος ἐντεῦθεν ἡμῖν.

[1] [Nic. H. E. VII, 2] Ὅσης μὲν καὶ ὁποίας
πρὸ τοῦ καθ’ ἡμᾶς διωγμοῦ δόξης ὁμοῦ καὶ παρρησίας ὁ διὰ Χριστοῦ τῷ βίῳ κατηγγελμένος τῆς εἰς τὸν τῶν ὅλων θεὸν εὐσεβείας λόγος παρὰ πᾶσιν ἀνθρώποις, Ἕλλησι τε καὶ βαρβάροις, ἠξίωτο, μεῖζον ἢ καθ’ ἡμᾶς ἐπαξίως διηγήσασθαι.

[2] τεκμήρια
δ’ ἂν γένοιτο τῶν κρατούντων αἱ περὶ τοὺς ἡμετέρους δεξιώσεις, οἷς καὶ τὰς τῶν ἐθνῶν ἐνεχείριζον ἡγεμονίας, τῆς περὶ τὸ θύειν ἀγωνίας κατὰ πολλὴν, ἣν ἀπέσωζον περὶ τὸ δόγμα, φιλίαν αὐτοὺς ἀπαλλάττοντες.

[3] τί δεῖ περὶ τῶν κατὰ τοὺς βασιλικοὺς
λέγειν οἴκους, καὶ τῶν ἐπὶ πᾶσιν ἀρχόντων; οἱ τοῖς οἰκείοις εἰς πρόσωπον ἐπὶ τῷ θείῳ παρρησιαζομένοις λόγῳ τε καὶ βίῳ συνεχώρουν, γαμεταῖς καὶ παισὶ καὶ οἰκέταις, μονονουχὶ καὶ ἐγκαυχᾶσθαι ἐπὶ τῇ παρρησίᾳ τῆς πίστεως ἐπιτρέποντες· οὓς ἐξόχως καὶ
μᾶλλον τῶν συνθεραπόντων ἀποδεκτοὺς ἡγοῦντο.

[4] οἷος ἐκεῖνος ἢν Δωρόθεος, πάντων αὐτοῖς εὐνούστατος καὶ πιστότατος, καὶ τούτων ἕνεκα διαφερόντως παρὰ τοὺς ἐν ἀρχαῖς καὶ ἡγεμονίαις αὐτοῖς τιμιωτάταις ἐντιμότατος, ὅ τε σὺν αὐτῷ περιβόητος
Γοργόνιος, καὶ ὅσοι τῆς αὐτῆς ὁμοίως τούτοις ἠξίωντο διὰ τὸν τοῦ θεοῦ λόγον τιμῆς.

[5] οἵας τε καὶ τοὺς καθ’ ἑκάστην ἐκκλησίαν ἄρχοντας παρὰ πᾶσιν ἐπιτρόποις καὶ ἡγεμόσιν ἀποδοχῆς ἦν ὁρᾶν ἀξιουμένους. πῶς δ’ ἄν τις διαγράψειε τὰς μυριάνδρους ἐκείνας ἐπισυναγωγὰς καὶ τὰ πλήθη τῶν κατὰ πᾶσαν πόλιν ἀθροισμάτων, τάς τε ἐπισήμους ἐν τοῖς προσευκτηρίοις συνδρομὰς, ὧν δὴ ἕνεκα
μηδαμῶς ἔτι τοῖς παλαιοῖς οἰκοδομήμασιν ἀρκούμενοι εὐρείας εἰς πλάτος ἀνὰ πάσας τὰς πόλεις ἐκ θεμελίων ἀνίστων ἐκκλησίας.

[6] ταῦτα δὲ τοῖς χρόνοις προιόντα, ὁσημέραι τε εἰς αὔξησιν καὶ μέγεθος ἐπιδιδόντα οὐδεὶς ἀνεῖργε φθόνος, οὐδέ τις δαίμων
πονηρὸς οἰός τε ἦν βασκαίνειν οὐδ’ ἀνθρώπων ἐπιβουλαῖς κωλύειν, εἰς ὅσον ἡ θεία καὶ οὐράνιος χεὶρ ἔσκεπέ τε καὶ ἐφρούρει οἷα δὴ ἄξιον ὄντα τὸν ἑαυτῆς λαόν.

[7] ὡς δὲ ἐκ τῆς ἐπὶ πλέον ἐλευθερίας ἐπὶ χαυνότητα καὶ νωθρίαν τὰ καθ’ ἡμᾶς μετηλλάττετο, ἄλλων
ἄλλοις διαφθονουμένων καὶ διαλοιδορουμένων, καὶ μονονουχὶ ἡμῶν αὐτῶν ἑαυτοῖς προσπολεμούντων ὅπλοις, εἰ οὕτω τύχοι, καὶ δόρασι τοῖς διὰ λόγων, ἀρχόντων τε ἄρχουσι προσρηγνύντων, καὶ λαῶν ἐπὶ λαοὺς καταστασιαζόντων, τῆς τε ὑποκρίσεως ἀφάτου
καὶ τῆς εἰρωνείας ἐπὶ πλεῖστον ὅσον κακίας προϊούσης, ἡ μὲν δὴ θεία κρίσις, οἷα φίλον αὐτῇ, πεφεισμένως, τῶν ἀθροισμάτων ἔτι συγκροτουμένων, ἠρέμα καὶ μετρίως τὴν αὐτῆς ἐπισκοπὴν ἀνεκίνει, ἐκ τῶν ἐν στρατείαις ἀδελφῶν καταρχομένου τοῦ
διωγμοῦ.

[8] ὡς δ’ ἀνεπαισθήτως ἔχοντες οὐχ ὅπως εὐμενὲς καὶ ἵλεω καταστήσεσθαι τὸ θεῖον προυθυμούμεθα, οἷα δέ τινες ἄθεοι ἀφρόντιστα καὶ ἀνεπί σκόπα τὰ καθ’ ἡμὰς ἡγούμενοι ἄλλας ἐπ’ ἄλλαις προσετίθεμεν κακίας, οἵ τε δοκοῦντες ἡμῶν τοιμένες
μένες τὸν τῆς θεοσεβείας θεσμὸν παρωσάμενοι ταῖς πρὸς ἀλλήλους ἀνεφλέγοντο φιλονεικίαις, αὐτὰ δὴ ταῦτα μόνα, τὰς ἔρεις καὶ τὰς ἀπειλὰς τόν τε ζῆλον καὶ τὸ πρὸς ἀλλήλους ἔχθος τε καὶ μῖσος ἀπαύζοντες, οἶά τε τυραννίδας τὰς φιλαρχίας ἐκθύμως διεκδικοῦντες, τότε δὴ, τότε κατὰ τὴν φάσκουσαν
τοῦ Ἱερεμίου φωνὴν „ἐγνόφωσεν ἐν ὀργῇ αὐτοῦ κύριος τὴν θυγατέρα Σιὼν, καὶ κατέρριψεν οὐρανοῦ εἰς γῆν δόξασμα Ἰσραὴλ, οὐκ ἐμνήσθη τε ὑποποδίου ποδῶν αὐτοῦ ἐν ἡμέρᾳ ὀργῆς αὐτοῦ· ἀλλὰ καὶ κατεπόντισε κύριος πάντα τὰ ὡραῖα
Ἰσραὴλ, καὶ καθεῖλε πάντας τοὺς φραγμοὺς αὐτοῦ,“

[9] κατά τε τὰ ἐν ψαλμοῖς προθεσπισθέντα κατέστρεψε τὴν διαθήκην τοῦ δούλου αὐτοῦ, καὶ ἐβεβήλωσεν εἰς γῆν διὰ τῆς τῶν ἐκκλησιῶν καθαιρέσεως τὸ ἁγίασμα αὐτοῦ, καὶ καθεῖλε πάντας τοὺς φραγμοὺς
αὐτοῦ, ἔθετο τὰ ὀχυρώματα αὐτοῦ δειλίαν· διήρπασάν τε τὰ πλήθη τοῦ λαοῦ πάντες οἱ διοδεύοντες ὁδὸν, καὶ δὴ ἐπὶ τούτοις ὄνειδος ἐγενήθη τοῖς γείτοσιν αὐτοῦ. ὕψωσε γὰρ τὴν δεξιὰν τῶν ἐχθρῶν αὐτοῦ, καὶ ἀπέστρεψε τὴν βοήθειαν τῆς ῥομφαίας
αὐτοῦ, καὶ οὐκ ἀντελάβετο αὐτοῦ ἐν τῷ πολέμῳ· ἀλλὰ καὶ κατέλυσεν ἀπὸ καθαρισμοῦ αὐτὸν καὶ τὸν θρόνον αὐτοῦ εἰς τὴν γῆν κατέρραξεν· ἐσμίκρυνέ τε τὰς ἡμέρας τοῦ χρόνου αὐτοῦ, καὶ ἐπὶ πᾶσι κατέχεεν αὐτοῦ αἰσχύνην.

[1] [Nic. H. E. VII, 3] Συντετέλεσται δῆτα καθ’ ἡμᾶς πάντα, ὁπηνίκα τῶν μὲν προσευκτηρίων τοὺς οἴκους ἐξ ὕψους εἰς ἔδαφος αὐτοῖς θεμελίοις καταρριπτουμένους, τὰς δὲ ἐνθέους καὶ ἱερὰς γραφὰς κατὰ μέσας ἀγορὰς πυρὶ παραδιδομένας αὐτοῖς ἐπείδομεν
ὀφθαλμοῖς, τούς τε τῶν ἐκκλησιῶν ποιμένας ¹ αἰσχρῶς ὧδε κἀκεῖσε κρυπταζομένους, τοὺς δὲ ἀσχημόνως ἁλισκομένους, καὶ πρὸς τῶν ἐχθρῶν καταπαιζομένους, ὅτε καὶκ κατ’ προφητικὸν λόγον, ἐξεχύθη ἐξουδένωσις ἐπ’ ἄρχοντας, καὶ ἐπλάνησεν αὐτοὺς ἐν ἀβάτῳ καὶ οὐχ ὁδῷ. “

[2] ἀλλὰ τούτων μὲν οὐχ
ἡμέτερον διαγράφειν τὰς ἐπὶ τέλει σκυθρωπὰς συμφορὰς, ἐπεὶ καὶ τὰς πρόσθεν τοῦ διωγμοῦ διαστάσεις τε αὐτῶν εἰς ἀλλήλους καὶ ἀτοπίας οὐχ ἡμῖν οἰκεῖον μνήμῃ παραδιδόναι. διὸ καὶ πλέον οὐδὲν ἱστορῆσαι περὶ αὐτῶν διέγνωμεν ἢ δι’ ὧν ἂν τὴν θείαν δικαιώσαιμεν
κρίσιν.

[3] οὐκοῦν οὐδὲ τῶν πρὸς τοῦ διωγμοῦ πεπειραμένων, ἢ τῶν εἰς ἅπαν τῆς σωτηρίας νεναυαγηκότων, αὐτῇ τε γνώμῃ τοῖς τοῦ κλύδωνος ἐναπορριφέντων βυθοῖς, μνήμην ποιήσασθαι προήχθημεν, μόνα δὲ ἐκεῖνα τῇ καθόλου προσθήσομεν
ἱστορίᾳ, ἃ πρώτοις μὲν ἡμῖν αὐτοῖς, ἔπειτα δὲ καὶ τοῖς μεθ’ ἡμᾶς γένοιτ’ ἂν πρὸς ὠφελείας. ἴωμεν οὖν ἐντεῦθεν ἤδη, τοὺς ἱεροὺς ἀγῶνας τῶν τοῦ θεοῦ λόγου μαρτύρων ἐν ἐπιτομῇ διαγράψοντες.

[4] ἔτος τοῦτο ἦν ἐννεακαιδέκατου
τῆς Διοκλητιανοῦ βασιλείας, Δύστρος μὲν, λέγοιτο δ’ ἂν οὗτος Μάρτιος κατὰ Ῥωμαίους), ἐν ᾧ τῆς τοῦ σωτηρίου πάθους ἑορτῆς ἐπελαυνούσης ἥπλωτο πανταχόσε βασιλικὰ γράμματα, τὰς μὲν ἐκκλησίας εἰς ἔδαφος φέρειν, τὰς δὲ γραφὰς ἀφανεῖς πυρὶ γενέσθαι
προστάττοντα, καὶ τοὺς μὲν τιμῆς ἐπειλημμένους ἀτίμους, τοὺς δὲ ἐν οἰκετίαις, εἰ ἐπιμένοιεν τῇ τοῦ Χριστιανισμοῦ προθέσει, ἐλευθερίας στερεῖσθαι προαγορεύοντα.

[5] καὶ ἡ μὲν πρώτη καθ’ ἡμῶν γραφὴ τοιαύτη τις ἠν· μετ’ οὐ πολὺ δὲ ἑτέρων
² ἐπιφοιτησάντων γραμμάτων προσετάττετο τοὺς τῶν ἐκκλησιῶν προέδρους πάντας τοὺς κατὰ πάντα τόπον πρῶτα μὲν δεσμοῖς παραδίδοσθαι, εἶθ᾿ ὕστερον πάσῃ μηχανῇ θύειν ἐξαναγκάζεσθαι.

[1] [Nic. H. E. VII, 4] Τότε δὴ οὖν, τότε πλεῖστοι μὲν ὅσοι τῶν ἐκκλησιῶν ἄρχοντες, δειναῖς αἰκίαις προθύμως ἐναθλήσαντες, μεγάλων ἀγώνων ἱστορίας ἐπεδείξαντο, μυρίοι δ᾿ ἄλλοι τὴν ψυχὴν ὑπὸ δειλίας προναρκήσαντες προχείρως οὕτως ἀπὸ
πρώτης ἐξησθένησαν προσβολῆς, τῶν δὲ λοιπῶν ἕκαστος εἴδη διάφορα βασάνων ἐνήλλαττεν, ὁ μὲν μάστιξιν αἰκιζόμενος τὸ σῶμα, ὁ δὲ στρεβλώσεσι καὶ ξεσμοῖς ἀνυπομονήτοις τιμωρούμενος, ἐφ᾿ οἷς ἤδη τινὲς οὐκ αἴσιον ἀπηνέγκαντο τοῦ βίου τέλος.

[2] ἄλλοι δ᾿ αὖ πάλιν ἄλλως τὸν ἀγῶνα διεξῄεσαν· ὁ μὲν γάρ τις ἑτέρων βίᾳ συνωθούντων καὶ ταῖς παμμιάροις καὶ ἀνάγνοις προσαγόντων θυσίαις ὡς τεθυκὼς ἀπηλλάττετο, καὶ εἰ μὴ τεθυκὼς ἦν, ὁ δὲ μηδ᾿ ὅλως προσπελάσας, μηδέ τινος ἐναγοῦς ἐφαψάμενος,
εἰρηκότων δ᾿ ἑτέρων ὅτι τεθύκοι, σιωπῇ φέρων τὴν συκοφαντίαν ἀπῄει, ἄλλος ἡμιθανὴς αἰρόμενος ὡσὰν ἤδη νεκρὸς ἐρρίπτετο.

[3] καί τις αὖ πάλιν ἐπ᾿ ἐδάφους κείμενος μακρὰν ἐσύρετο τοῖν ποδοῖν, ἐν τεθυκόσιν αὐτοῖς λελογισμένος· ὁ δέ τις
ἐβόα, καὶ μεγάλῃ διεμαρτύρετο φωνῇ τῆς θυσίας τὴν ἄρνησιν· καὶ ἄλλος Χριστιανὸς εἶναι ἐκεκράγει, τῇ τοῦ σωτηρίου προσρήματος ὁμολογίᾳ λαμπρυνόμενος· ἕτερος τὸ μὴ τεθυκέναι μήτε θύσειν ποτὲ διετείνετο.

[4] ὅμως δ᾿ οὖν καὶ οἵδε πολυχειρίᾳ τῆς
ἐπὶ τοῦτο τεταγμένης στρατιωτικῆς παρατάξεως κατὰ στόματος παιόμενοι καὶ κατασιγαζόμενοι, κατά τε προσώπου καὶ παρειῶν τυπτόμενοι μετὰ βίας ἐξω- θοῦντο. οὕτως ἐξ ἅπαντος οἶ τῆς θεοσεβείας ἐχθροὶ τὸ δοκεῖν ἠνυκέναι περὶ πολλοῦ ἐτίθεντο. ἀλλ’ οὐ καὶ κατὰ τῶν ἁγίων αὐτοῖς μαρτύρων ταῦτα προυχώρει, ὧν εἰς ἀκριβῆ διήγησιν τίς ἄν ἡμῖν ἐξαρκέσειε λόγος;

[1] [Nic. H. E. VII, 3] Μυρίους μὲν γὰρ ἱστορήσαι ἄν τις θαυμαστὴν ὑπὲρ εὐσεβείας τοῦ θεοῦ τῶν ὅλων ἐνδεδειγμένους προθυμίαν, οὐκ ἐξότουπερ μόνον ὁ κατὰ πάντων ἀνεκινήθη διωγμὸς, πολὺ πρότερον δὲ, καθ’ ὃν ἔτι τὰ τῆς εἰρήνης συνεκροτεῖτο.

[2] ἄρτι γὰρ ἄρτι πρῶτον ὥσπερ ἀπὸ κάρου βαθέος ὑποκινουμένου τοῦ τὴν ἐξουσίαν εἰληφότος, κρύβδην τε ἔτι καὶ ἀφανῶς μετὰ τὸν ἀπὸ Δεκίου καὶ Οὐαλεριανοῦ μεταξὺ χρόνον ταῖς ἐκκλησίαις ἐπιχειροῦντος, οὐκ ἀθρόως τε τῷ καθ’ ἡμῶν ἐπαποδυομένου
πολέμῳ, ἀλλ’ ἔτι τῶν κατὰ τὰ στρατόπεδα μόνων ἀποπειρωμένου — ταύτῃ γὰρ καὶ τοὺς λοιποὺς ἁλῶναι ῥᾳδίως ᾤετο, εἰ πρότερον ἐκείνων καταγωνισάμενος περιγένοιτο —, πλείστους παρῆν τῶν ἐν στρατείαις ὁρᾶν ἀσμενέστατα τὸν ἰδιωτικὸν
προασπαζομένους βίον, ὡς ἂν μὴ ἔξαρνοι γένοιντο τῆς περὶ τὸν τῶν ὅλων δημιουργὸν εὐσεβείας.

[3] ὡς γὰρ ὁ στρατοπεδάρχης, ὅστις ποτὲ ἦν ἐκεῖνος, ἄρτι πρῶτον ἐνεχείρει τῷ κατὰ τῶν στρατευμάτων διωγμῷ, φυλοκρινῶν καὶ διακαθαίρων τοὺς ἐν τοῖς
στρατοπέδοις ἀναφερομένους, αἵρεσίν τε διδοὺς ἢ πειθαρχοῦσιν ἧς μετῆν αὐτοῖς ἀπολαύειν τιμῆς, ἢ τοὐναντίον στέρεσθαι ταύτης, εἰ ἀντιτάττοιντο τῷ προστάγματι, πλεῖστοι ὅσοι τῆς Χριστοῦ βασιλείας στρατιῶται τὴν εἰς αὐτὸν ὁμολογίαν, μὴ μελλήσαντες,
τῆς δοκούσης δόξης καὶ εὐπραγίας ἧς εἶχον ἀναμφιλόγως προυτίμησαν.

[4] ἤδη δὲ σπανίως τού- τῶν εἷς που καὶ δεύτερος οὐ μόνον τῆς ἀξίας τὴν ἀποβολὴν, ἀλλὰ καὶ θάνατον τῆς εὐσεβοῦς ἐνστάσεως ἀντικατηλλάττοντο, μετρίως πως ἤδη τότε τοῦ τὴν ἐπιβολὴν ἐνεργοῦντος καὶ μέχρις αἵματος ἐπ’ ἐνίων
φθάνειν ἐπιτολμῶντος, τοῦ πλήθους, ὡς ἔοικε, τῶν πιστῶν δεδιττομένου τε αὐτὸν ἔτι καὶ ἀποκναίοντος ἐπὶ τὸν κατὰ πάντων ἀθρόως ἐφορμῆσαι πόλεμον.

[5] ὡς δὲ καὶ γυμνότερον ἐπαπεδύετο οὐδ’ ἔστι λόγῳ δυνατὸν ἀφηγήσασθαι, ὅσους καὶ ὁποίους τοῦ
θεοῦ μάρτυρας ὀφθαλμοῖς παρῆν ὁρᾶν τοῖς ἀνὰ πάσας τάς τε πόλεις καὶ τὰς χώρας οἰκοῦσιν.

[1] [Nic H. E. VII, 5] Αὐτίκα γοῦν τῶν οὐκ ἀσήμων τις, ἀλλὰ καὶ ἄγαν κατὰ τὰς ἐν τῷ βίῳ νενομισμένας ὑπεροχὰς ἐνδοξοτάτων, ἅμα τῷ τὴν
κατὰ τῶν ἐκκλησιῶν ἐν τῇ Νικομηδείᾳ προτεθῆναι γραφὴν, ζήλῳ τῷ κατὰ θεὸν ὑποκινηθεὶς, διαπύρῳ τε ἐφορμήσας τῇ πίστει, ἐν προφανεῖ καὶ δημοσίῳ κειμένην ὡς ἀνοσίαν καὶ ἀσεβεστάτην ἀνελὼν σπαράττει, δυοῖν ἐπιπαρόντων κατὰ τὴν αὐτὴν πόλιν
βασιλέων, τοῦ τε πρεσβυτάτου τῶν ἄλλων καὶ τοῦ τὸν τέταρτον ἀπὸ τούτου τῆς ἀρχῆς ἐπικρατοῦντος βαθμόν. ἀλλ’ οὗτος μὲν τῶν τηνικάδε πρῶτος τοῦτον διαπρέψας τὸν τρόπον, ἄμα τε τοιαῦτα, οἷα καὶ εἰκὸς ἦν, ὑπομείνας ὡσὰν ἐπὶ τοιούτῳ τολμήματι,
τὸ ἄλυπον καὶ ἀτάραχον εἰς αὐτὴν τελευταίαν διετήρησεν ἀναπνοήν.

[1] [Nic. H. E. VH, 5] Πάντων δὲ, ὅσοι τῶν πώποτε ἀνυμνοῦνται θαυμάσιοι καὶ ἐπ’ ἀνδρείᾳ βεβοημένοι, εἴτε παρ’ Ἕλλησιν εἴτε παρὰ βαρβάροις,
θείους ἤνεγκεν ὁ καιρὸς καὶ διαπρεπεῖς μάρτυρας τοὺς ἀμφὶ τὸν Δωρόθεον βασιλικοὺς παῖδας, οἱ καὶ τῆς ἀνωτάτω παρὰ τοῖς δεσπόταις ἠξιωμένοι τιμῆς, γνησίων τε αὐτοῖς διαθέσει τέκνων οὐ λειπόμενοι, μείζονα πλοῦτον ὡς ἀληθῶς ἥγηνται τῆς τοῦ βίου δόξης καὶ τρυφῆς τοὺς ὑπὲρ εὐσεβείας ὀνειδισμούς τε καὶ πόνους, καὶ τοὺς κεκαινουργημένους ἐπ’ αὐτοῖς πολυτρόπους θανάτους, ὧν ἑνός τινος οἵω
κέχρηται μνησθέντες τῷ τοῦ βίου τέλει, σκοπεῖν ἐξ αὐτοῦ καὶ τὰ τοῖς ἄλλοις συμβεβηκότα τοῖς ἐντυγχάνουσι καταλείψομεν.

[2] ἤγετό τις εἰς μέσον κατὰ τὴν προειρημένην πόλιν ἐφ’ ὧν δεδηλώκαμεν ἀρχόντων. θύειν δὴ οὖν προσταχθεὶς, ὡς
ἐνίστατο, γυμνὸς μετάρσιος ἀρθῆναι κελεύεται, μάστιξί τε τὸ πᾶν σῶμα καταξαίνεσθαι, εἰσότε ἡττηθεὶς κἂν ἄκων τὸ προσταττόμενον ποιήσειεν.

[3] ὡς δὲ καὶ ταῦτα πάσχων ἀδιάτρεπτος ἦν, ὄξος λοιπὸν ἤδη τῶν ὀστέων ὑποφαινομένων αὐτοῦ σὺν καὶ
ἅλατι φύραντες κατὰ τῶν διασαπέντων τοῦ σώματος μερῶν ἐνέχεον· ὡς δὲ καὶ ταύτας ἐπάτει τὰς ἀλγηδόνας, ἐσχάρα τοὐντεῦθεν καὶ πῦρ εἰς μέσον εἵλκετο, καὶ κρεῶν ἐδωδίμων δίκην τὰ λείψανα αὐτῷ τοῦ σώματος ὑπὸ τοῦ πυρὸς οὐκ εἰς ἄθρουν, ὡς
ἂν μὴ συντόμως ἀπαλλαγείη, κατὰ βραχὺ δὲ ἀνηλίσκετο, οὐ πρότερον ἀνεῖναι τῶν ἐπιτιθέντων αὐτὸν τῇ πυρᾷ συγχωρουμένων, πρὶν ἂν καὶ μετὰ τοσαῦτα τοῖς προστασσομένοις ἐπινεύσειεν.

[4] ὁ δ’ ἀπρὶξ ἐχόμενος τῆς προθέσεως νικηφόρος ἐν αὐταῖς παρέδωκε
τὴν ψυχὴν ταῖς βασάνοις. τοιοῦτον τῶν βασιλικῶν ἑνὸς τὸ μαρτύριον παίδων, ἄξιον ὡς ὄντως καὶ τῆς προσηγορίας· Πέτρος γὰρ ἐκαλεῖτο.

[5] οὐ χείρονα δὲ καὶ τὰ κατὰ τοὺς λοιποὺς ὄντα, λόγου φειδόμενοι συμμετρίας, παραλείψομεν, τοσοῦτον
ἱστορήσαντες, ὡς ὅ τε Δωρόθεος καὶ ὁ Γοργόνιος, ἑτέροις ἅμα πλείοσι τῆς βασιλικῆς οἰκετίας, μετὰ τοὺς πολυτρόπους ἀγῶνας βρόχῳ τὴν ζωὴν μεταλλάξαντες, τῆς ἐνθέου νίκης ἀπηνέγκαντο βραβεῖα.

[6] ἐν τούτῳ τῆς κατὰ Νικομήδειαν ἐκκλησίας ὁ τηνικαῦτα προεστὼς Ἄνθιμος διὰ τὴν εἰς Χριστὸν μαρτυρίαν
τὴν κεφαλὴν ἀποτέμνεται· τούτῳ δὲ πλῆθος ἄθρουν μαρτύρων προστίθεται, οὐκ οἶδ᾿ ὅπως ἐν τοῖς κατὰ τὴν Νικομήδειαν βασιλείοις πυρκαϊᾶς ἐν αὐταῖς δὴ ταῖς ἡμέραις ἁφθείσης, ἣν καθ᾿ ὑπόνοιαν ψευδῆ πρὸς τῶν ἡμετέρων ἐπιχειρηθῆναι λόγου διαδοθέντος,
πργγενῆ σωρηδὸν βασιλικῷ νεύματι τῶν τῇδε θεοσεβῶν οἱ μὲν ξίφει κατεσφάττοντο, οἱ δὲ διὰ πυρὸς ἐτελειοῦντο. ὅ τε λόγος ἔχει προθυμίᾳ τινὶ ἀρρήτῳ ἄνδρας ἅμα γυναιξὶν ἐπὶ τὴν πυρὰν καθάλλεσθαι· δήσαντες δὲ οἱ δήμιοι ἄλλο τι πλῆθος
ἐπὶ σκάφαις τοῖς θαλαττίοις ἐναπέρριπτον βυθοῖς.

[7] τοὺς δέ γε βασιλικοὺς μετὰ θάνατον παῖδας, γῇ μετὰ τῆς προσηκούσης κηδείας παραδοθέντας, αὖθις ἐξ ὑπαρχῆς ἀνορύξαντες ἐναπορρῖψαι θαλάσσῃ καὶ αὐτοὺς ᾤοντο δεῖν οἶ νενομισμένοι δεσπόται, ὡς ἂν
μὴ ἐν μνήμασιν ἀποκειμένους προσκυνοῖέν τινες, θεοὺς δὴ αὐτοὺς, ὥς γε ᾤοντο, λογιζόμενοι. καὶ τὰ μὲν ἐπὶ τῆς Νικομηδείας κατὰ τὴν ἀρχὴν ἀποτελεσθέντα τοῦ διωγμοῦ τοιαῦτα.

[8] οὐκ εἰς μακρὸν δὲ ἑτέρων κατὰ τὴν Μελιτηνὴν οὕτω καλουμένην χώραν,
καὶ αὖ πάλιν ἄλλων ἀμφὶ τὴν Συρίαν ἐπιφυῆναι τῇ βασιλείᾳ πεπειραμένων, τοὺς πανταχόσε τῶν ἐκκλησιῶν προεστῶτας εἱρκταῖς καὶ δεσμοῖς ἐνεῖραι πρόσταγμα ἐφοίτα βασιλικόν.

[9] καὶ ἦν ἡ θέα τῶν ἐπὶ τούτοις γινομένων πᾶσαν διήγησιν ὑπεραίρουσα,
μυρίου πλήθους ἐν παντὶ τόπῳ καθειργνυμένου, καὶ τὰ πανταχῆ δεσμωτήρια, ἀνδροφόνοις καὶ τυμβωρύχοις πάλαι πρότερον ἐπεσκευασμένα, τότε πλη- ρούντων ἐπισκόπων καὶ πρεσβυτέρων καὶ διακόνων, ἀναγνωστῶν τε καὶ ἐπορκιστῶν, ὡς μηδὲ χώραν ἔτι τοῖς ἐπὶ κακουργίαις κατακρίτοις αὐτόθι λείπεσθαι.

[10] αὖθις δ᾿ ἑτέρων τὰ πρῶτα γράμματα ἐπικατειληφότων, ἐν οἷς τοὺς κατακλείστους θύσαντας μὲν
ἐᾶν βαδίζειν ἐπ᾿ ἐλευθερίας, ἐνισταμένους δὲ μυρίαις καταξαίνειν προστέτακτο βασάνοις, πῶς ἂν πάλιν ἐνταῦθα τῶν καθ᾿ ἑκάστην ἐπαρχίαν μαρτύρων ἀριθμήσειέ τις τὸ πλῆθος, καὶ μάλιστα τῶν κατὰ τὴν Ἀφρικὴν καὶ τὸ Μαύρων ἔθνος, Θηβαΐδα τε
καὶ κατ᾿ Αἴγυπτον, ἐξ ἧς καὶ εἰς ἑτέρας ἤδη προελθόντες πόλεις τε καὶ ἐπαρχίας διέπρεψαν τοῖς μαρτυρίοις.

[1] [Nic. H. E. VII, 7] Ἴσμεν γοῦν τοὺς ἐξ αὐτῶν διαλάμψαντας ἐν Παλαιστίνῃ, ἴσμεν δὲ καὶ
τοὺς ἐν Τύρῳ τῆς Φοινίκης, οὓς τίς ἰδὼν οὐ κατεπλάγη τὰς ἀναριθμήτους μάστιγας, καὶ τὰς ἐν τούτοις τῶν ὡς ἀληθῶς παραδόξων τῆς θεοσεβείας ἀθλητῶν ἐνστάσεις, τόν τε παραχρῆμα μετὰ τὰς μάστιγας ἐν θηρσὶν αἱμοβόροις ἀγῶνα, καὶ τὰς ἐν τούτῳ
παρδάλεων καὶ διαφόρων ἄρκτων, συῶν τε ἀγρίων καὶ πυρὶ καὶ σιδήρῳ κεκαυτηριασμένων βοῶν προσβολὰς, καὶ τὰς πρὸς ἕκαστον τῶν θηρίων θαυμασίους τῶν γενναίων ὑπομονάς;

[2] οἷς γινομένοις καὶ αὐτοὶ παρῆμεν, ὁπηνίκα τοῦ μαρτυρουμένου
σωτῆρος ἡμῶν αὐτοῦ δὴ Ἰησοῦ Χριστοῦ τὴν θείαν δύναμιν ἐπιπαροῦσαν, ἐναργῶς τε αὐτὴν τοῖς μάρτυσιν ἐπιδεικνῦσαν ἱστορήσαμεν, τῶν ἀνθρωποβόρων ἐπὶ πλείονα χρόνον μὴ προσψαύειν μηδὲ πλησιάζειν τοῖς τῶν θεοφιλῶν σώμασιν ἐπιτολμώντων, ἀλλ᾿ ἐπὶ
μὲν τοὺς ἄλλους, ὅσοι δήπουθεν ἔξωθεν ἐρεθισμοῖς παρώρμων αὐτὰ, φερομένων, μόνων δὲ τῶν ἱερῶν ἀθλητῶν γυμνῶν ἑστώτων καὶ ταῖς χερσὶ κατασειόντων, ἐπί τε σφᾶς αὐτοὺς ἐπισπωμένων τοῦτο γὰρ αὐτοῖς ἐκελεύετο πράττειν) μηδ’ ὅλως ἐφαπτομένων, ἀλλ’ ἔσθ’ ὅπη μὲν καὶ ἐπ’ αὐτοὺς ὁρμώντων, οἷα
δὲ πρός τινος θειοτέρας δυνάμεως ἀνακρουομένων καὶ αὖ πάλιν εἰς τοὐπίσω χωρούντων.

[3] ὃ καὶ εἰς μακρὸν γινόμενον θαῦμα παρεῖχεν οὐ σμικρὸν τοῖς θεωμένοις, ὥστε ἤδη διὰ τὸ ἄπρακτον τοῦ πρώτου δεύτερον καὶ τρίτον προσαφίεσθαι ἐνὶ καὶ τῷ αὐτῷ
μάρτυρι θηρίον.

[4] καταπλαγῆναι δ’ ἦν τὴν ἐπὶ τούτοις ἀπτόητον τῶν ἱερῶν ἐκείνων καρτερίαν, καὶ τὴν ἐν σώμασι νέοις βεβηκυῖαν καὶ ἀδιάτρεπτον ἔνστασιν. ἑώρας γοῦν ἡλικίαν οὐδ’ ὅλων ἐτῶν εἴκοσι δίχα δεσμῶν ἑστῶτος νέου, καὶ τὰς μὲν χεῖρας
ἐφαπλοῦντος εἰς σταυροῦ τύπον, ἀκαταπλήκτῳ δὲ καὶ ἀτρεμεῖ διανοίᾳ ταῖς πρὸς τὸ θεῖον σχολαίτατα τεταμένου λιταῖς, μηδ’ ὅλως τε μεθισταμένου μηδ’ ἀποκλίνοντός ποι τοῦ ἔνθα εἱστήκει τόπου, ἄρκτων καὶ παρδάλεων θυμοῦ καὶ θανάτου πνεόντων σχεδὸν
αὐτῆς καθαπτομένων αὐτοῦ τῆς σαρκὸς, ἀλλ’ οὐκ οἶδ’ ὅπως θείᾳ καὶ ἀπορρήτῳ δυνάμει μονονουχὶ φραττομένων τὸ στόμα, καὶ αὖθις παλινδρομούντων εἰς τοὐπίσω. καὶ οὗτος μὲν οὑν τοιοῦτός τις ἢν.

[5] πάλιν δ’ ἂν ἑτέρους εἶδες, πέντε γὰρ οἶ πάντες
ἐτύγχανον, ἠγριωμένῳ ταύρῳ παραβληθέντας, ὃς τοὺς μὲν ἄλλους τῶν ἔξωθεν προσιόντων τοῖς κέρασιν εἰς τὸν ἀέρα ῥίπτων διεσπάραττεν, ἡμιθνῆτας αἴρεσθαι καταλιπὼν, ἐπὶ μόνους δὲ θυμῷ καὶ ἀπειλῇ τοὺς ἱεροὺς ὁρμῶν μάρτυρας οὐδὲ πλησιάζειν αὐτοῖς
οἷός τε ἠν, κυρίττων δὲ τοῖς ποσὶ καὶ τοῖς τῇδε κἀκεῖσε χρώμενος καὶ διὰ τοὺς ἀπὸ τῶν καυτήρων ἐρεθισμοὺς θυμοῦ καὶ ἀπειλῆς πνέων εἰς τοὐπίσω πρὸς τῆς ἱερᾶς ἀνθείλκετο προνοίας, ὡς μηδὲ τούτου μηδὲν μηδαμῶς αὐτοὺς ἀδικήσαντος, ἕτερα ἄττα αὐτοῖς ἐπαφίεσθαι θηρία.

[6] τέλος δὴ οὖν μετὰ τὰς δεινὰς καὶ ποικίλας τούτων προσβολὰς ξίφει κατασφαγέντες οἶ πάντες, ἀντὶ γῆς καὶ τάφων
τοῖς θαλαττίοις παραδίδονται κύμασι.

[1] [Nic. H. E. VII, 8] Καὶ τοιοῦτος μὲν ὁ ἀγὼν τῶν κατὰ Τυρὸν τοὺς ὑπὲρ εὐσεβείας ἄθλους ἐνδειξαμένων Αἰγυπτίων. θαυμάσειε δ’ ἄν τις αὐτῶν καὶ τοὺς ἐπὶ τῆς οἰκείας γῆς μαρτυρήσαντας,
ἔνθα μυρίοι τὸν ἀριθμὸν ἄνδρες ἅμα γυναιξὶ καὶ παισὶν, ὑπὲρ τῆς τοῦ σωτῆρος ἡμῶν διδασκαλίας τοῦ προσκαίρου ζῆν καταφρονήσαντες, διαφόρους ὑπέμειναν θανάτους, οἱ μὲν αὐτῶν μετὰ ξεσμοὺς καὶ στρεβλώσεις μάστιγάς τε χαλεπωτάτας καὶ μυρίας
ἄλλας ποικίλας καὶ φρικτὰς ἀκοῦσαι βασάνους πυρὶ παραδοθέντες, οἶ δὲ πελάγει καταβροχισθέντες, ἄλλοι δὲ εὐθαρσῶς τοῖς ἀποτέμνουσι τὰς ἑαυτῶν προτείναντες κεφαλὰς, οἶ δὲ καὶ ἐναποθανόντες ταῖς βασάνοις, ἕτεροι δὲ λιμῷ διαφθαρέντες, καὶ ἄλλοι
πάλιν ἀνασκολοπισθέντες, οἱ μὲν κατὰ τὸ σύνηθες τοῖς κακούργοις, οἱ δὲ καὶ χειρόνως ἀνάπαλιν κατωκάρα προσηλωθέντες, τηρούμενοί τε ζῶντες, εἰσότε καὶ ἐπ’ αὐτῶν ἰκρίων λιμῷ διαφθαρεῖεν.

[1] [Nic. H. E. VII, 8] Πάντα δ’ ὑπεραίρει
λόγον καὶ ἃς ὑπέμειναν αἰκίας καὶ ἀλγηδόνας οἱ κατὰ Θηβαίδα μάρτυρες, ὀστράκοις ἀντὶ ὀνύχων ὅλον τὸ σῶμα μέχρις ἀπαλλαγῆς τοῦ βίου καταξαινόμενοι, γύναιά τε τοῖν ποδοῖν ἐξ ἑνὸς ἀποδεσμού μετέωρά τε καὶ διαέρια κάτω κεφαλὴν μαγγάνοις
τισὶν εἰς ὕψος ἀνελκόμενα, γυμνοῖς τε παντελῶς καὶ μηδ’ ἐπικεκαλυμμένοις τοῖς σώμασι θέαν ταύτην αἰσχίστην καὶ πάντων ὠμοτάτην καὶ ἀπανθρωποτάτην τοῖς ὁρῶσιν ἅπασι παρεσχημένα.

[2] ἄλλοι δ’ αὖ πάλιν δένδρεσι καὶ πρέμνοις ἐναπέθνησκον δεσμούμενοι· τοὺς γὰρ μάλιστα στερροτάτους τῶν
κλάδων μηχαναῖς τισιν ἐπὶ ταὐτὸν συνέλκοντες, εἰς ἑκάτερά τε τούτων τὰ τῶν μαρτύρων ἀποτείνοντες σκέλη 5 εἰς τὴν ἑαυτῶν ἠφίεσαν τοὺς κλάδους φέρεσθαι φύσιν, ἄθρουν τῶν μελῶν διασπασμὸν καθ’ ὧν ταῦτ’ ἐνεχείρουν ἐπινοοῦντες.

[3] καὶ ταῦτά γε
πάντα ἐνηργεῖτο οὐκ ἐπ’ ὀλίγας ἡμέρας ἢ χρόνον τινὰ βραχὺν, ἀλλ’ ἐπὶ μακρὸν ὅλων ἐτῶν διάστημα, ὁτὲ μὲν πλειόνων ἢ δέκα, ὁτὲ δὲ ὑπὲρ τοὺς εἴκοσι τὸν ἀριθμὸν ἀναιρουμένων· ἄλλοτε δὲ οὐχ ἧττον καὶ τριάκοντα, ἤδη δὲ ἐγγύς που καὶ ἑξήκοντα, καὶ
πάλιν ἄλλοτε ἑκατόν ἐν ἡμέρᾳ μιᾷ ἄνδρες ἅμα κομιδῆ νηπίοις καὶ γυναιξὶν ἐκτείνοντο, ποικίλαις καὶ ἐναλλαττούσαις τιμωρίαις καταδικαζόμενοι.

[4] ἱστορήσαμεν δὲ καὶ αὐτοὶ ἐπὶ τῶν τόπων γενόμενοι πλείους ἀθρόως κατὰ μίαν ἡμέραν τοὺς μὲν τῆς
κεφαλῆς ἀποτομὴν ὑπομείναντας, τοὺς δὲ τὴν διὰ πυρὸς τιμωρίαν, ὡς ἀμβλύνεσθαι φονεύοντα τὸν σίδηρον, ἀτονοῦντά τε διαθλᾶσθαι, αὐτοὺς δὲ τοὺς ἀναιροῦντας ἀποκάμνοντας ἀμοιβαδὸν ἀλλήλους διαδέχεσθαι.

[5] ὅτε καὶ θαυμασιωτάτην ὁρμὴν θείαν
τε ὡς ἀληθῶς δύναμιν καὶ προθυμίαν τῶν εἰς τὸν Χριστὸν τοῦ θεοῦ πεπιστευκότων συνεωρῶμεν. ἅμα γοῦν τῇ κατὰ τῶν προτέρων ἀποφάσει ἐπεπήδων ἄλλοθεν ἄλλοι τῷ πρὸ τοῦ δικαστοῦ βήματι, χριστιανοὺς σφὰς ὁμολογοῦντες, ἀφροντίστως μὲν πρὸς
τὰ δεινὰ καὶ τοὺς τῶν πολυειδῶν βασάνων τρόπους διακείμενοι, ἀκαταπλήκτως δὲ παρρησιαζόμενοι ἐπὶ τῇ εἰς τὸν τῶν ὅλων θεὸν εὐσεβείᾳ, μετά τε χαρᾶς καὶ γέλωτος καὶ εὐφροσύνης τὴν ὑστάτην ἀπόφασιν τοῦ θανάτου καταδεχόμενοι, ὥστε ψάλλειν καὶ ὕμνους καὶ εὐχαριστίας εἰς τὸν τῶν ὅλων θεόν μέχρις αὐτῆς ἐσχάτης ἀναπέμπειν ἀναπνοῆς.

[6] θαυμάσιοι μὲν οὖν καὶ οὗτοι, ἐξαιρέτως δὲ ἐκεῖνοι θαυμασιώτεροι,
οἱ πλούτῳ μὲν καὶ εὐγενείᾳ καὶ δόξῃ, λόγῳ τε καὶ φιλοσοφίᾳ διαπρέψαντες, πάντα γε μὴν δεύτερα θέμενοι τῆς ἀληθοῦς εὐσεβείας καὶ τῆς εἰς τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν πίστεως·

[7] οἷος Φιλόρωμος ἦν, ἀρχήν τινα οὐ τὴν τυχοῦσαν
τῆς κατ’ Ἀλεξάνδρειαν βασιλικῆς διοικήσεως ἐγκεχειρισμένος, ὃς μετὰ τοῦ ἀξιώματος καὶ τῆς Ῥωμαϊκῆς τιμῆς ὑπὸ στρατιώταις δορυφορούμενος ἑκάστης ἀνεκρίνετο ἡμέρας· Φιλέας τε τῆς Θμουιτῶν ἐκκλησίας ἐπίσκοπος, διαπρέψας ἀνὴρ ταῖς κατὰ τὴν
πατρίδα πολιτείαις τε καὶ λειτουργίαις, ἔν τε τοῖς κατὰ φιλοσοφίαν λόγοις·

[8] οἱ καὶ μυρίων ὅσων πρὸς αἵματός τε καὶ τῶν ἄλλων φίλων ἀντιβολούντων, ἔτι μὴν τῶν ἐπ’ ἀξίας ἀρχόντων, πρὸς δὲ καὶ αὐτοῦ τοῦ δικαστοῦ παρακαλοῦντος, ὡς ἂν αὐτῶν
οἶκτον λάβοιεν, φειδώ τε παίδων καὶ γυναικῶν ποιήσαιντο, οὐδαμῶς πρὸς τῶν τοσούτων ἐπὶ τὸ φιλοζωῆσαι μὲν ἑλέσθαι, καταφρονῆσαι δὲ τῶν περὶ ὁμολογίας καὶ ἀρνήσεως τοῦ σωτῆρος ἡμῶν θεσμῶν ὑπήχθησαν, ἀνδρείῳ δὲ λογισμῷ καὶ φιλοσόφῳ,
μᾶλλον δὲ εὐσεβεῖ καὶ φιλοθέῳ ψυχῇ, πρὸς πάσας τοῦ δικαστοῦ τάς τε ἀπειλὰς καὶ τὰς ὕβρεις ἐνστάντες, ἄμφω τὰς κεφαλὰς ἀπετμήθησαν.

[1] [Nic. H. E. VII, 9] Ἐπεὶ δὲ καὶ τῶν ἔξωθεν μαθημάτων ἕνεκα πολλοῦ λόγου ἄξιον γενέσθαι
τὸν Φιλέαν ἔφαμεν, αὐτὸς ἑαυτοῦ παρίτω μάρτυς, ἄμα μὲν ἑαυτὸν ὅστις ποτ’ ἦν ἐπιδείξων, ἅμα δὲ καὶ τὰ κατ’ αὐτὸν ἐν τῇ Ἀλεξανδρείᾳ συμβεβηκότα μαρτύρια ἀκριβέστερον μᾶλλον ἢ ἡμεῖς ἱστορήσων διὰ τούτων τῶν λέξεων

[2] τούτων ἁπάντων ὑπο- “δειγμάτων ἡμῖν καὶ ὑπογραμμῶν καὶ καλῶν γνωρι-
“σμάτων ἐν ταῖς θείαις καὶ ἱεραῖς γραφαῖς κειμένων, ·‘οὐδὲν μελλήσαντες οἱ μακάριοι σὺν ἡμῖν μάρτυρες, “τὸ τῆς ψυχῆς ὄμμα πρὸς τὸν ἐπὶ πάντων θεὸν κα- “θαρῶς τείναντες, καὶ τὸν ἐπ’ εὐσεβείᾳ θάνατον ἐν “νῷ λαβόντες, ἀπρὶξ τῆς κλήσεως εἴχοντο, τὸν μὲν
“κύριον ἡμῶν Ἰησοῦν Χριστὸν εὑρόντες ἐνανθρω- “πήσαντα δι’ ἡμᾶς, ἵνα πᾶσαν μὲν ἁμαρτίαν ἐκκόψῃ, “ἐφόδια δὲ τῆς εἰς τὴν αἰώνιον ζωὴν εἰσόδου ἡμῖν “κατάθηται· οὐ γὰρ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα “θεῷ, ἀλλ’ ἑαυτὸν ἐκένωσε μορφὴν δούλου λαβὼν,
“καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος ἑαυτὸν ἐταπεί- ‘νωσεν ἕως θανάτου, θανάτου δὲ σταυροῦ.

[3] διὸ καὶ “ζηλώσαντες τὰ μείζονα χαρίσματα οἶ Χριστοφόροι “μάρτυρες πάντα μὲν πόνον καὶ παντοίας ἐπινοίας “αἰκισμῶν οὐκ εἰσάπαξ, ἀλλ’ ἤδη καὶ δεύτερόν τινες
“ὑπέμειναν, πάσας δὲ ἀπειλὰς οὐ λόγοις μόνον, ἀλλὰ καὶ ἔργοις τῶν δορυφόρων κατ’ αὐτῶν φιλοτιμουμένων, οὐκ ἐνεδίδουν τὴν γνώμην, διὰ τὸ τὴν τελείαν ἀγάπην ἔξω βάλλειν τὸν φόβον.

[4] ὧν καταλέγειν τὴν ἀρετὴν καὶ τὴν ἐφ’ ἑκάστῃ βασάνῳ
“ἀνδρείαν, τίς ἂν ἀρκέσειε λόγος; ἀνέσεως γὰρ οὔσης ἅπασι τοῖς βουλομένοις ἐνυβρίζειν, οἱ μὲν “ξύλοις ἔπαιον, ἕτεροι δὲ ῥάβδοις, ἄλλοι δὲ μάστιξιν, ἕτεροι δὲ πάλιν ἱμᾶσιν, ἄλλοι δὲ σχοινίοις.

[5] καὶ “ἦν ἡ θέα τῶν αἰκισμῶν ἐνηλλαγμένη, καὶ πολλὴν
“τὴν ἐν αὐτῇ κακίαν ἔχουσα. οἶ μὲν γὰρ ὀπίσω τὼ χεῖρε δεθέντες περὶ τὸ ξύλον ἐξηρτῶντο, καὶ μαγγάνοις τισὶ διετείνοντο πᾶν μέλος, εἶθ’ οὕτως διὰ “παντὸς τοῦ σώματος ἐπῆγον ἐκ κελεύσεως οἶ βασα- “νισταὶ, οὐ καθάπερ τοῖς φονεῦσιν ἐπὶ τῶν πλευρῶν “μόνον, ἀλλὰ καὶ τῆς γαστρὸς καὶ κνημῶν καὶ πα- “ρειῶν τοῖς ἀμυντηρίοις ἐκόλαζον· ἕτεροι δὲ ἀπὸ τῆς “στοᾶς μιᾶς χειρὸς ἐξηρτημένοι ᾐωροῦντο, πάσης
“ἀληδόνος δεινοτέραν τὴν ἀπὸ τῶν ἄρθρων καὶ με- “λῶν τάσιν ἔχοντες· ἄλλοι δὲ πρὸς τοῖς κίοσιν ἀντι- “πρόσωποι ἐδοῦντο, οὐ βεβηκόσι τοῖς ποσὶ, τῷ δὲ “βάρει τοῦ σώματος βιαζομένων μετὰ τάσεως ἀνελ- “κομένων τῶν δεσμῶν.

[6] καὶ τοῦθ’ ὑπέμενον, οὐκ
“ἐφ’ ὅσον προσδιελέγετο οὐδ’ αὐτοῖς ἐσχόλαζεν ὁ “ἡγεμὼν, ἀλλὰ μονονουχὶ δι’ ὅλης τῆς ἡμέρας. ὅτε “γὰρ καὶ ἐφ’ ἑτέρους μετέβαινε, τοῖς προτέροις κα- “τελίμπανεν ἐφεδρεύειν τοὺς τῇ ἐξουσίᾳ αὐτοῦ ὑπη- “ρετουμένους, εἴ πού τις ἡττηθεὶς τῶν βασάνων
‘ἐνδιδόναι ἐδόκει, ἀφειδῶς δὲ κελεύων καὶ τοῖς ‘δεσμοῖς προσιέναι, καὶ μετὰ ταῦτα ψυχορραγοῦν- “τας αὐτοὺς κατατιθεμένους εἰς τὴν γῆν ἕλκεσθαι· “

[7] οὐ γὰρ εἶναι κἂν μέρος φροντίδος αὐτοῖς περὶ “ἡμῶν, ἀλλ’ οὕτω καὶ διανοεῖσθαι καὶ πράττειν,
“ὡς μηκέτ’ ὄντων, ταύτην δευτέραν ἐπὶ ταῖς πληγαῖς τῶν ὑπεναντίων ἐφευρόντων.

[8] ἦσαν δὲ οἶ ‘καὶ μετὰ τοὺς αἰκισμοὺς ἐπὶ τοῦ ξύλου κείμενοι διὰ “τῶν τεσσάρων ὀπῶν διατεταμένοι ἄμφω τὼ πόδε, “ὠς καὶ κατ’ ἀνάγκην αὐτοὺς ἐπὶ τοῦ ξύλου ὑπτίους
εἶναι, μὴ δυναμένους διὰ τὸ ἔναυλα τὰ τραύματα ἀπὸ τῶν πληγῶν καθ’ ὅλου τοῦ σώματος ἔχειν· ἕτεροι δὲ εἰς τοὔδαφος ῥιφέντες ἔκειντο ὑπὸ τῆς τῶν βασάνων ἀθρόας προσβολῆς, δεινοτέραν τὴν ‘ὄψιν τῆς ἐνεργείας τοῖς ὁρῶσι παρέχοντες, ποικίλας
καὶ διαφόρους ἐν τοῖς σώμασι φέροντες τῶν βασάνων τὰς ἐπινοίας.

[9] τούτων οὕτως ἐχόντων οἱ “μὲν ἐναπέθνησκον ταῖς βασάνοις, τῇ καρτερίᾳ κα- “ταισχύναντες τὸν ἀντίπαλον, οἶ δὲ ἡμιθνῆτες ἐν τῷ δεσμωτηρίῳ συγκλειόμενοι μετ’ οὐ πολλὰς ἡμέρας ταῖς ἀλγηδόσι συνεχόμενοι ἐτελειοῦντο, οἶ δὲ λοιποὶ
τῆς ἀπὸ τῆς θεραπείας ἀνακτήσεως τυχόντες τῷ ῾χρόνῳ καὶ τῇ τῆς φυλακῆς διατριβῇ θαρσαλεώτεροι ἐγίνοντο.

[10] οὕτω γοῦν ἡνίκα προστέτακτο αἱρέσεως κειμένης, ἢ ἐφαψάμενον τῆς ἐναγοῦς θυσίας ἀνενόχλητον εἶναι, τῆς ἐπαράτου ἐλευθερίας παρ’ αὐτῶν
“τυχόντα, ἢ μὴ θύοντα τὴν ἐπὶ θανάτῳ δίκην “χεσθαι, οὐδὲν μελλήσαντες ἀσμένως ἐπὶ τὸν θάνα- “τον ἐχώρουν· ᾔδεσαν γὰρ τὰ ὑπὸ τῶν ἱερῶν γρα- “φῶν ἡμῖν προορισθέντα. ὁ γὰρ θυσιάζων, φησὶ “θεοῖς ἑτέροις ἐξολοθρευθήσεται, καί· ὅτι οὐκ ἔσον-
“ταί ταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ.”

[11] τοιαῦται τοῦ ὡς ἀληθῶς φιλοσόφου τε ὁμοῦ καὶ φιλοθέου μάρτυρος αἶ φωναὶ, ἃς πρὸ τῆς τελευταίας ἀποφάσεως ὑπὸ τὴν δεσμωτικὴν ἔθ’ ὑπάρχων τάξιν τοῖς κατὰ τὴν αὐτοῦ παροικίαν ἀδελφοῖς ἐπεστάλκει, ἄμα μὲν
τὰ ἐν οἶς ἦν ἀνατιθέμενος, ἅμα δὲ καὶ παρορμῶν αὐτοὺς ἐπὶ τὸ ἀπρὶξ ἔχεσθαι καὶ μετ’ αὐτὸν ὅσον οὔπω τελειωθησόμενον τῆς ἐν Χριστῷ θεοσεβείας.

[12] ἀλλὰ τί χρὴ πολλὰ λέγειν, καὶ καινοτέρας ἐπὶ καινοτέραις τῶν ἀνὰ τὴν οἰκουμένην θεοπρεπῶν
μαρτύρων ἀθλήσεις παρατίθεσθαι, καὶ μάλιστα τῶν οὐκέτι μὲν κοινῷ νόμῳ, πολέμου δὲ τρόπῳ πεπολιορκημένων;

[1] [Nic. H. E. VII, 10] Ἤδη γοῦν ὅλην Χριστιανῶν πολίχνην αὔτανδρον ἀμφὶ τὴν Φρυγίαν ἐν
κύκλῳ περιβαλόντες ὁπλῖται, πῦρ τε ὑφάψαντες, ³ κατέφλεξαν αὐτοὺς ἅμα νηπίοις καὶ γυναιξὶ, τὸν ἐπὶ πάντων θεὸν ἐπιβοωμένους· ὅτι δὴ πανδημεὶ πάντες οἱ τὴν πόλιν οἰκοῦντες, λογιστής τε αὐτὸς καὶ στρατηγὸς σὺν τοῖς ἐν τέλει πᾶσι καὶ ὅλῳ δήμῳ, Χριστιανοὺς σφᾶς ὁμολογοῦντες, οὐδ᾿ ὁπωστιοῦν
τοῖς προστάττουσιν εἰδωλολατρεῖν ἐπειθάρχουν.

[2] καί τις ἕτερος ῾Ρωμαϊκῆς ἀξίας ἐπειλημμένος, Ἄδαυκτος ὄνομα, γένος τῶν παρ᾿ Ἰταλοῖς ἐπισήμων, διὰ πάσης διελθὼν ἀνὴρ τῆς παρὰ βασιλεῦσι τιμῆς, ὡς καὶ τὰς καθόλου διοικήσεις τῆς παρ᾿ αὐτοῖς καλουμένης
μαγιστρότητός τε καὶ καθολικότητος ἀμέμπτως διελθεῖν, ἐπὶ πᾶσι τούτοις διαπρέψας τοῖς ἐν θεοσεβείᾳ κατορθώμασι καὶ ταῖς εἰς τὸν Χριστὸν τοῦ θεοῦ ὁμολογίαις, τῷ τοῦ μαρτυρίου διαδήματι κατεκοσμήθη, ἐπ᾿ αὐτῆς τῆς τοῦ καθολικοῦ πράξεως τὸν
ὑπὲρ εὐσεβείας ὑπομείνας ἀγῶνα.

[1] [Nic. H. E. VII, 11] Τί με χρὴ νῦν ἐπ᾿ ὀνόματος τῶν λοιπῶν μνημονεύειν, ἢ τὸ πλῆθος τῶν ἀνδρῶν ἀριθμεῖν, ἢ τὰς πολυτρόπους αἰκίας ἀναζωγραφεῖν τῶν θαυμασίων Χριστοῦ μαρτύρων,
τοτὲ μὲν πέλυξιν ἀναιρουμένων, οἷα γέγονε τοῖς ἐπ᾿ Ἀραβίας, τοτὲ δὲ τὰ σκέλη καταγνυμένων, οἷα τοῖς ἐν Καππαδοκίᾳ συμβέβηκε, καὶ ποτὲ μὲν κατὰ κεφαλῆς ἐκ τοῖν ποδοῖν εἰς ὕψος ἀναρτωμένων, καὶ μαλθακοῦ πυρὸς ὑποκαιομένου τῷ παραπεμπομένῳ
καπνῷ τῆς φλεγομένης ὕλης ἀποπνιγομένων, οἷα τοῖς ἐν Μέσῃ τῶν ποταμῶν ἐπήχθη, ποτὲ δὲ ῥῖνας καὶ ὦτα καὶ χεῖρας ἀκρωτηριαζομένων, τά τε λοιπὰ τοῦ σώματος μέλη καὶ μέρη κρεουργουμένων, οἷα τὰ ἐπ᾿ Ἀλεξανδρείας ἦν;

[2] τί δεῖ τῶν ἐπ᾿ Ἀντιοχείαας
ἀναζωπυρεῖν τὴν μνήμην, ἐσχάραις πυρὸς οὐκ εἰς θάνατον, ἀλλ᾿ ἐπὶ μακρᾷ τιμωρίᾳ κατοπτω- μένων, ἑτέρων τε θᾶττον τὴν δεξιὰν αὐτῶν πυρὶ καθιέντων ἢ τῆς ἐναγοῦς θυσίας ἐφαπτομένων; ὧν τινὲς τὴν πεῖραν φεύγοντες, πρὶν ἁλῶναι καὶ εἰς χεῖρας τῶν ἐπιβούλων ἐλθεῖν, ἄνωθεν ἐξ ὑψηλῶν
δωμάτων ἑαυτοὺς κατεκρήμνισαν, τὸν θάνατον ἅρπαγμα θέμενοι τῆς τῶν δυσσεβῶν μοχθηρίας.

[3] καί τις ἱερὰ καὶ θαυμασία τὴν τῆς ψυχῆς ἀρετὴν, τὸ δὲ σῶμα γυνὴ, καὶ τὰ ἄλλα τῶν ἐπ’ Ἀντιοχείας πλούτω καὶ γένει καὶ εὐδοξίᾳ παρὰ πᾶσι βεβοημένη, παίδων
ξυνωρίδα παρθένων, τῇ τοῦ σώματος ὥρᾳ καὶ ἀκμῇ διαπρεπουσῶν, θεσμοῖς εὐσεβείας ἀναθρεψαμένη, ἐπειδὴ πολὺς ὁ περὶ αὐτὰς κινούμενος φθόνος πάντα τρόπον ἀνιχνεύων λανθανούσας περιειργάζετο, εἶτα ἐπ’ ἀλλοδαπῆς αὐτὰς διατρίβειν μαθὼν πεφροντισμένως
ἐπὶ τὴν Ἀντιόχειαν ἐκάλει, δικτύων δὲ ἤδη στρατιωτικῶν εἴσω περιβέβληντο, ἐν ἀμηχάνοις ἑαυτήν τε καὶ τὰς παῖδας θεασαμένη, καὶ τὰ μέλλοντα ἐξ ἀνθρώπων δεινὰ τῷ λόγῳ παραθεῖσα, τό τε πάντων δεινῶν ἀφορητότερον, πορνείας ἀπειλὴν, μηδὲ
ἄκροις ὠσὶν ὑπομεῖναι δεῖν ἀκοῦσαι, ἑαυτῇ τε καὶ ταῖς κόραις παρακελευσαμένη, ἀλλὰ καὶ τὸ προδοῦναι τὰς ψυχὰς τῇ τῶν δαιμόνων δουλείᾳ πάντων ὑπάρχειν θανάτων καὶ πάσης χεῖρον ἀπωλείας φήσασα, μίαν τούτων ἀπάντων εἶναι λύσιν ὑπετίθετο,
τὴν ἐπὶ τὸν κύριον καταφυγήν·

[4] κἄπειτα ὁμοῦ τὴν γνώμην συνθέμεναι, τά τε σώματα περιστείλασαι κοσμίως τοῖς περιβλήμασιν, ἐπ’ αὐτῆς μέσης γενόμεναι τῆς ὁδοῦ, βραχύ τι τοὺς φύλακας εἰς ἀναχώρησιν ὑποπαραιτησάμεναι, ἐπὶ παραρρέοντα
ποταμὸν ἑαυτὰς ἠκόντισαν.

[5] αἵδε μὲν οὖν ἑαυτάς· ἄλλην δ’ ἐπ’ αὐτῆς Ἀντιοχείας ξυνωρίδα παρθένων τὰ πάντα θεοπρεπῶν καὶ ἀληθῶς ἀδελφῶν, ἐπιδόξων μὲν τὸ γένος, λαμπρῶν δὲ τὸν βίον, νέων τοὺς χρόνους, ὡραίων τὸ σῶμα, σεμνῶν τὴν ψυχὴν, εὐσεβῶν τὸν τρόπον, θαυμαστῶν τὴν σπουδὴν, ὡς ἂν μὴ φερούσης τῆς γῆς τὰ τοιαῦτα βαστάζειν, θαλάττῃ ῥίπτειν ἐκέλευον οἶ τῶν δαιμόνων θεραπευταί.
ταῦτα μὲν οὑν παρὰ τοῖσδε.

[6] τὰ φρικτὰ δὲ ἀκοαῖς κατὰ τὸν Πόντον ἔπασχον ἕτεροι, καλάμοις ὀξέσι τοῖν χεροῖν ἐξ ἄκρων ὀνύχων τοὺς δακτύλους διαπειρόμενοι, καὶ ἄλλοι πυρὶ μολίβδου διατακέντος βρασσούσῃ καὶ πεπυρακτωμένῃ τῇ ὕλῃ τὰ νῶτα καταχεόμενοι,
καὶ τὰ μάλιστα ἀναγκαιότατα τοῦ σώματος κατοπτώμενοι·

[7] διά τε τῶν ἀπορρήτων ἕτεροι μελῶν τε καὶ σπλάγχνων αἰσχρὰς καὶ ἀσυμπαθεῖς καἰ οὐδὲ λόγῳ ῥητὰς ὑπέμενον πάθας, ἃς οἶ γενναῖοι καὶ νόμιμοι δικασταὶ, τὴν σφῶν ἐπιδεικνύμενοι
δεινότητα, ὥσπερ τινὰ σοφίας ἀρετὴν φιλοτιμότερον ἐπενόουν, ἀεὶ ταῖς καινότερον ἐφευρισκομέναις αἰκίαις, ὡσπερεὶ ἐν ἀγῶνος βραβείοις, ἀλλήλους ὑπερεξάγειν διαμιλλώμενοι.

[8] τὰ δ’ οὖν τῶν συμφορῶν ἔσχατα, ὅτε δὴ λοιπὸν ἀπειρηκότες ἐπὶ
τῇ τῶν κακῶν ὑπερβολῇ καὶ πρὸς τὸ κτείνειν ἀποκαμόντες, πλησμονήν τε καὶ κόρον τῆς τῶν αἱμάτων ἐκχύσεως ἐσχηκότες, ἐπὶ τὸ νομιζόμενον αὐτοῖς χρηστὸν καὶ φιλάνθρωπον ἐτρέποντο, ὡς μηδὲν μὲν ἔτι δοκεῖν δεινὸν καθ’ ἡμῶν περιεργάζεσθαι·

[9] μὴ
γὰρ καθήκειν φασὶν αἵμασιν ἐμφυλίοις μιαίνειν τὰς πόλεις, μηδ’ ἐπ’ ὠμότητι τῇ ἀνωτάτω διαβάλλειν τὴν τῶν κρατούντων ἀρχὴν, εὐμενῆ τοῖς πᾶσιν ὑπάρχουσαν καὶ πραεῖαν, δεῖν δὲ μᾶλλον τῆς φιλανθρώπου καὶ βασιλικῆς ἐξουσίας εἰς πάντας ἐκτείνεσθαι
τὴν εὐεργεσίαν, μηκέτι θανάτῳ κολαζομένους· λελύσθαι γὰρ αὐτῶν καθ’ ἡμῶν ταύτην τὴν τιμωρίαν, διὰ τὴν τῶν κρατούντων φιλανθρωπίαν.

[10] τηνικαῦτα ὀφθαλμοὺς ἐξορύττεσθαι καὶ τοῖν σκελοῖν πηροῦσθαι θάτερον προσετάττετο. ταῦτα γὰρ ἦν αὐτοῖς τὰ φιλάνθρωπα, καὶ τῶν καθ᾿ ἡμῶν
τιμωριῶν τὰ κουφότατα, ὥστε ἤδη ταύτης ἕνεκα τῆς τῶν ἀσεβῶν φιλανθρωπίας οὐκέτ᾿ εἶναι δυνατὸν ἐξειπεῖν τὸ πλῆθος τῶν ὑπὲρ πάντα λόγον τοὺς μὲν δεξιοὺς ὀφθαλμοὺς ξίφει πρότερον ἐκκοπτομένων, καὶ μετὰ τὴν ἐκκέντησιν τούτους πυρὶ καυτηριαζομένων,
τοὺς δὲ λαιοὺς πόδας κατὰ τῶν ἀγκυλῶν αὖθις καυτῆρσιν ἀχρειουμένων, μετά τε ταῦτα τοῖς κατ᾿ ἐπαρχίαν χαλκοῦ μετάλλοις οὐχ ὑπηρεσίας τοσοῦτον, ὅσον κακώσεως καὶ ταλαιπωρίας ἕνεκεν καταδικαζομένων, πρὸς ἅπασί τε τούτοις ἄλλων ἄλλοις
ἀγῶσιν, οὓς μηδὲ καταλέγειν δυνατόν, (νικᾷ γὰρ πάντα λόγον τὰ κατ᾿ αὐτοὺς ἀνδραγαθήματα), περιπεπτωκότων.

[11] ἐν δὴ τούτοις ἐφ᾿ ὅλης τῆς οἰκουμένης διαλάμψαντες οἱ μεγαλοπρεπεῖς τοῦ Χριστοῦ μάρτυρες τοὺς μὲν ἁπανταχοῦ τῆς ἀνδρείας
αὐτῶν ἐπόπτας εἰκότως κατεπλήξαντο, τῆς δὲ τοῦ σωτῆρος ἡμῶν θείας ὡς ἀληθῶς καὶ ἀπορρήτου δυνάμεως ἐμφανῆ δι᾿ ἑαυτῶν τὰ τεκμήρια παρεστήσαντο. ἑκάστου μὲν οὖν ἐπ᾿ ὀνόματος μνημονεύειν μακρὸν ἂν εἴη, μή τί γε τῶν ἀδυνάτων,

[1] [Nic. H. E. VII, 16] τῶν δὲ κατὰ τὰς ἐπισήμους πόλεις μαρτυρησάντων ἐκκλησιαστικῶν ἀρχόντων πρῶτος ἡμῖν ἐν εὐσεβῶν στήλαις τῆς Χριστοῦ βασιλείας ἀναγορευέσθω μάρτυς ἐπίσκοπος τῆς Νικομηδέων πόλεως, τὴν κεφαλὴν ἀποτμηθεὶς, Ἄνθιμος.

[2] τῶν δ᾿ ἐπ᾿ Ἀντιοχείας μαρτύρων τὸν πάντα βίον ἄριστος πρεσβύτερος τῆς αὐτόθι παροικίας Λουκιανὸς, ἐν τῇ Νικομηδείᾳ καὶ αὐτὸς, βασιλέως ἐπι- παρόντος, τὴν οὐράνιον τοῦ Χριστοῦ βασιλείαν λόγῳ πρότερον δι’ ἀπολογίας, εἶτα δὲ καὶ ἔργοις ἀνακηρύξας.

[3] τῶν δ’ ἐπὶ Φοινίκης μαρτύρων γένοιντ’ ἂν ἐπισημότατοι τὰ πάντα θεοφιλεῖς τῶν λογικῶν Χριστοῦ θρεμμάτων ποιμένες, Τυραννίων ἐπίσκοπος
τῆς κατὰ Τυρὸν ἐκκλησίας, πρεσβύτερός τε τῆς κατὰ Σιδῶνα Ζηνόβιος, καὶ ἔτι Σιλβανὸς τῶν ἀμφὶ τὴν Ἔμισαν ἐκκλησιῶν ἐπίσκοπος.

[4] ἀλλ’ οὗτος μὲν θηρίων βορὰ μεθ’ ἑτέρων ἐπ’ αὐτῆς ἐμίσης γενόμενος χοροῖς ἀνελήφθη μαρτύρων, τῶν δ’ ἐπ’
Ἀντιοχείας ἄμφω τὸν τοῦ θεοῦ λόγον διὰ τῆς εἰς θάνατον ὑπομονῆς ἐδοξασάτην, ὁ μὲν θαλαττίοις παραδοθεὶς βυθοῖς, ὁ ἐπίσκοπος, ὁ δὲ ἰατρῶν ἄριστος Ζηνόβιος ταῖς κατὰ τῶν πλευρῶν ἐπιτεθείσαις αὐτῷ καρτερῶς ἐναποθανὼν βασάνοις.

[5] τῶν δ’
ἐπὶ Παλαιστίνης μαρτύρων Σιλβανὸς, ἐπίσκοπος τῶν ἀμφὶ τὴν Γάζαν ἐκκλησιῶν, κατὰ τὰ ἐν Φαίνοι χαλκοῦ μέταλλα σὺν ἑτέροις ἑνὸς δέουσι τὸν ἀριθμὸν τεσσαράκοντα τὴν κεφαλὴν ἀποτέμνεται, Αἰγύπτιοί τε αὐτόθι Πήλευς καὶ Νεῖλος ἐπίσκοποι μεθ’ ἑτέρων
τὴν διὰ πυρὸς ὑπέμειναν τελευτήν.

[6] καὶ τὸ μέγα δὲ κλέος τῆς Καισαρέων παροικίας ἐν τούτοις ἡμῖν μνημονευέσθω Πάμφιλος πρεσβύτερος, τῶν καθ’ ἡμᾶς θαυμασιώτατος, οὗ τῶν ἀνδραγαθημάτων τὴν ἀρετὴν κατὰ τὸν δέοντα καιρὸν ἀνεγράψαμεν.

[7] τῶν
δ’ ἐπ’ Ἀλεξανδρείας καθ’ ὅλης τε Αἰγύπτου καὶ Θηβαΐδος διαπρεπῶς τελειωθέντων πρῶτος Πέτρος, αὐτῆς Ἀλεξανδρείας ἐπίσκοπος, θεῖόν τι χρῆμα διδασκάλων τῆς ἐν Χριστῷ θεοσεβείας, ἀναγεγράφθω, καὶ τῶν σὺν αὐτῷ πρεσβυτέρων Φαῦστος καὶ Δῖος ⁴ καὶ Ἀμμώνιος, τέλειοι Χριστοῦ μάρτυρες, Φιλέας τε καὶ Ἡσύχιος καὶ Παχύμιος καὶ Θεόδωρος, τῶν ἀμφὶ τὴν Αἴγυπτον ἐκκλησιῶν ἐπίσκοποι, μυρίοι τε ἐπὶ τούτοις ἄλλοι διαφανεῖς, οἱ πρὸς τῶν κατὰ χώραν
καὶ τόπον παροικιῶν μνημονεύονται, ὧν ἀνὰ τὴν πᾶσαν οἰκουμένην ὑπὲρ τῆς εἰς τὸ θεῖον εὐσεβείας ἠγωνισμένων γραφῇ παραδιδόναι τοὺς ἄθλους, ἐπ’ ἀκριβές τε ἕκαστα τῶν περὶ αὐτοὺς συμβεβηκότων ἱστορεῖν, οὐχ ἡμέτερον, τῶν δ’ ὄψει τὰ πράγματα
παρειληφότων ἴδιον ἂν γένοιτο. οἷς γε μὴν αὐτὸς παρεγενόμην, τούτους καὶ τοῖς μεθ’ ἡμᾶς γνωρίμους δι’ ἑτέρας ποιήσομαι γραφής.

[8] κατά γε μὴν τὸν παρόντα λόγον τὴν παλινῳδίαν τῶν περὶ ἡμὰς εἰργασμένων τοῖς εἰρημένοις ἐπισυνάψω, τά
τε ἐξ ἀρχῆς τοῦ διωγμοῦ συμβεβηκότα, χρησιμώτατα τυγχάνοντα τοῖς ἐντευξομένοις.

[9] τὰ μὲν οὖν πρὸ τοῦ καθ’ ἡμῶν πολέμου τῆς Ῥωμαίων ἡγεμονίας, ἐν ὅσοις δὴ χρόνοις τὰ τῶν ἀρχόντων φίλιά τε ἡμῖν ἦν καὶ εἰρηναῖα, ὁπόσης ἀγαθῶν εὐφορίας καὶ εὐετηρίας
ἠξίωτο, τίς ἂν ἐξαρκέσειε λόγος διηγήσασθαι; ὁπότε καὶ οἱ μάλιστα τῆς καθόλου κρατοῦντες ἀρχῆς, δεκαετηρίδας καὶ εἰκοσαετηρίδας τῆς βασιλείας ἐκπλήσαντες, ἐν ἑορταῖς καὶ πανηγύρεσι, φαιδροτάταις τε θαλίαις καὶ εὐφροσύναις μετὰ πάσης εὐσταθοῦς
διετέλουν εἰρήνης.

[10] οὕτω δ’ αὐτοῖς ἀπαραποδίστως αὐξούσης καὶ ἐπὶ μέγα ὁσημέραι προιούσης τῆς ἐξουσίας, ἀθρόως τῆς πρὸς ἡμὰς εἰρήνης μεταθέμενοι, πόλεμον ἄσπονδον ἐγείρουσιν, οὔπω δ’ αὐτοῖς τῆς τοιασδὶ κινήσεως δεύτερον ἔτος πεπλήρωτο,
καί τι περὶ τὴν ὅλην ἀρχὴν νεώτερον γεγονὸς τὰ πάντα πράγματα ἀνατρέπει.

[11] νόσου γὰρ οὐκ αἰσίας τῷ πρωτοστάτῃ τῶν εἰρημένων ἐπισκηψάσης, ὑφ’ ἧς δὴ καὶ τὰ τῆς διανοίας εἰς ἔκστασιν αὐτῷ παρήγετο, σὺν τῷ μετ’ αὐτὸν δευτερείοις τετιμημένῳ τὸν δημώδη καὶ ἰδιωτικὸν ἀπολαμβάνει βίον· οὔπω δὲ ταὐτ’ αὐτῷ οὕτω πέπρακτο, καὶ διχῆ τὰ πάντα τῆς ἀρχῆς διαιρεῖται, πρᾶγμα μηδ’ ἄλλοτέ
πω πάλαι γεγονὸς μνήμῃ παραδεδομένον.

[12] χρόνου δ’ οὐ πλείστου μεταξὺ γενομένου βασιλεὺς Κωνστάντιος, τὸν πάντα βίον πραότατα καὶ τοῖς ὑπηκόοις εὐνοικώτατα, τῷ τε θείῳ λόγῳ προσφιλέστατα διαθέμενος, παῖδα γνήσιον Κωνσταντῖνον αὐτοκράτορα
καὶ σεβαστὸν ἀνθ’ ἑαυτοῦ καταλιπὼν, κοινῷ φύσεως νόμῳ τελευτᾷ τὸν βίον, πρῶτός τε ἐν θεοῖς ἀνηγορεύετο παρ’ αὐτοῖς, ἁπάσης μετὰ θάνατον, ὅση βασιλεῖ τις ἂν ὠφείλετο, τιμῆς ἠξιωμένος, χρηστότατος καὶ ἠπιώτατος βασιλέων,

[13] ὃς δὴ καὶ
μόνος τῶν καθ’ ἡμᾶς ἐπαξίως τῆς ἡγεμονίας τὸν πάντα τῆς ἀρχῆς διατελέσας χρόνον, καὶ τἄλλα τοῖς πᾶσι δεξιώτατον καὶ εὐεργετικώτατον παρασχὼν ἑαυτὸν, τοῦ δὲ καθ’ ἡμῶν πολέμου μηδαμῶς ἐπικοινωνήσας, ἀλλὰ καὶ τοὺς ὑπ’ αὐτὸν θεοσεβεῖς
ἀβλαβεῖς καὶ ἀνεπηρεάστους φυλάξας, καὶ μήτε τῶν ἐκκλησιῶν τοὺς οἴκους καθελὼν, μήθ’ ἕτερόν τι καθ’ ἡμῶν καινουργήσας, τέλος εὐδόκιμον καὶ τρισμακάριον ἀπείληφε τοῦ βίου, μόνος ἐπὶ τῆς αὐτοῦ βασιλείας εὐμενῶς καὶ ἐπιδόξως ἐπὶ διαδόχῳ γνησίῳ
παιδὶ, πάντα σωφρονεστάτῳ τε καὶ εὐσεβεστάτῳ, τελευτήσας.

[14] τούτου παῖς Κωνσταντῖνος εὐθὺς ἀρχόμενος, βασιλεὺς τελεώτατος καὶ σεβαστός πρὸς τῶν στρατοπέδων, καὶ ἔτι πολὺ τούτων πρότερον πρὸς αὐτοῦ τοῦ παμβασιλέως θεοῦ ἀναγορευθεὶς,
ζηλωτὴν ἑαυτὸν τῆς πατρικῆς περὶ τὸν ἡμέτερον λόγον εὐσεβείας κατεστήσατο. καὶ οὗτος μὲν τοι- οὗτος. Λικίννιος δὲ ἐπὶ τούτοις ὑπὸ κοινῆς ψήφου τῶν κρατούντων αὐτοκράτωρ καὶ σεβαστὸς ἀναπέφηνε.

[15] ταῦτα Μαξιμῖνον δεινῶς ἐλύπει, μόνο Καίσαρα παρὰ πάντας εἰσέτι τότε χρηματίζοντα, ὃ
δὴ οὖν τὰ μάλιστα τυραννικὸς ὢν, παραρπάσας ἑαυτῷ τὴν ἀξίαν, σεβαστὸς ἦν, αὐτὸς ὑφ’ ἑαυτοῦ γεγονώς· ἐντούτῳ δὲ Κωνσταντίνῳ μηχανὴν θανάτου συρράπτων ἁλοὺς ὁ μετὰ τὴν ἀπόθεσιν ἐπανῃρῆσθαι δεδηλωμένος, αἰσχίστῳ καταστρέφει θανάτῳ. πρῴ
του δὲ τούτου τὰς ἐπὶ τιμῇ γραφὰς, ἀνδριάντας τ’ καὶ ὅσα τοιαῦτα ἐπ’ ἀναθέσει νενόμισται, ὡς ἀνοσίο καὶ δυσσεβεστάτου καθῄρουν.

[1] [Nic. H. E. VII. 21] Τούτου παῖς Ma ξίντιος, ὁ τὴν ἐπὶ Ῥῴμης τυραννίδα συστησάμενος,
ἀρχόμενος μὲν τὴν καθ’ ἡμᾶς πίστιν ἐπ’ ἀρεσκείᾳ καὶ κολακείᾳ τοῦ δήμου Ῥωμαίων καθυπεκρίνατο, ταύτῃ τε τοῖς ὑπηκόοις τὸν κατὰ Χριστιανῶν ἀνεῖναι προστάττει διωγμὸν, εὐσέβειαν ἐπιμορφάζων, ὡς ἂν δεξιὸς καὶ πολὺ πρᾶος παρὰ τοὺς προτέρους
φανείη·

[2] οὐ μὴν οἶος ἔσεσθαι ἠλπίσθη, τοιοῦτος ἔργοις ἀναπέφηνεν, εἰς πάσας δ’ ἀνοσιουργίας ὀκείλας οὐδὲν ὅ τι μιαρίας ἔργον καὶ ἀκολασίας παραλέλοιπε, μοιχείας τε καὶ παντοίας ἐπιτελῶν φθοράς· διαζευγνύς γε τοι τῶν ἀνδρῶν τὰς κατὰ νόμον γαμετὰς,
ταύτας ἐνυβρίζων, ἀτιμότατα τοῖς ἀνδράσιν αὖθις ἀπέπεμπε, καὶ ταῦτ’ οὐκ ἀσήμοις οὐδ’ ἀφανέσιν ἐγχειρῶν ἐπετήδευεν, ἀλλ’ αὐτῶν δὴ μάλιστα τῶν τὰ πρῶτα τῆς Ῥωμαίων συγκλήτου ἀπενηνεγμένων ἐμπαροινῶν τοῖς ἐξοχωτάτοις.

[3] οἱ
πάντες δ’ αὐτὸν ὑποπεπτηχότες δῆμοι καὶ ἄρχοντες, ⁵ ἔνδοξοί τε καὶ ἄδοξοι, δεινῇ κατετρύχοντο τυραννίδι. καὶ οὐδ’ ἠρεμούντων καὶ τὴν πικρὰν φερόντων δουλείαν, ἀπαλλαγή τις ὅμως ἦν τῆς τοῦ τυράννου φονώσης ὠμότητος· ἐπὶ σμικρᾷ γοῦν ἤδη ποτὲ προφάσει τὸν δῆμον εἰς φόνον τοῖς ἀμφ’ αὐτὸν
δορυφόροις ἐκδίδωσι, καὶ ἐκτείνετο μυρία τοῦ δήμου Ῥωμαίων πλήθη ἐπὶ μέσης τῆς πόλεως, οὐ Σκυθῶν οὐδὲ βαρβάρων, ἀλλ’ αὐτῶν τῶν οἰκείων δόρασι καὶ πανοπλίαις.

[4] συγκλητικῶν γε μὴν φόνος ὁπόσος δι’ ἐπιβουλὴν ἐνηργεῖτο τῆς οὐσίας οὐδ’ ἐξαριθμήσασθαι
δυνατὸν ἄλλοτε ἄλλαις πεπλασμέναις αἰτίαις μυρίων ἀναιρουμένων.

[5] ἡ δὲ τῶν κακῶν τῷ τυράννῳ κορωνὶς ἐπὶ γοητείαν ἤλαυνε, μαγικαῖς ἐπινοίαις τοτὲ μὲν γυναῖκας ἐγκύμονας ἀνασχίζοντος, τοτὲ δὲ νεογνῶν σπλάγχνα βρεφῶν διερευνωμένου, λέοντάς
τε κατασφάττοντος, καί τινας ἀρρητοποιίας ἐπὶ δαιμόνων προκλήσεις καὶ ἀποτροπιασμὸν τοῦ πολέμου συνισταμένου· διὰ τούτων γὰρ αὐτῷ τὰ τῆς νίκης κατορθωθήσεσθαι ἡ πᾶσα ἐτύγχανεν ἐλπίς.

[6] οὗτος μὲν οὖν ἐπὶ Ῥώμης τυραννῶν οὐδ’ ἔστιν εἰπεῖν οἷα
δρῶν τοὺς ὑπηκόους κατεδουλοῦτο, ὡς ἤδη καὶ τῶν ἀναγκαίων τροφῶν ἐν ἐσχάτῃ σπάνει καὶ ἀπορίᾳ καταστῆναι, ὅσην ἐπὶ Ῥώμης οὐδ’ ἄλλοτε οἶ καθ’ ἡμᾶς γενέσθαι μνημονεύουσιν.

[7] ὁ δ’ ἐπ’ ἀνατολῆς τύραννος Μαξιμῖνος, ὡσὰν πρὸς ἀδελφὸν τὴν κακίαν
πρὸς τὸν ἐπὶ Ῥώμης φιλίαν κρύβδην σπενδόμενος, ἐπὶ πλεῖστον χρόνον λανθάνειν ἐφρόντιζε, φωραθείς γέ τοι ὕστερον δίκην τίννυσι τὴν ἀξίαν.

[8] ἦν δὲ θαυμάσαι ὅπως καὶ οὗτος τὰ συγγενῆ καὶ ἀδελφὰ 5 μᾶλλον δὲ κακίας τὰ πρῶτα καὶ τὰ νικητήρια
τῆς τοῦ κατὰ Ῥώμην τυράννου κακοτροπίας ἀπενηνεγμένος. γοήτων τε γὰρ καὶ μάγων οἱ πρῶτοι τῆς ἀνωτάτω παρ’ αὐτῶ τιμῆς ἠξίωντο, ψοφοδεοῦς εἰς τὰ μάλιστα καὶ δεισιδαιμονεστάτου καθεστῶτος, τήν τε περὶ τὰ εἴδωλα καὶ τοὺς δαίμονας περὶ πολλοῦ τιθεμένου πλάνην. μαντειῶν γοῦν δίχα καὶ
χρησμῶν οὐδὲ μέχρις ὄνυχος, ὡς εἰπεῖν, τολμᾶν τι κινεῖν οἷός τε ἦν.

[9] οὗ χάριν καὶ τῷ καθ’ ἡμῶν σφοδρότερον ἤ οἱ πρόσθεν καὶ πυκνότερον ἐπετίθετο διωγμῷ, νεὼς κατὰ πάσαν πόλιν ἐγείρειν, καὶ τὰ χρόνου μήκει καθῃρημένα τεμένη διὰ σπουδῆς ἀνανεοῦσθαι
προστάττων, ἱερέας τε εἰδώλων κατὰ πάντα τόπον καὶ πόλιν· καὶ ἐπὶ τούτων ἑκάστης ἐπαρχίας ἀρχιερέα, τῶν ἐν πολιτείαις ἕνα γέ τινα τὸν μάλιστα ἐμφανῶς διὰ πάσης ἐμπρέψαντα λειτουργίας, μέτα στρατιωτικοῦ στίφους καὶ δορυφορίας ἐκτάσσων,
ἀνέδην τε πάσι γόησιν, ὡσὰν εὐσεβέσι καὶ θεῶν προσφιλέσιν, ἡγεμονίας καὶ τὰς μεγίστας προνομίας δωρούμενος.

[10] ἐκ δὴ τούτων ὁρμώμενος πόλιν μὲν οὐ μίαν οὐδὲ χώραν, ὅλας δὲ ἄρδην τὰς ὑπ’ αὐτὸν ἐπαρχίας χρυσοῦ καὶ ἀργύρου καὶ χρημάτων
ἀμυθήτων εἰσπράξεσιν, ἐπισκήψεσί τε βαρυτάταις καὶ ἄλλοτε ἄλλαις καταδίκαις ἠνία καὶ κατεπίεζε. τῶν γε μὴν εὐπόρων τὰς ἐκ προγόνων περιποιηθείσας οὐσίας ἀφαιρούμενος, πλούτους ἀθρόως καὶ σωροὺς χρημάτων τοῖς ἀμφ’ αὐτὸν κόλαξιν ἐδωρεῖτο.

[11] παροινίας γε μὴν καὶ μέθης εἰς τοσαύτην ἠνέχθη φορὰν ὡς ἐν τοῖς πότοις παρακόπτειν καὶ τῶν φρενῶν παρεξίστασθαι, τοιαῦτά τε μεθύοντα προστάττειν οἷα ἀνανήψαντα αὐτὸν τῇ ὑστεραίᾳ εἰς μετάμελον ἄγειν· κραιπάλης δὲ καὶ ἀσωτίας μηδενὶ καταλιπὼν
ὑπερβολὴν, κακίας διδάσκαλον τοῖς ἀμφ’ αὐτὸν ἄρχουσί τε καὶ ἀρχομένοις ἑαυτὸν καθίστη, θρύπτεσθαι μὲν τὸ στρατιωτικὸν διὰ πάσης τρυφῆς τε καὶ ἀκολασίας ἐνάγων, ἡγεμόνας δὲ καὶ στρατοπεδάρχας δι’ ἁρπαγῶν καὶ πλεονεξίας χωρεῖν κατὰ τῶν ὑπηκόων, μονονουχὶ συντυραννοῦντας αὐτῷ, προκαλούμενος.

[12] τί δεῖ τὰς ἐμπαθεῖς τἀνδρὸς αἰσχρουργίας μνημονεύειν; ἢ τῶν πρὸς αὐτοῦ μεμοιχευμένων
ἀπαριθμεῖσθαι τὴν πληθύν; οὐκ ἦν γέ τοι πόλιν αὐτὸν παρελθεῖν, μὴ οὐχὶ ἐκ παντὸς φθορὰς γυναικῶν παρθένων τε ἁρπαγὰς εἰργασμένον.

[13] κατὰ πάντων γέ τοι αὐτῷ ταῦτα προυχώρει, μὴ ὅτι μόνων Χριστιανῶν, οἴ θανάτου καταφρονήσαντες
παρ’ οὐδὲν αὐτοῦ τὴν τοσαύτην ἔθεντο τυραννίδα. οἱ μὲν γὰρ ἄνδρες ἀνατλάντες πῦρ καὶ σίδηρον καὶ προσηλώσεις, θῆράς τε ἀγρίους καὶ θαλάττης βυθοὺς, ἀποτομάς τε μελῶν καὶ καυτῆρας, καὶ ὀφθαλμῶν κεντήσεις τε καὶ ἐξορύξεις, καὶ τοῦ παντὸς
σώματος ἀκρωτηριασμοὺς, λιμόν τε ἐπὶ τούτοις καὶ μέταλλα καὶ δεσμὰ, ἐπὶ πάντων μᾶλλον ὑπομονὴν τὴν ὑπὲρ εὐσεβείας ἐνεδείξαντο ἢ τὸ σέβας τὸ εἰς θεὸν εἰδώλοις ἀντικατηλλάξαντο.

[14] αἶ δ’ αὖ γυναῖκες οὐχ ἧττον τῶν ἀνδρῶν ὑπὸ τῆς τοῦ
θείου λόγου διδασκαλίας ἠρρενωμέναι, αἶ μὲν τοὺς αὐτοὺς τοῖς ἀνδράσιν ἀγῶνας ὑποστᾶσαι ἴσα τῆς Ἀρετῆς ἀπηνέγκαντο βραβεῖα, αἱ δὲ ἐπὶ φθορὰν ἑλκόμεναι θᾶττον τὴν ψυχὴν θανάτῳ ἢ τὸ σῶμα τῇ φθορᾷ παραδεδώκασι.

[15] μόνη γοῦν τῶν ἄλλων
ὑπὸ τοῦ τυράννου μεμοιχευμένων Χριστιανὴ τῶν ἐπ’ Ἀλεξανδρείας ἐπισημοτάτη τε καὶ λαμπροτάτη τὴν ἐμπαθῆ καὶ ἀκόλαστον Μαξιμίνου ψυχὴν δι’ ἀνδρειοτάτου παραστήματος ὐπερεξενίκησεν, ἔνδο- ⁶ ξος μὲν τἄλλα πλούτῳ τε καὶ γένει καὶ παιδείᾳ, πάντα γε μὴν δεύτερα σωφροσύνης τεθειμένη, ἣν καὶ πολλὰ λιπαρήσας κτεῖναι μὲν ἑτοίμως θνήσκειν ἔχουσαν οὐχ οἷός τε ἦν, τῆς ἐπιθυμίας μᾶλλον τοῦ
θυμοῦ κατακρατούσης αὐτοῦ, φυγῇ δὲ ζημιώσας πάσης ἀφείλετο τῆς οὐσίας.

[16] μυρίαι δ’ ἄλλαι πρὸς τῶν κατ’ ἔθνος ἀρχόντων πορνείας ἀπειλὴν μηδ’ ἀκοῦσαι δεδυνημέναι πᾶν εἶδος βασάνων καὶ στρεβλώσεων καὶ θανατηφόρου κολάσεως ὑπέστησαν.
θαυμασταὶ μὲν οὖν καὶ αὗται, ὑπερφυῶς γε μὴν θαυμασιωτάτη ἡ ἐπὶ Ῥώμης εὐγενεστάτη τῷ ὄντι καὶ σωφρονεστάτη γυνὴ πασῶν, αἷς ἐμπαροινεῖν ὁ ἐκεῖσε τύραννος Μαξέντιος τὰ ὅμοια Μαξιμίνῳ δρῶν ἐπειρᾶτο.

[17] ὡς γὰρ ἐπιστάντας τῷ οἴκῳ τοὺς τὰ
τοιαῦτα τῷ τυράννῳ διακονουμένους ἐπύθετο, Χριστιανὴ δὲ καὶ αὕτη ἦν), τόν τε ἄνδρα τὸν αὐτῆς, καὶ ταῦτα Ῥωμαίων ὄντα ἔπαρχον, τοῦ δέους ἕνεκα λαβόντας ἄγειν αὐτὴν ἐπιτρέψαντα, εἰς βραχὺν ὑποπαραιτησαμένη, ὡς ἂν δὴ κατακοσμηθείη τὸ σῶμα,
εἴσεισιν ἐπὶ τοῦ ταμιείου, καὶ μονωθεῖσα ξίφος καθ’ ἑαυτῆς πήγνυσι, θανοῦσά τε παραχρῆμα τὸν μὲν νεκρὸν τοῖς προαγωγοῖς καταλιμπάνει, ἔργοις δ’ αὐτοῖς ἁπάσης φωνῆς γεγωνοτέροις, ὅτι μόνον χρημάτων ἀήττητόν τε καὶ ἀνώλεθρον ἡ παρὰ Χριστιανοῖς
νοῖς ἀρετὴ πέφυκεν, εἰς πάντας ἀνθρώπους τούς τε νῦν ὄντας καὶ τοὺς μετὰ ταῦτα γενησομένους ἐξέφηνε.

[18] τοσαύτη δῆτα κακίας φορὰ ὑφ’ ἔνα καὶ τὸν αὐτὸν συνηνέχθη καιρὸν, πρὸς τῶν δύο τυράννων ἀνατολὴν καὶ δύσιν διειληφότων κατεργασθεῖσα.
τίς δ’ ἂν τὴν τῶν τοσούτων διερευνώμενος αἰτίαν διστάξαι μὴ οὐχὶ τὸν καθ’ ἡμῶν διωγμὸν ἀποφήνασθαι; ὅτε γε ἁλιστὰ οὐ πρότερον τὰ τῆς τοσῆσδε πέπαυτο συγχύσεως ἢ Χριστιανοὺς τὰ τῆς παρρησίας ἀπολαβεῖν.

[1] [Nic. H. E. VII, 22] Διὰ παντός γέ τοι τοῦ κατὰ τὸν διωγμὸν δεκαέτους χρόνου τῶν εἰς ἐπιβουλὴν καὶ πόλεμον τὸν κατ᾿ ἀλλήλων οὐδὲν
αὐτοὺς διαλέλοιπεν. ἄπλωτα μὲν γὰρ τὰ κατὰ θάλατταν ἦν, οὐδ᾿ ἐξῆν ποθὲν καταπλεύσαντας μὴ οὐχὶ πάσαις αἰκίαις ὑπάγεσθαι, στρεβλουμένους καὶ τὰς πλευρὰς καταξαινομένους, βασάνοις τε παντοίαις, μὴ ἄρα παρὰ τῶν δι᾿ ἐναντίας ἐχθρῶν ἥκοιεν,
ἀνακρινομένους, καὶ τέλος σταυροῖς ἢ τῇ διὰ πυρὸς ὑπαγομένους κολάσει.

[2] ἀσπίδων ἐπὶ τούτοις καὶ θωράκων παρασκευαὶ, βελῶν τε καὶ δοράτων καὶ τῆς ἄλλης πολεμικῆς παρατάξεως ἑτοιμασίαι, τριήρων τε καὶ τῶν πατὰ ναυμαχίαν ὅπλων, κατὰ πάντα
συνεκροτοῦντο τόπον, οὐδ᾿ ἦν ἄλλο τι παντί τῳ προσδοκᾶν ἢ πολεμίων κατὰ πᾶσαν ἔφοδον ἡμέραν. τούτοις καὶ ὁ μετὰ ταῦτα λιμός τε καὶ λοιμὸς ἐγκατασκήπτει, περὶ ὧν κατὰ καιρὸν ἱστορήσομεν τα` δέοντα.

[1] [Nic. H. E. VII, 22] Τοιαῦτ᾿ ἦν τὰ δια` παντὸς τοῦ διωγμοῦ παρατετακότα, δεκάτῳ μὲν ἔτει σὺν θεοῦ χάριτι παντελῶς πεπαυμένου, λωφᾶν γε μὴν μετ᾿ ὄγδοον ἔτος ἐναρξαμένου. ὡς γὰρ τὴν εἰς ἡμᾶς ἐπισκοπὴν εὐμενῆ καὶ ἵλεων ἡ θεία καὶ οὐράνιος
χάρις ἐνεδείκνυτο, τότε δὴ καὶ οἱ καθ᾿ ἡμᾶς ἄρχοντες, αὐτοὶ δὴ ἐκεῖνοι δι᾿ ὧν πάλαι τὰ τῶν καθ᾿ ἡμᾶς ἐνηργεῖτο πολέμων, παραδοξότατα μεταθέμενοι τὴν γνώμην παλινῳδίαν ᾖδον, χρηστοῖς περὶ ἡμῶν προγράμμασι καὶ διατάγμασιν ἡμερωτάτοις
τὴν ἐπὶ μέγα ἁφθεῖσαν τοῦ διωγμοῦ πυρκαϊὰν σβεννύντες.

[2] οὐκ ἀνθρώπινον δέ τι τούτου κατέ- στῆ αἴτιον, οὐδ’ οἶκτος, ὡς ἂν φαίη τις, ἤ φιλανθρωπία τῶν ἀρχόντων· πολλοῦ δεῖ· πλείω γὰρ ὁσημέραι καὶ χαλεπώτερα ἀρχῆθεν εἰς ἐκεῖνο τοῦ καιροῦ τὰ καθ’ ἡμῶν αὐτοῖς ἐπενοεῖτο, ποικιλωτέραις μηχαναῖς
ἄλλοτε ἄλλως τὰς καθ’ ἡμῶν αἰκίας ἐπικαινουργούντων· ἀλλ’ αὐτῆς γε τῆς θείας προνοίας ἐμφανὴς ἡ ἐπίσκεψις, τῷ μὲν αὐτῆς καταλλαττομένης λαῷ, τῷ δ’ αὐθέντῃ τῶν κακῶν ἐπεξιούσης καὶ πρωτοστάτῃ τῆς τοῦ παντὸς διωγμοῦ κακίας ἐπιχολουμένης.

[3] καὶ γὰρ εἴ τι ταῦτ’ ἐχρῆν κατὰ θείαν γενέσθαι κρίσιν, ἀλλὰ οὐαὶ, φησὶν ὁ λόγος, δι’ οὗ τὸ σκάνδαλον ἔρχεται. μέτεισι γοῦν αὐτὸν θεήλατος κόλασις, ἐξ αὐτῆς αὐτοῦ καταρξαμένη σαρκὸς, καὶ μέχρι τῆς ψυχῆς προελθοῦσα.

[4] ἀθρόα μὲν γὰρ
περὶ τὰ μέσα τῶν ἀπορρήτων τοῦ σώματος ἀπόστασις γίνεται αὐτῷ, εἶθ’ ἕλκος ἐν βάθει συριγγῶδες, καὶ τούτων ἀνίατος νομὴ κατὰ τῶν ἐνδοτάτω σπλάγχνων, ἀφ’ ὧν ἄλεκτόν τι πλῆθος σκωλήκων βρύειν, θανατώδη τε ὀδμὴν ἀποπνέειν, τοῦ παντὸς
ὄγκου τῶν σωμάτων ἐκ πολυτροφίας αὐτῷ καὶ πρὸ τῆς νόσου εἰς ὑπερβολὴν πλήθους πιμελῆς μεταβεβληκότος, ἣν τότε κατασαπεῖσαν ἀφόρητον καὶ φρικτοτάτην τοῖς πλησιάζουσι παρέχειν τὴν θέαν.

[5] ἰατρῶν δ’ οὖν οἱ μὲν οὐδ’ ὅλως ὑπομεῖναι τὴν τοῦ
δυσώδους ὑπερβάλλουσαν ἀτοπίαν οἷοί τε κατεσφάττοντο, οἱ δὲ διῳδηκότος τοῦ παντὸς ὄγκου καὶ εἰς ἀνέλπιστον σωτηρίας ἀποπεπτωκότος μηδὲν ἐπικουρεῖν δυνάμενοι ἀνηλεῶς ἐκτείνοντο.

[1] [Nic. H. E. VII, 22-23] τοσούτοις
παλαίων κακοῖς συναίσθησιν τῶν κατὰ τῶν ⁷ θεοσεβῶν αὐτῷ τετολμημένων ἴσχει. συναγαγὼν δ’ οὖν εἰς ἑαυτὸν τὴν διάνοιαν πρῶτα μὲν ἀνθωμολογεῖτο τῷ τῶν ὅλων θεῷ, εἶτα τοὺς ἀμφ’ αὐτὸν ἀνακαλέσας, μηδὲν ὑπερθεμένους τὸν κατὰ ἀποπαῦσαι διωγμὸν, νόμῳ τε καὶ δόγματι βασιλικῷ
τὰς ἐκκλησίας αὐτῶν οἰκοδομεῖν ἐπισπέρχειν τε καὶ τὰ συνήθη διαπράττεσθαι, εὐχὰς ὑπὲρ τοῦ βασιλείου ποιουμένους, προστάττει.

[2] αὐτίκα γοῦν ἔργου τῷ λόγῳ παρηκολουθηκότος ἥπλωτο κατὰ πόλεις βασιλικὰ διατάγματα, τὴν παλινῳδίαν τῶν
καθ’ ἡμᾶς τοῦτον περιέχοντα τὸν τρόπον·

“

[3] Αὐτοκράτωρ Καῖσαρ Γαλέριος Οὐαλέριος Μαξιμῖνος, ἀνίκητος, σεβαστὸς, ἀρχιερεὺς μέγιστος, Γερμανικὸς μέγιστος, Αἰγυπτιακὸς μέγιστος, Αἰγυπτιακὸς μέγιστος, Θηβαι·κὸς μέγιστος, Σαρματι-
“κὸς μέγιστος πεντάκις, Περσῶν μέγιστος δὶς, Καρ- “πῶν μέγιστος ἑξάκις, Ἀρμενίων μέγιστος, Μηδῶν μέγιστος, Ἀδιαβηνῶν μέγιστος, δημαρχικῆς ἐξου- “σίας τὸ εἰκοστὸν, αὐτοκράτωρ τὸ ἐννεακαιδέκατον “ὕπατος τὸ ὄγδοον, πατὴρ πατρίδος, ἀνθύπατος·
“

[4] καὶ αὐτοκράτωρ Καῖσαρ Φλάουιος Κωνσταντῖνος, εὐσεβὴς, εὐτυχὴς, ἀνίκητος, σεβαστὸς, ἀρχιερεὺς μέγιστος, δημαρχικῆς ἐξουσίας “τὸ πέμπτον, αὐτοκράτωρ τὸ πέμπτον, ὕπατος, πατὴρ ‘πατρίδος, ἀνθύπατος·

[5] καὶ αὐτοκράτωρ Καῖσαρ
“Οὐαλέριος Λικιννιανὸς, εὐσεβὴς, εὐτυχὴς, ἀνίκη- “τος, σεβαστὸς, ἀρχιερεὺς μέγιστος, δημαρχικῆς ἐξου- “σίας τὸ τέταρτον, αὐτοκράτωρ τὸ τρίτον, ὕπατος, ‘πατὴρ πατρίδος, ἀνθύπατος, ἐπαρχιώταις ἰδίοις “χαίρειν.

[6] μεταξὺ τῶν λοιπῶν, ἅπερ ὑπὲρ τοῦ
“χρησίμου καὶ λυσιτελοῦς τοῖς δημοσίοις διατυπού- “μεθα, ἡμεῖς μὲν βεβουλήμεθα πρότερον κατὰ τοὺς “ἀρχαίους νόμους καὶ τὴν δημοσίαν ἐπιστήμην τὴν “τῶν ἅπαντα ἐπανορθώσασθαι, καὶ τού- “του πρόνοιαν ποιήσασθαι, ἔνα καὶ οἶ Χριστιανοὶ, “οἵτινες τῶν γονέων τῶν ἑαυτῶν καταλελοίπασι τὴν
“αἵρεσιν, εἰς ἀγαθὴν πρόθεσιν ἐπανέλθοιεν·

[7] ἐπεί- “περ περ τινὶ λογισμῷ τοσαύτη αὐτοὺς πλεονεξία κατε- “σχήκει καὶ ἄνοια κατειλήφει ὡς μὴ ἕπεσθαι τοῖς “ὑπὸ τῶν πάλαι καταδειχθεῖσιν, ἅπερ ἴσως πρότερον “καὶ οἶ γονεῖς αὐτῶν ἦσαν καταστήσαντες, ἀλλὰ
“κατὰ τὴν αὐτῶν πρόθεσιν καὶ ὡς ἕκαστος ἐβού- “λετο, οὕτως ἑαυτοῖς καὶ νόμους ποιῆσαι, καὶ τού- “τους παραφυλάττειν, καὶ ἐν διαφόροις διάφορα “πλήθη συνάγειν.

[8] τοιγαροῦν τοιούτου ὑφ’ ἡμῶν “προστάγματος παρακολουθήσαντος, ὥστε ἐπὶ τὰ
“ὑπὸ τῶν ἀρχαίων κατασταθέντα ἑαυτοὺς μεταστήσαιεν, πλεῖστοι μὲν κινδύνῳ ὑποβληθέντες, πλεῖ- “στοι δὲ ταραχθέντες παντοίους θανάτους ὑπέφερον· “

[9] καὶ ἐπειδὴ τῶν πολλῶν τῇ αὐτῇ ἀπονοίᾳ διαμε- “νόντων ἑωρῶμεν μήτε τοῖς θεοῖς τοῖς ἐπουρανίοις
“τὴν ὀφειλομένην θρησκείαν προσάγειν αὐτοὺς, μήτε “τῷ τῶν Χριστιανῶν προσέχειν, ἀφορῶντες εἰς τὴν ‘ἡμετέραν φιλανθρωπίαν καὶ τὴν διηνεκῆ συνήθειαν, “δι’ ἧς εἰώθαμεν ἅπασιν ἀνθρώποις συγγνώμην “ἀπονέμειν, προθυμότατα καὶ ἐν τούτῳ τὴν συγχώ-
“ρησιν ῥῆσιν τὴν ἡμετέραν ἐπεκτεῖναι δεῖν ἐνομίσαμεν, ἵνα “αὖθις ὦσι Χριστιανοὶ, καὶ τοὺς οἴκους, ἐν οἷς συν- “ήγοντο, συνθῶσιν οὕτως ὥστε μηδὲν ὑπεναντίον τῆς ἐπιστήμης αὐτοὺς πράττειν· δι’ ἑτέρας δὲ ἐπι- “στολῆς τοῖς δικασταῖς δηλώσομεν τί αὐτοὺς παρα-
“φυλάξασθαι δεήσει.

[10] ὅθεν κατὰ ταύτην τὴν “συγχώρησιν τὴν ἡμετέραν ὀφείλουσι τὸν ἑαυτῶν “θεὸν ἱκετεύειν περὶ τῆς σωτηρίας τῆς ἡμετέρας καὶ “τῶν δημοσίων καὶ τῆς ἑαυτῶν, ἔνα κατὰ πάντα τρόπον καὶ τὰ δημόσια παρασχεθῇ ὑγιῆ, καὶ ἀμέ- “ριμνοι ζῆν ἐν τῇ ἑαυτῶν ἑστίᾳ δυνηθῶσι.”

[11] ταῦτα κατὰ τὴν τῶν Ῥωμαιων φωνὴν ἐπὶ τὴν Ἑλλάδα γλῶτταν κατὰ τὸ δυνατὸν μεταληφθέντα τοῦτον ἔχει
τὸν τρόπον. τί δὴ οὖν ἐπὶ τούτοις γίνεται ἐπιθεωρῆσαι καιρός.

APPENDIX.

Τὸ ὡς λεῖπον ἴν τισιν ἀντιγράφοις ἐν τῷ ὀγδόῳ λόγῳ]

Ἀλλ᾿ ὁ μὲν τῆς γραφῆς αἴτιος μετὰ τὴν τοιάνδε
ὁμολογίαν αὐτίκα καὶ οὐκ εἰς μακρὸν τῶν ἀλγηδόνων ἀπαλλαγεὶς μεταλλάττει τὸν βίον. τοῦτον δὴ λόγος ἔχει πρῶτον αἴτιον τῆς τοῦ διωγμοῦ καταστῆναι συμφορᾶς, ἔτι πάλαι πρὸ τῆς τῶν βασιλέων κινήσεως τοὺς ἐν στρατείαις Χριστιανοὺς
καὶ πρῶτ’ οὑς γε ἁπάντων τοὺς ἐπὶ τοῦ ἰδίου οἴκου παρατρέπειν ἐκβεβιασμένον, καὶ τοὺς μὲν ἐκ τῆς στρατιωτικῆς ἀξίας ἀποκινοῦντα, τοὺς δὲ ἀτιμότατα καθυβρίζοντα, ἤδη δὲ καὶ θάνατον ἑτέροις ἐπαρτῶντα, καὶ τοὔσχατόν γε τοὺς τῆς βασιλείας
κοινωνοὺς ἐπὶ τὸν κατὰ πάντων ἀνακεκινηκότα διωγμόν· ὧν καὶ αὐτῶν οὐκ ἄξιον τὸ τοῦ βίου τέλος παραδοῦναι σιωπῇ.

[2] τεττάρων οὖν τὴν κατὰ πάντων διειληχότων ἀρχὴν οἶ μὲν χρόνῳ καὶ τιμῇ προηγούμενοι, οὐδ’ ὅλοις δυοῖν ἔτεσιν ἐπιγενόμενοι
τῷ διωγμῷ, μεθίστανται τῆς βασιλείας, ᾗ καὶ πρόσθεν ἡμῖν δεδήλωται, καὶ δὴ τὸν ἐπίλοιπον τοῦ βίου χρόνον δημώδει καὶ ἰδιωτικῷ τρόπῳ διαγενόμενοι τέλος τοιόνδε τῆς ζωῆς εἰλήχασιν·

[3] ὁ μὲν τιμῇ τε καὶ χρόνῳ τῶν πρωτείων ἠξιωμένος μακρᾷ καὶ ἐπιλυποτάτῃ τῇ τοῦ σώματος ἀσθενείᾳ διεργασθεὶς, ὁ δὲ τὰ δεύτερα αὐτοῦ φέρων ἀγχόνῃ τὴν ζωὴν ἀπορρήξας, κατά τινα δαιμονίαν προσημείωσιν
τοῦτο παθὼν διὰ πλείστας αὐτῷ τετολμημένας ῥᾳδιουργίας.

[4] τῶν δὲ μετὰ τούτους ὁ μὲν ὕστατος, ὃν δὴ καὶ ἀρχηγὸν τοῦ παντὸς ἔφαμεν γεγονέναι διωγμοῦ, τοιαῦτα οἶα καὶ προδεδηλώκαμεν πέπονθεν, ὁ δὲ τοῦτον προάγων χρηστότατος
καὶ ἠπιώτατος βασιλεὺς Κωνστάντιος, ἐπαξίως τῆς ἡγεμονίας τὸν ἅπαντα τῆς ἀρχῆς διατελέσας χρόνον, ἀλλὰ καὶ τἄλλα τοῖς πᾶσι δεξιώτατον καὶ εὐεργετικώτατον παρασχὼν ἑαυτὸν, ἀτὰρ καὶ τοῦ καθ’ ἡμῶν πολέμου ἔξω γενόμενος, καὶ τοὺς ὑπ’
αὐτὸν θεοσεβεῖς ἀβλαβεῖς καὶ ἀνεπηρεάστους διαφυλάξας, καὶ μήτε τοὺς οἴκους τῶν ἐκκλησιῶν καθελὼν μήθ’ ἕτερόν τι μηδ’ ὅλως καθ’ ἡμῶν ἐπικαινουργήσας, τέλος εὔδαιμον καὶ τρισμακάριον ὄντως κατείληφε τοῦ βίου, μόνος ἐπὶ τῆς αὐτοῦ
βασιλείας εὐμενῶς καὶ ἐπιδόξως, ἐπὶ διαδόχῳ τῆς βασιλείας γνησίῳ παιδὶ τὰ πάντα σωφρονεστάτῳ καὶ εὐσεβεστάτῳ, τελευτήσας·

[5] ὃς εὐθὺς ἀρχόμενος βασιλεὺς τελεώτατος καὶ σεβαστὸς πρός τῶν στρατοπέδων ἀναγορευθεὶς ζηλωτὴν ἑαυτὸν τῆς πατρικῆς
περὶ τὸν ἡμέτερον λόγον εὐσεβείας κατεστήσατο. τοιαύτη τῶν προαναγεγραμμένων τεττάρων ἡ τοῦ βίου ἔκβασις, κατὰ παρηλλαγμένους χρόνους γεγενημένη.

[6] τούτων δὴ μόνος ἔτι λιπὼν ὁ μικρῷ πρόσθεν ἡμῖν εἰρημένος σὺν τοῖς μετὰ ταῦτα εἰς
τὴν ἀρχὴν εἰσποιηθεῖσι τὴν προδεδηλωμένην ἐξομολόγησιν διὰ τοῦ προεκτεθέντος ἐγγράφου λόγου τοῖς πάσι φανερὰν κατεστήσατο.

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).) — 8.arg focus

Τάδε καὶ ἡ ὀγδόη περιέχει βίβλος τῆς Ἐκκλησιαστικῆς ἱστορίας

Α Περὶ τῶν πρὸ τοῦ καθ’ ἡμᾶς διωγμοῦ.

Β Περὶ τῆς τῶν ἐκκλησιῶν καθαιρέσεως.

Γ Περὶ τοῦ τρόπου τῶν κατὰ τὸν διωγμὸν ἠγωνισμένων.

Δ Περὶ τῶν ἀοιδίμων τοῦ θεοῦ μαρτύρων, ὡς πάντα τόπον ἔπλησαν τῆς ἑαυτῶν μνήμης, ποικίλους τοὺς ὑπὲρ εὐσεβείας ἀναδησάμενοι στεφάνους.

Ε Περὶ τῶν κατὰ Νικομήδειαν.

Σ Περὶ τῶν κατὰ τοὺς βασιλικοὺς οἴκους.

Ζ Περὶ τῶν κατὰ Φοινίκην Αἰγυπτίων.

Η Περὶ τῶν κατὰ τὴν Αἴγυπτον.

Θ Περὶ τῶν κατὰ Θηβαΐδα.

Ι Φιλέου μάρτυρος περὶ τῶν κατ’ Ἀλεξάνδρειαν πεπραγμένων ἔγγραφοι διδασκαλίαι.

ΙΑ Περὶ τῶν κατὰ Φρυγίαν.

ΙΒ Περὶ πλείστων ἑτέρων ἀνδρῶν τε καὶ γυναικῶν διαφόρως ἠγωνισμένων.

ΙΓ Περὶ τῶν τῆς ἐκκλησίας προέδρων τῶν τὸ γνήσιον ἧς ἐπρέσβευον εὐσεβείας διὰ τοῦ σφῶν αἵματος ἐπιδεδειγμένων.

ΙΔ Περὶ τοῦ τρόπου τῶν τῆς εὐσεβείας ἐχθρῶν.

ΙΕ Περὶ τῶν τοῖς ἐκτὸς συμβεβηκότων.

ΙΣ Περὶ τῆς ἐπὶ τὸ κρεῖττον τῶν πραγμάτων μεταβολῆς.

ΙΖ Περὶ τῆς τῶν κρατούντων παλινῳδίας.

[1] Τὴν τῶν ἀποστόλων διαδοχὴν ἐν ὅλοις ἑπτὰ περιγράψαντες βιβλίοις, ἐν ὀγδόῳ τούτῳ συγγράμματι τὰ καθ’ ἡμᾶς αὐτούς, οὐ τῆς τυχούσης ἄξια ὄντα γραφῆς, ἕν τι τῶν ἀναγκαιοτάτων ἡγούμεθα δεῖν εἰς γνῶσιν καὶ τῶν μεθ’ ἡμᾶς παραδοῦναι, καὶ ἄρξεταί γε ὁ λόγος ἡμῖν ἐντεῦθεν.

[1] Ὅσης μὲν καὶ ὁποίας πρὸ τοῦ καθ’ ἡμᾶς διωγμοῦ δόξης ὁμοῦ καὶ παρρησίας ὁ διὰ Χριστοῦ τῷ βίῳ κατηγγελμένος τῆς εἰς τὸν τῶν ὅλων θεὸν εὐσεβείας λόγος παρὰ πᾶσιν ἀνθρώποις, Ἕλλησί τε καὶ βαρβάροις, ἠξίωτο, μεῖζον ἢ καθ’ ἡμᾶς ἐπαξίως διηγήσασθαι·

[2] τεκμήρια δ’ ἂν γένοιτο τῶν κρατούντων αἱ περὶ τοὺς ἡμετέρους δεξιώσεις, οἷς καὶ τὰς τῶν ἐθνῶν ἐνεχείριζον ἡγεμονίας, τῆς περὶ τὸ θύειν ἀγωνίας κατὰ πολλὴν ἣν ἀπέσῳζον περὶ τὸ δόγμα φιλίαν αὐτοὺς ἀπαλλάττοντες.

[3] τί δεῖ περὶ τῶν κατὰ τοὺς βασιλικοὺς λέγειν οἴκους καὶ τῶν ἐπὶ πᾶσιν ἀρχόντων; οἳ τοῖς οἰκείοις εἰς πρόσωπον ἐπὶ τῷ θείῳ παρρησιαζομένοις λόγῳ τε καὶ βίῳ συνεχώρουν, γαμεταῖς καὶ παισὶ καὶ οἰκέταις, μόνον οὐχὶ καὶ ἐγκαυχᾶσθαι ἐπὶ τῇ παρρησίᾳ τῆς πίστεως ἐπιτρέποντες· οὓς ἐξόχως καὶ μᾶλλον τῶν συνθεραπόντων ἀποδεκτοὺς ἡγοῦντο οἷος ἐκεῖνος ἦν Δωρόθεος,

[4] πάντων αὐτοῖς εὐνούστατός τε καὶ πιστότατος καὶ τούτων ἕνεκα διαφερόντως παρὰ τοὺς ἐν ἀρχαῖς καὶ ἡγεμονίαις ἐντιμότατος, ὅ τε σὺν αὐτῷ περιβόητος Γοργόνιος καὶ ὅσοι τῆς αὐτῆς ὁμοίως τούτοις ἠξίωντο διὰ τὸν τοῦ θεοῦ λόγον τιμῆς·

[5] οἵας τε καὶ τοὺς καθ’ ἑκάστην ἐκκλησίαν ἄρχοντας παρὰ πᾶσιν ἐπιτρόποις καὶ ἡγεμόσιν ἀποδοχῆς ἦν ὁρᾶν ἀξιουμένους. πῶς δ’ ἂν τις διαγράψειεν τὰς μυριάνδρους ἐκείνας ἐπισυναγωγὰς καὶ τὰ πλήθη τῶν κατὰ πᾶσαν πόλιν ἀθροισμάτων τάς τε ἐπισήμους ἐν τοῖς προσευκτηρίοις συνδρομάς; ὧν δὴ ἕνεκα μηδαμῶς ἔτι τοῖς πάλαι οἰκοδομήμασιν ἀρκούμενοι, εὐρείας εἰς πλάτος ἀνὰ πάσας τὰς πόλεις ἐκ θεμελίων ἀνίστων ἐκκλησίας.

[6] ταῦτα δὲ τοῖς χρόνοις προϊόντα ὁσημέραι τε εἰς αὔξην καὶ μέγεθος ἐπιδιδόντα οὐδεὶς ἀνεῖργεν φθόνος οὐδέ τις δαίμων πονηρὸς οἷός τε ἦν βασκαίνειν οὐδ’ ἀνθρώπων ἐπιβουλαῖς κωλύειν, ἐς ὅσον ἡ θεία καὶ οὐράνιος χεὶρ ἔσκεπέν τε καὶ ἐφρούρει, οἷα δὴ ἄξιον ὄντα, τὸν ἑαυτῆς λαόν.

[7] Ὡς δ’ ἐκ τῆς ἐπὶ πλέον ἐλευθερίας ἐπὶ χαυνότητα καὶ νωθρίαν τὰ καθ’ ἡμᾶς μετηλλάττετο, ἄλλων ἄλλοις διαφθονουμένων καὶ διαλοιδορουμένων καὶ μόνον οὐχὶ ἡμῶν αὐτῶν ἑαυτοῖς προσπολεμούντων ὅπλοις, εἰ οὕτω τύχοι, καὶ δόρασιν τοῖς διὰ λόγων ἀρχόντων τε ἄρχουσι προσρηγνύντων καὶ λαῶν ἐπὶ λαοὺς καταστασιαζόντων τῆς τε ὑποκρίσεως ἀφάτου καὶ τῆς εἰρωνείας ἐπὶ πλεῖστον ὅσον κακίας προϊούσης, ἡ μὲν δὴ θεία κρίσις, οἷα φίλον αὐτῇ, πεφεισμένως, τῶν ἀθροισμάτων ἔτι συγκροτουμένων, ἠρέμα καὶ μετρίως τὴν αὐτῆς ἐπισκοπὴν ἀνεκίνει, ἐκ τῶν ἐν στρατείαις ἀδελφῶν καταρχομένου τοῦ διωγμοῦ·

[8] ὡς δ’ ἀνεπαισθήτως ἔχοντες οὐχ ὅπως εὐμενὲς καὶ ἵλεω καταστήσεσθαι τὸ θεῖον προυθυμούμεθα, οἷα δέ τινες ἄθεοι ἀφρόντιστα καὶ ἀνεπίσκοπα τὰ καθ’ ἡμᾶς ἡγούμενοι ἄλλας ἐπ’ ἄλλαις προσετίθεμεν κακίας οἵ τε δοκοῦντες ἡμῶν ποιμένες τὸν τῆς θεοσεβείας θεσμὸν παρωσάμενοι ταῖς πρὸς ἀλλήλους ἀνεφλέγοντο φιλονεικίαις, αὐτὰ δὴ ταῦτα μόνα, τὰς ἔριδας καὶ τὰς ἀπειλὰς τόν τε ζῆλον καὶ τὸ πρὸς ἀλλήλους ἔχθος τε καὶ μῖσος ἐπαύξοντες οἷά τε τυραννίδας τὰς φιλαρχίας ἐκθύμως διεκδικοῦντες, τότε δή, τότε κατὰ τὴν φάσκουσαν τοῦ Ἱερεμίου φωνὴν ¹ ἐγνόφωσεν ἐν ὀργῇ αὐτοῦ κύριος τὴν θυγατέρα Σιὼν καὶ κατέρριψεν ἐξ οὐρανοῦ δόξασμα Ἰσραὴλ οὐκ ἐμνήσθη τε ὑποποδίου ποδῶν αὐτοῦ ἐν ἡμέρᾳ ὀργῆς αὐτοῦ· ἀλλὰ καὶ κατεπόντισεν κύριος πάντα τὰ ὡραῖα Ἰσραὴλ καὶ καθεῖλεν πάντας τοὺς ² φραγμοὺς αὐτοῦ,

[9] κατά τε τὰ ἐν Ψαλμοῖς προθεσπισθέντα ³ κατέστρεψεν τὴν διαθήκην τοῦ δούλου αὐτοῦ καὶ ἐβεβήλωσεν εἰς γῆν διὰ τῆς τῶν ἐκκλησιῶν καθαιρέσεως τὸ ἁγίασμα αὐτοῦ καὶ καθεῖλεν πάντας τοὺς φραγμοὺς αὐτοῦ, ἔθετο τὰ ὀχυρώματα αὐτοῦ δειλίαν· διήρπασάν τε τὰ πλήθη τοῦ λαοῦ πάντες οἱ διοδεύοντες ὁδόν, καὶ δὴ ἐπὶ τούτοις ὄνειδος ἐγενήθη τοῖς γείτοσιν αὐτοῦ. ὕψωσεν γὰρ τὴν δεξιὰν τῶν ἐχθρῶν αὐτοῦ καὶ ἀπέστρεψεν τὴν βοήθειαν τῆς ῥομφαίας αὐτοῦ καὶ οὐκ ἀντελάβετο αὐτοῦ ἐν τῷ πολέμῳ· ἀλλὰ καὶ κατέλυσεν ἀπὸ καθαρισμοῦ αὐτὸν καὶ τὸν θρόνον αὐτοῦ εἰς τὴν γῆν γῆν κατέρραξεν ἐσμίκρυνέν τε τὰς ἡμέρας τοῦ χρόνου αὐτοῦ, καὶ ἐπὶ πᾶσιν κατέχεεν αὐτοῦ αἰσχύνην.

[1] Συντετέλεσται δῆτα καθ’ ἡμᾶς ἅπαντα, ὁπηνίκα τῶν μὲν προσευκτηρίων τοὺς οἴκους ἐξ ὕψους εἰς ἔδαφος αὐτοῖς θεμελίοις καταρριπτουμένους, τὰς δ’ ἐνθέους καὶ ἱερὰς γραφὰς κατὰ μέσας ἀγορὰς πυρὶ παραδιδομένας αὐτοῖς ἐπείδομεν ὀφθαλμοῖς τούς τε τῶν ἐκκλησιῶν ποιμένας αἰσχρῶς ὧδε κἀκεῖσε κρυπταζομένους, τοὺς δὲ ἀσχημόνως ἁλισκομένους καὶ πρὸς τῶν ἐχθρῶν καταπαιζομένους, ὅτε καὶ κατ’ ἄλλον προφητικὸν λόγον ἐξεχύθη ἐξουδένωσις ἐπ’ ἄρχοντας, καὶ ⁴ ἐπλάνησεν αὐτοὺς ἐν ἀβάτῳ καὶ οὐχ ὁδῷ.

[2] ἀλλὰ τούτων μὲν οὐχ ἡμέτερον διαγράφειν τὰς ἐπὶ τέλει σκυθρωπὰς συμφοράς, ἐπεὶ καὶ τὰς πρόσθεν τοῦ διωγμοῦ διαστάσεις τε αὐτῶν εἰς ἀλλήλους καὶ ἀτοπίας οὐχ ἡμῖν οἰκεῖον μνήμῃ παραδιδόναι· δι’ ὃ καὶ πλέον οὐδὲν ἱστορῆσαι περὶ αὐτῶν διέγνωμεν ἢ δι’ ὧν ἂν τὴν θείαν δικαιώσαιμεν κρίσιν.

[3] οὐκοῦν οὐδὲ τῶν πρὸς τοῦ διωγμοῦ πεπειραμένων ἢ τῶν ⁵ εἰς ἅπαν τῆς σωτηρίας νεναυαγηκότων αὐτῇ τε γνώμῃ τοῖς τοῦ κλύδωνος ἐναπορριφέντων βυθοῖς μνήμην ποιήσασθαι προήχθημεν, μόνα δ’ ἐκεῖνα τῇ καθόλου προσθήσομεν ἱστορίᾳ, ἃ πρώτοις μὲν ἡμῖν αὐτοῖς, ἔπειτα δὲ καὶ τοῖς μεθ’ ἡμᾶς γένοιτ’ ἂν πρὸς ὠφελείας. ἴωμεν οὖν ἐντεῦθεν ἤδη τοὺς ἱεροὺς ἀγῶνας τῶν τοῦ θείου λόγου μαρτύρων ἐν ἐπιτομῇ διαγράψοντες.

[4] Ἔτος τοῦτο ἦν ἐννεακαιδέκατον τῆς Διοκλητιανοῦ βασιλείας, Δύστρος μήν, λέγοιτο δ’ ἂν οὗτος Μάρτιος κατὰ Ῥωμαίους, ἐν ᾧ τῆς τοῦ σωτηρίου πάθους ἑορτῆς ἐπελαυνούσης ἥπλωτο πανταχόσε βασιλικὰ γράμματα, τὰς μὲν ἐκκλησίας εἰς ἔδαφος φέρειν, τὰς δὲ γραφὰς ἀφανεῖς πυρὶ γενέσθαι προστάττοντα, καὶ τοὺς μὲν τιμῆς ἐπειλημμένους ἀτίμους, τοὺς δ’ ἐν οἰκετίαις, εἰ ἐπιμένοιεν τῇ τοῦ Χριστιανισμοῦ προθέσει, ἐλευθερίας στερεῖσθαι προαγορεύοντα.

[5] καὶ ἡ μὲν πρώτη καθ’ ἡμῶν γραφὴ τοιαύτη τις ἦν· μετ’ οὐ πολὺ δὲ ἑτέρων ἐπιφοιτησάντων γραμμάτων, προσετάττετο τοὺς τῶν ἐκκλησιῶν προέδρους πάντας τοὺς κατὰ πάντα τόπον πρῶτα μὲν δεσμοῖς παραδίδοσθαι, εἶθ’ ὕστερον πάσῃ μηχανῇ θύειν ἐξαναγκάζεσθαι.

[1] τότε δὴ οὖν, τότε πλεῖστοι μὲν ὅσοι τῶν ἐκκλησιῶν ἄρχοντες, δειναῖς αἰκίαις προθύμως ἐναθλήσαντες, μεγάλων ἀγώνων ἱστορίας ἐπεδείξαντο, μυρίοι δ’ ἄλλοι τὴν ψυχὴν ὑπὸ δειλίας προναρκήσαντες προχείρως οὕτως ἀπὸ πρώτης ἐξησθένησαν προσβολῆς, τῶν δὲ λοιπῶν ἕκαστος εἴδη διάφορα βασάνων ἐνήλλαττεν, ὃ μὲν μάστιξιν αἰκιζόμενος τὸ σῶμα, ὃ δὲ στρεβλώσεσιν καὶ ξεσμοῖς ἀνυπομονήτοις τιμωρούμενος, ἐφ’ οἷς ἤδη τινὲς οὐκ αἴσιον ἀπηνέγκαντο τοῦ βίου τέλος. ἄλλοι δ’ αὖ πάλιν ἄλλως τὸν ἀγῶνα διεξῄεσαν·

[2] ὃ μὲν γάρ τις ἑτέρων βίᾳ συνωθούντων καὶ ταῖς παμμιάροις καὶ ἀνάγνοις προσαγόντων θυσίαις ὡς τεθυκὼς ἀπηλλάττετο, καὶ εἰ μὴ τεθυκὼς ἦν, ὃ δὲ μηδ’ ὅλως προσπελάσας μηδέ τινος ἐναγοῦς ἐφαψάμενος, εἰρηκότων δ’ ἑτέρων ὅτι τεθύκοι, σιωπῇ φέρων τὴν συκοφαντίαν ἀπῄει· ἄλλος ἡμιθνὴς αἰρόμενος ὡς ἂν ἤδη νεκρὸς ἐρρίπτετο,

[3] καί τις αὖ πάλιν ἐπ’ ἐδάφους κείμενος μακρὰν ἐσύρετο τοῖν ποδοῖν, ἐν τεθυκόσιν αὐτοῖς λελογισμένος. ὁ δέ τις ἐβόα καὶ μεγάλῃ διεμαρτύρετο φωνῇ τῆς θυσίας τὴν ἄρνησιν, καὶ ἄλλος Χριστιανὸς εἶναι ἐκεκράγει, τῇ τοῦ σωτηρίου προσρήματος ὁμολογίᾳ λαμπρυνόμενος· ἕτερος τὸ μὴ τεθυκέναι μηδὲ θύσειν ποτὲ διετείνετο.

[4] ὅμως δ’ οὖν καὶ οἵδε πολυχειρίᾳ τῆς ἐπὶ τοῦτο τεταγμένης στρατιωτικῆς παρατάξεως κατὰ στόματος παιόμενοι καὶ κατασιγαζόμενοι κατά τε προσώπου καὶ παρειῶν τυπτόμενοι μετὰ βίας ἐξωθοῦντο· οὕτως ἐξ ἅπαντος οἱ τῆς θεοσεβείας ἐχθροὶ τὸ δοκεῖν ἠνυκέναι περὶ πολλοῦ ἐτίθεντο.

Ἀλλ’ οὐ καὶ κατὰ τῶν ἁγίων αὐτοῖς μαρτύρων ταῦτα προυχώρει· ὧν εἰς ἀκριβῆ διήγησιν τίς ἂν ἡμῖν ἐξαρκέσειεν λόγος;

[1] μυρίους μὲν γὰρ ἱστορήσαι ἄν τις θαυμαστὴν ὑπὲρ εὐσεβείας τοῦ θεοῦ τῶν ὅλων ἐνδεδειγμένους προθυμίαν, οὐκ ἐξ ὅτουπερ μόνον ὁ κατὰ πάντων ἀνεκινήθη διωγμός, πολὺ πρότερον δὲ καθ’ ὃν ἔτι τὰ τῆς εἰρήνης συνεκροτεῖτο.

[2] ἄρτι γὰρ ἄρτι πρῶτον ὥσπερ ἀπὸ κάρου βαθέος ὑποκινουμένου τοῦ τὴν ἐξουσίαν εἰληφότος κρύβδην τε ἔτι καὶ ἀφανῶς μετὰ τὸν ἀπὸ Δεκίου καὶ Οὐαλεριανοῦ μεταξὺ χρόνον ταῖς ἐκκλησίαις ἐπιχειροῦντος οὐκ ἀθρόως τε τῷ καθ’ ἡμῶν ἐπαποδυομένου πολέμῳ, ἀλλ’ ἔτι τῶν κατὰ τὰ στρατόπεδα μόνων ἀποπειρωμένου (ταύτῃ γὰρ καὶ τοὺς λοιποὺς ἁλῶναι ῥᾳδίως ᾤετο, εἰ πρότερον ἐκείνων καταγωνισάμενος περιγένοιτο), πλείστους παρῆν τῶν ἐν στρατείαις ὁρᾶν ἀσμενέστατα τὸν ἰδιωτικὸν προασπαζομένους βίον, ὡς ἂν μὴ ἔξαρνοι γένοιντο τῆς περὶ τὸν τῶν ὅλων δημιουργὸν εὐσεβείας.

[3] ὡς γὰρ ὁ στρατοπεδάρχης, ὅστις ποτὲ ἦν ἐκεῖνος, ἄρτι πρῶτον ἐνεχείρει τῷ κατὰ τῶν στρατευμάτων διωγμῷ, φυλοκρινῶν καὶ διακαθαίρων τοὺς ἐν τοῖς στρατοπέδοις ἀναφερομένους αἵρεσίν τε διδοὺς ἢ πειθαρχοῦσιν ἧς μετῆν αὐτοῖς ἀπολαύειν τιμῆς ἢ τοὐναντίον στέρεσθαι ταύτης, εἰ ἀντιτάττοιντο τῷ προστάγματι, πλεῖστοι ὅσοι τῆς Χριστοῦ βασιλείας στρατιῶται τὴν εἰς αὐτὸν ὁμολογίαν, μὴ μελλήσαντες, τῆς δοκούσης δόξης καὶ εὐπραγίας ἧς εἴχοντο, ἀναμφιλόγως προυτίμησαν.

[4] ἤδη δὲ σπανίως τούτων εἷς που καὶ δεύτερος οὐ μόνον τῆς ἀξίας τὴν ἀποβολήν, ἀλλὰ καὶ θάνατον τῆς εὐσεβοῦς ἐνστάσεως ἀντικατηλλάττοντο, μετρίως πως ἤδη τότε τοῦ τὴν ἐπιβουλὴν ⁶ ἐνεργοῦντος καὶ μέχρις αἵματος ἐπ’ ἐνίων φθάνειν ἐπιτολμῶντος, τοῦ πλήθους, ὡς ἔοικεν, τῶν πιστῶν δεδιττομένου τε αὐτὸν ἔτι καὶ ἀποκναίοντος ἐπὶ τὸν κατὰ πάντων ἀθρόως ἐφορμῆσαι πόλεμον. ὡς δὲ καὶ γυμνότερον ἐπαπεδύετο, οὐδ’ ἔστιν λόγῳ δυνατὸν ἀφηγήσασθαι ὅσους καὶ ὁποίους τοῦ θεοῦ μάρτυρας ὀφθαλμοῖς παρῆν ὁρᾶν τοῖς ἀνὰ πάσας τάς τε πόλεις καὶ τὰς χώρας οἰκοῦσιν.

[1] Αὐτίκα γοῦν τῶν οὐκ ἀσήμων τις, ἀλλὰ καὶ ἄγαν κατὰ τὰς ἐν τῷ βίῳ νενομισμένας ὑπεροχὰς ἐνδοξοτάτων, ἅμα τῷ τὴν κατὰ τῶν ἐκκλησιῶν ἐν τῇ Νικομηδείᾳ προτεθῆναι γραφήν, ζήλῳ τῷ κατὰ θεὸν ὑποκινηθεὶς διαπύρῳ τε ἐφορμήσας τῇ πίστει, ἐν προφανεῖ καὶ δημοσίῳ κειμένην ὡς ἀνοσίαν καὶ ἀσεβεστάτην ἀνελὼν σπαράττει, δυεῖν ἐπιπαρόντων κατὰ τὴν αὐτὴν πόλιν βασιλέων, τοῦ τε πρεσβυτάτου τῶν ἄλλων καὶ τοῦ τὸν τέταρτον ἀπὸ τούτου τῆς ἀρχῆς ἐπικρατοῦντος βαθμόν. ἀλλ’ οὗτος μὲν τῶν τηνικάδε πρῶτος τοῦτον διαπρέψας τὸν τρόπον ἅμα τε τοιαῦτα οἷα καὶ εἰκὸς ἦν ὑπομείνας ὡς ἂν ἐπὶ τοιούτῳ τολμήματι, τὸ ἄλυπον καὶ ἀτάραχον εἰς αὐτὴν τελευταίαν διετήρησεν ἀναπνοήν.

[1] Πάντων δὲ ὅσοι τῶν πώποτε ἀνυμνοῦνται θαυμάσιοι καὶ ἐπ’ ἀνδρείᾳ βεβοημένοι εἴτε παρ’ Ἕλλησιν εἴτε παρὰ βαρβάροις, θείους ἤνεγκεν ὁ καιρὸς καὶ διαπρεπεῖς μάρτυρας τοὺς ἀμφὶ τὸν Δωρόθεον βασιλικοὺς παῖδας, οἳ καὶ τῆς ἀνωτάτω παρὰ τοῖς δεσπόταις ἠξιωμένοι τιμῆς γνησίων τε αὐτοῖς διαθέσει τέκνων οὐ λειπόμενοι, μείζονα ⁷ πλοῦτον ὡς ἀληθῶς ἥγηνται τῆς τοῦ βίου δόξης καὶ τρυφῆς τοὺς ὑπὲρ εὐσεβείας ὀνειδισμούς τε καὶ πόνους καὶ τοὺς κεκαινουργημένους ἐπ’ αὐτοῖς πολυτρόπους θανάτους· ὧν ἑνός τινος οἵῳ κέχρηται μνησθέντες τῷ τοῦ βίου τέλει, σκοπεῖν ἐξ αὐτοῦ καὶ τὰ τοῖς ἄλλοις συμβεβηκότα τοῖς ἐντυγχάνουσιν καταλείψομεν.

[2] Ἤγετό τις εἰς μέσον κατὰ τὴν προειρημένην πόλιν ἐφ’ ὧν δεδηλώκαμεν ἀρχόντων. θύειν δὴ οὖν προσταχθείς, ὡς ἐνίστατο, γυμνὸς μετάρσιος ἀρθῆναι κελεύεται μάστιξίν τε τὸ πᾶν σῶμα καταξαίνεσθαι, εἰς ὅτε ἡττηθεὶς κἂν ἄκων τὸ προσταττόμενον ποιήσειεν.

[3] ὡς δὲ καὶ ταῦτα πάσχων ἀδιάτρεπτος ἦν, ὄξος λοιπὸν ἤδη τῶν ὀστέων ὑποφαινομένων αὐτοῦ σὺν καὶ ἅλατι φύραντες κατὰ τῶν διασαπέντων τοῦ σώματος μερῶν ἐνέχεον· ὡς δὲ καὶ ταύτας ἐπάτει τὰς ἀλγηδόνας, ἐσχάρα τοὐντεῦθεν καὶ πῦρ εἰς μέσον εἵλκετο, καὶ κρεῶν ἐδωδίμων δίκην τὰ λείψανα αὐτῷ τοῦ σώματος ὑπὸ τοῦ πυρὸς οὐκ εἰς ἄθρουν, ὡς ἂν μὴ συντόμως ἀπαλλαγείη, κατὰ βραχὺ δὲ ἀνηλίσκετο, οὐ πρότερον ἀνεῖναι τῶν ἐπιτιθέντων αὐτὸν τῇ πυρᾷ συγχωρουμένων, πρὶν ἂν καὶ μετὰ τοσαῦτα τοῖς προσταττομένοις ἐπινεύσειεν.

[4] ὁ δ’ ἀπρὶξ ἐχόμενος τῆς προθέσεως νικηφόρος ἐν αὐταῖς βασάνοις παρέδωκε τὴν ψυχήν. τοιοῦτον τῶν βασιλικῶν ἑνὸς τὸ μαρτύριον παίδων, ἄξιον ὡς ὄντως καὶ τῆς προσηγορίας· Πέτρος γὰρ ἐκαλεῖτο.

[5] Οὐ χείρονα δὲ καὶ τὰ κατὰ τοὺς λοιποὺς ὄντα λόγου φειδόμενοι συμμετρίας παραλείψομεν, τοσοῦτον ἱστορήσαντες ὡς ὅ τε Δωρόθεος καὶ ὁ Γοργόνιος ἑτέροις ἅμα πλείοσιν τῆς βασιλικῆς οἰκετίας μετὰ τοὺς πολυτρόπους ἀγῶνας βρόχῳ τὴν ζωὴν μεταλλάξαντες, τῆς ἐνθέου νίκης ἀπηνέγκαντο βραβεῖα.

[6] Ἐν τούτῳ τῆς κατὰ Νικομήδειαν ἐκκλησίας ὁ τηνικαῦτα προεστὼς Ἄνθιμος διὰ τὴν εἰς Χριστὸν μαρτυρίαν τὴν κεφαλὴν ἀποτέμνεται· τούτῳ δὲ πλῆθος ἄθρουν μαρτύρων προστίθεται, οὐκ οἶδ’ ὅπως ἐν τοῖς κατὰ τὴν Νικομήδειαν βασιλείοις πυρκαϊᾶς ἐν αὐταῖς δὴ ταῖς ἡμέραις ἁφθείσης, ἣν καθ’ ὑπόνοιαν ψευδῆ πρὸς τῶν ἡμετέρων ἐπιχειρηθῆναι λόγου διαδοθέντος, παγγενεῖ σωρηδὸν βασιλικῷ νεύματι τῶν τῇδε θεοσεβῶν οἳ μὲν ξίφει κατεσφάττοντο, οἳ δὲ διὰ πυρὸς ἐτελειοῦντο, ὅτε λόγος ἔχει προθυμίᾳ θείᾳ τινι καὶ ἀρρήτῳ ἄνδρας ἅμα γυναιξὶν ἐπὶ τὴν πυρὰν καθαλέσθαι· δήσαντες δὲ οἱ δήμιοι ἄλλο τι πλῆθος ἐπὶ σκάφαις τοῖς θαλαττίοις ἐναπέρριπτον βυθοῖς.

[7] τοὺς δέ γε βασιλικοὺς μετὰ θάνατον παῖδας, γῇ μετὰ τῆς προσηκούσης κηδείας παραδοθέντας, αὖθις ἐξ ὑπαρχῆς ἀνορύξαντες ἐναπορρῖψαι θαλάττῃ καὶ αὐτοὺς ᾤοντο δεῖν οἱ νενομισμένοι δεσπόται, ὡς ἂν μὴ ἐν μνήμασιν ἀποκειμένους προσκυνοῖέν τινες, θεοὺς δὴ αὐτούς, ὥς γε ᾤοντο, λογιζόμενοι.

Καὶ τὰ μὲν ἐπὶ τῆς Νικομηδείας κατὰ τὴν ἀρχὴν ἀποτελεσθέντα τοῦ διωγμοῦ τοιαῦτα·

[8] οὐκ εἰς μακρὸν δ’ ἑτέρων κατὰ τὴν Μελιτηνὴν οὕτω καλουμένην χώραν καὶ αὖ πάλιν ἄλλων ἀμφὶ τὴν Συρίαν ἐπιφυῆναι τῇ βασιλείᾳ πεπειραμένων, τοὺς πανταχόσε τῶν ἐκκλησιῶν προεστῶτας εἱρκταῖς καὶ δεσμοῖς ἐνεῖραι πρόσταγμα ἐφοίτα βασιλικόν.

[9] καὶ ἦν ἡ θέα τῶν ἐπὶ τούτοις γινομένων πᾶσαν διήγησιν ὑπεραίρουσα, μυρίου πλήθους ἐν παντὶ τόπῳ καθειργνυμένου καὶ τὰ πανταχῇ δεσμωτήρια, ἀνδροφόνοις καὶ τυμβωρύχοις πάλαι πρότερον ἐπεσκευασμένα, τότε πληρούντων ἐπισκόπων καὶ πρεσβυτέρων καὶ διακόνων ἀναγνωστῶν τε καὶ ἐπορκιστῶν, ὡς μηδὲ χώραν ἔτι τοῖς ἐπὶ κακουργίαις κατακρίτοις αὐτόθι λείπεσθαι.

[10] Αὖθις δ’ ἑτέρων τὰ πρῶτα γράμματα ἐπικατειληφότων, ἐν οἷς τοὺς κατακλείστους θύσαντας μὲν ἐᾶν βαδίζειν ἐπ’ ἐλευθερίας, ἐνισταμένους δὲ μυρίαις καταξαίνειν προστέτακτο βασάνοις, πῶς ἂν πάλιν ἐνταῦθα τῶν καθ’ ἑκάστην ἐπαρχίαν μαρτύρων ἀριθμήσειέν τις τὸ πλῆθος καὶ μάλιστα τῶν κατὰ τὴν Ἀφρικὴν καὶ τὸ Μαύρων ἔθνος Θηβαΐδα τε καὶ κατ’ Αἴγυπτον; ἐξ ἧς καὶ εἰς ἑτέρας ἤδη προελθόντες πόλεις τε καὶ ἐπαρχίας διέπρεψαν τοῖς μαρτυρίοις.

[1] Ἴσμεν γοῦν τοὺς ἐξ αὐτῶν διαλάμψαντας ἐν Παλαιστίνῃ, ἴσμεν δὲ καὶ τοὺς ἐν Τύρῳ τῆς Φοινίκης· οὓς τίς ἰδὼν οὐ κατεπλάγη τὰς ἀναρίθμους μάστιγας καὶ τὰς ἐν τούτοις τῶν ὡς ἀληθῶς παραδόξων τῆς θεοσεβείας ἀθλητῶν ἐνστάσεις τόν τε παραχρῆμα μετὰ τὰς μάστιγας ἐν θηρσὶν ἀνθρωποβόροις ἀγῶνα καὶ τὰς ἐν τούτῳ παρδάλεων καὶ διαφόρων ἄρκτων συῶν τε ἀγρίων καὶ πυρὶ καὶ σιδήρῳ κεκαυτηριασμένων βοῶν προσβολὰς καὶ τὰς πρὸς ἕκαστον τῶν θηρίων θαυμασίους τῶν γενναίων ὑπομονάς;

[2] οἷς γιγνομένοις καὶ αὐτοὶ παρῆμεν, ὁπηνίκα τοῦ μαρτυρουμένου σωτῆρος ἡμῶν, αὐτοῦ δὴ Ἰησοῦ Χριστοῦ, τὴν θείαν δύναμιν ἐπιπαροῦσαν ἐναργῶς τε αὑτὴν τοῖς μάρτυσιν ἐπιδεικνῦσαν ἱστορήσαμεν, τῶν ἀνθρωποβόρων ἐπὶ πλείονα χρόνον μὴ προσψαύειν μηδὲ πλησιάζειν τοῖς τῶν θεοφιλῶν σώμασιν ἐπιτολμώντων, ἀλλ’ ἐπὶ μὲν τοὺς ἄλλους, ὅσοι δήπουθεν ἔξωθεν ἐρεθισμοῖς παρώρμων αὐτά, φερομένων, μόνων δὲ τῶν ἱερῶν ἀθλητῶν, γυμνῶν ἑστώτων καὶ ταῖς χερσὶν κατασειόντων ἐπί τε σφᾶς αὐτοὺς ἐπισπωμένων (τοῦτο γὰρ αὐτοῖς ἐκελεύετο πράττειν), μηδ’ ὅλως ἐφαπτομένων, ἀλλ’ ἔσθ’ ὅπῃ μὲν καὶ ἐπ’ αὐτοὺς ὁρμώντων, οἷα δὲ πρός τινος θειοτέρας δυνάμεως ἀνακρουομένων καὶ αὖ πάλιν εἰς τοὐπίσω χωρούντων·

[3] ὃ καὶ εἰς μακρὸν γινόμενον θαῦμα παρεῖχεν οὐ σμικρὸν τοῖς θεωμένοις, ὥστε ἤδη διὰ τὸ ἄπρακτον τοῦ πρώτου δεύτερον καὶ τρίτον προσαφίεσθαι ἑνὶ καὶ τῷ αὐτῷ μάρτυρι θηρίον.

[4] Καταπλαγῆναι δ’ ἦν τὴν ἐπὶ τούτοις ἀπτόητον τῶν ἱερῶν ἐκείνων καρτερίαν καὶ τὴν ἐν σώμασι νέοις βεβηκυῖαν καὶ ἀδιάτρεπτον ἔνστασιν. ἑώρας γοῦν ἡλικίαν οὐδ’ ὅλων ἐτῶν εἴκοσι δίχα δεσμῶν ἑστῶτος νέου καὶ τὰς μὲν χεῖρας ἐφαπλοῦντος εἰς σταυροῦ τύπον, ἀκαταπλήκτῳ δὲ καὶ ἀτρεμεῖ διανοίᾳ ταῖς πρὸς τὸ θεῖον σχολαίτατα τεταμένου λιταῖς μηδ’ ὅλως τε μεθισταμένου μηδ’ ἀποκλίνοντός ποι τοῦ ἔνθα εἱστήκει τόπου, ἄρκτων καὶ παρδάλεων θυμοῦ καὶ θανάτου πνεόντων σχεδὸν αὐτῆς καθαπτομένων αὐτοῦ τῆς σαρκός, ἀλλ’ οὐκ οἶδ’ ὅπως θείᾳ καὶ ἀπορρήτῳ δυνάμει μόνον οὐχὶ φραττομένων τὸ στόμα καὶ αὖθις παλινδρομούντων εἰς τοὐπίσω.

[5] καὶ οὗτος μέν τις τοιοῦτος ἦν· πάλιν δ’ ἂν ἑτέρους εἶδες (πέντε γὰρ οἱ πάντες ἐτύγχανον) ἠγριωμένῳ ταύρῳ παραβληθέντας, ὃς τοὺς μὲν ἄλλους τῶν ἔξωθεν προσιόντων τοῖς κέρασιν εἰς τὸν ἀέρα ῥίπτων διεσπάραττεν, ἡμιθνῆτας αἴρεσθαι καταλιπών, ἐπὶ μόνους δὲ θυμῷ καὶ ἀπειλῇ τοὺς ἱεροὺς ὁρμῶν μάρτυρας οὐδὲ πλησιάζειν αὐτοῖς οἷός τε ἦν, κυρίττων δὲ τοῖς ποσὶν καὶ τοῖς κέρασιν τῇδε κἀκεῖσε χρώμενος καὶ διὰ τοὺς ἀπὸ τῶν καυτήρων ἐρεθισμοὺς θυμοῦ καὶ ⁸ ἀπειλῆς πνέων εἰς τοὐπίσω πρὸς τῆς ἱερᾶς ἀνθείλκετο προνοίας, ὡς μηδὲ τούτου μηδὲν μηδαμῶς αὐτοὺς ἀδικήσαντος, ἕτερα ἄττα αὐτοῖς ἐπαφίεσθαι θηρία.

[6] τέλος δ’ οὖν μετὰ τὰς δεινὰς καὶ ποικίλας τούτων προσβολὰς ξίφει κατασφαγέντες οἱ πάντες ἀντὶ γῆς καὶ τάφων τοῖς θαλαττίοις παραδίδονται κύμασιν.

[1] καὶ τοιοῦτος μὲν ὁ ἀγὼν τῶν κατὰ Τύρον τοὺς ὑπὲρ εὐσεβείας ἄθλους ἐνδειξαμένων Αἰγυπτίων.

Θαυμάσειε δ’ ἄν τις αὐτῶν καὶ τοὺς ἐπὶ τῆς οἰκείας γῆς μαρτυρήσαντας, ἔνθα μυρίοι τὸν ἀριθμόν, ἄνδρες ἅμα γυναιξὶν καὶ παισίν, ὑπὲρ τῆς τοῦ σωτῆρος ἡμῶν διδασκαλίας, τοῦ προσκαίρου ζῆν καταφρονήσαντες, διαφόρους ὑπέμειναν θανάτους, οἳ μὲν αὐτῶν μετὰ ξεσμοὺς καὶ στρεβλώσεις μάστιγάς τε χαλεπωτάτας καὶ μυρίας ἄλλας ποικίλας καὶ φρικτὰς ἀκοῦσαι βασάνους πυρὶ παραδοθέντες, οἳ δὲ πελάγει καταβροχθισθέντες, ἄλλοι δ’ εὐθαρσῶς τοῖς ἀποτέμνουσιν τὰς ἑαυτῶν προτείναντες κεφαλάς, οἳ δὲ καὶ ἐναποθανόντες ταῖς βασάνοις, ἕτεροι δὲ λιμῷ διαφθαρέντες, καὶ ἄλλοι πάλιν ἀνασκολοπισθέντες, οἳ μὲν κατὰ τὸ σύνηθες τοῖς κακούργοις, οἳ δὲ καὶ χειρόνως ἀνάπαλιν κάτω κάρα προσηλωθέντες τηρούμενοί τε ζῶντες, εἰς ὅτε καὶ ἐπ’ αὐτῶν ἰκρίων λιμῷ διαφθαρεῖεν.

[1] Πάντα δ’ ὑπεραίρει λόγον καὶ ἃς ὑπέμειναν αἰκίας καὶ ἀλγηδόνας οἱ κατὰ Θηβαΐδα μάρτυρες, ὀστράκοις ἀντὶ ὀνύχων ὅλον τὸ σῶμα καὶ μέχρις ἀπαλλαγῆς τοῦ βίου καταξαινόμενοι, γύναιά τε τοῖν ποδοῖν ἐξ ἑνὸς ἀποδεσμούμενα μετέωρά τε καὶ διαέρια κάτω κεφαλὴν μαγγάνοις τισὶν εἰς ὕψος ἀνελκόμενα γυμνοῖς τε παντελῶς καὶ μηδ’ ἐπικεκαλυμμένοις τοῖς σώμασιν θέαν ταύτην αἰσχίστην καὶ πάντων ὠμοτάτην καὶ ἀπανθρωποτάτην τοῖς ὁρῶσιν ἅπασιν παρεσχημένα·

[2] ἄλλοι δ’ αὖ πάλιν δένδρεσιν καὶ πρέμνοις ἐναπέθνῃσκον δεσμούμενοι· τοὺς γὰρ μάλιστα στερροτάτους τῶν κλάδων μηχαναῖς τισιν ἐπὶ ταὐτὸ συνέλκοντες εἰς ἑκάτερά τε τούτων τὰ τῶν μαρτύρων ἀποτείνοντες σκέλη, εἰς τὴν ἑαυτῶν ἠφίεσαν τοὺς κλάδους φέρεσθαι φύσιν, ἄθρουν τῶν μελῶν διασπασμὸν καθ’ ὧν ταῦτ’ ἐνεχείρουν ἐπινοοῦντες.

[3] καὶ ταῦτά γε πάντα ἐνηργεῖτο οὐκ ἐπ’ ὀλίγας ἡμέρας ἢ χρόνον τινὰ βραχύν, ἀλλ’ ἐπὶ μακρὸν ὅλων ἐτῶν διάστημα, ὁτὲ μὲν πλειόνων ἢ δέκα, ὁτὲ δὲ ὑπὲρ τοὺς εἴκοσι τὸν ἀριθμὸν ἀναιρουμένων, ἄλλοτε δὲ οὐχ ἧττον καὶ τριάκοντα, ἤδη δ’ ἐγγύς που ἑξήκοντα, καὶ πάλιν ἄλλοτε ἑκατὸν ἐν ἡμέρᾳ μιᾷ ἄνδρες ἅμα κομιδῇ νηπίοις καὶ γυναιξὶν ἐκτείνοντο, ποικίλαις καὶ ἐναλλαττούσαις τιμωρίαις καταδικαζόμενοι.

[4] Ἱστορήσαμεν δὲ καὶ αὐτοὶ ἐπὶ τῶν τόπων γενόμενοι πλείους ἀθρόως κατὰ μίαν ἡμέραν τοὺς μὲν τῆς κεφαλῆς ἀποτομὴν ὑπομείναντας, τοὺς δὲ τὴν διὰ πυρὸς τιμωρίαν, ὡς ἀμβλύνεσθαι φονεύοντα τὸν σίδηρον ἀτονοῦντά τε διαθλᾶσθαι αὐτούς τε τοὺς ἀναιροῦντας ἀποκάμνοντας ἀμοιβαδὸν ἀλλήλους διαδέχεσθαι·

[5] ὅτε καὶ θαυμασιωτάτην ὁρμὴν θείαν τε ὡς ἀληθῶς δύναμιν καὶ προθυμίαν τῶν εἰς τὸν Χριστὸν τοῦ θεοῦ πεπιστευκότων συνεωρῶμεν. ἅμα γοῦν τῇ κατὰ τῶν προτέρων ἀποφάσει ἐπεπήδων ἄλλοθεν ἄλλοι τῷ πρὸ τοῦ δικαστοῦ βήματι Χριστιανοὺς σφᾶς ὁμολογοῦντες, ἀφροντίστως μὲν πρὸς τὰ δεινὰ καὶ τοὺς τῶν πολυειδῶν βασάνων τρόπους διακείμενοι, ἀκαταπλήκτως δὲ παρρησιαζόμενοι ἐπὶ τῇ εἰς τὸν τῶν ὅλων θεὸν εὐσεβείᾳ μετά τε χαρᾶς καὶ γέλωτος καὶ εὐφροσύνης τὴν ὑστάτην ἀπόφασιν τοῦ θανάτου καταδεχόμενοι, ὥστε ψάλλειν καὶ ὕμνους καὶ εὐχαριστίας εἰς τὸν τῶν ὅλων θεὸν μέχρις αὐτῆς ἐσχάτης ἀναπέμπειν ἀναπνοῆς.

[6] θαυμάσιοι μὲν οὖν καὶ οὗτοι, ἐξαιρέτως δ’ ἐκεῖνοι θαυμασιώτεροι οἱ πλούτῳ μὲν καὶ εὐγενείᾳ καὶ δόξῃ λόγῳ τε καὶ φιλοσοφίᾳ διαπρέψαντες, πάντα γε μὴν δεύτερα θέμενοι τῆς ἀληθοῦς εὐσεβείας καὶ τῆς εἰς τὸν σωτῆρα καὶ κύριον ἡμῶν Ἰησοῦν Χριστὸν πίστεως,

[7] οἷος Φιλόρωμος ἦν, ἀρχήν τινα οὐ τὴν τυχοῦσαν τῆς κατ’ Ἀλεξάνδρειαν βασιλικῆς διοικήσεως ἐγκεχειρισμένος, ὃς μετὰ τοῦ ἀξιώματος καὶ τῆς Ῥωμαϊκῆς τιμῆς, ὑπὸ στρατιώταις δορυφορούμενος, ἑκάστης ἀνεκρίνετο ἡμέρας, Φιλέας τε τῆς Θμουϊτῶν ἐκκλησίας ἐπίσκοπος, διαπρέψας ἀνὴρ ταῖς κατὰ τὴν πατρίδα πολιτείαις τε καὶ λειτουργίαις ἔν τε τοῖς κατὰ φιλοσοφίαν λόγοις·

[8] οἳ καὶ μυρίων ὅσων πρὸς αἵματός τε καὶ τῶν ἄλλων φίλων ἀντιβολούντων, ἔτι μὴν τῶν ἐπ’ ἀξίας ἀρχόντων, πρὸς δὲ καὶ αὐτοῦ τοῦ δικαστοῦ παρακαλοῦντος ὡς ἂν αὐτῶν οἶκτον λάβοιεν φειδώ τε παίδων καὶ γυναικῶν ποιήσοιντο, οὐδαμῶς πρὸς τῶν τοσούτων ἐπὶ τὸ φιλοζωῆσαι μὲν ἑλέσθαι, ⁹ καταφρονῆσαι δὲ τῶν περὶ ὁμολογίας καὶ ἀρνήσεως ¹⁰ τοῦ σωτῆρος ἡμῶν θεσμῶν ὑπήχθησαν, ἀνδρείῳ δὲ λογισμῷ καὶ φιλοσόφῳ, μᾶλλον δὲ εὐσεβεῖ καὶ φιλοθέῳ ψυχῇ πρὸς ἁπάσας τοῦ δικαστοῦ τάς τε ἀπειλὰς καὶ τὰς ὕβρεις ἐνστάντες, ἄμφω τὰς κεφαλὰς ἀπετμήθησαν.

[1] Ἐπεὶ δὲ καὶ τῶν ἔξωθεν μαθημάτων ἕνεκα πολλοῦ λόγου ἄξιον γενέσθαι τὸν Φιλέαν ἔφαμεν, αὐτὸς ἑαυτοῦ παρίτω μάρτυς, ἅμα μὲν ἑαυτὸν ὅστις ποτ’ ἦν, ἐπιδείξων, ἅμα δὲ καὶ τὰ κατ’ αὐτὸν ἐν τῇ Ἀλεξανδρείᾳ συμβεβηκότα μαρτύρια ἀκριβέστερον μᾶλλον ἢ ἡμεῖς ἱστορήσων διὰ τούτων τῶν λέξεων.

ΑΠΟ ΤΩΝ ΦΙΛΕΟΥ ΠΡΟΣ ΘΜΟΥΙΤΑΣ ΓΡΑΜΜΑΤΩΝ

Τούτων ἁπάντων ὑποδειγμάτων ἡμῖν καὶ ὑπογραμμῶν καὶ καλῶν γνωρισμάτων ἐν ταῖς θείαις καὶ ἱεραῖς γραφαῖς κειμένων, οὐδὲν μελλήσαντες οἱ μακάριοι σὺν ἡμῖν μάρτυρες, τὸ τῆς ψυχῆς ὄμμα πρὸς τὸν ἐπὶ πάντων θεὸν καθαρῶς τείναντες καὶ τὸν ἐπ’ εὐσεβείᾳ θάνατον ἐν νῷ λαβόντες, ἀπρὶξ τῆς κλήσεως εἴχοντο, τὸν μὲν κύριον ἡμῶν Ἰησοῦν Χριστὸν εὑρόντες ἐνανθρωπήσαντα δι’ ἡμᾶς, ἵνα πᾶσαν μὲν ἁμαρτίαν ἐκκόψῃ, ἐφόδια δὲ τῆς εἰς τὴν αἰώνιον ζωὴν εἰσόδου ἡμῖν ¹¹ κατάθηται· οὐ γὰρ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, ἀλλ’ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος ἑαυτὸν ἐταπείνωσεν ἕως θανάτου, θανάτου δὲ σταυροῦ·

[3] δι’ ὃ ¹² καὶ ζηλώσαντες τὰ μείζονα χαρίσματα οἱ χριστοφόροι μάρτυρες πάντα μὲν πόνον καὶ παντοίας ἐπινοίας αἰκισμῶν οὐκ εἰς ἅπαξ, ἀλλ’ ἤδη καὶ δεύτερόν τινες ὑπέμειναν, πάσας δὲ ἀπειλὰς οὐ λόγοις μόνον, ἀλλὰ καὶ ἔργοις τῶν δορυφόρων κατ’ αὐτῶν φιλοτιμουμένων, οὐκ ἐνεδίδουν τὴν γνώμην ¹³ διὰ τὸ τὴν τελείαν ἀγάπην ἔξω βάλλειν τὸν φόβον·

[4] ὧν καταλέγειν τὴν ἀρετὴν καὶ τὴν ἐφ’ ἑκάστῃ βασάνῳ ἀνδρείαν τίς ἂν ἀρκέσειεν λόγος; ἀνέσεως γὰρ οὔσης ἅπασι τοῖς βουλομένοις ἐνυβρίζειν, οἳ μὲν ξύλοις ἔπαιον, ἕτεροι δὲ ῥάβδοις, ἄλλοι δὲ μάστιξιν, ἕτεροι δὲ πάλιν ἱμᾶσιν, ἄλλοι δὲ σχοινίοις.

[5] καὶ ἦν ἡ θέα τῶν αἰκισμῶν ἐνηλλαγμένη καὶ πολλὴν τὴν ἐν αὐτῇ κακίαν ἔχουσα. οἳ μὲν γὰρ ὀπίσω τὼ χεῖρε δεθέντες περὶ τὸ ξύλον ἐξηρτῶντο καὶ μαγγάνοις τισὶ διετείνοντο πᾶν μέλος, εἶθ’ οὕτως διὰ παντὸς τοῦ σώματος ἐπῆγον ἐκ κελεύσεως οἱ βασανισταί, οὐ καθάπερ τοῖς φονεῦσιν ἐπὶ τῶν πλευρῶν μόνον, ἀλλὰ καὶ τῆς γαστρὸς καὶ κνημῶν καὶ παρειῶν τοῖς ἀμυντηρίοις ἐκόλαζον· ἕτεροι δὲ ἀπὸ τῆς στοᾶς μιᾶς χειρὸς ἐξηρτημένοι αἰωροῦντο, πάσης ἀλγηδόνος δεινοτέραν τὴν ἀπὸ τῶν ἄρθρων καὶ μελῶν τάσιν ἔχοντες· ἄλλοι δὲ πρὸς τοῖς κίοσιν ἀντιπρόσωποι ἐδοῦντο, οὐ βεβηκόσιν τοῖς ποσίν, τῷ δὲ βάρει τοῦ σώματος βιαζομένων μετὰ τάσεως ἀνελκομένων τῶν δεσμῶν.

[6] καὶ τοῦθ’ ὑπέμενον, οὐκ ἐφ’ ὅσον προσδιελέγετο οὐδ’ αὐτοῖς ἐσχόλαζεν ὁ ἡγεμών, ἀλλὰ μόνον οὐχὶ δι’ ὅλης τῆς ἡμέρας. ὅτε γὰρ καὶ ἐφ’ ἑτέρους μετέβαινεν, τοῖς προτέροις κατελίμπανεν ἐφεδρεύειν τοὺς τῇ ἐξουσίᾳ αὐτοῦ ὑπηρετουμένους, εἴ πού τις ἡττηθεὶς τῶν βασάνων ἐνδιδόναι ἐδόκει, ἀφειδῶς δὲ κελεύων καὶ τοῖς δεσμοῖς προσιέναι καὶ μετὰ ταῦτα ψυχορραγοῦντας αὐτοὺς κατατιθεμένους εἰς τὴν γῆν ἕλκεσθαι·

[7] οὐ γὰρ εἶναι κἂν μέρος φροντίδος αὐτοῖς περὶ ἡμῶν, ἀλλ’ οὕτω καὶ διανοεῖσθαι καὶ πράττειν, ὡς μηκέτ’ ὄντων, ταύτην δευτέραν βάσανον ἐπὶ ταῖς πληγαῖς τῶν ὑπεναντίων ἐφευρόντων.

[8] ἦσαν δὲ οἱ καὶ μετὰ τοὺς αἰκισμοὺς ἐπὶ τοῦ ξύλου κείμενοι, διὰ τῶν τεσσάρων ὀπῶν διατεταμένοι ἄμφω τὼ πόδε, ὡς καὶ κατὰ ἀνάγκην αὐτοὺς ἐπὶ τοῦ ξύλου ὑπτίους εἶναι, μὴ δυναμένους διὰ τὸ ἔναυλα τὰ τραύματα ἀπὸ τῶν πληγῶν καθ’ ὅλου τοῦ σώματος ἔχειν· ἕτεροι δὲ εἰς τοὔδαφος ῥιφέντες ἔκειντο ὑπὸ τῆς τῶν βασάνων ἀθρόας προσβολῆς, δεινοτέραν τὴν ὄψιν τῆς ἐνεργείας τοῖς ὁρῶσιν παρέχοντες, ποικίλας καὶ διαφόρους ἐν τοῖς σώμασιν φέροντες τῶν βασάνων τὰς ἐπινοίας.

[9] τούτων οὕτως ἐχόντων οἳ μὲν ἐναπέθνῃσκον ταῖς βασάνοις, τῇ καρτερίᾳ καταισχύναντες τὸν ἀντίπαλον, οἳ δὲ ἡμιθνῆτες ἐν τῷ δεσμωτηρίῳ συγκλειόμενοι, μετ’ οὐ πολλὰς ἡμέρας ταῖς ἀλγηδόσι συνεχόμενοι ἐτελειοῦντο, οἱ δὲ λοιποὶ τῆς ἀπὸ τῆς θεραπείας ἀνακτήσεως τυχόντες τῷ χρόνῳ καὶ τῇ τῆς φυλακῆς διατριβῇ θαρσαλεώτεροι ἐγίνοντο.

[10] οὕτω γοῦν, ἡνίκα προσετέτακτο αἱρέσεως κειμένης ἢ ἐφαψάμενον τῆς ἐναγοῦς θυσίας ἀνενόχλητον εἶναι, τῆς ἐπαράτου ἐλευθερίας παρ’ αὐτῶν τυχόντα, ἢ μὴ θύοντα τὴν ἐπὶ θανάτῳ δίκην ἐκδέχεσθαι, οὐδὲν μελλήσαντες ἀσμένως ἐπὶ τὸν θάνατον ἐχώρουν· ᾔδεσαν γὰρ τὰ ὑπὸ τῶν ἱερῶν γραφῶν ἡμῖν προορισθέντα. ὁ γὰρ ¹⁴ θυσιάζων, φησίν, θεοῖς ἑτέροις ἐξολοθρευθήσεται,¹⁵ καὶ ὅτι οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ.

[11] Τοιαῦται τοῦ ὡς ἀληθῶς φιλοσόφου τε ὁμοῦ καὶ φιλοθέου μάρτυρος αἱ φωναὶ ἃς πρὸ τελευταίας ἀποφάσεως, ὑπὸ τὴν δεσμωτικὴν ἔθ’ ὑπάρχων τάξιν, τοῖς κατὰ τὴν αὐτοῦ παροικίαν ἀδελφοῖς ἐπεστάλκει, ἅμα μὲν τὰ ἐν οἷς ἦν, ἀνατιθέμενος, ἅμα δὲ καὶ παρορμῶν αὐτοὺς ἐπὶ τὸ ἀπρὶξ ἔχεσθαι καὶ μετ’ αὐτὸν ὅσον οὔπω τελειωθησόμενον τῆς ἐν Χριστῷ θεοσεβείας.

[12] ἀλλὰ τί χρὴ πολλὰ λέγειν καὶ καινοτέρας ἐπὶ καινοτέραις τῶν ἀνὰ τὴν οἰκουμένην θεοπρεπῶν μαρτύρων ἀθλήσεις παρατίθεσθαι, μάλιστα τῶν οὐκέτι μὲν κοινῷ νόμῳ, πολέμου δὲ τρόπῳ πεπολιορκημένων;

[1] Ἤδη γοῦν ὅλην Χριστιανῶν πολίχνην αὔτανδρον ἀμφὶ τὴν Φρυγίαν ἐν κύκλῳ περιβαλόντες ὁπλῖται πῦρ τε ὑφάψαντες κατέφλεξαν αὐτοῖς ἅμα νηπίοις καὶ γυναιξὶ τὸν ἐπὶ πάντων θεὸν ἐπιβοωμένοις, ὅτι δὴ πανδημεὶ πάντες οἱ τὴν πόλιν οἰκοῦντες λογιστής τε αὐτὸς καὶ στρατηγοὶ σὺν τοῖς ἐν τέλει πᾶσιν καὶ ὅλῳ δήμῳ Χριστιανοὺς σφᾶς ὁμολογοῦντες, οὐδ’ ὁπωστιοῦν τοῖς προστάττουσιν εἰδωλολατρεῖν ἐπειθάρχουν.

[2] Καί τις ἕτερος Ῥωμαϊκῆς ἀξίας ἐπειλημμένος, Ἄδαυκτος τοὔνομα, γένος τῶν παρ’ Ἰταλοῖς ἐπισήμων, διὰ πάσης προελθὼν ἀνὴρ τῆς παρὰ βασιλεῦσι τιμῆς, ὡς καὶ τὰς καθόλου διοικήσεις τῆς παρ’ αὐτοῖς καλουμένης μαγιστρότητός τε καὶ καθολικότητος ἀμέμπτως διελθεῖν, ἐπὶ πᾶσι τούτοις διαπρέψας τοῖς ἐν θεοσεβείᾳ κατορθώμασιν καὶ ταῖς εἰς τὸν Χριστὸν τοῦ θεοῦ ὁμολογίαις, τῷ τοῦ μαρτυρίου διαδήματι κατεκοσμήθη, ἐπ’ αὐτῆς τῆς τοῦ καθολικοῦ πράξεως τὸν ὑπὲρ εὐσεβείας ὑπομείνας ἀγῶνα.

[1] Τί με χρὴ νῦν ἐπ’ ὀνόματος τῶν λοιπῶν μνημονεύειν ἢ τὸ πλῆθος τῶν ἀνδρῶν ἀριθμεῖν ἢ τὰς πολυτρόπους αἰκίας ἀναζωγραφεῖν τῶν θαυμασίων μαρτύρων, τοτὲ μὲν πέλυξιν ἀναιρουμένων, οἷα γέγονεν τοῖς ἐπ’ Ἀραβίας, τοτὲ δὲ τὰ σκέλη κατεαγνυμένων, οἷα τοῖς ἐν Καππαδοκίᾳ συμβέβηκεν, καὶ ποτὲ μὲν κατὰ κεφαλῆς ἐκ τοῖν ποδοῖν εἰς ὕψος ἀναρτωμένων καὶ μαλθακοῦ πυρὸς ὑποκαιομένου τῷ παραπεμπομένῳ καπνῷ τῆς φλεγομένης ὕλης ἀποπνιγομένων, οἷα τοῖς ἐν Μέσῃ τῶν ποταμῶν ἐπήχθη, ποτὲ δὲ ῥῖνας καὶ ὦτα καὶ χεῖρας ἀκρωτηριαζομένων τά τε λοιπὰ τοῦ σώματος μέλη τε καὶ μέρη κρεουργουμένων, οἷα τὰ ἐπ’ Ἀλεξανδρείας ἦν;

[2] Τί δεῖ τῶν ἐπ’ Ἀντιοχείας ἀναζωπυρεῖν τὴν μνήμην, ἐσχάραις πυρὸς οὐκ εἰς θάνατον, ἀλλ’ ἐπὶ μακρᾷ τιμωρίᾳ κατοπτωμένων, ἑτέρων τε θᾶττον τὴν δεξιὰν αὐτῷ πυρὶ καθιέντων ἢ τῆς ἐναγοῦς θυσίας ἐφαπτομένων; ὧν τινες τὴν πεῖραν φεύγοντες, πρὶν ἁλῶναι καὶ εἰς χεῖρας τῶν ἐπιβούλων ἐλθεῖν, ἄνωθεν ἐξ ὑψηλῶν δωμάτων ἑαυτοὺς κατεκρήμνισαν, τὸν θάνατον ἅρπαγμα θέμενοι τῆς τῶν δυσσεβῶν μοχθηρίας.

[3] Καί τις ἱερὰ καὶ θαυμασία τὴν τῆς ψυχῆς ἀρετήν, τὸ δὲ σῶμα γυνὴ καὶ τὰ ἄλλα τῶν ἐπ’ Ἀντιοχείας πλούτῳ καὶ γένει καὶ εὐδοξίᾳ παρὰ πᾶσι βεβοημένη, παίδων ξυνωρίδα παρθένων τῇ τοῦ σώματος ὥρᾳ καὶ ἀκμῇ διαπρεπουσῶν θεσμοῖς εὐσεβείας ἀναθρεψαμένη, ἐπειδὴ πολὺς ὁ περὶ αὐτὰς κινούμενος φθόνος πάντα τρόπον ἀνιχνεύων λανθανούσας περιειργάζετο, εἶτ’ ἐπ’ ἀλλοδαπῆς αὐτὰς διατρίβειν μαθὼν πεφροντισμένως ἐπὶ τὴν Ἀντιόχειαν ἐκάλει δικτύων τε ἤδη στρατιωτικῶν εἴσω περιβέβληντο, ἐν ἀμηχάνοις ἑαυτὴν καὶ τὰς παῖδας θεασαμένη καὶ τὰ μέλλοντα ἐξ ἀνθρώπων δεινὰ τῷ λόγῳ παραθεῖσα τό τε πάντων δεινῶν καὶ ἀφορητότερον, πορνείας ἀπειλήν, μηδὲ ἄκροις ὠσὶν ὑπομεῖναι δεῖν ἀκοῦσαι ἑαυτῇ τε καὶ ταῖς κόραις παρακελευσαμένη, ἀλλὰ καὶ τὸ προδοῦναι τὰς ψυχὰς τῇ τῶν δαιμόνων δουλείᾳ πάντων ὑπάρχειν θανάτων καὶ πάσης χεῖρον ἀπωλείας φήσασα, μίαν τούτων ἁπάντων εἶναι λύσιν ὑπετίθετο τὴν ἐπὶ τὸν κύριον καταφυγήν,

[4] κἄπειτα ὁμοῦ τῇ γνώμῃ συνθέμεναι τά τε σώματα περιστείλασαι κοσμίως τοῖς περιβλήμασιν, ἐπ’ αὐτῆς μέσης γενόμεναι τῆς ὁδοῦ, βραχύ τι τοὺς φύλακας εἰς ἀναχώρησιν ὑποπαραιτησάμεναι, ἐπὶ παραρρέοντα ποταμὸν ἑαυτὰς ἠκόντισαν.

[5] Αἵδε μὲν οὖν ἑαυτάς· ἄλλην δ’ ἐπ’ αὐτῆς Ἀντιοχείας ξυνωρίδα παρθένων τὰ πάντα θεοπρεπῶν καὶ ἀληθῶς ἀδελφῶν, ἐπιδόξων μὲν τὸ γένος, λαμπρῶν δὲ τὸν βίον, νέων τοὺς χρόνους, ὡραίων τὸ σῶμα, σεμνῶν τὴν ψυχήν, εὐσεβῶν τὸν τρόπον, θαυμαστῶν τὴν σπουδήν, ὡς ἂν μὴ φερούσης τῆς γῆς τὰ τοιαῦτα βαστάζειν, θαλάττῃ ῥίπτειν ἐκέλευον οἱ τῶν δαιμόνων θεραπευταί.

[6] Ταῦτα μὲν οὖν παρὰ τοῖσδε· τὰ φρικτὰ δὲ ἀκοαῖς κατὰ τὸν Πόντον ἔπασχον ἕτεροι, καλάμοις ὀξέσιν τοῖν χεροῖν ἐξ ἄκρων ὀνώχων τοὺς δακτύλους διαπειρόμενοι, καὶ ἄλλοι, πυρὶ μολίβδου διατακέντος, βρασσούσῃ καὶ πεπυρακτωμένῃ τῇ ὕλῃ τὰ νῶτα καταχεόμενοι καὶ τὰ μάλιστα ἀναγκαιότατα τοῦ σώματος κατοπτώμενοι,

[7] διά τε τῶν ἀπορρήτων ἕτεροι μελῶν τε καὶ σπλάγχνων αἰσχρὰς καὶ ἀσυμπαθεῖς καὶ οὐδὲ λόγῳ ῥητὰς ὑπέμενον πάθας, ἃς οἱ γενναῖοι καὶ νόμιμοι δικασταὶ τὴν σφῶν ἐπιδεικνύμενοι δεινότητα, ὥσπερ τινὰ σοφίας ἀρετήν, φιλοτιμότερον ἐπενόουν, αἰεὶ ταῖς καινότερον ἐφευρισκομέναις αἰκίαις, ὥσπερ ἐν ἀγῶνος βραβείοις, ἀλλήλους ὑπερεξάγειν ἁμιλλώμενοι.

[8] Τὰ δ’ οὖν τῶν συμφορῶν ἔσχατα, ὅτε δὴ λοιπὸν ἀπειρηκότες ἐπὶ τῇ τῶν κακῶν ὑπερβολῇ καὶ πρὸς τὸ κτείνειν ἀποκαμόντες πλησμονήν τε καὶ κόρον τῆς τῶν αἱμάτων ἐκχύσεως ἐσχηκότες, ἐπὶ τὸ νομιζόμενον αὐτοῖς χρηστὸν καὶ φιλάνθρωπον ἐτρέποντο, ὡς μηδὲν μὲν ἔτι δοκεῖν δεινὸν καθ’ ἡμῶν περιεργάζεσθαι·

[9] μὴ γὰρ καθήκειν φασὶν αἵμασιν ἐμφυλίοις μιαίνειν τὰς πόλεις μηδ’ ἐπ’ ὠμότητι τὴν ἀνωτάτω διαβάλλειν τῶν κρατούντων ἀρχήν, εὐμενῆ τοῖς πᾶσιν ὑπάρχουσαν καὶ πραεῖαν, δεῖν δὲ μᾶλλον τῆς φιλανθρώπου καὶ βασιλικῆς ἐξουσίας εἰς πάντας ἐκτείνεσθαι τὴν εὐεργεσίαν, μηκέτι θανάτῳ κολαζομένους· λελύσθαι γὰρ αὐτῶν καθ’ ἡμῶν ταύτην τὴν τιμωρίαν διὰ τὴν τῶν κρατούντων φιλανθρωπίαν.

[10] τηνικαῦτα ὀφθαλμοὺς ἐξορύττεσθαι καὶ τοῖν σκελοῖν πηροῦσθαι θάτερον προσετάττετο. ταῦτα γὰρ ἦν αὐτοῖς τὰ φιλάνθρωπα καὶ τῶν καθ’ ἡμῶν τιμωριῶν τὰ κουφότατα, ὥστε ἤδη ταύτης ἕνεκα τῆς τῶν ἀσεβῶν φιλανθρωπίας οὐκέτ’ εἶναι δυνατὸν ἐξειπεῖν τὸ πλῆθος τῶν ὑπὲρ πάντα λόγον τοὺς μὲν δεξιοὺς ὀφθαλμοὺς ξίφει πρότερον ἐκκοπτομένων κἄπειτα τούτους πυρὶ καυτηριαζομένων, τοὺς δὲ λαιοὺς πόδας κατὰ τῶν ἀγκυλῶν αὖθις καυτῆρσιν ἀχρειουμένων μετά τε ταῦτα τοῖς κατ’ ἐπαρχίαν χαλκοῦ μετάλλοις οὐχ ὑπηρεσίας τοσοῦτον ὅσον κακώσεως καὶ ταλαιπωρίας ἕνεκεν καταδικαζομένων πρὸς ἅπασί τε τούτοις ἄλλων ἄλλοις ἀγῶσιν, οὓς μηδὲ καταλέγειν δυνατόν (νικᾷ γὰρ πάντα λόγον τὰ κατ’ αὐτοὺς ἀνδραγαθήματα), περιπεπτωκότων.

[11] Ἐν δὴ τούτοις ἐφ’ ὅλης τῆς οἰκουμένης διαλάμψαντες οἱ μεγαλοπρεπεῖς τοῦ Χριστοῦ μάρτυρες τοὺς μὲν ἁπανταχοῦ τῆς ἀνδρείας αὐτῶν ἐπόπτας εἰκότως κατεπλήξαντο, τῆς δὲ τοῦ σωτῆρος ἡμῶν θείας ὡς ἀληθῶς καὶ ἀπορρήτου δυνάμεως ἐμφανῆ δι’ ἑαυτῶν τὰ τεκμήρια παρεστήσαντο. ἑκάστου μὲν οὖν ἐπ’ ὀνόματος μνημονεύειν μακρὸν ἂν εἴη, μή τί γε τῶν ἀδυνάτων.

[1] Τῶν δὲ κατὰ τὰς ἐπισήμους πόλεις μαρτυρησάντων ἐκκλησιαστικῶν ἀρχόντων πρῶτος ἡμῖν ἐν εὐσεβῶν στήλαις τῆς Χριστοῦ βασιλείας ἀνηγορεύσθω μάρτυς ἐπίσκοπος τῆς Νικομηδέων πόλεως, τὴν κεφαλὴν ἀποτμηθείς, Ἄνθιμος,

[2] τῶν δ’ ἐπ’ Ἀντιοχείας μαρτύρων τὸν πάντα βίον ἄριστος πρεσβύτερος τῆς αὐτόθι παροικίας, Λουκιανός, ἐν τῇ Νικομηδείᾳ καὶ αὐτὸς βασιλέως ἐπιπαρόντος τὴν οὐράνιον τοῦ Χριστοῦ βασιλείαν λόγῳ πρότερον δι’ ἀπολογίας, εἶτα δὲ καὶ ἔργοις ἀνακηρύξας.

[3] τῶν δ’ ἐπὶ Φοινίκης μαρτύρων γένοιντ’ ἂν ἐπισημότατοι τὰ πάντα θεοφιλεῖς τῶν λογικῶν Χριστοῦ θρεμμάτων ποιμένες, Τυραννίων ἐπίσκοπος τῆς κατὰ Τύρον ἐκκλησίας πρεσβύτερός τε τῆς κατὰ Σιδῶνα Ζηνόβιος καὶ ἔτι Σιλβανὸς τῶν ἀμφὶ τὴν Ἔμισαν ἐκκλησιῶν ἐπίσκοπος.

[4] ἀλλ’ οὗτος μὲν θηρίων βορὰ μεθ’ ἑτέρων ἐπ’ αὐτῆς Ἐμίσης γενόμενος χοροῖς ἀνελήφθη μαρτύρων, ¹⁶ τὼ δ’ ἐπ’ Ἀντιοχείας ἄμφω τὸν τοῦ θεοῦ λόγον διὰ τῆς εἰς θάνατον ὑπομονῆς ἐδοξασάτην, ὃ μὲν θαλαττίοις παραδοθεὶς βυθοῖς, ὁ ἐπίσκοπος, ὁ δὲ ἰατρῶν ἄριστος Ζηνόβιος ταῖς κατὰ τῶν πλευρῶν ἐπιτεθείσαις αὐτῷ καρτερῶς ἐναποθανὼν βασάνοις.

[5] τῶν δ’ ἐπὶ Παλαιστίνης μαρτύρων Σιλβανός, ἐπίσκοπος τῶν ἀμφὶ τὴν Γάζαν ἐκκλησιῶν, κατὰ τὰ ἐν Φαινοῖ χαλκοῦ μέταλλα σὺν ἑτέροις ἑνὸς δέουσι τὸν ἀριθμὸν τεσσαράκοντα τὴν κεφαλὴν ἀποτέμνεται, Αἰγύπτιοί τε αὐτόθι Πηλεὺς καὶ Νεῖλος ἐπίσκοποι μεθ’ ἑτέρων τὴν διὰ πυρὸς ὑπέμειναν τελευτήν.

[6] καὶ τὸ μέγα δὲ κλέος τῆς Καισαρέων παροικίας ἐν τούτοις ἡμῖν μνημονευέσθω Πάμφιλος πρεσβύτερος, τῶν καθ’ ἡμᾶς θαυμασιώτατος, οὗ τῶν ἀνδραγαθημάτων τὴν ἀρετὴν κατὰ τὸν δέοντα καιρὸν ἀναγράψομεν.

[7] τῶν δ’ ἐπ’ Ἀλεξανδρείας καθ’ ὅλης τε Αἰγύπτου καὶ Θηβαΐδος διαπρεπῶς τελειωθέντων πρῶτος Πέτρος, αὐτῆς Ἀλεξανδρείας ἐπίσκοπος, θεῖόν τι χρῆμα διδασκάλων τῆς ἐν Χριστῷ θεοσεβείας, ἀναγεγράφθω, καὶ τῶν σὺν αὐτῷ πρεσβυτέρων Φαῦστος καὶ Δῖος καὶ Ἀμμώνιος, τέλειοι Χριστοῦ μάρτυρες, Φιλέας τε καὶ Ἡσύχιος καὶ Παχύμιος καὶ Θεόδωρος, τῶν ἀμφὶ τὴν Αἴγυπτον ἐκκλησιῶν ἐπίσκοποι, μυρίοι τε ἐπὶ τούτοις ἄλλοι διαφανεῖς, οἳ πρὸς τῶν κατὰ χώραν καὶ τόπον παροικιῶν μνημονεύονται· ὧν ἀνὰ τὴν πᾶσαν οἰκουμένην ὑπὲρ τῆς εἰς τὸ θεῖον εὐσεβείας ἠγωνισμένων γραφῇ παραδιδόναι τοὺς ἄθλους ἐπ’ ἀκριβές τε ἕκαστα τῶν περὶ αὐτοὺς συμβεβηκότων ἱστορεῖν οὐχ ἡμέτερον, τῶν δ’ ὄψει τὰ πράγματα παρειληφότων ἴδιον ἂν γένοιτο· οἷς γε μὴν αὐτὸς παρεγενόμην, τούτους καὶ τοῖς μεθ’ ἡμᾶς γνωρίμους δι’ ἑτέρας ποιήσομαι γραφῆς.

[8] κατά γε μὴν τὸν παρόντα λόγον τὴν παλινῳδίαν τῶν περὶ ἡμᾶς εἰργασμένων τοῖς εἰρημένοις ἐπισυνάψω τά τε ἐξ ἀρχῆς τοῦ διωγμοῦ συμβεβηκότα, χρησιμώτατα τυγχάνοντα τοῖς ἐντευξομένοις.

[9] τὰ μὲν οὖν πρὸ τοῦ καθ’ ἡμῶν πολέμου τῆς Ῥωμαίων ἡγεμονίας, ἐν ὅσοις δὴ χρόνοις τὰ τῶν ἀρχόντων φίλιά τε ἦν ἡμῖν καὶ εἰρηναῖα, ὁπόσης ἀγαθῶν εὐφορίας καὶ εὐετηρίας ἠξίωτο, τίς ἂν ἐξαρκέσειεν λόγος διηγήσασθαι; ὅτε καὶ οἱ μάλιστα τῆς καθόλου κρατοῦντες ἀρχῆς δεκαετηρίδας καὶ εἰκοσαετηρίδας ἐκπλήσαντες, ἐν ἑορταῖς καὶ πανηγύρεσιν φαιδροτάταις τε θαλίαις καὶ εὐφροσύναις μετὰ πάσης εὐσταθοῦς διετέλουν εἰρήνης.

[10] Οὕτω δ’ αὐτοῖς ἀπαραποδίστως αὐξούσης καὶ ἐπὶ μέγα ὁσημέραι προϊούσης τῆς ἐξουσίας, ἀθρόως τῆς πρὸς ἡμᾶς εἰρήνης μεταθέμενοι, πόλεμον ἄσπονδον ἐγείρουσιν· οὔπω δ’ αὐτοῖς τῆς τοιᾶσδε κινήσεως δεύτερον ἔτος πεπλήρωτο, καί τι περὶ τὴν ὅλην ἀρχὴν νεώτερον γεγονὸς τὰ πάντα πράγματα ἀνατρέπει.

[11] νόσου γὰρ οὐκ αἰσίας τῷ πρωτοστάτῃ τῶν εἰρημένων ἐπισκηψάσης, ὑφ’ ἧς ἤδη καὶ τὰ τῆς διανοίας εἰς ἔκστασιν αὐτῷ παρήγετο, σὺν τῷ μετ’ αὐτὸν δευτερείοις τετιμημένῳ τὸν δημώδη καὶ ἰδιωτικὸν ἀπολαμβάνει βίον· οὔπω δὲ ταῦθ’ οὕτω πέπρακτο, καὶ διχῇ τὰ πάντα τῆς ἀρχῆς διαιρεῖται, πρᾶγμα μηδ’ ἄλλοτέ πω πάλαι γεγονὸς μνήμῃ παραδεδομένον.

[12] Χρόνου δ’ οὐ πλείστου μεταξὺ γενομένου βασιλεὺς Κωνστάντιος τὸν πάντα βίον πραότατα καὶ τοῖς ὑπηκόοις εὐνοϊκώτατα τῷ τε θείῳ λόγῳ προσφιλέστατα διαθέμενος, παῖδα γνήσιον Κωνσταντῖνον αὐτοκράτορα. καὶ Σεβαστὸν ἀνθ’ ἑαυτοῦ καταλιπών, κοινῷ φύσεως νόμῳ τελευτᾷ τὸν βίον, πρῶτός τε ἐν θεοῖς ἀνηγορεύετο παρ’ αὐτοῖς, ἁπάσης μετὰ θάνατον, ὅση βασιλεῖ τις ἂν ὠφείλετο, τιμῆς ἠξιωμένος, χρηστότατος καὶ ἠπιώτατος βασιλέων·

[13] ὃς δὴ καὶ μόνος τῶν καθ’ ἡμᾶς ἐπαξίως τῆς ἡγεμονίας τὸν πάντα τῆς ἀρχῆς διατελέσας χρόνον καὶ τἄλλα τοῖς πᾶσι δεξιώτατον καὶ εὐεργετικώτατον παρασχὼν ἑαυτὸν τοῦ τε καθ’ ἡμῶν πολέμου μηδαμῶς ἐπικοινωνήσας, ἀλλὰ καὶ τοὺς ὑπ’ αὐτὸν θεοσεβεῖς ἀβλαβεῖς καὶ ἀνεπηρεάστους φυλάξας καὶ μήτε τῶν ἐκκλησιῶν τοὺς οἴκους καθελὼν μήθ’ ἕτερόν τι καθ’ ἡμῶν καινουργήσας, τέλος εὔδαιμον καὶ τρισμακάριον ἀπείληφεν τοῦ βίου, μόνος ἐπὶ τῆς αὐτοῦ βασιλείας εὐμενῶς καὶ ἐπιδόξως ἐπὶ διαδόχῳ γνησίῳ παιδὶ πάντα σωφρονεστάτῳ τε καὶ εὐσεβεστάτῳ τελευτήσας.

[14] Τούτου παῖς Κωνσταντῖνος εὐθὺς ἀρχόμενος βασιλεὺς τελεώτατος καὶ Σεβαστὸς πρὸς τῶν στρατοπέδων καὶ ἔτι πολὺ τούτων πρότερον πρὸς αὐτοῦ τοῦ παμβασιλέως θεοῦ ἀναγορευθείς, ζηλωτὴν ἑαυτὸν τῆς πατρικῆς περὶ τὸν ἡμέτερον λόγον εὐσεβείας κατεστήσατο.

Καὶ οὗτος μὲν τοιοῦτος· Λικίννιος δ’ ἐπὶ τούτοις ὑπὸ κοινῆς ψήφου τῶν κρατούντων αὐτοκράτωρ καὶ Σεβαστὸς ἀναπέφηνεν.

[15] ταῦτα Μαξιμῖνον δεινῶς ἐλύπει, μόνον Καίσαρα παρὰ πάντας εἰς ἔτι τότε χρηματίζοντα· ὃς δὴ οὖν τὰ μάλιστα τυραννικὸς ὤν, παραρπάσας ἑαυτῷ τὴν ἀξίαν, Σεβαστὸς ἦν, αὐτὸς ὑφ’ ἑαυτοῦ γεγονώς. ἐν τούτῳ δὲ Κωνσταντίνῳ μηχανὴν θανάτου συρράπτων ἁλοὺς ὁ μετὰ τὴν ἀπόθεσιν ἐπανῃρῆσθαι δεδηλωμένος αἰσχίστῳ καταστρέφει θανάτῳ· πρώτου δὲ τούτου τὰς ἐπὶ τιμῇ γραφὰς ἀνδριάντας τε καὶ ὅσα τοιαῦτα ἐπ’ ἀναθέσει νενόμισται, ὡς ἀνοσίου καὶ δυσσεβεστάτου καθῄρουν.

[1] Τούτου παῖς Μαξέντιος, ὁ τὴν ἐπὶ Ῥώμης τυραννίδα συστησάμενος, ἀρχόμενος μὲν τὴν καθ’ ἡμᾶς πίστιν ἐπ’ ἀρεσκείᾳ καὶ κολακείᾳ τοῦ δήμου Ῥωμαίων καθυπεκρίνατο ταύτῃ τε τοῖς ὑπηκόοις τὸν κατὰ Χριστιανῶν ἀνεῖναι προστάττει διωγμόν, εὐσέβειαν ἐπιμορφάζων καὶ ὡς ἂν δεξιὸς καὶ πολὺ πρᾶος παρὰ τοὺς προτέρους φανείη·

[2] οὐ μὴν οἷος ἔσεσθαι ἠλπίσθη, τοιοῦτος ἔργοις ἀναπέφηνεν, εἰς πάσας δ’ ἀνοσιουργίας ὀκείλας, οὐδὲν ὅ τι μιαρίας ἔργον καὶ ἀκολασίας παραλέλοιπεν, μοιχείας καὶ παντοίας ἐπιτελῶν φθοράς. διαζευγνύς γέ τοι τῶν ἀνδρῶν τὰς κατὰ νόμον γαμετάς, ταύταις ἐνυβρίζων ἀτιμότατα, τοῖς ἀνδράσιν αὖθις ἀπέπεμπεν, καὶ ταῦτ’ οὐκ ἀσήμοις οὐδ’ ἀφανέσιν ἐγχειρῶν ἐπετήδευεν, ἀλλ’ αὐτῶν δὴ μάλιστα τῶν τὰ πρῶτα τῆς Ῥωμαίων συγκλήτου βουλῆς ἀπενηνεγμένων ἐμπαροινῶν τοῖς ἐξοχωτάτοις.

[3] οἱ πάντες δ’ αὐτὸν ὑποπεπτηχότες, δῆμοι καὶ ἄρχοντες, ἔνδοξοί τε καὶ ἄδοξοι, δεινῇ κατετρύχοντο τυραννίδι, καὶ οὐδ’ ἠρεμούντων καὶ τὴν πικρὰν φερόντων δουλείαν ἀπαλλαγή τις ὅμως ἦν τῆς τοῦ τυράννου φονώσης ὠμότητος. ἐπὶ σμικρᾷ γοῦν ἤδη ποτὲ προφάσει τὸν δῆμον εἰς φόνον τοῖς ἀμφ’ αὐτὸν δορυφόροις ἐκδίδωσιν, καὶ ἐκτείνετο μυρία τοῦ δήμου Ῥωμαίων πλήθη, ἐπὶ μέσης τῆς πόλεως, οὐ Σκυθῶν οὐδὲ βαρβάρων ἀλλ’ αὐτῶν τῶν οἰκείων δόρασι καὶ πανοπλίαις·

[4] συγκλητικῶν γε μὴν φόνος ὁπόσος δι’ ἐπιβουλὴν ἐνηργεῖτο τῆς οὐσίας, οὐδ’ ἐξαριθμήσασθαι δυνατόν, ἄλλοτε ἄλλαις πεπλασμέναις αἰτίαις μυρίων ἀναιρουμένων.

[5] ἡ δὲ τῶν κακῶν τῷ τυράννῳ κορωνὶς ἐπὶ γοητείαν ἤλαυνεν, μαγικαῖς ἐπινοίαις τοτὲ μὲν γυναῖκας ἐγκύμονας ἀνασχίζοντος, τοτὲ δὲ νεογνῶν σπλάγχνα βρεφῶν διερευνωμένου λέοντάς τε κατασφάττοντος καί τινας ἀρρητοποιίας ἐπὶ δαιμόνων προκλήσεις καὶ ἀποτροπιασμὸν τοῦ πολέμου συνισταμένου· διὰ τούτων γὰρ αὐτῷ τὰ τῆς νίκης κατορθωθήσεσθαι ἡ πᾶσα ἐτύγχανεν ἐλπίς.

[6] Οὗτος μὲν οὖν ἐπὶ Ῥώμης τυραννῶν οὐδ’ ἔστιν εἰπεῖν οἷα δρῶν τοὺς ὑπηκόους κατεδουλοῦτο, ὡς ἤδη καὶ τῶν ἀναγκαίων τροφῶν ἐν ἐσχάτῃ σπάνει καὶ ἀπορίᾳ καταστῆναι, ὅσην ἐπὶ Ῥώμης οὐδ’ ἄλλοτε οἱ καθ’ ἡμᾶς γενέσθαι μνημονεύουσιν.

[7] Ὁ δ’ ἐπ’ ἀνατολῆς τύραννος Μαξιμῖνος, ὡς ἂν πρὸς ἀδελφὸν τὴν κακίαν, πρὸς τὸν ἐπὶ Ῥώμης φιλίαν κρύβδην σπενδόμενος, ἐπὶ πλεῖστον χρόνον λανθάνειν ἐφρόντιζεν· φωραθείς γέ τοι ὕστερον δίκην τίννυσι τὴν ἀξίαν.

[8] ἦν δὲ θαυμάσαι ὅπως καὶ οὗτος τὰ συγγενῆ καὶ ἀδελφά, μᾶλλον δὲ κακίας τὰ πρῶτα καὶ τὰ νικητήρια τῆς τοῦ κατὰ Ῥώμην τυράννου κακοτροπίας ἀπενηνεγμένος· γοήτων τε γὰρ καὶ μάγων οἱ πρῶτοι τῆς ἀνωτάτω παρ’ αὐτῷ τιμῆς ἠξίωντο, ψοφοδεοῦς ἐς τὰ μάλιστα καὶ δεισιδαιμονεστάτου καθεστῶτος τήν τε περὶ τὰ εἴδωλα καὶ τοὺς δαίμονας περὶ πολλοῦ τιθεμένου πλάνην· μαντειῶν γοῦν δίχα καὶ χρησμῶν οὐδὲ μέχρις ὄνυχος ὡς εἰπεῖν τολμᾶν τι κινεῖν οἷός τε ἦν·

[9] οὗ χάριν καὶ τῷ καθ’ ἡμῶν σφοδρότερον ἢ οἱ πρόσθεν καὶ πυκνότερον ἐπετίθετο διωγμῷ, νεὼς κατὰ πᾶσαν πόλιν ἐγείρειν καὶ τὰ χρόνου μήκει καθῃρημένα τεμένη διὰ σπουδῆς ἀνανεοῦσθαι προστάττων ἱερέας τε εἰδώλων κατὰ πάντα τόπον καὶ πόλιν καὶ ἐπὶ τούτων ἑκάστης ἐπαρχίας ἀρχιερέα τῶν ἐν πολιτείαις ἕνα γέ τινα τῶν μάλιστα ἐμφανῶς διὰ πάσης ἐμπρέψαντα λειτουργίας μετὰ στρατιωτικοῦ στίφους καὶ δορυφορίας ἐκτάσσων ἀνέδην τε πᾶσιν γόησιν, ὡς ἂν εὐσεβέσιν καὶ θεῶν προσφιλέσιν, ἡγεμονίας καὶ τὰς μεγίστας προνομίας δωρούμενος.

[10] ἐκ δὴ τούτων ὁρμώμενος, πόλιν μὲν οὐ μίαν οὐδὲ χώραν, ὅλας δὲ ἄρδην τὰς ὑπ’ αὐτὸν ἐπαρχίας χρυσοῦ καὶ ἀργύρου καὶ χρημάτων ἀμυθήτων εἰσπράξεσιν ἐπισκήψεσίν τε βαρυτάταις καὶ ἄλλοτε ἄλλαις καταδίκαις ἠνία καὶ κατεπίεζεν. τῶν γε μὴν εὐπόρων τὰς ἐκ προγόνων περιποιηθείσας οὐσίας ἀφαιρούμενος, πλούτους ἀθρόως καὶ σωροὺς χρημάτων τοῖς ἀμφ’ αὐτὸν κόλαξιν ἐδωρεῖτο.

[11] παροινίας γε μὴν καὶ μέθης ἐς τοσαύτην ἠνέχθη φοράν, ὡς ἐν τοῖς πότοις παρακόπτειν καὶ τῶν φρενῶν παρεξίστασθαι τοιαῦτά τε μεθύοντα προστάττειν, οἷα ἀνανήψαντα αὐτὸν τῇ ὑστεραίᾳ εἰς μετάμελον ἄγειν· κραιπάλης δὲ καὶ ἀσωτίας μηδενὶ καταλιπὼν ὑπερβολήν, κακίας διδάσκαλον τοῖς ἀμφ’ αὐτὸν ἄρχουσί τε καὶ ἀρχομένοις ἑαυτὸν καθίστη, θρύπτεσθαι μὲν τὸ στρατιωτικὸν διὰ πάσης τρυφῆς τε καὶ ἀκολασίας ἐνάγων, ἡγεμόνας δὲ καὶ στρατοπεδάρχας δι’ ἁρπαγῶν καὶ πλεονεξίας χωρεῖν κατὰ τῶν ὑπηκόων μόνον οὐχὶ συντυραννοῦντας αὐτῷ προκαλούμενος. τί δεῖ τὰς ἐμπαθεῖς τἀνδρὸς αἰσχρουργίας μνημονεύειν ἢ τῶν πρὸς αὐτοῦ μεμοιχευμένων ἀπαριθμεῖσθαι τὴν πληθύν;

[12] οὐκ ἦν γέ τοι πόλιν αὐτὸν παρελθεῖν μὴ οὐχὶ ἐκ παντὸς φθορὰς γυναικῶν παρθένων τε ἁρπαγὰς εἰργασμένον.

[13] κατὰ πάντων γέ τοι αὐτῷ ταῦτα προυχώρει, μὴ ὅτι μόνων Χριστιανῶν· οἳ θανάτου καταφρονήσαντες παρ’ οὐθὲν αὐτοῦ τὴν τοσαύτην ἔθεντο τυραννίδα. οἱ μὲν γὰρ ἄνδρες ἀνατλάντες πῦρ καὶ σίδηρον καὶ προσηλώσεις θῆράς τε ἀγρίους καὶ θαλάττης βυθοὺς ἀποτομάς τε μελῶν καὶ καυτῆρας καὶ ὀφθαλμῶν κεντήσεις τε καὶ ἐξορύξεις καὶ τοῦ παντὸς σώματος ἀκρωτηριασμοὺς λιμόν τε ἐπὶ τούτοις καὶ μέταλλα καὶ δεσμά, ἐπὶ πάντων μᾶλλον ὑπομονὴν τὴν ὑπὲρ εὐσεβείας ἐνεδείξαντο ἢ τὸ σέβας τὸ εἰς θεὸν εἰδώλοις ἀντικατηλλάξαντο·

[14] αἱ δ’ αὖ γυναῖκες οὐχ ἧττον τῶν ἀνδρῶν ὑπὸ τῆς τοῦ θείου λόγου διδασκαλίας ἠρρενωμέναι, αἳ μὲν τοὺς αὐτοὺς τοῖς ἀνδράσιν ἀγῶνας ὑποστᾶσαι ἴσα τῆς ἀρετῆς ἀπηνέγκαντο βραβεῖα, αἳ δὲ ἐπὶ φθορὰν ἑλκόμεναι θᾶττον τὴν ψυχὴν θανάτῳ ἢ τὸ σῶμα τῇ φθορᾷ παραδεδώκασιν.

[15] μόνη γοῦν τῶν ὑπὸ τοῦ τυράννου μεμοιχευμένων Χριστιανὴ τῶν ἐπ’ Ἀλεξανδρείας ἐπισημοτάτη τε καὶ λαμπροτάτη τὴν ἐμπαθῆ καὶ ἀκόλαστον Μαξιμίνου ψυχὴν δι’ ἀνδρειοτάτου παραστήματος ἐξενίκησεν, ἔνδοξος μὲν τὰ ἄλλα πλούτῳ τε καὶ γένει καὶ παιδείᾳ, πάντα γε μὴν δεύτερα σωφροσύνης τεθειμένη· ἣν καὶ πολλὰ λιπαρήσας, κτεῖναι μὲν ἑτοίμως θνῄσκειν ἔχουσαν οὐχ οἷός τε ἦν, τῆς ἐπιθυμίας μᾶλλον τοῦ θυμοῦ κατακρατούσης αὐτοῦ, φυγῇ δὲ ζημιώσας πάσης ἀφείλετο τῆς οὐσίας.

[16] μυρίαι δὲ ἄλλαι πρὸς τῶν κατ’ ἔθνος ἀρχόντων, πορνείας ἀπειλὴν μηδ’ ἀκοῦσαι δεδυνημέναι, πᾶν εἶδος βασάνων καὶ στρεβλώσεων καὶ θανατηφόρου κολάσεως ὑπέστησαν.

Θαυμασταὶ μὲν οὖν καὶ αὗται, ὑπερφυῶς γε μὴν θαυμασιωτάτη ἡ ἐπὶ Ῥώμης εὐγενεστάτη τῷ ὄντι καὶ σωφρονεστάτη γυνὴ πασῶν αἷς ἐμπαροινεῖν ὁ ἐκεῖσε τύραννος Μαξέντιος, τὰ ὅμοια Μαξιμίνῳ δρῶν, ἐπειρᾶτο.

[17] ὡς γὰρ ἐπιστάντας τῷ οἴκῳ τοὺς τὰ τοιαῦτα τῷ τυράννῳ διακονουμένους ἐπύθετο (Χριστιανὴ δὲ καὶ αὕτη ἦν), τόν τε ἄνδρα τὸν αὐτῆς, καὶ ταῦτα Ῥωμαίων ὄντα ἔπαρχον, τοῦ δέους ἕνεκα λαβόντας ἄγειν αὐτὴν ἐπιτρέψαντα, ἐς βραχὺ ὑποπαραιτησαμένη, ὡς ἂν δὴ κατακοσμηθείη τὸ σῶμα, εἴσεισιν ἐπὶ τοῦ ταμιείου καὶ μονωθεῖσα ξίφος καθ’ ἑαυτῆς πήγνυσιν, θανοῦσά τε παραχρῆμα, τὸν μὲν νεκρὸν τοῖς προαγωγοῖς καταλιμπάνει, ἔργοις δ’ αὐτοῖς ἁπάσης φωνῆς γεγωνοτέροις, ὅτι μόνον χρημάτων ἀήττητόν τε καὶ ἀνώλεθρον ἡ παρὰ Χριστιανοῖς ἀρετὴ πέφυκεν, εἰς πάντας ἀνθρώπους τούς τε νῦν ὄντας καὶ τοὺς μετὰ ταῦτα γενησομένους ἐξέφηνεν.

[18] τοσαύτη δῆτα κακίας φορὰ ὑφ’ ἕνα καὶ τὸν αὐτὸν συνηνέχθη καιρὸν πρὸς τῶν δύο τυράννων ἀνατολὴν καὶ δύσιν διειληφότων κατεργασθεῖσα· τίς δ’ ἂν τὴν τῶν τοσούτων διερευνώμενος αἰτίαν διστάξαι μὴ οὐχὶ τὸν καθ’ ἡμῶν διωγμὸν ἀποφήνασθαι; ὅτε γε μάλιστα οὐ πρότερον τὰ τῆς τοσῆσδε πέπαυτο συγχύσεως ἢ Χριστιανοὺς τὰ τῆς παρρησίας ἀπολαβεῖν.

[1] Διὰ παντός γέ τοι τοῦ κατὰ τὸν διωγμὸν δεκαέτους χρόνου τῶν εἰς ἐπιβουλὴν καὶ πόλεμον τὸν κατ’ ἀλλήλων οὐδὲν αὐτοὺς διαλέλοιπεν. ἄπλωτα μὲν τὰ κατὰ θάλατταν ἦν οὐδ’ ἐξῆν ποθεν καταπλεύσαντας μὴ οὐχὶ πάσαις αἰκίαις ὑπάγεσθαι στρεβλουμένους καὶ τὰς πλευρὰς καταξαινομένους βασάνοις τε παντοίαις, μὴ ἄρα παρὰ τῶν δι’ ἐναντίας ἐχθρῶν ἥκοιεν, ἀνακρινομένους καὶ τέλος σταυροῖς ἢ τῇ διὰ πυρὸς ὑπαγομένους κολάσει·

[2] ἀσπίδων ἐπὶ τούτοις καὶ θωρήκων παρασκευαὶ βελῶν τε καὶ δοράτων καὶ τῆς ἄλλης πολεμικῆς παρατάξεως ἑτοιμασίαι τριήρων τε καὶ τῶν κατὰ ναυμαχίαν ὅπλων κατὰ πάντα συνεκροτοῦντο τόπον οὐδ’ ἦν ἄλλο τι παντί τῳ προσδοκᾶν ἢ πολέμων κατὰ πᾶσαν ἔφοδον ἡμέραν. τούτοις καὶ ὁ μετὰ ταῦτα λιμός τε καὶ λοιμὸς ἐγκατασκήπτει, περὶ ὧν κατὰ καιρὸν ἱστορήσομεν τὰ δέοντα.

[1] Τοιαῦτ’ ἦν τὰ διὰ παντὸς τοῦ διωγμοῦ παρατετακότα, δεκάτῳ μὲν ἔτει σὺν θεοῦ χάριτι παντελῶς πεπαυμένου, λωφᾶν γε μὴν μετ’ ὄγδοον ἔτος ἐναρξαμένου. ὡς γὰρ τὴν εἰς ἡμᾶς ἐπισκοπὴν εὐμενῆ καὶ ἵλεω ἡ θεία καὶ οὐράνιος χάρις ἐνεδείκνυτο, τότε δῆτα καὶ οἱ καθ’ ἡμᾶς ἄρχοντες, αὐτοὶ δὴ ἐκεῖνοι δι’ ὧν πάλαι τὰ τῶν καθ’ ἡμᾶς ἐνηργεῖτο πολέμων, παραδοξότατα μεταθέμενοι τὴν γνώμην, παλινῳδίαν ᾖδον χρηστοῖς περὶ ἡμῶν προγράμμασιν καὶ διατάγμασιν ἡμερωτάτοις τὴν ἐπὶ μέγα ἁφθεῖσαν τοῦ διωγμοῦ πυρκαϊὰν σβεννύντες.

[2] οὐκ ἀνθρώπινον δέ τι τούτου κατέστη αἴτιον οὐδ’ οἶκτος, ὡς ἂν φαίη τις, ἢ φιλανθρωπία τῶν ἀρχόντων· πολλοῦ δεῖ· πλείω γὰρ ὁσημέραι καὶ χαλεπώτερα ἀρχῆθεν καὶ εἰς ἐκεῖνο τοῦ καιροῦ τὰ καθ’ ἡμῶν αὐτοῖς ἐπενοεῖτο, ποικιλωτέραις μηχαναῖς ἄλλοτε ἄλλως τὰς καθ’ ἡμῶν αἰκίας ἐπικαινουργούντων· ἀλλ’ αὐτῆς γε τῆς θείας προνοίας ἐμφανὴς ἐπίσκεψις, τῷ μὲν αὐτῆς καταλλαττομένης λαῷ, τῷ δ’ αὐθέντῃ τῶν κακῶν ἐπεξιούσης καὶ πρωτοστάτῃ τῆς τοῦ παντὸς διωγμοῦ κακίας ἐπιχολουμένης.

[3] καὶ γὰρ εἴ τι ταῦτ’ ἐχρῆν κατὰ θείαν γενέσθαι κρίσιν, ἀλλά οὐαί, φησὶν ὁ λόγος, δι’ οὗ δ’ ἂν τὸ σκάνδαλον ἔρχηται. μέτεισιν δ’ οὖν αὐτὸν θεήλατος κόλασις, ἐξ αὐτῆς αὐτοῦ καταρξαμένη σαρκὸς καὶ μέχρι τῆς ψυχῆς προελθοῦσα.

[4] ἀθρόα μὲν γὰρ περὶ τὰ μέσα τῶν ἀπορρήτων τοῦ σώματος ἀπόστασις αὐτῷ γίνεται, εἶθ’ ἕλκος ἐν βάθει συριγγῶδες καὶ τούτων ἀνίατος νομὴ κατὰ τῶν ἐνδοτάτω σπλάγχνων· ἀφ’ ὧν ἄλεκτόν τι πλῆθος σκωλήκων βρύειν θανατώδη τε ὀδμὴν ἀποπνεῖν, τοῦ παντὸς ὄγκου τῶν σωμάτων ἐκ πολυτροφίας αὐτῷ καὶ πρὸ τῆς νόσου εἰς ὑπερβολὴν πλήθους πιμελῆς μεταβεβληκότος, ἣν τότε κατασαπεῖσαν ἀφόρητον καὶ φρικτοτάτην τοῖς πλησιάζουσιν παρέχειν τὴν θέαν.

[5] ἰατρῶν δ’ οὖν οἳ μὲν οὐδ’ ὅλως ὑπομεῖναι τὴν τοῦ δυσώδους ὑπερβάλλουσαν ἀτοπίαν οἷοί τε, κατεσφάττοντο, οἳ δὲ διῳδηκότος τοῦ παντὸς ὄγκου καὶ εἰς ἀνέλπιστον σωτηρίας ἀποπεπτωκότος μηδὲν ἐπικουρεῖν δυνάμενοι, ἀνηλεῶς ἐκτείνοντο.

[1] Καὶ δὴ τοσούτοις παλαίων κακοῖς συναίσθησιν τῶν κατὰ τῶν θεοσεβῶν αὐτῷ τετολμημένων ἴσχει, συναγαγὼν δ’ οὖν εἰς ἑαυτὸν τὴν διάνοιαν, πρῶτα μὲν ἀνθομολογεῖται τῷ τῶν ὅλων θεῷ, εἶτα τοὺς ἀμφ’ αὐτὸν ἀνακαλέσας, μηδὲν ὑπερθεμένους τὸν κατὰ Χριστιανῶν ἀποπαῦσαι διωγμὸν νόμῳ τε καὶ δόγματι βασιλικῷ τὰς ἐκκλησίας αὐτῶν οἰκοδομεῖν ἐπισπέρχειν καὶ τὰ συνήθη διαπράττεσθαι, εὐχὰς ὑπὲρ τοῦ βασιλείου ποιουμένους, προστάττει.

[2] αὐτίκα γοῦν ἔργου τῷ λόγῳ παρηκολουθηκότος, ἥπλωτο κατὰ πόλεις βασιλικὰ διατάγματα, τὴν παλινῳδίαν τῶν καθ’ ἡμᾶς τοῦτον περιέχοντα τὸν τρόπον·

[3] Αὐτοκράτωρ Καῖσαρ Γαλέριος Οὐαλέριος Μαξιμιανὸς ἀνίκητος Σεβαστός, ἀρχιερεὺς μέγιστος, Γερμανικὸς μέγιστος, Αἰγυπτιακὸς μέγιστος, Θηβαϊκὸς μέγιστος, Σαρματικὸς μέγιστος πεντάκις, Περσῶν μέγιστος δίς, Κάρπων μέγιστος ἑξάκις, Ἀρμενίων μέγιστος, Μήδων μέγιστος, Ἀδιαβηνῶν μέγιστος, δημαρχικῆς ἐξουσίας τὸ εἰκοστόν, αὐτοκράτωρ τὸ ἐννεακαιδέκατον, ὕπατος τὸ ὄγδοον, πατὴρ πατρίδος, ἀνθύπατος·

[4] καὶ Αὐτοκράτωρ Καῖσαρ Φλαύιος Οὐαλέριος Κωνσταντῖνος εὐσεβὴς εὐτυχὴς ἀνίκητος Σεβαστός, ἀρχιερεὺς μέγιστος, δημαρχικῆς ἐξουσίας, αὐτοκράτωρ τὸ πέμπτον, ὕπατος, πατὴρ πατρίδος, ἀνθύπατος.

[5] καὶ Αὐτοκράτωρ Καῖσαρ Οὐαλέριος Λικιννιανὸς Λικίννιος εὐσεβὴς εὐτυχὴς ἀνίκητος Σεβαστός, ἀρχιερεὺς μέγιστος, δημαρχικῆς ἐξουσίας τὸ τέταρτον, αὐτοκράτωρ τὸ τρίτον, ὕπατος, πατὴρ πατρίδος, ἀνθύπατος, ἐπαρχιώταις ἰδίοις χαίρειν.

[6] μεταξὺ τῶν λοιπῶν, ἅπερ ὑπὲρ τοῦ χρησίμου καὶ λυσιτελοῦς τοῖς δημοσίοις διατυπούμεθα, ἡμεῖς μὲν βεβουλήμεθα πρότερον κατὰ τοὺς ἀρχαίους νόμους καὶ τὴν δημοσίαν ἐπιστήμην τὴν τῶν Ῥωμαίων ἅπαντα ἐπανορθώσασθαι καὶ τούτου πρόνοιαν ποιήσασθαι ἵνα καὶ οἱ Χριστιανοί, οἵτινες τῶν γονέων τῶν ἑαυτῶν καταλελοίπασιν τὴν αἵρεσιν, εἰς ἀγαθὴν πρόθεσιν ἐπανέλθοιεν·

[7] ἐπείπερ τινὶ λογισμῷ τοσαύτη αὐτοὺς πλεονεξία κατεσχήκει καὶ ἄνοια κατειλήφει ὡς μὴ ἕπεσθαι τοῖς ὑπὸ τῶν πάλαι καταδειχθεῖσιν, ἅπερ ἴσως πρότερον καὶ οἱ γονεῖς αὐτῶν ᾖσαν καταστήσαντες, ἀλλὰ κατὰ τὴν αὐτῶν πρόθεσιν καὶ ὡς ἕκαστος ἐβούλετο, οὕτως ἑαυτοῖς καὶ νόμους ποιῆσαι καὶ τούτους παραφυλάσσειν καὶ ἐν διαφόροις διάφορα πλήθη συνάγειν.

[8] τοιγαροῦν τοιούτου ὑφ’ ἡμῶν προστάγματος παρακολουθήσαντος ὥστε ἐπὶ τὰ ὑπὸ τῶν ἀρχαίων κατασταθέντα ἑαυτοὺς μεταστήσαιεν, πλεῖστοι μὲν κινδύνῳ ὑποβληθέντες, πλεῖστοι δὲ ταραχθέντες παντοίους θανάτους ὑπέφερον·

[9] καὶ ἐπειδὴ τῶν πολλῶν τῇ αὐτῇ ἀπονοίᾳ διαμενόντων ἑωρῶμεν μήτε τοῖς θεοῖς τοῖς ἐπουρανίοις τὴν ὀφειλομένην θρῃσκείαν προσάγειν αὐτοὺς μήτε τῷ τῶν Χριστιανῶν προσέχειν, ἀφορῶντες εἰς τὴν ἡμετέραν φιλανθρωπίαν καὶ τὴν διηνεκῆ συνήθειαν δι’ ἧς εἰώθαμεν ἅπασιν ἀνθρώποις συγγνώμην ἀπονέμειν, προθυμότατα καὶ ἐν τούτῳ τὴν συγχώρησιν τὴν ἡμετέραν ἐπεκτεῖναι δεῖν ἐνομίσαμεν, ἵνα αὖθις ὦσιν Χριστιανοὶ καὶ τοὺς οἴκους ἐν οἷς συνήγοντο, συνθῶσιν οὕτως ὥστε μηδὲν ὑπεναντίον τῆς ἐπιστήμης αὐτοὺς πράττειν. δι’ ἑτέρας δὲ ἐπιστολῆς τοῖς δικασταῖς δηλώσομεν τί αὐτοὺς παραφυλάξασθαι δεήσει·

[10] ὅθεν κατὰ ταύτην τὴν συγχώρησιν τὴν ἡμετέραν ὀφείλουσιν τὸν ἑαυτῶν θεὸν ἱκετεύειν περὶ τῆς σωτηρίας τῆς ἡμετέρας καὶ τῶν δημοσίων καὶ τῆς ἑαυτῶν, ἵνα κατὰ πάντα τρόπον καὶ τὰ δημόσια παρασχεθῇ ὑγιῆ καὶ ἀμέριμνοι ζῆν ἐν τῇ ἑαυτῶν ἑστίᾳ δυνηθῶσι.

[11] Ταῦτα κατὰ τὴν Ῥωμαίων φωνήν, ἐπὶ τὴν Ἑλλάδα γλῶτταν κατὰ τὸ δυνατὸν μεταληφθέντα, τοῦτον εἶχεν τὸν τρόπον. τί δὴ οὖν ἐπὶ τούτοις γίνεται, ἐπιθεωρῆσαι καιρός.

[1] Ἀλλ’ ὁ μὲν τῆς γραφῆς αἴτιος μετὰ τὴν τοιάνδε ὁμολογίαν αὐτίκα καὶ οὐκ εἰς μακρὸν τῶν ἀλγηδόνων ἀπαλλαγεὶς μεταλλάττει τὸν βίον. τοῦτον δὴ λόγος ἔχει πρῶτον αἴτιον τῆς τοῦ διωγμοῦ καταστῆναι συμφορᾶς, ἔτι πάλαι πρὸ τῆς τῶν λοιπῶν βασιλέων κινήσεως τοὺς ἐν στρατείαις Χριστιανοὺς καὶ πρώτους γε ἁπάντων τοὺς ἐπὶ τοῦ ἰδίου οἴκου παρατρέπειν ἐκβεβιασμένον καὶ τοὺς μὲν ἐκ τῆς στρατιωτικῆς ἀξίας ἀποκινοῦντα, τοὺς δὲ ἀτιμότατα καθυβρίζοντα, ἤδη δὲ καὶ θάνατον ἑτέροις ἐπαρτῶντα καὶ τοὔσχατόν γε τοὺς τῆς βασιλείας κοινωνοὺς ἐπὶ τὸν κατὰ πάντων ἀνακεκινηκότα διωγμόν· ὧν καὶ αὐτῶν οὐκ ἄξιον τὸ τοῦ βίου τέλος παραδοῦναι σιωπῇ.

[2] τεττάρων οὖν τὴν κατὰ πάντων διειληχότων ἀρχήν, οἳ μὲν χρόνῳ καὶ τιμῇ προηγούμενοι οὐδ’ ὅλοις δυεῖν ἔτεσιν ἐπιγενόμενοι τῷ διωγμῷ μεθίστανται τῆς βασιλείας, ᾗ καὶ πρόσθεν ἡμῖν δεδήλωται, καὶ δὴ τὸν ἐπίλοιπον τοῦ βίου χρόνον δημώδει καὶ ἰδιωτικῷ τρόπῳ διαγενόμενοι τέλος τοιόνδε τῆς ζωῆς εἰλήχασιν,

[3] ὁ μὲν τιμῇ τε καὶ χρόνῳ τῶν πρωτείων ἠξιωμένος μακρᾷ καὶ ἐπιλυποτάτῃ τῇ τοῦ σώματος ἀσθενείᾳ διεργασθείς, ὁ δὲ τὰ δεύτερα αὐτοῦ φέρων ἀγχόνῃ τὴν ζωὴν ἀπορρήξας, κατά τινα δαιμονίαν προσημείωσιν τοῦτο παθὼν διὰ πλείστας αὐτῷ τετολμημένας ῥᾳδιουργίας.

[4] τῶν δὲ μετὰ τούτους ὁ μὲν ὕστατος, ὃν δὴ καὶ ἀρχηγὸν τοῦ παντὸς ἔφαμεν γεγονέναι διωγμοῦ, τοιαῦτα οἷα καὶ προδεδηλώκαμεν πέπονθεν, ὁ δὲ τοῦτον προάγων χρηστότατος καὶ ἠπιώτατος βασιλεὺς Κωνστάντιος, ἐπαξίως τῆς ἡγεμονίας τὸν ἅπαντα τῆς ἀρχῆς διατελέσας χρόνον ἀλλὰ καὶ τἄλλα τοῖς πᾶσι δεξιώτατον καὶ εὐεργετικώτατον παρασχὼν ἑαυτόν, ἀτὰρ καὶ τοῦ καθ’ ἡμῶν πολέμου ἔξω γενόμενος καὶ τοὺς ὑπ’ αὐτὸν θεοσεβεῖς ἀβλαβεῖς καὶ ἀνεπηρεάστους διαφυλάξας καὶ μήτε τοὺς οἴκους τῶν ἐκκλησιῶν καθελὼν μήθ’ ἕτερόν τι μηδ’ ὅλως καθ’ ἡμῶν ἐπικαινουργήσας, τέλος εὔδαιμον καὶ τρισμακάριον ὄντως ἀπείληφεν τοῦ βίου, μόνος ἐπὶ τῆς αὐτοῦ βασιλείας εὐμενῶς καὶ ἐπιδόξως ἐπὶ διαδόχῳ τῆς βασιλείας γνησίῳ παιδὶ τὰ πάντα σωφρονεστάτῳ καὶ εὐσεβεστάτῳ τελευτήσας·

[5] ὃς εὐθὺς ἀρχόμενος βασιλεὺς τελεώτατος καὶ Σεβαστὸς πρὸς τῶν στρατοπέδων ἀναγορευθείς, ζηλωτὴν ἑαυτὸν τῆς πατρικῆς περὶ τὸν ἡμέτερον λόγον εὐσεβείας κατεστήσατο. τοιαύτη τῶν προαναγεγραμμένων τεττάρων ἡ τοῦ βίου ἔκβασις, κατὰ παρηλλαγμένους χρόνους γεγενημένη.

[6] τούτων δὴ μόνος ἔτι λιπὼν ὁ μικρῷ πρόσθεν ἡμῖν εἰρημένος σὺν τοῖς μετὰ ταῦτα εἰς τὴν ἀρχὴν εἰσποιηθεῖσι τὴν προδεδηλωμένην ἐξομολόγησιν διὰ τοῦ προεκτεθέντος ἐγγράφου λόγου τοῖς πᾶσι φανερὰν κατεστήσαντο.

Translations (1)

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.) — 8 focus

COΝTEΝTS OF BOOK VIII

The Eighth Book of the Ecclesiastical History contains the following:

I. on the events before the persecution in our day.

II. On the destruetion of the churches.

III. On the nature of the conflicts endured in the persecution.

Iv. On the famed martyrs of God, how they filled every place with their memory, being wreathed with varied crowns for piety.

v. On those in Nicomedia.

VI. On those in the imperial palaces.

VII. On the Egyptians in Phoenicia.

VIII. On those in Εgypt.

IX. Οn those in the Thebais.

X. Accounts in writing of Ρhileas the martyr concerning what had taken place at Alexandria.

XI. On the martyrs in Ρhrygia.

XII. Οn very many others, both men and women, who endured various conflicts.

XIII. On the presedents of the Church who displaye in their own blood the genuineness of the piety of which they were ambassadors.

XIV. On the character of the enemies of piety. On the events which happened to those without [the Church].

VI. On the change of affairs for the better.

II. On the recantation of the rulers.

BOOK VIII

Having concluded the succession from the apostles in seven entire books, in this eighth treatise we regard it as one of our most urgent duties to hand down, for the knowledge of those that come after us, the events of our own day, which are worthy of no casual record ; and from this point our account will take its beginning.

I. It is beyond our powers to describe in a worthy manner the measure and nature of that honour as well as freedom which was accorded by all men, both Greeks and barbarians, before the persecution in our day, to that word of piety toward the God of the universe which had been proclaimed through Christ to the world. Yet proofs might be forthcoming in the favours granted by the rulers to our people : to whom they would even entrust the government of the provinces, freeing them from agony of mind as regards sacrificing, because οf the great friendliness that they used to entertain for their doctrine. Why need one speak of those in the imperial palaces and of the supreme rulers, who allowed the members of their households — wives, children and servants — to practise openly to their face the divine word and conduct, and — one might say — permitted them even to of the freedom accorded to the faith ? Αnd these they used to regard with especial esteem and more favourably than their fellow-servants. such a one was the famous Dorotheus, who surpassed all in his devotion and faithfulness to them, and for this reason was more highly honoured than men who held positions as rulers or governors. With him was the celebrated Gorgonius and all those who, like them, had been deemed worthy of the same honour because of the word of God. With what favour one might note that the rulers in every church were honoured by all procurators and governors! Αnd how could οne fully describe those assemblies thronged with countless men, and the multitudes that gathered together in every city, and the famed concourses in the places of prayer ; by reason οf which they were no longer satisfied with the buildings of οlden time, and would erect from the foundations churches of spacious dimensions throughout all the cities ? Αnd as these things went forward with the times, and day by day increasingly grew mightier, no envy could stop them, nor was any evil spirit able to cast its spell or hinder them by human devices, so long as the divine and heavenly hand was sheltering and guarding, as a worthy object, its own people.

But when, as the result of greater freedom, a change to pride and sloth came οver our affairs, we fell to envy and fierce railing against one another, warring upon ourselves, so to speak, as occasion offered, with weapons and spears formed of words ; and rulers attacked rulers and laity formed factions against laity, while unspeakable hypoerisy and pretence pursued their evil course to the furthest end : until the divine judgement with a sparing hand, as is its wont (for the asseblies were still crowded), quietly and moderately began to exercise its overingt, the persecution commencing with the brethren the army. But when in our blindness we took not e least care to secure the goodwill and vour of the Deity, but, like some kind of atheists, agained that our affairs escaped all heed and oversight, we went οn adding one wickedness to another ; and those accounted our pastors, easting aside the sanctions of the fear of God, were enflamed with mutual contentions, and did nothing else but add to strifes and threats, the jealousy, enmity and tred that they used one to another, claiming with all vehemence the objects of their ambition as if they were a despot's spoils ; then indeed, then according the word spoken by Jeremiah, the Lord hath kened the daughter of Zion in his anger, and hath cast down from heaven the glory of Israel ; he hath not remembered his footstool in the day of his anger ; but the Lord hath also swallowed up all the beauty οf Israel and hath broken down all his hedges. Αnd according to what has been foretold in the Psalms, e hath overtumed the covenant οf his servant and th profaned to the ground, through the destruction of the churches, his sanctuary and hath broken down all his hedges, he hath made his strongholds cowardice. All that pass by the way have spoiled the multitudes of the people, yea more, he hath become a reproach to his neighbours. For he hath exalted the right hand of his adversaries, hath turned back the help of his sword and hath not taken his part in the battle. But he hath also made his purification to cease, and hath cast his throne down to the ground, and hath shortened the days of his time and, last of all, he hath covered him with shame.

II. Αll things in truth were fulfilled in our day, when we saw with our very eyes the houses of prayer cast down to their foundations from top to bottom, and the inspired and sacred seriptureS committed to the flames in the midst of the market-places, and the pastors οf the churches, some shamefully hiding themselves here and there, while others were ignominiously captured and made a mockery by their enemies ; when also, according to another prophetic word, He poureth contempt upon princes, and causeth them to wander in the waste, where there is no way.

But as to these, it is not our part to deseribe their melancholy misfortunes in the issue, even as we do not think it proper to hand down to memory their dissensions and unnatural conduct to one another before the persecution. Thererore we resolved to place on record nothing more about them than what would justify the divine judgement. Accordingly, we determined not even to mention those who have been tried by the persecution, or have made utter shipwreck of their salvation, and of their own free will were plunged in the depths of the billows ; but we shall add to the general history only such things as may be profitable, first to ourselves, and then to those that com after us. Let us proceed, therefore from this point to give a summary deseription of the sacred conflicts of the martyrs or the divine Word. lt was the nineteenth year of the reign of Diocletian, 1 and the month Dystrus, 2 or March, as the Romans would call it, in which, as the festival of the ¹ Saviour's Ρassion 1 was coming on, an imperial letter as everywhere promulgated, ordering the razing οf e churches to the ground and the destruction by οf the Scriptures, and proclaiming that those who ld high posiuons would lose all civil rights, while οse in households, if they persisted in their profeson on of Christianity, would be deprived of their liberty. uch was the first document against us. But not ng afterwards we were further visited with other ers, and in them the order was given that the presidents of the churches should all, in every place, first committed to prison, and then afterwards mpelled by every kind of device to sacrifice.

I. Then indeed, then very many rulers of the urches contended with a stout heart under terrible rments, and displayed spectacles of mighty conflicts ; ile countless others, whose souls cowardice had numbed beforehand, readily proved weak at the first ult ; while οf the rest, each underwent a serues varried forms of torture : one would have his body treated by scourgings ; another would be punished ith the rack and torn to an unbearable degree, hereat some met a miserable end to their life. But ers, again, emerged from the connict otherwise : e man was brought to the abominable and unholy ifices by the violence of others who pressed round him, and dismissed as if he had sacrificed, even though e had not ; another who did not so much as approach touch any accursed thing, when others had said t he had sacrfficed, went away bearing the false accusation in silence. Α third was taken up half- ad and cast aside as if he were a corpse already ; and, again, a certain person lying on the ground was agged a long distance by the feet, haring been reckoned among those who had voluntarily sacrificed. e cried out and with a loud voice attested his al to sacrifice, and another shouted aloud that was a Christian, glorying in his confession of the ving Name. Another stoutly maintained that he not sacrificed, and never would. ese also were struck on the mouth and silenced by large band of soldiers drawn up for that purpose, with blows on their face and cheeks driven ibly away. so great store ffid the enemies of ess set on seemingly by any means to have omplished their purpose.

But even such methods did not avail them against holy martyrs. what word of ours could suffice an accurate description of these ?

IV. For ht tell of countless numbers who displayed a ellous zeal for piety to the God of the universe; only from what time the persecution was stirred against all, but long before, during the period en peace was still firmly established. For when who had receivcd the authority 1 was just now akening, as it were, from profound torpor, though was in a secret and hidden manner aheady making pts against the churches during the time that e after Decius and valerian, and did not get him- in readiness for the war against us all at once, as yet made an artempt οnly upon those in the ps (for in this way he thought that the rest also could easily be taken, if first of all he were to get the r in the conflict with thess): then one could see t numbers of those in the army most gladly bracing civil life, so that they might not prove ² renegades in their piety toward the creator οf the universe. For when the supreme commander, 1 whoever he was, was just making his first attempt at persecuting the soldiers — separating into elasses and thoroughly sifting out those serving in the camps, giving them a choice whether they would οbey and enjoy the rank they held, or else be deprived of it, if they continued to disobey the commandment — a great many soldiers of Christ's kingdom, without hesitation, unquestionably preferred to confess Ηim than retain the seeming glory and prosperity that they possessed. Αnd already in rare cases one οr two of these were receiving not only loss of honour but even death in exchange for their godly stedfastness, for as yet the instigator of the plot was working with a certrisln moderation and daring to proceed unto blood only in some instances ; fearing, presumably, the multitude of believers, and hesitating to plunge into the war against us all at οnce. But when he prepared himself still further for battle, it is quite impossible to recount the number or the splendour of God's martyrs that it was given to the inhabitants throughout all the cities and country parts to see.

V. To begin with, the moment that the decree against the churches was published at Nicomedia, a ertain person 2 by no means obscure, but most highly onoured as the world counts pre-eminence, moved y zeal toward God and carried away by his burning aith, seized and tore it to pieces, when posted up in n open and public place, as an unholy and profane ³ thing ; [and this he did] while two emperors were present in the same city, the senior of them all,1 he who held the fourth place in the government after him. 2 But this man was the first of those at that time who thus distinguished himself ; and, at the same time, in his endurance of such resultS as naturally followed a daring act of this kind, he maintained an untroubled and unffisturbed demeanour to his very last breath.

VI. But among all those whose praises have ever yet been sung as worthy of admiration and famed for courage, whether by Greeks or barbarians, this occasion produced those divine and outStanffing martyrs Dorotheus and the imperial servants that were with him. These persons had been deemed worthy of the highest honour by their masters, who loved them no less than their own children ; but they accounted the reproaches and sufferings for piety and the many forms of death that were newly devised against them, as truly greater riches than the fair fame and luxury of this life. We shall mention the kind of death that οne of them met, and leave our readers to gather from that instance what happened to the οthers.

Α certain man was publicly brought forward in the city of which we have spoken above, under the rulers we have mentioned. Ηe was ordered to sacrifice ; and, as he refused, the command was given that he should be raised on high naked, and have his whole body torn with scourges, until he should give in, and even against his will do what was bidden him. But when he remained unmoved even under these sufferings, they proceeded to mix vinegar and salt together and pour them into the mangled parts of his body, where the bones were already showing. Αnd as he despised these pains also, a gridiron and fire were then produced, and the remnants of his body, just as if it were flesh for eating, were consumed by the fire, not all at once, in case he might find immediate release, but tittle by little ; nor were those who placed him on the pyre allowed to desist, until, after such sufferings, he should signify his assent to what was commanded. But he clung fixedly to his purpose, and triumphantly gave up the ghost in the midst of his tortures. Such was the martyrdom of one of the imperial servants, who truly was worthy of his name. For he was called Ρeter.

But we shall pass by the martyrdoms of the rest, though they were not inferior, having regard to the due proportions of the book ; only Ρlacing it on record that Dorotheus and Gorgonius, together with many others of the household, after conflicts οf various kinds, departed this life by strangling, and so carried off the prizes οf the Good-given victory.

Αt that time Αnthimus, who then prerided over the church at Nicomedia, was beheaded for his witness to Christ. Αnd with him was associated a large number ofmartyrs all together; for, I know not how, in the Ρalace at Nicomedia a fire broke οut in those very days, and through a false suspicion the rumour went around that it was the work οf our people : and by the imperial command the God-fearing persons there, whole families and in heaps, were in some cases butchered with the sword ; while others were perfacted by fire, when it is recorded that men and women leaped upon the pyre with a divine and unspeakable eagerness. The executioners bound a multitude ofothers, and [placing them] on boats threw them into the depths οf the sea. Αs to the imperial servants, whose bodies after death had been committed to the ground with fitting honours, their reputed masters, starting afresh, deemed it necessary to exhume them and cast them also into the sea, lest any, regarding them as actually gods (so at least they imagined), should worship them as they lay in their tombs.

such were the things that were done in Νieomedia at the beginning of the persecution. But not long afterwards, when some in the district known as Melitene,1 and again οn the other hand when in syria, had attempted to take possession of the Empire,2 an imperial command Went forth that presidents οf the churches everywhere should be thrown into prison and bonds. Αnd the spectacle οf what followed surpasses all description; for in every place a countless number were shut up, and everywhere the prisons, that long ago had been prepared for murderers and grave-robbers, were then filled with bishops and presbyters and deacons, readers and exorcists, so that there was no longer any room left there for those condemned for wrongdoing.

Moreover, the first letter was followed by others, wherein the οrder had been given that those in prison should be allowed to go in liberty if they sacrfficed, but if they refused, should be mutilated by countless tortures. Αnd then, once more, how could one here number the multitude of the martyrs in each province, and especially of those in Αfriea and ³ and in Thebais and Εgypt ? From this last country also some departed into other ⁴ cities and proninces and were distinguished in their martyrdoms.

VII. We know at any rate those of them who were conspicuous in Palestine, and we know aho those at Tyre in Phoenicia. who that saw them was not struck with amazwment at the numberless lashes and the stedfastness displayed under them by these truly marvellous champions of godliness; at the conflict with man-eating wild beasts that followed immendiately on the lashes; the attacks that then took place ofleopards and different kinds of bears, οf wild boars and bulls goaded with hot iron ; and the marvellous endurance οf these noble persons when opposed to each οf the wild beasts ? We ourselves were present when these things were happening, what time we beheld the present, divine power of our sariour, Jesus christ Himself, the Object of their wintness, and the clear manifestation of that power to the martyrs. The man-eating beasts for a considerable time did not dare to touch or even approach the bodies οf those who were dear to God, but made their attacks on the others who presumably were provoking and urging them οn from the outside; while the holy champions were the only persons they did not reach at all, though they stood naked, waving their hands to drawa them οn to themselves (for this they were commanded to do) ; and sometimes, when the beasts would make a rush at them, they would be checked by, as it were, some divine power and once again retreat to the rear. Αnd when this happened for a long time, it occasioned no small astonishment among the spectators, so that, as the first beast did nothing, a second and a third were let loose against one and the same martyr.

One might be astounded at the fearless and valiant bearing of those holy persons in the face of these trials, and the steady, inflexible enduranee to be found in young bodies. For example, you might have seen a youth, not twenty years old in all, standing unbound, his hands spread in the form of a cross, and, with a mind undismayed and unmoved, most leisurely engaged in earnest prayer to the Deity ; never a with changing his ground or retreating from the plaee where he had taken his stand, while bears and leopards, breathing anger and death, almost touched his very flesh. Αnd yet, by a divine and mysterious power I cannot explain, their mouths were muxxled, so to speak, and they ran baek again to the rear. Such a one was he. Again you might have seen others (for they were five in all) thrown to a maddened bull, who, when others approached from the outside, tossed them into the air with his horns and mangled them, leaving them to be taken up half-dead ; but when he rushed in threatening anger at the holy martyrs as they stood unprotected, he was unable even to approach them, though he pawed with his feet and pushed with his horns this way and that ; and though the goading irons provoked him to breathe anger and threatening he was dragged away backwards by Divine Prividence ; so that other wild beasts were let loose against them, since the bull in no way did them the shghtest injury. Then at last, after the terrible and varied assaults of these beasts, they were all butehered with the sword, and instead of being buried in the earth were committed to the waves of the Sea.

VIII. Such was the contest of the Egyptians who at Tyre displayed their conffiets on behalf of piety.

But one must admire those of them also that were martyred in their own land, Where countless numbers, men, women and children, despising this passing life, endured various forms of death for the sake of οur Saniour's teaching. Some of them were committed to the flames after being torn and racked and grievously seourged, and suffering other mainfold torments terrible to hear, while some were engulfed in the sea ; others with a good courage stretched forth their heads to them that cut them off, or died in the midst of their tortures, or perished of hunger ; and others again were crucified, some as malefactors usually are, and some, even more brutally, were nailed in the opposite manner, head-downwards, and kept alive until they should perish of hunger on the gibbet.

IX. But it surpasses all description what the martyrs in the Thebais endured as regards both outrages and agonies. They had the entire body torn to pieees with sharp sherds instead of claws, even until life was extinct. Women Were fastened by one foot and swung aloft through the air, head-downwards, to a height by certain machines, their bodies completely naked with not even a covering ; and thus they presented this most disgraeerul, cruel and inhuman of all spectacles to the whole company of onlookers. Others, again, were fastened to trees and trunks, and so died. For they drew together by certain machines the very strongest of the branches, to eaeh of which they fastened one of the martyr's legs, and then released the branches to take up their natural position : thus contriving the rending asunder all at once of the limbs of those who were the objects of this deviee. Αnd indeed all these thing were done, not for a few days or for some brief space, but for a long period extending over whole years—sometimes more than ten, at other times above twenty persons being put to death ; and at others not less than thirty, now nearer sixty, and again at other times a hundred men would be slain in a single (lay, along with quite young children and women, being condemned to manifold punishments which followed one on the other.

Αnd we ourselves also beheld, when we were at these places, many all at once in a single day, some of whom suffered decapitation, others, the punishment of fire ; so that the murderous axe was dulled and, worn out, was broken in pieces, while the executioners themselves grew utterly weary and took it in turns to succeed one another. Ιt was then that we observed a most marvellous eagerness and a truly divine power and zeal in those who had placed their faith in the Christ of God. Thus, as soon as sentence was given against the first, some from one quarter and others from another Would leap up to the tribunal before the judge and confess themselves Christians ; paying no heed when faced with terrors and the varied forms of tortures, but undismayedly and boldly speaking of the piety towards the God of the universe, and with joy and laughter and gladness receiving the rinal sentence of death ; so that they sang and sent up hymns and thanksgivings to the God of the universe even to the very last breath. Αnd while these indeed were marvellous, those especially were marvellous who were distinguished for wealth, birth and reputation, as also for learning and philosophy, and yet put everything second to true piety and faith in our Saniour and Lord Jesus Christ. Such was Philoromus ; who had been entrusted with an office of no small importance in the imperial administration at Alexandria, and who, in connexion with the dignity and rank that he had from the Romans, used to conduct judicia inquiries every day, attended by a bodyguard of soldiers. Such also was Phileas, bishop of the church of the Thmuites,1 a man who was distinguished for the services he rendered to his country in public positions, and also for his skill in philosophy. Αnd though great numbers of relatives and other friends besought them, as well as many officials of high rank, and though the judge himself exhorted them to take pity on themselves and spare their children and wives, they could in no wise be induced by this strong pressure to decide in favour of love of life and despise the ordinances of our Saviour as to confessing and denying ; but with a brave and philosophic resolution, nay rather, with a pious and godly soul, they stood firm against all the threats and insults of the judge, and both were beheaded.

X. But since we said 2 that Phileas deserved a high reputation for his secular learning as well, let him appear as his own witness, to show us who he was, and at the same time to relate, more accurately than we could, the martyrdoms that took place at Alexandria.

⁵

From the Writings of Phileas to the Thmuites.

“ Since all these examples and patterns and goodly tokens are placed before us in the divine and sacred Scriptures, the blessed martyrs with us did not hesitate, but directed the eye of the soul sincerely toward the God who is over all, and with a mind resolved on death for piety they clung fast to their calling, finding that our Lord Jesus Christ became man for our sakes, that Ηe might destroy every kind of sin, and provide us with the means of entering into eternal life. For Ηe counted it not a prize to be on an equality with God, but emptied Ηimself, taking the form of a servant ; and being found in fashion as a man, Ηe humbled Himself unto death, yea, the death of the cross. Wherefore also, desiring earnestly the greater gifts, the Christbearing martyrs endured every kind of suffering and all manner of devices of torture, not once, but even a second time in some cases ; and though their guards vied in all kinds of threats against them, not only in word but also in deed, they refused to give up their resolution, because perfeet love casteth out fear. What account would suffice to reckon up their bravery and courage under eaeh torture ? For when all who wished were given a free hand to insult them, some smote with cudgels, others with rods, others with scourges ; others, again, with straps, and others with ropes. Αnd the spectacle of their tortures was a varied one with no lack of wickedness therein. Some with both hands bound behind them were suspended upon the gibbet, and with the aid οf certain machines stretched out in every limb ; then, as they lay in this plight, the torturers acting on οrders began to lay on οver their whole body, not only, as in the case murderers, punishing their sides with the instruments οf torture, but also their belly, legs and cheeks. Others were suspended from the porch hy one hand and raised aloft ; and in the tension of their joints and limbs experienced unequalled agony. Others were bound with their face towards pillars, their feet not touching the ground, and thus their bonds were drawn tight by the pressure upon them of the weight οf the body. Αnd this they would endure, not while the governor conversed or was engaged with them, but almost throughout the entire day. For when he went away to others, he would leave the agents of his authority to watch the first, if perchance anyone should be overcome by the tortures and seem to give in ; and he bade them approach mercilessly with bonds also,1 and, when they were at the last gasp after all this, take them down to the ground and drag them off. For [he said] that they were not to have the least particle of regard for us, but to be so disposed and act as if we were no longer of any account. Such was the second torture that our enemies devised in addition to the stripes. Αnd some, even after the tortures, were placed in the stocks, and had both feet stretched οut to the fourth hole, so that they were compelled to lie on their back therein, being unable [to sit upright] because of the recent wounds they had from the stripes over the whole body. Others were thrown to the ground and lay there, by reason οf the whole ⁶ sale application οf the tortures ; presenting to those who saw them a sight more terrible than did the actual punishment, in that they bore on their bodies marks οf the manifold and varied tortures that were deVised. In this condition of affairs, some died under their tortures, having shamed the adversary by their endurance ; while others were shut up half dead in prison, and after not many days perfected by reason of their agonies ; the remainder recovered under treatment, and as the result of time and their stay in prison gained confidence. So then, when the order was given and the choice held out, either to touch the abominable sacrifice and be unmolested, receiving from them the accursed freedom ; or not to sacrifice and be punished with death : without hesitation they gladly went to their death. For they knew what had been prescribed for us by the sacred Scriptures. For he says, ‘ He that sacrificeth unto other gods shall be utterly destroyed᾿ ; ‘ Thou shalt have none other gods but me.᾿

Such are the words of the martyr, true lover both οf wisdom and of God, which he sent to the brethren in his community before the final sentence, when he was still in a state of imprisonment, at one and the same time showing the conditions in which he was living, and also stirring them up to hold fast to the fear of God in Christ, even after his death who was just about to be perfeeted. But Why need one make a long story and add fresh instance upon instance of the conflicts of the godly martyrs throughout the world, especially of those who were assailed no longer by the common law, but as if they were enemies ?

XI. For instance, at this time armed soldiers surrounded a little town in Phrygia, of which the inhabitants were all Christians, every man of them, and setting fire to it burnt them, along with young children and women as they were calling upon the God who is over all. The reason of this was, that all the inhabitants of the town to a man, the curator himself and the duumvirs with an the officials and the whole assembly, confessed themselves Christians and refused to give the least heed to those who bade them commit idolatry.

Αnd there was a certain other person who had attained to a high position under the Romans, Adauctus by name, a man of illustrious Italian birth; who had advanced through every grade of honour under the emperors, so as to pass blamelessly through the general administration οf what they call the magistracy and ministry of finance. Αnd besides all having dostinguished himself by his noble deeds οf godliness and his confessions οf the Christ οf God, he was adorned with the crown of martyrodom, enduring the conflict for piety while actually engaged as finance minister.

XII. why need I now mention the rest by name, οr number the multitude of the men, or picture the varied tortures inflicted upon the wonderful martyrs? Sometimes they were slain with the axe, as was the case with those in Arabia; at other times they had their legs broken, as happened to those in Cappadocia; on some occasions they were suspended on high by the feet, head-downwards, while a slow fire was kindled beneath, so that when the wood was alight they were choked by the rising smoke—a treatment meted οut to those in Mesopotamia; on others, the noses, ears and hands were mutilated, and the remaining limbs and parts οf the body cut up, as was done at Alexandria.

Why need one rekindle the memory of those at Antioch, who were roasted οn heated gridirons, not unto death, but with a view to lengthy torture; and οf others who put their right hand into the very fire sooner than touch the aecursed sacrifice? Some of them, to escape such trials, before they were caught and fell into the hands of those that plotted against them, threw themselves down from the tops οf lofty houses, regarding death as a prize snatched from the wickedness of evil men.

Αnd a certain holy person,1 admirable for of soul yet in body a woman, and famed as well by all that were at Antioch for Wealth, birth and sound judgement, had brought up in the precepts of piety her two unmarried daughters, distinguished for the full bloom of their youthful beauty. Much envy was stirred up on their account, and busied itself in tracing in every manner possible where they lay concealed; and when it discovered that they were staying in a foreign country, of set purpose it recalled them to Antioch. Thus they fell into the soldiers’ toils. When, therefore, the woman that herself and her daughters were in desperate straits, she placed before them in conversation the terrible things that awaited them from human hands, and the most intolerable thing of all these terrors—the threat of fornication. she exhorted both herself and her giris that they ought not to submit to listen to even the least whisper of such a thing, and said that to surrender their souls to the slavery of demons was worse than all kinds or death and every form οf destruction. So she submitted that to flee to the Lord was the only way of eseape from it all. And when they had both agreed to her opinion, and had arranged their gannents suitably around them, on coming to the middle of their journey they quietly requested the guards to allow them a little time for retirement, and threw themselves into the river that flowed by.

thus were these their own executioners. But another pair of maidens, also at Antioch, godly in every respect and true sisters, famous by birth, distinguished for their manner of life, young in years, in the bloom of beauty, grave οf soul, pious in their deportment, admirable in their zeal, the worshippers of demons commanded to be cast into the sea, as if the earth could not endure to bear such excellence.

Thus it happened with these martyrs. Αnd others in Ρontus suffered things terrible to hear: sharp reeds were driven through their fingers under the tips of the nails; in the case of others, lead was melted down by fire, and the boiling, burning stuff poured down their backs, roasting the most essential parts of their body; others endured in their privy parts and bowels sufferings that were disgraceful, pitiless, unmentionable, which the noble and lawabiding judges devised with more than usual eagerness, displaying their cruelty as if it were some great stroke of wisdom ; striving to οutdo one another by ever inventing novel tortures, as if contending for prizes in a contest.

But the end οf these calamities came when they were now worn out with their excessive wickedness, and were utterly weary of killing and surfeited and sated with shedding blood, and so tumed to what they considered merciful and humane conduct; so that they no longer thought that they were doing any harm to us. For it was not fitting, they said, to pollute the cities with the blood of their own people, or to involve in a charge of cruelty the supreme government of the rulers, a govemment that was well-disposed and mild towards all; but rather that the beneficence of the humane and imperial authority should be extended to all, and the death penalty no longer innicted. For [they declared] that this their punishment of us had been stopped, thanks to the humanity of the rulers. Then orders were given that their eyes should be gouged out and one of their legs maimed. For this was in their opinion humanity and the lightest of punishments inflicted upon us. Hence, because of this humanity on the part of gomess men, it is now no longer possible to tell the incalculable number οf those who had their right eye first cut out with a sword and then cauterized with fire, and the left foot rcndered useless by the further application οf branding irons to the joints, and who after this were condemned to the provincial copper mines, not so much for serrice as for ill-usage and hardship, and withal fell in with various other trials, which it is not possible even to recount; their brave and good deeds surpass all reckoning.

In these conflicts verily the magnificent martyrs οf Christ were conspicuous throughout all the world, and, as was natural, everywhere filled with amazement the eye-witnesses οf their bravery; while in their own persons they furnished a clear proof that the power of our Saviour is truly dirine and inexpressible. To mention, indeed, each by name would be a long task, to to say an impossibility.

XIII. Of those rulers of the churches who were martyred in well-known cities, the first name that we must record on the monuments to holy men, as a martyr or the kingdom οf Christ, is that of Anthimus, bishop of the city οf the Nicomedians, who was beheaded. Of the martyrs at Antioch the best in his entire life was Lucian, a presbyter of that community; the same who in Nicomedia, where the emperor was, proclaimed the heavenly kingdom of Christ, nrst by word οf mouth in an Apology, and afterwards also by deeds. Of the martyrs in Phoenicia the most famous would be the pastors of the spiritual flocks of Christ, beloved of God in all things, Tyrannion, bishop of the church at Tyre, and Ζenοbius, presbyter of the church at Sidon, and, moreover, Silvanus, bishop οf the churches about Εmesa. The last-named became food for wild beasts, along with others, at Emesa itself, and so was received up into the choirs of martyrs; the other two glorified the word οf God at Αntiοch by their endurance unto death; one of them, the bishop, being committed to the depths of the sea, while that best of physicians, Ζenobius, died bravely under the tortures that were applied to his sides. Of the martyrs in Palestine, Silvanus, bishop οf the churches about Gaza, was beheaded at the copper mines at Phaeno, with others, in number forty save οne; and Εgyptians there, Ρeleus and Nilus, bishops, together with others, endured death by fire. Αnd mnong these we must mention the great glory of the community of Caesarea, Pamphilus, a presbyter, the most marvellous man of οur day; the merit of whose brave and good deeds we shall record at the proper time. Of those at Alexandria and throughout all Εgypt and the Thebais who were perfected gloriously, the first that must be recorded is Ρeter, bishop of Αlexandria itself, a divine example of the teachers οf godlines in Christ; and of the presbyters with him Faustus, Dius and Ammonius, perfect martyrs of Christ; and Ρhileas, Hesychius, Pachymius and Theodore, bishops of the churches in Egypt; and countless other famous persons as well, who are commemorated by the communities in their own district and locality. It is not οur part to commit to writing the conflicts of those who fought throughout the world οn behalf οf piety toward the Deity, and to record in detail each οf their happenings; but that would be the especial task of those who witnessed the events. Yet I shall make known to posterity in another work1 those with whom I was personally conversant. In this present book, however, I shall subjoin to what has been said the recantation2 of the things that were wrought us, and au that befell sinee the beginning οf the persecution, most profitable as they are to my readers.

Now as concerns the state of the Roman government before the war against us, during all the periods ⁷ that the rulers were friendly and peaceably disposed toward us, no words could suffieiently deseribe how bountiful and plenteous was its harvest of good things; when also those who held the chiefest places in a world-empire completed the decennalia and vicennalia1 of their principate, and used to their days in festivals and public games, in the most joyous feasts and gaieties, possessing complete, wellestablished peace.

But as their authority thus increased without let or hindrance and day by day waxed greater, all at once they departed from their peaceful attitude towards us and stirred up a relentless war. Αnd the second year2 of this kind οf movement οn their part had not fully expired, when a sort of revolution affecting the entire principate took place and threw the whole of public life into confusion. For a disease fell upon him who stood first among those οf whom we spoke,3 which caused his mind to deranged; and, along with him who had been honoured with the second place after him,4 he resumed the ordinary life of a private citizen. Αnd this had not yet taken place, when the whole principate was rent in twain, a thing that had never even been recorded as having happened at any time in days gone by.5

But after no very great interval of time the Εmperor Constantius, who all his hfe long was most mildly and favourably disposed toward his subjects, and most friendly towards the divine word, died6 according to the common law of nature, leaving his lawful son Constantine Εmperor and Αugustus in his ⁸ stead; and was the first [of the new tetrarchy] to be proclaimed among the gods by them,1 being deemed worthy of every honour after death that might be due to an emperor, kindest and mildest of emperors that he was. Ηe indeed Was the only one of our contemporaries who passed the whole period of his principate in a manner worthy of his high office; and in other respeets displayed himself in a most favourable and beneficent light toward all; and he took no part in the war against us, but even preserved the God-fearing persons among his subjects from injury and harsh treatment; neither did he pull down the church-buildings nor employ any other new deviee against us. so he has had as his reward a happy and thrice-blessed issue of his life; for he alone enjoyed a favourable and glorious end while he was still emperor, with a lawful son, in all respects most prudent and godly, to succeed him.

Ηis son Constantine from the very hrst was proclaimed by the armies most perfect Emperor and Αugustus, and, long before them, by God Himselfe, the King supreme; and he set himself to be an emulator of his father’s piety toward our doctrine.

Sueh was he. And afterwards Licinius was declared Emperor and Augustus by a common vote of the rulers. 2 These things caused great vexation to Maximin, since up to that time he was still entitled only Caesar by all. Therefore, being above all things a tyrant, he fraudulently seized the honour for himself, and became Αugustus, appointed such by him- ⁹ self. Αt this time he who had resumed offiee again after his1 abdication, as we have shown, was discovered devising a plot to secure the death of Constantine, and died a most shameful death. Ηe was the first [emperor] whose honorific inscriptions and statues and all sueh things as it has been customary to set up publicly they threw down, as belonging to an infamous and utterly godless person.

XIV. Ηis son Maxentius, Who seeured for himself the tyranny at Rome, at the beginning counterfeited our faith in order to please and fawn upon the Roman populace; and for this reason ordered his subjects to give over the persecution against Christians; for he was feigning piety and endeavouring to appear favourable and very mild above his predecessors. Yet his dees have not shown him to be such as it was hoped he would be. Οn the eontrary, he drove headlong into every form of wickedness, and there is not a single abominable and dissolute aet that he has left undone, committing adulteries and all kinds of rape. In fact he used to separate from their husbands lawfully married women, insult them with the utmost dishonour, and send them back again to their husbands; and he made it his business thus to assail persons neither undistinguished nor obseure, but the most eminent of those who had attained the highest rank in the assembly of the Roman senate were the very and especial objects of his offensive behaviour. Αll cowered before him, people and rulers, famous and obscure, and were worn out by his terrible tyranny; and even though they remained quiet and endured the bitter servitude, srill there was no escape from the tyrant’s murderous cruelty. for example, on a small pretence he gave the people οver to his bodyguard to be slaughtered, and immense numbers οf the Roman people were killed, in the mkidst οf the city, by the spears and arms, not of Scythians nor even of barbarians, but of their fellow-citizens. of a truth it would not even be possible to reckon how many senators were slaughtered because of designs on their wealth, for countless numbers were done away with for feigned reasons, varying according to circumstances. But the finishing touch οf all the tyrant’s evil deeds when he resorted to witchcraft: bent upon magic, at one time he would rip up pregnant women, at another explore the entrails of the new-born babes, slaughter lions, and invent certain abominable actions to invoke demons, and as a sacrffice to avert war. For an his hope hy in these means of securing victory.

Indeed, οne cannot even mention the kind of things that this tyrant at Rome did to enslave his subjects; so that they were actually reduced to such extreme scarcity and lack of even necessary food, as has never been known, according to οur contemporaries, either at Rome or elsewhere.

But the tyrant in the Εast, Maximin, secretly forming a friendly alliance with the tyrant at Rome, as with a brother in wickedness, for a very long time thought that it was unknown. Αs a matter of fact, afterwards he was detected1 and paid the just It was marvellous how he acquired a family likeness and kinship with the villainy of the tyrant at Rome, nay rather, carried off the first prize for wickedness and the reward of victory over him. For it was the principal charlatans and magicians who were deemed ¹⁰ worthy by him of the highest honour; he became exceedingly frightened at every noise and superstitious, and attached great importance to error with regard to idols and demons. For instance, without divinations and oracles he could not dare to move even a nail's breadth, if I may say so. Accordingly, he applied himself to the persecution against us with more energy and persistence than those before him, ordering temples to be erected in every city and the sacred groves that had been destroyed through long lapse of time to be restored with all diligence; and he appointed idol priests in every locality and city, and over them as high priest of each province one οf those engaged in statecraft, who was the most manifestly distinguished in every branch of the public service, with an escort and bodyguard soldiers; and he recklessly bestowed governments and the greatest privileges on all charlatans, as if they were pious and dear to the gods. Henceforward he vexed and oppressed, not a single city nor even district, but the provinces under him completely and as a whole, by exactions of gold and silver and unspeakably large amounts of goods, and by the heaviest assessments and varied fines. Taking away from the wealthy the possessions they had gotten from their ancestors, he bestowed upon his train of flatterers riches and heaps of goods in a gift. In truth he carried his drunken excesses to such a point that he became mad and deranged in his cups, and when drunk would give such orders as he would repent of next day when he was sober. In debauchery and riotious living he suffered none to surpass hm, but appointed himself instructor in villainy to those around him, rulers and ruled alike. Ηe induced the army to become enervated as a result of every kind of wanton excess; encouraging governors and commanders to proceed against their subjects with rapacity and extortion, almost as if they were his fellow-tyrants. Why need one recall the man's disgraceful deeds of passion or reckon up the multitude οf those whom he debauched ? In fact, he could not pass by a city without continually ravishing women and abducting virgins. Αnd in this he was successful with all, save only with Christians. Despising death they set at naught this his fierce tyranny. For the men endured fire and sword and nailings; wild beasts and enguffing in the sea: cutting off and burning of limbs, stabbing and digging out of eyes, and mutilation of the whole body; and, in addition to these, hunger and mines and bonds: thus showing on all occasions that they preferred to endure for the sake of piety rather than transfer to idols the honour due to God. Αnd the women, on the other hand, showed themselves no less manly than the men, inspired by the teaching of the divine Word: some, undergoing the same contests as the men, won equal rewards for their valour; and others, when they were being dragged away to dishonour, yielded up their souls to death rather than their bodies to seduction. Α certain Christian lady, 1 for example, most famous and distinguished among those at Αlexandria, alone of those whom the tyrant ravished conquered the lustful and licentious sould of Maximin by her brave spirit. Renowned though she was for wealth, birth and education, she had put everything second to modest behaviour. Μany a time he importuned ¹¹ portuned her, yet was unable to put her to death though willing to die, for his lust overmastered his anger; but punishing her with exile he possessed himself of all her property. Α great number of others, unable even to listen to a threat fornication, underwent every form of the torure and racking and mortal punishment at the hands of the provincial governors.

These indeed were wonderful, yet most surpassingly wonderful was that woman at Rome, 1 truly the most noble and chaste of all those towards whom the tyrant there, Maxentius, in conduct like Maximin, attempted to act offensively. For when she learnt that at her house were those who ministered to the tyrant in such deeds (and she also was a Christian), and that her husband, and he too a prefect of the Romans, through fear had permitted them to take and lead her off, she begged to be excused for a brief space, as if forsooth to adorm her person, entered her chamber, and when alone transfixed herself with a sword. Αnd straightway dying she left her corpse to her procurers; but by deeds that themselves were more eloquent than any words she made it known to all men, both those present and those to come herearter, that a Christian's virtue is the only possession that cannot be conquered or destroyed. To such an extent, in truth, did the two tyrants, who had divided among them Εast and West, carry the wickedness that they wrought at one and the same time. But who is there, in search for the reason of such evils, who would be at a loss to find it in the persecution against us ? Especially as there was no cessation of this ¹² great state of confusion until Christians recovered their rights of freedom.

XV. in fact, during the whole period of ten of persecution there was no respite in their plotting and warfare against each other. The seas were unnavigable, and none, no matter whence they sailed, could escape being subjected to all kinds of torments: stretched on the rack and having their sides torn, and being examined under all sorts οf tortures in case they should possibly be coming from the enemy of the contrary part, and in the end subjected to crucifixion οr punishment by fire. Moreover, every place was busy with the preparation of shields and armour, the getting ready of darts and spears and other warlike accoutrements, and of triremes and naval gear; and no one expected anything but an enemy attack all day long. Αnd subsequently the famine and pestilence broke out among them, about which we shall recount what is necessary at the proper time.

XVI. Such was the state of affairs that continued throughout the whole persecution; which came completely to an end, by the grace of God, in the tenth year, 1 though indeed it began to abate after the eighth year. For when the divine and heavenly grace showed that it watched over us with kindly and propitious regard, then indeed our rulers also, those very persons who had long time committed acts οf war against us, changed their mind in the most marvellous manner, and gave utterance to a recantation, quenching the fire of persecution that had blazed so furiously, by means of merciful edicts and the most humane ordinances. But this was not due to any human agency nor to the pity, as one ¹³ might say, or humanity οf the rulers. Far from it. For from the beginning up to that time they were daily plotting further and severer measures against us; from time to time they were inventing fresh assaults upon us by means of still more varied devices. But it was due to the manifestation of the DIvine Providence itself, which, while it became reconciled to the people, attacked the perpetrator of thses evils,
and was wroth with him as the chief author of the wickedness of the persecution as a whole. For verily, though it was destined that these things should come to pass as a divine judgement, yet the Scripture says, “Woe, through whomsoever the offence’’ 2 Α divinely-sent punishment, I say, executed vengeance upon him, beginning at his very flesh and proceeding to the soul. For all at once an abscess appeared in the midst of his privy parts, then a deeply-seated fistular ulcer; which could not be cured and ate their way into the very midst οf his entrails. Hence there sprang an innumerable multitude οf worms, and a deadly stench was given off, since the entire bulk οf his members had, through gluttony, even before the disease, been changed into an excessive quantity of soft fat, which then became putrid and presented an intolerable and most fearful sight to those that came near it. Αs for the physicians, some of them were wholly unable to endure the exceeding and unearthly stench, and were butchered; others, who could not be of any assistance since the whole mass had swollen and reached a point where there was no hope of recovery, were put to death without mercy.

¹⁴

XVII. Αnd wrestling with such terrible misfortunes he was conscience-stricken for the cruel deeds he had perpetrated agninst the godly. collecting, therefore, his thoughts, he first openly confessed to the God οf the universe; then he called those around him, and commanded them without delay to cause the persecution against Christians to cease, and by an imperial law and decree to urge them to build their churches and to perform their accustomed rites, offering prayers on the Εmperor’s behalf. Action immediately followed his word, and imperial ordinances were promulgated in each city, containing the recantation οf the [persecution edicts] of οur time, after this manner: “The Emperor Caesar Galerius Valerius Maximianus Invictus Augustus, Pontifex Maximus, Germanicus Maximus, Aegyptiacus Maximus, Thebaicus Maximus, Sarmaticus Maximus five times, PErsicus Maximus twice, Carpicus Maximus six times, Armeniacus Maximus, Medicus Maximus, Adiabenicus Maximus, holding the Tribunician Power for the twentieth time, Emperor for the nineteenth time, 1 Consul for the eighth, Father of his country, Proconsul: 2 . . . Αnd the Emperor Caesar Flavius Valerius Constantinus Pius Felix Invictus Augustus, Pontifex Maximus, holding the Tribunician Power, Εmperοr for the fifth time, Consul, Father οf his country, Proconsul: [And the Εmperor Caesar Valerius Licinianus Licinius Pius Felix Invictus Augustus, Pontifex Maximus, holding the Tribunician ¹⁵ Ρower for the fourth time, Emperor for the third time, Consul, Father of his country, Proconsul: to the people of their provinces, greeting.]

“Among the other measures that we frame for the use and profit of the state, it had been our own wish formerly that all things should be set to rights in accordance with the ancient laws and public order
of the Romans; and to make provision for this, namely, that the Christians also, such as had abandoned. the persuasion of their own ancestors, should return to a sound mind ; seeing that through some reasoning they had been possessed of such self-will and seized with such folly 2 that, instead of following the institutions of the ancients, which perchance their own forefathers had formerly established, they made for themselves, and were observing, laws merely in accordance with their own disposition and as each one wished, and were assembing various multitudes in divers places: Therefore when a command of ours soon followed to the intent that they should betake themselves to the institutions of the ancients, very many indeed were subjected to peril, while very many were harassed and endured all kinds of death; Αnd since the majority held to the same folly, and we perceived that they were neither paying the worship due to the gods of heaven nor honouring the god of the Christians; having regard to our elemene y and the invariable custom by which we are wont to accord pardon to all men, we thought it right in this ¹⁶ case also to extend most willingly our indulgence: at Christians may exist again and build the houses in which they used to assemble, always provided that they do nothing contrary to order. In another letter we shall indicate to the judges how they should proceed. Wherefore, in accordanee with this our indulgence, they will be bound to beseech their οwn god for our welfare, and that of the state, and their own ; that in every way both the well being of the state may be secured, and they may be enabled to live free from care in their own homes."

such is the character of this edict in the Latin tongue, transhted into Greek as well as may be. Now it is time to consider carefully what happened subsequently.

But the author or the edict, arter such a confession, was immediately, though not for long, released from his pains, and so departed this life. It is reeorded that this same person was the prime author of the calamity of the persecution; since long before the movement of the other emperors he had used force to turn aside [from the faith] the Christians in the —and, first of all, those in his own house — degrading some from their military rank, and heaping the most shameful insults on others; and since he was already threatening others even with death, and, finally, had stirred up his partners in the principate to the general perseeution. Ιt is not possible to pass over the ends of these same emperors in silence. Four, then, had divided the supreme povwer between them. Those who were the more advanced in age and honour 2 retired from the principate not two whole years after the persecution began, as we have already stated, and passed the remainder of their existence like ordinary, private citizens. The end of their lives fell out thus. The one who had attained the chief place in honour and age 3 fell a victim to a prolonged and most painful infirmity of the body; while he who held the second place to him 4 ended his life by ¹⁷¹⁸ strangling: suffering this fate, in accordance with a certain demoniacal predietion, for the numerous crimes he had perpetrated. Of those after them, he 1 who held the last Place-the same who was the orginator, as we stated, 2 οf the whole persecution — suffered the fate which we have mentioned above 2 ; but he who ranked next before him, that kindest and mildest οf emperors, Constantius, passed the whole eriod of his principate in a manner worthy of his high office, and in other respects displayed himself in a most benencent and favourable light to all; yea, and he held himself aloof from the war against us, and carefully preserved his God-fearing from injury and harsh treatment; neither did he pull down the church - buildings nor employ any οther additional new device against us at all. So he has had as his reward a truly happy and thrice-blessed issue of his life; for he alone met with a favourable and glorious end while he was still emperor, with a lawful son, in all respects most prudent and godly, to succeed him in the office. Ηe from the very first was proclaimed by the armies most perfect Εmperor and Αugustus; and he set himself to be an emulator οf his father's piety towards our doctrine. Such was the issue whieh befell, at different times, the lives of the four men of whom we have written above. Of these same persons, he of whom we spoke a little while ago alone still remained, 3 and, in conjunction with those who subsequently were admitted to the principate, οpenly placed before all the aforesaid confession in the document document was set out above.

¹⁹

Notes on the current edition

Ecclesiastical History

1. Lam. 2, 1. 2(with variation from LXX)

2. Ρs. 89, 40 Ρs. 89,39-45

3. Ρs. 107, 40

4. 1 Tim. 1, 19

5. 1 Α.D. 303.

6. 1 ἰ.e. Easter.

7. 1 Galerius, or, as some have thought, the Devil. The

8. Heb. 12, 4

9. 1 His name was Veturius, as Εusebius tells us in his

10. Ιbid. 11, 26

11. 1 i.e. Diocletian. 2 i.e. Galerius.

12. 1 The province of Αrmcnia Minor, οf which Melitene was the capital.

13. Acts 9,1

14. Matt. 10 32f.; LK. 12,8f.

15. Phil. 2, 6.8

16. 1 Cir. 12, 31

17. 1 John 4,18

18. EX. 22, 20

19. Ibid. 20,3

20. 1 We learn from St. Chrysostom that her name was Domnian, and that her daughters were Bernice and Ρrοsdοce.

21. 1 Festivals at the beginning οf the tenth and οf the 2 Α. D. 305. 3 i. e. DiocIetian. 4 i.e. Maximinian. 5 The meaning of this sentence is that the Empire was

22. 1 Νot, of course, the first emperor to receive divine honours, but the first of the four rulers who at that time divided the Empire between them.

23. 1 i.e. Μaximian: see § 11 above.

24. 1 Galerius.

25. 1 i. e. hailed as IMpersator by the army after some notable victory. 2 Lactantius states that the edict was issued in the name of all four emperors (cf. also 16. 1), so that Maximin's

26. 1 For an account of the MSS. οf the see Vol. I. pp. xxvii-xxix.

27. 1 Galerius.

Eusebius Ecclesiastical History 8

ed. Kirsopp Lake, ed. J.E. L. Oulton