Eusebius of Caesarea
Historia Ecclesiastica
BOOK 4

Introduction

Τάδε καὶ ἡ τετάρτη περιέχει βίβλος τῆς Ἐκκλησιαστικῆς ἱστορίας

The contents of the fourth book of the History of the Church is as follows:

TABLE OF CONTENTS

Chapter 1 Τίνες ἐπὶ τῆς ΤραϊανοῦTrajan βασιλείας ῬωμαίωνRoman, Latin γεγόνασι καὶ ἈλεξανδρέωνAlexandria, Alexandrians ἐπίσκοποι .
Who Were the Bishops of Rome and Alexandria in the Reign of Trajan.
Chapter 2 Ὁποῖα ἸουδαῖοιJews, Judea κατ᾽ αὐτὸν πεπόνθασιν .
What the Jews Suffered in His Time.
Chapter 3 Οἱ κατὰ ἉδριανὸνHadrian, Adrian ὑπὲρ τῆς πίστεως ἀπολογησάμενοι .
The Apologists for Christianity in the Time of Ηadrian.
Chapter 4 Οἱ κατ᾽ αὐτὸν ῬωμαίωνRoman, Latin καὶ ἈλεξανδρέωνAlexandria, Alexandrians ἐπίσκοποι .
The Bishops of Rome and Alexandria in His Time.
Chapter 5 Οἱ ἀνέκαθεν ἀπὸ τοῦ σωτῆρος καὶ ἐπὶ τοὺς δηλουμένους ἹεροσολύμωνJerusalem ἐπίσκοποι .
The Bishops of Jerusalem, Beginning from the Saviour Down to the Time Mentioned.
Chapter 6 Ἡ κατὰ ἉδριανὸνHadrian, Adrian ὑστάτη ἸουδαίωνJewish, Jews πολιορκία .
The Last Siege of the Jews under Hadrian.
Chapter 7 Τίνες κατ᾽ ἐκεῖνο καιροῦ γεγόνασιν ψευδωνύμου γνώσεως ἀρχηγοί .
Who Were the Leaders of Knowledge, Falsely So-Called, at That Time.
Chapter 8 Τίνες ἐκκλησιαστικοὶ συγγραφεῖς .
Who Are the Writers for the Church.
Chapter 9 Ἐπιστολὴ ἉδριανοῦAdrian, Hadrian ὑπὲρ τοῦ μὴ δεῖν ἀκρίτως ἡμᾶς ἐλαύνειν .
A Letter of Hadrian to the Effect That We Must Not Be Persecuted Without Being Tried.
Chapter 10 Τίνες ἐπὶ τῆς ἈντωνίνουAntoninus βασιλείας ἐπίσκοποι ῬωμαίωνRoman, Latin καὶ ἈλεξανδρέωνAlexandria, Alexandrians γεγόνασιν .
Who Were the Bishops of Rome and Alexandria in the Reign of Antoninus.
Chapter 11 περὶ τῶν κατ᾽ αὐτοὺς αἱρεσιαρχῶν .
On the Leaders of Heresy in Their Times.
Chapter 12 περὶ τῆς ἸουστίνουJustin πρὸς ἈντωνῖνονAntinous ἀπολογίας .
On the Apology of Justin to Antoninus.
Chapter 13 ἈντωνίνουAntoninus πρὸς τὸ κοινὸν τῆς ἈσίαςAsia ἐπιστολὴ περὶ τοῦ καθ᾽ ἡμᾶς λόγου .
A Letter of Antoninus to the Council of Asia on Our Religion.
Chapter 14 Τὰ περὶ ΠολυκάρπουPolycarp τοῦ τῶν ἀποστόλων γνωρίμου μνημονευόμενα .
The Story of Polycarp Who Had Known the Apostle.
Chapter 15 Ὅπως κατὰ ΟὐῆρονVerus ὁ ΠολύκαρποςPolycarp ἅμ᾽ ἑτέροις ἐμαρτύρησεν ἐπὶ τῆς ΣμυρναίωνSmyrna πόλεως .
How in the Time of Verus Polycarp with Others Was Martyred in the City of Smyrna.
Chapter 16 Ὅπως ἸουστῖνοςJustin ὁ φιλόσοφος τὸν ΧριστοῦChrist λόγον ἐπὶ τῆς ῬωμαίωνRoman, Latin πόλεως πρεσβεύων ἐμαρτύρησεν .
How Justin the Philosopher Was Martyred in the City of Rome as an Ambassador for the Word of Christ.
Chapter 17 περὶ ὧν ἸουστῖνοςJustin ἐν ἰδίῳ συγγράμματι μνημονεύει μαρτύρων .
On the Martyrs Whom Justin Mentions in His Own Writings.
Chapter 18 Τίνες εἰς ἡμᾶς ἦλθον τῶν ἸουστίνουJustin λόγων .
What Writings of Justin Have Come Down to Us.
Chapter 19 Τίνες ἐπὶ τῆς ΟὐήρουVerus, Ferns βασιλείας τῆς ῬωμαίωνRoman, Latin καὶ ἈλεξανδρέωνAlexandria, Alexandrians ἐκκλησίας προέστησαν .
Who Were the Leaders of the Churches of Rome and Alexandria in the Reign of Verus.
Chapter 20 Τίνες οἱ τῆς ἈντιοχέωνAntioch, Antiochians .
Who Were the Bishops of Antioch.
Chapter 21 περὶ τῶν κατὰ τούτους διαλαμψάντων ἐκκλησιαστικῶν συγγραφέων .
On the Ecclesiastical Writers Who Were Famous in Their Time.
Chapter 22 περὶ ἩγησίππουHegesippus καὶ ὧν αὐτὸς μνημονεύει .
On Hegesippus and What He Relates.
Chapter 23 περὶ ΔιονυσίουDionysius ΚορινθίωνCorinth ἐπισκόπου καὶ ὧν ἔγραψεν ἐπιστολῶν .
On Dionysius, the Bishop of Corinth, and the Letters Which He Wrote.
Chapter 24 περὶ ΘεοφίλουTheaphilus ἈντιοχέωνAntioch, Antiochians ἐπισκόπου .
On Theophilus, Bishop of Antioch.
Chapter 25 περὶ ΦιλίππουPhilip καὶ ΜοδέστουModestus .
On Philip and Modestus.
Chapter 26 περὶ ΜελίτωνοςMelito καὶ ὧν αὐτὸς ἐμνημόνευσεν .
On Melito and the Statements Which He Makes.
Chapter 27 περὶ ἈπολιναρίουApolinarius .
On Apolinarius.
Chapter 28 περὶ ΜουσανοῦMusanus .
On Musanus.
Chapter 29 περὶ τῆς κατὰ ΤατιανὸνTatian αἱρέσεως .
On the Heresy of Tatian.
Chapter 30 περὶ ΒαρδησάνουBardesanes τοῦ ΣύρουSyrian καὶ τῶν φερομένων αὐτοῦ‎ λόγων .
On Bardesanes the Syrian and His Extant Books.

Chapter 1

1-1 Ἀμφὶ δὲ τὸ δωδέκατον ἔτος τῆς ΤραϊανοῦTrajan 1 βασιλείας ὁ μικρῷ πρόσθεν ἡμῖν τῆς ἐν ἈλεξανδρείᾳAlexandria παροικίας δηλωθεὶς ἐπίσκοπος 2 τὴν‎ ζωὴν μεταλλάττει , τέταρτος δ᾽ ἀπὸ τῶν ἀποστόλων τὴν‎ τῶν αὐτόθι λειτουργίαν κληροῦται ΠρῖμοςPrimus .

About the twelfth year of the reign of Trajan1the above-mentioned bishop2of the parish of Alexandria died, and Primus, the fourth in succession from the apostles, was chosen to the office.

1-2 ἐν τούτῳ καὶ ἈλέξανδροςAlexander ἐπὶ ῬώμηςRome , ὄγδοον ἔτος ἀποπλήσαντος ΕὐαρέστουEvarestus , πέμπτην ἀπὸ ΠέτρουPeter καὶ ΠαύλουPaul, Paulus κατάγων διαδοχήν , τὴν‎ ἐπισκοπὴν ὑπολαμβάνει .

At that time also Alexander, the fifth in the line of succession from Peter and Paul, received the episcopate at Rome, after Evarestus had held the office eight years.

Chapter 2

2-1 Καὶ τὰ μὲν τῆς τοῦ σωτῆρος ἡμῶν διδασκαλίας τε καὶ ἐκκλησίας ὁσημέραι ἀνθοῦντα ἐπὶ μεῖζον ἐχώρει προκοπῆς , τὰ δὲ τῆς ἸουδαίωνJewish, Jews συμφορᾶς κακοῖς ἐπαλλήλοις ἤκμαζεν .	The teaching and the Church of our Saviour flourished greatly and made progress from day to day; but the calamities of the Jews increased, and they underwent a constant succession of evils.
2-2 ἤδη γοῦν τοῦ αὐτοκράτορος εἰς ἐνιαυτὸν ὀκτωκαιδέκατον 1 ἐλαύνοντος , αὖθις ἸουδαίωνJewish, Jews κίνησις ἐπαναστᾶσα πάμπολυ πλῆθος αὐτῶν διαφθείρει .	In the eighteenth year1of Trajan's reign there was another disturbance of the Jews, through which a great multitude of them perished.

2-3 ἔν τε γὰρ ἈλεξανδρείᾳAlexandria καὶ τῇ λοιπῇ ΑἰγύπτῳEgypt καὶ προσέτι κατὰ ΚυρήνηνCyrene , ὥσπερ ὑπὸ πνεύματος δεινοῦ τινος καὶ στασιώδους ἀναρριπισθέντες , ὥρμηντο πρὸς τοὺς συνοίκους ἝλληναςGreeks στασιάζειν ,	For in Alexandria and in the rest of Egypt, and also in Cyrene, as if incited by some terrible and factious spirit, they rushed into seditious measures against their fellow-inhabitants, the Greeks.
2-4 αὐξήσαντές τε εἰς μέγα τὴν‎ στάσιν , τῷ ἐπιόντι ἐνιαυτῷ πόλεμον οὐ σμικρὸν συνῆψαν , ἡγουμένου τηνικαῦτα ΛούπουLucuas τῆς ἁπάσης ΑἰγύπτουEgypt .	The insurrection increased greatly, and in the following year, while Lupus was governor of all Egypt, it developed into a war of no mean magnitude.
2-5 καὶ δὴ ἐν τῇ πρώτῃ συμβολῇ ἐπικρατῆσαι αὐτοὺς συνέβη τῶν ἙλλήνωνGreeks ·	In the first attack it happened that they were victorious over the Greeks, who fled to Alexandria and imprisoned and slew the Jews that were in the city.
2-6 οἳ καὶ καταφυγόντες εἰς τὴν‎ ἈλεξάνδρειανAlexandria τοὺς ἐν τῇ πόλει ἸουδαίουςJews ἐζώγρησάν τε καὶ ἀπέκτειναν , τῆς δὲ παρὰ τούτων συμμαχίας ἀποτυχόντες οἱ κατὰ ΚυρήνηνCyrene τὴν‎ χώραν τῆς ΑἰγύπτουEgypt λεηλατοῦντες καὶ τοὺς ἐν αὐτῇ νομοὺς φθείροντες διετέλουν , ἡγουμένου αὐτῶν ΛουκούαLucuas ·	But the Jews of Cyrene, although deprived of their aid, continued to plunder the land of Egypt and to devastate its districts, under the leadership of Lucuas.
2-7 ἐφ᾽ οὓς ὁ αὐτοκράτωρ ἔπεμψεν ΜάρκιονMarcius ΤούρβωναTurbo σὺν δυνάμει πεζῇ τε καὶ ναυτικῇ , ἔτι δὲ καὶ ἱππικῇ .	Against them the emperor sent Marcius Turbo with a foot and naval force and also with a force of cavalry.
2-8 ὁ δὲ πολλαῖς μάχαις οὐκ ὀλίγῳ τε χρόνῳ τὸν πρὸς αὐτοὺς διαπονήσας πόλεμον , πολλὰς μυριάδας ἸουδαίωνJewish, Jews , οὐ μόνον τῶν ἀπὸ ΚυρήνηςCyrene , ἀλλὰ καὶ τῶν ἀπ᾽ ΑἰγύπτουEgypt συναιρομένων ΛουκούᾳLucuas 1 τῷ βασιλεῖ αὐτῶν , ἀναιρεῖ .	He carried on the war against them for a long time and fought many battles, and slew many thousands of Jews, not only of those of Cyrene, but also of those who dwelt in Egypt and had come to the assistance of their king Lucuas.1

2-9 ὁ δὲ αὐτοκράτωρ ὑποπτεύσας καὶ τοὺς ἐν ΜεσοποταμίᾳMesopotamia ἸουδαίουςJews ἐπιθήσεσθαι τοῖς αὐτόθι , ΛουσίῳLucius ΚυήτῳQuintus προσέταξεν ἐκκαθᾶραι τῆς ἐπαρχίας αὐτούς ·	But the emperor, fearing that the Jews in Mesopotamia would also make an attack upon the inhabitants of that country, commanded Lucius Quintus to clear the province of them.
2-10 ὃς καὶ παραταξάμενος , πάμπολυ πλῆθος τῶν αὐτόθι φονεύει , ἐφ᾽ ᾧ κατορθώματι ἸουδαίαςJudaea ἡγεμὼν ὑπὸ τοῦ αὐτοκράτορος ἀνεδείχθη .	And he having marched against them slew a great multitude of those who dwelt there; and in consequence of his success he was made governor of Judea by the emperor.
2-11 ταῦτα καὶ ἙλλήνωνGreeks 1 οἱ τὰ κατὰ τοὺς αὐτοὺς χρόνους γραφῇ παραδόντες αὐτοῖς ἱστόρησαν ῥήμασιν .	These events are recorded also in these very words by the Greek historians1that have written accounts of those times.

Chapter 3

3-1 ΤραϊανοῦTrajan δὲ ἐφ᾽ ὅλοις ἔτεσιν εἴκοσι τὴν‎ ἀρχὴν μησὶν ἓξ δέουσιν κρατήσαντος , ΑἴλιοςAelius ἉδριανὸςHadrian, Adrian διαδέχεται 1 τὴν‎ ἡγεμονίαν .

After Trajan had reigned for nineteen and a half years Aelius Adrian became his successor1in the empire.

3-2 τούτῳ ΚοδρᾶτοςQuadratus λόγον προσφωνήσας ἀναδίδωσιν , ἀπολογίαν συντάξας ὑπὲρ τῆς καθ᾽ ἡμᾶς θεοσεβείας , ὅτι δή τινες πονηροὶ ἄνδρες τοὺς ἡμετέρους ἐνοχλεῖν ἐπειρῶντο ·	To him Quadratus addressed a discourse containing an apology for our religion, because certain wicked men had attempted to trouble the Christians.
3-3 εἰς ἔτι δὲ φέρεται παρὰ πλείστοις τῶν ἀδελφῶν , ἀτὰρ καὶ παρ᾽ ἡμῖν τὸ σύγγραμμα ·	The work is still in the hands of a great many of the brothers, as also in our own,
3-4 ἐξ οὗ κατιδεῖν ἔστιν λαμπρὰ τεκμήρια τῆς τε τοῦ ἀνδρὸς διανοίας καὶ τῆς ἀποστολικῆς ὀρθοτομίας .	and furnishes clear proofs of the man's understanding and of his apostolic orthodoxy.
3-5 ὁ δ᾽ αὐτὸς τὴν‎ καθ᾽ ἑαυτὸν ἀρχαιότητα παραφαίνει δι᾽ ὧν ἱστορεῖ ταῦτα ἰδίαις φωναῖς ·	He himself reveals the early date at which he lived in the following words:
3-6 “ τοῦ δὲ σωτῆρος ἡμῶν τὰ ἔργα ἀεὶ παρῆν ἀληθῆ γὰρ ἦν , οἱ θεραπευθέντες , οἱ ἀναστάντες ἐκ νεκρῶν , οἳ οὐκ ὤφθησαν μόνον θεραπευόμενοι καὶ ἀνιστάμενοι , ἀλλὰ καὶ ἀεὶ παρόντες , οὐδὲ ἐπιδημοῦντος μόνον τοῦ σωτῆρος , ἀλλὰ καὶ ἀπαλλαγέντος ἦσαν ἐπὶ χρόνον ἱκανόν , ὥστε καὶ εἰς τοὺς ἡμετέρους χρόνους τινὲς αὐτῶν ἀφίκοντο . ”	“But the works of our Saviour were always present, for they were genuine:— those who were healed, and those who were raised from the dead, who were seen not only when they were healed and when they were raised, but were also always present; and not merely while the Saviour was on earth, but also after his death, they were alive for quite a while, so that some of them lived even to our day.”
3-7 τοιοῦτος μὲν οὗτος ·	Such then was [Quadratus].
3-8 καὶ ἈριστείδηςAristides δέ , πιστὸς ἀνὴρ τῆς καθ᾽ ἡμᾶς ὁρμώμενος εὐσεβείας , τῷ ΚοδράτῳQuadratus παραπλησίως ὑπὲρ τῆς πίστεως ἀπολογίαν ἐπιφωνήσας ἉδριανῷHadrian, Adrian καταλέλοιπεν ·	Aristides also, a believer earnestly devoted to our religion, left, like Quadratus, an apology for the faith, addressed to Adrian.
3-9 σῴζεται δέ γε εἰς δεῦρο παρὰ πλείστοις καὶ ἡ τούτου γραφή 1 .	His work, too, has been preserved even to the present day by a great many persons.1

Chapter 4

4-1 Ἔτει δὲ τρίτῳ τῆς αὐτῆς ἡγεμονίας 1 ἈλέξανδροςAlexander ῬωμαίωνRoman, Latin ἐπίσκοπος τελευτᾷ , δέκατον τῆς οἰκονομίας ἀποπλήσαςto fulfil ἔτος ·

In the third year of the same reign,1Alexander, bishop of Rome, died after holding office ten years.

4-2 ΞύστοςXystus ἦν τούτῳ διάδοχος .	His successor was Xystus.
4-3 καὶ τῆς ἈλεξανδρέωνAlexandria, Alexandrians δὲ παροικίας ἀμφὶ τὸν αὐτὸν χρόνον ΠρῖμονPrimus μεταλλάξαντα δωδεκάτῳ τῆς προστασίας ἔτει διαδέχεται ἸοῦστοςJustus .	About the same time Primus, bishop of Alexandria, died in the twelfth year of his episcopate, and was succeeded by Justus.

Chapter 5

5-1 Τῶν γε μὴν ἐν ἹεροσολύμοιςJerusalem ἐπισκόπων τοὺς χρόνους γραφῇ σῳζομένους οὐδαμῶς εὑρών (κομιδῇ γὰρ οὖν βραχυβίους αὐτοὺς λόγος κατέχει γενέσθαι ),	The chronology of the bishops of Jerusalem I have nowhere found preserved in writing; for tradition says that they were all short lived.
5-2 τοσοῦτον ἐξ ἐγγράφων παρείληφα , ὡς μέχρι τῆς κατὰ ἉδριανὸνHadrian, Adrian ἸουδαίωνJewish, Jews πολιορκίας πεντεκαίδεκα τὸν ἀριθμὸν αὐτόθι γεγόνασιν ἐπισκόπων διαδοχαί ,	But I have learned this much from writings, that until the siege of the Jews, which took place under Adrian, there were fifteen bishops in succession there,
5-3 οὓς πάντας ἙβραίουςHebrews φασὶν ὄντας ἀνέκαθεν , τὴν‎ γνῶσιν τοῦ ΧριστοῦChrist γνησίως καταδέξασθαι , ὥστ᾽ ἤδη πρὸς τῶν τὰ τοιάδε ἐπικρίνειν δυνατῶν καὶ τῆς τῶν ἐπισκόπων λειτουργίας ἀξίους δοκιμασθῆναι ·	all of whom are said to have been of Hebrew descent, and to have received the knowledge of Christ in purity, so that they were approved by those who were able to judge of such matters, and were deemed worthy of the episcopate.
5-4 συνεστάναι γὰρ αὐτοῖς τότε τὴν‎ πᾶσαν ἐκκλησίαν ἐξ ἙβραίωνHebrews πιστῶν ἀπὸ τῶν ἀποστόλων καὶ εἰς τὴν‎ τότε διαρκεσάντων πολιορκίαν , καθ᾽ ἣν ἸουδαῖοιJews, Judea ῬωμαίωνRoman, Latin αὖθις ἀποστάντες , οὐ μικροῖς πολέμοις ἥλωσαν .	For their whole church consisted then of believing Hebrews who continued from the days of the apostles until the siege which took place at this time; in which siege the Jews, having again rebelled against the Romans, were conquered after severe battles.
5-5 διαλελοιπότων δ᾽ οὖν τηνικαῦτα τῶν ἐκ περιτομῆς ἐπισκόπων , τοὺς ἀπὸ πρώτου νῦν ἀναγκαῖον ἂν εἴη καταλέξαι .	But since the bishops of the circumcision ceased at this time, it is proper to give here a list of their names from the beginning.
5-6 πρῶτος τοιγαροῦν ἸάκωβοςJames, Jacob ὁ τοῦ κυρίου λεγόμενος ἀδελφὸς ἦν ·	The first, then, was James, the so-called brother of the Lord;
5-7 μετ᾽ ὃν δεύτερος ΣυμεώνSymeon ·	the second, Symeon;
5-8 τρίτος ἸοῦστοςJustus ·	the third, Justus;
5-9 ΖακχαῖοςZacchaeus τέταρτος ·	the fourth, Zacchaeus;
5-10 πέμπτος ΤωβίαςTobias ·	the fifth, Tobias;
5-11 ἕκτος ΒενιαμίνBenjamin ·	the sixth, Benjamin;
5-12 ἸωάννηςJohn ἕβδομος ·	the seventh, John;
5-13 ὄγδοος ΜατθίαςMatthias ·	the eighth, Matthias;
5-14 ἔνατος ΦίλιπποςPhilip ·	the ninth, Philip;
5-15 δέκατος ΖενέκαςSeneca ·	the tenth, Seneca;
5-16 ἑνδέκατος ἸοῦστοςJustus ·	the eleventh, Justus;
5-17 ΛευὶςLevi δωδέκατος ·	the twelfth, Levi;
5-18 ἘφρῆςEphres τρισκαιδέκατος ·	the thirteenth, Ephres;
5-19 τεσσαρεσκαιδέκατος ἸωσήφJoseph ·	the fourteenth, Joseph;
5-20 ἐπὶ πᾶσι πεντεκαιδέκατος ἸούδαςJudas .	and finally, the fifteenth, Judas.
5-21 τοσοῦτοι καὶ οἱ ἐπὶ τῆς ἹεροσολύμωνJerusalem πόλεως ἐπίσκοποι ἀπὸ τῶν ἀποστόλων εἰς τὸν δηλούμενον διαγενόμενοι χρόνον , οἱ πάντες ἐκ περιτομῆς .	These are the bishops of Jerusalem that lived between the age of the apostles and the time referred to, all of them belonging to the circumcision.
5-22 ἤδη δὲ δωδέκατον ἐχούσης ἔτος τῆς ἡγεμονίας , ΞύστονXystus δεκαέτη χρόνον ἀποπλήσαντα ἐπὶ τῆς ῬωμαίωνRoman, Latin ἐπισκοπῆς ἕβδομος ἀπὸ τῶν ἀποστόλων διαδέχεται ΤελεσφόροςTelesphorus ·	In the twelfth year of the reign of Adrian, Xystus, having completed the tenth year of his episcopate, was succeeded by Telesphorus, the seventh in succession from the apostles.
5-23 ἐνιαυτοῦ δὲ μεταξὺ καὶ μηνῶν διαγενομένου , τῆς ἈλεξανδρέωνAlexandria, Alexandrians παροικίας τὴν‎ προστασίαν ΕὐμένηςEumenes ἕκτῳ κλήρῳ διαδέχεται , τοῦ πρὸ αὐτοῦ‎ ἔτεσιν ἕνδεκα διαρκέσαντος .	In the meantime, after the lapse of a year and some months, Eumenes, the sixth in order, succeeded to the leadership of the Alexandrian church, his predecessor having held office eleven years.

Chapter 6

6-1 Καὶ δῆτα τῆς ἸουδαίωνJewish, Jews ἀποστασίας αὖθις εἰς μέγα καὶ πολὺ προελθούσης , ῬοῦφοςRufus ἐπάρχων τῆς ἸουδαίαςJudaea , στρατιωτικῆς αὐτῷ συμμαχίας ὑπὸ βασιλέως πεμφθείσης , ταῖς ἀπονοίαις αὐτῶν ἀφειδῶς χρώμενος ἐπεξῄει , μυριάδας ἀθρόως ἀνδρῶν ὁμοῦ καὶ παίδων καὶ γυναικῶν διαφθείρων πολέμου τε νόμῳ τὰς χώρας αὐτῶν ἐξανδραποδιζόμενος .

As the rebellion of the Jews at this time grew much more serious, Rufus, governor of Judea, after an auxiliary force had been sent him by the emperor, using their madness as a pretext, proceeded against them without mercy, and destroyed indiscriminately thousands of men and women and children, and in accordance with the laws of war reduced their country to a state of complete subjection.

6-2 ἐστρατήγει δὲ τότε ἸουδαίωνJewish, Jews ΒαρχωχεβαςBarcocheba 1 ὄνομα , ὃ δὴ ἀστέρα δηλοῖ , τὰ μὲν ἄλλα φονικὸς καὶ λῃστρικός τις ἀνήρ , ἐπὶ δὲ τῇ προσηγορίᾳ , οἷα ἐπ᾽ ἀνδραπόδων , ὡς δὴ ἐξ οὐρανοῦ φωστὴρ αὐτοῖς κατεληλυθὼς κακουμένοις τε ἐπιλάμψαι .

The leader of the Jews at this time was a man by the name of Barcocheba1(which signifies a star), who possessed the character of a robber and a murderer, but nevertheless, relying upon his name, boasted to them, as if they were slaves, that he possessed wonderful powers; and he pretended that he was a star that had come down to them out of heaven to bring them light in the midst of their misfortunes.

6-3 ἀκμάσαντος δὲ τοῦ πολέμου ἔτους ὀκτωκαιδεκάτου τῆς ἡγεμονίας κατὰ ΒηθθηραBithara ( πολίχνη τις ἦν ὀχυρωτάτη , τῶν ἹεροσολύμωνJerusalem οὐ σφόδρα πόρρω διεστῶσα )	The war raged most fiercely in the eighteenth year of Adrian, at the city of Bithara, which was a very secure fortress, situated not far from Jerusalem.
6-4 τῆς τε ἔξωθεν πολιορκίας χρονίου γενομένης λιμῷ τε καὶ δίψει τῶν νεωτεροποιῶν εἰς ἔσχατον ὀλέθρου περιελαθέντων καὶ τοῦ τῆς ἀπονοίας αὐτοῖς αἰτίου τὴν‎ ἀξίαν ἐκτίσαντος δίκην , τὸ πᾶν ἔθνος ἐξ ἐκείνου καὶ τῆς περὶ τὰ ἹεροσόλυμαJerusalem γῆς πάμπαν ἐπιβαίνειν εἴργεται νόμου δόγματι καὶ διατάξεσιν ἉδριανοῦAdrian, Hadrian ,	When the siege had lasted a long time, and the rebels had been driven to the last extremity by hunger and thirst, and the instigator of the rebellion had suffered his just punishment, the whole nation was prohibited from this time on by a decree, and by the commands of Adrian, from ever going up to the country about Jerusalem.
6-5 ὡς ἂν μηδ᾽ ἐξ ἀπόπτου θεωροῖεν τὸ πατρῷον ἔδαφος , ἐγκελευσαμένου ·	For the emperor gave orders that they should not even see from a distance the land of their fathers.
6-6 ἈρίστωνAristo ὁ ΠελλαῖοςPella ἱστορεῖ 1 .	Such is the account of Aristo of Pella.1

6-7 οὕτω δὴ τῆς πόλεως εἰς ἐρημίαν τοῦ ἸουδαίωνJewish, Jews ἔθνους παντελῆ τε φθορὰν τῶν πάλαι οἰκητόρων ἐλθούσης ἐξ ἀλλοφύλου τε γένους συνοικισθείσης , ἡ μετέπειτα συστᾶσα ῬωμαϊκὴRoman πόλις τὴν‎ ἐπωνυμίαν ἀμείψασα , εἰς τὴν‎ τοῦ κρατοῦντος ΑἰλίουAelius ἉδριανοῦAdrian, Hadrian τιμὴν ΑἰλίαAelia προσαγορεύεται .	And thus, when the city had been emptied of the Jewish nation and had suffered the total destruction of its ancient inhabitants, it was colonized by a different race, and the Roman city which subsequently arose changed its name and was called Aelia, in honour of the emperor Aelius Adrian.
6-8 καὶ δὴ τῆς αὐτόθι ἐκκλησίας ἐξ ἐθνῶν συγκροτηθείσης , πρῶτος μετὰ τοὺς ἐκ περιτομῆς ἐπισκόπους τὴν‎ τῶν ἐκεῖσε λειτουργίαν ἐγχειρίζεται ΜάρκοςMarcus, Mark .	And as the church there was now composed of Gentiles, the first one to assume the government of it after the bishops of the circumcision was Marcus.

Chapter 7

7-1 Ἤδη δὲ λαμπροτάτων δίκην φωστήρων τῶν ἀνὰ τὴν‎ οἰκουμένην ἀποστιλβουσῶν ἐκκλησιῶν ἀκμαζούσης τε εἰς ἅπαν τὸ τῶν ἀνθρώπων γένος τῆς εἰς τὸν σωτῆρα καὶ κύριον ἡμῶν ἸησοῦνJesus, Joshua ΧριστὸνChrist πίστεως , ὁ μισόκαλος δαίμων οἷα τῆς ἀληθείας ἐχθρὸς καὶ τῆς τῶν ἀνθρώπων σωτηρίας ἀεὶ τυγχάνων πολεμιώτατος , πάσας στρέφων κατὰ τῆς ἐκκλησίας μηχανάς ,	As the churches throughout the world were now shining like the most brilliant stars, and faith in our Saviour and Lord Jesus Christ was flourishing among the whole human race, the demon who hates everything that is good, and is always hostile to the truth, and most bitterly opposed to the salvation of man, turned all his arts against the Church.
7-2 πάλαι μὲν τοῖς ἔξωθεν διωγμοῖς κατ᾽ αὐτῆς ὡπλίζετο ,	In the beginning he armed himself against it with external persecutions.
7-3 τότε γε μὴν τούτων ἀποκεκλεισμένος , πονηροῖς καὶ γόησιν ἀνδράσιν ὥσπερ τισὶν ὀλεθρίοις ψυχῶν ὀργάνοις διακόνοις τε ἀπωλείας χρώμενος , ἑτέραις κατεστρατήγει μεθόδοις , πάντα πόρον ἐπινοῶν ,	But now, being shut off from the use of such means, he devised all sorts of plans, and employed other methods in his conflict with the Church, using base and deceitful men as instruments for the ruin of souls and as ministers of destruction.
7-4 ὡς ἂν ὑποδύντες γόητες καὶ ἀπατηλοὶ τὴν‎ αὐτὴν τοῦ δόγματος ἡμῖν προσηγορίαν , ὁμοῦ μὲν τῶν πιστῶν τοὺς πρὸς αὐτῶν ἁλισκομένους εἰς βυθὸν ἀπωλείας ἄγοιεν , ὁμοῦ δὲ τοὺς τῆς πίστεως ἀγνῶτας δι᾽ ὧν αὐτοὶ δρῶντες ἐπιχειροῖεν , ἀποτρέποιντο τῆς ἐπὶ τὸν σωτήριον λόγον παρόδου .	Instigated by him, impostors and deceivers, assuming the name of our religion, brought to the depth of ruin such of the believers as they could win over, and at the same time, by means of the deeds which they practiced, turned away from the path which leads to the word of salvation those who were ignorant of the faith.
7-5 ἀπὸ γοῦν τοῦ ΜενάνδρουMenander , ὃν διάδοχον τοῦ ΣίμωνοςSimon ἤδη πρότερον παραδεδώκαμεν , ἀμφίστομος ὥσπερ καὶ δικέφαλος ὀφιώδης τις προελθοῦσα δύναμις δυεῖν αἱρέσεων διαφόρων ἀρχηγοὺς κατεστήσατο , ΣατορνῖνόνSaturninus τε ἈντιοχέαAntiochian τὸ γένος καὶ ΒασιλείδηνBasilides ἈλεξανδρέαAlexandrian ·	Accordingly there proceeded from that Menander, whom we have already mentioned as the successor of Simon, a certain serpent-like power, double-tongued and two-headed, which produced the leaders of two different heresies, Saturninus, an Antiochian by birth, and Basilides, an Alexandrian.
7-6 ὧν ὁ μὲν κατὰ ΣυρίανSyria , ὁ δὲ κατ᾽ ΑἴγυπτονEgypt συνεστήσαντο θεομισῶν αἱρέσεων διδασκαλεῖα .	The former of these established schools of godless heresy in Syria, the latter in Alexandria.
7-7 τὰ μὲν οὖν πλεῖστα τὸν ΣατορνῖνονSaturninus τὰ αὐτὰ τῷ ΜενάνδρῳMenander ψευδολογῆσαι ὁ ΕἰρηναῖοςIrenaeus δηλοῖ , προσχήματι δὲ ἀπορρητοτέρων τὸν ΒασιλείδηνBasilides εἰς τὸ ἄπειρον τεῖναι τὰς ἐπινοίας , δυσσεβοῦς αἱρέσεως ἑαυτῷ τερατώδεις ἀναπλάσαντα μυθοποιίας .	Irenaeus states that the false teaching of Saturninus agreed in most respects with that of Menander, but that Basilides, under the pretext of unspeakable mysteries, invented monstrous fables, and carried the fictions of his impious heresy quite beyond bounds.
7-8 πλείστων οὖν ἐκκλησιαστικῶν ἀνδρῶν κατ᾽ ἐκεῖνο καιροῦ τῆς ἀληθείας ὑπεραγωνιζομένων λογικώτερόν 1 τε τῆς ἀποστολικῆς καὶ ἐκκλησιαστικῆς δόξης ὑπερμαχούντων ,	But as there were at that time a great many members of the Church who were fighting for the truth and defending apostolic and ecclesiastical doctrine with uncommon eloquence,1

7-9 ἤδη τινὲς καὶ διὰ συγγραμμάτων τοῖς μετέπειτα προφυλακτικὰς αὐτῶν δὴ τούτων τῶν δηλωθεισῶν αἱρέσεων παρεῖχον ἐφόδους ·	so there were some also that furnished posterity through their writings with means of defence against the heresies to which we have referred.
7-10 ὧν εἰς ἡμᾶς κατῆλθεν ἐν τοῖς τότε γνωριμωτάτου συγγραφέως ἈγρίππαAgrippa ΚάστοροςCastor ἱκανώτατος κατὰ ΒασιλείδουBasilides 1 ἔλεγχος , τὴν‎ δεινότητα τῆς τἀνδρὸς ἀποκαλύπτων γοητείας .	Of these there has come down to us a most powerful refutation of Basilides1by Agrippa Castor, one of the most renowned writers of that day, which shows the terrible imposture of the man.

7-11 ἐκφαίνων δ᾽ οὖν αὐτοῦ‎ τὰ ἀπόρρητα , φησὶν αὐτὸν εἰς μὲν τὸ εὐαγγέλιον τέσσαρα πρὸς τοῖς εἴκοσι συντάξαι βιβλία , προφήτας δὲ ἑαυτῷ ὀνομάσαι ΒαρκαββανBarcabbas καὶ ΒαρκωφBarcoph 1 καὶ ἄλλους ἀνυπάρκτους τινὰς ἑαυτῷ συστησάμενον , βαρβάρους τε αὐτοῖς εἰς κατάπληξιν τῶν τὰ τοιαῦτα τεθηπότων ἐπιφημίσαι προσηγορίας , διδάσκειν τε ἀδιαφορεῖν εἰδωλοθύτων ἀπογευομένους καὶ ἐξομνυμένους ἀπαραφυλάκτως τὴν‎ πίστιν κατὰ τοὺς τῶν διωγμῶν καιρούς , ΠυθαγορικῶςPythagoras τε τοῖς προσιοῦσιν αὐτῷ πενταέτη σιωπὴν παρακελεύεσθαι ·

While exposing his mysteries he says that Basilides wrote twenty-four books upon the Gospel, and that he invented prophets for himself named Barcabbas and Barcoph,1and others that had no existence, and that he gave them barbarous names in order to amaze those who marvel at such things; that he taught also that the eating of meat offered to idols and the unguarded renunciation of the faith in times of persecution were matters of indifference; and that he enjoined upon his followers, like Pythagoras, a silence of five years.

7-12 καὶ ἕτερα δὲ τούτοις παραπλήσια ἀμφὶ τοῦ ΒασιλείδουBasilides καταλέξας ὁ εἰρημένος οὐκ ἀγεννῶς τῆς δηλωθείσης αἱρέσεως εἰς προῦπτον ἐφώρασε τὴν‎ πλάνην .	Other similar things the above-mentioned writer has recorded concerning Basilides, and has ably exposed the error of his heresy.
7-13 γράφει δὲ καὶ ΕἰρηναῖοςIrenaeus συγχρονίσαι τούτοις ΚαρποκράτηνCarpocrates , ἑτέρας αἱρέσεως τῆς τῶν ΓνωστικῶνGnostics ἐπικληθείσης πατέρα · οἳ καὶ τοῦ ΣίμωνοςSimon οὐχ ὡς ἐκεῖνος κρύβδην , ἀλλ᾽ ἤδη καὶ εἰς φανερὸν τὰς μαγείας παραδιδόναι ἠξίουν , ὡς ἐπὶ μεγάλοις δή , μόνον οὐχὶ καὶ σεμνυνόμενοι τοῖς κατὰ περιεργίαν πρὸς αὐτῶν ἐπιτελουμένοις φίλτροις ὀνειροπομποῖς τε καὶ παρέδροις τισὶ δαίμοσιν καὶ ἄλλαις ὁμοιοτρόποις τισὶν ἀγωγαῖς · τούτοις τε ἀκολούθως πάντα δρᾶν χρῆναι διδάσκειν τὰ αἰσχρουργότατα τοὺς μέλλοντας εἰς τὸ τέλειον τῆς κατ᾽ αὐτοὺς μυσταγωγίας ἢ καὶ μᾶλλον μυσαροποιίας ἐλεύσεσθαι , ὡς μὴ ἂν ἄλλως ἐκφευξομένους τοὺς κοσμικούς , ὡς ἂν ἐκεῖνοι φαῖεν , ἄρχοντας , μὴ οὐχὶ πᾶσιν τὰ δι᾽ ἀρρητοποιίας ἀπονείμαντας χρέα .	Irenaeus also writes that Carpocrates was a contemporary of these men, and that he was the father of another heresy, called the heresy of the Gnostics, who did not wish to transmit any longer the magic arts of Simon, as that one had done, in secret, but openly. For they boasted — as of something great — of love potions that were carefully prepared by them, and of certain demons that sent them dreams and lent them their protection, and of other similar agencies; and in accordance with these things they taught that it was necessary for those who wished to enter fully into their mysteries, or rather into their abominations, to practice all the worst kinds of wickedness, on the ground that they could escape the cosmic powers, as they called them, in no other way than by discharging their obligations to them all by infamous conduct.
7-14 τούτοις δῆτα συνέβαινεν διακόνοις χρώμενον τὸν ἐπιχαιρεσίκακον δαίμονα τοὺς μὲν πρὸς αὐτῶν ἀπατωμένους οἰκτρῶς οὕτως εἰς ἀπώλειαν ἀνδραποδίζεσθαι , τοῖς δ᾽ ἀπίστοις ἔθνεσιν πολλὴν παρέχειν κατὰ τοῦ θείου λόγου δυσφημίας περιουσίαν , τῆς ἐξ αὐτῶν φήμης εἰς τὴν‎ τοῦ παντὸς ΧριστιανῶνChristians ἔθνους διαβολὴν καταχεομένης .	Thus it came to pass that the malignant demon, making use of these ministers, on the one hand enslaved those who were so pitiably led astray by them to their own destruction, while on the other hand he furnished to the unbelieving heathen abundant opportunities for slandering the divine word, inasmuch as the reputation of these men brought infamy upon the whole race of Christians.
7-15 ταύτῃ δ᾽ οὖν ἐπὶ πλεῖστον συνέβαινεν τὴν‎ περὶ ἡμῶν παρὰ τοῖς τότε ἀπίστοις ὑπόνοιαν δυσσεβῆ καὶ ἀτοπωτάτην διαδίδοσθαι , ὡς δὴ ἀθεμίτοις πρὸς μητέρας καὶ ἀδελφὰς μίξεσιν ἀνοσίαις τε τροφαῖς χρωμένων .1	In this way, therefore, it came to pass that there was spread abroad concerning us among the unbelievers of that age, the infamous and most absurd suspicion that we practiced unlawful commerce with mothers and sisters, and enjoyed impious feasts.1

7-16 οὐκ εἰς μακρόν γε μὴν αὐτῷ ταῦτα προυχώρει , τῆς ἀληθείας αὐτῆς ἑαυτὴν συνιστώσης ἐπὶ μέγα τε φῶς κατὰ τὸν προϊόντα χρόνον διαλαμπούσης .	He did not, however, long succeed in these artifices, as the truth established itself and in time shone with great brilliancy.
7-17 ἔσβεστο μὲν γὰρ αὐτίκα πρὸς αὐτῆς ἐνεργείας ἀπελεγχόμενα τὰ τῶν ἐχθρῶν ἐπιτεχνήματα , ἄλλων ἐπ᾽ ἄλλαις αἱρέσεων καινοτομουμένων ὑπορρεουσῶν ἀεὶ τῶν προτέρων καὶ εἰς πολυτρόπους καὶ πολυμόρφους ἰδέας ἄλλοτε ἄλλως φθειρομένων ·	For the machinations of its enemies were refuted by its power and speedily vanished. One new heresy arose after another, and the former ones always passed away, and now at one time, now at another, now in one way, now in other ways, were lost in ideas of various kinds and various forms.
7-18 προῄει δ᾽ εἰς αὔξην καὶ μέγεθος , ἀεὶ κατὰ τὰ αὐτὰ καὶ ὡσαύτως ἔχουσα , ἡ τῆς καθόλου καὶ μόνης ἀληθοῦς ἐκκλησίας λαμπρότης , τὸ σεμνὸν καὶ εἰλικρινὲς καὶ ἐλευθέριον τό τε σῶφρον καὶ καθαρὸν τῆς ἐνθέου πολιτείας τε καὶ φιλοσοφίας εἰς ἅπαν γένος ἙλλήνωνGreeks ἙλλήνωνGreeks τε καὶ βαρβάρων ἀποστίλβουσα .	But the splendor of the catholic and only true Church, which is always the same, grew in magnitude and power, and reflected its piety and simplicity and freedom, and the modesty and purity of its inspired life and philosophy to every nation both of Greeks and of Barbarians.
7-19 συναπέσβη δ᾽ οὖν ἅμα τῷ χρόνῳ καὶ ἡ κατὰ παντὸς τοῦ δόγματος διαβολή , ἔμενεν δὲ ἄρα μόνη παρὰ πᾶσι κρατοῦσα καὶ ἀνομολογουμένη τὰ μάλιστα διαπρέπειν ἐπὶ σεμνότητι καὶ σωφροσύνῃ 1 θείοις τε καὶ φιλοσόφοις δόγμασιν ἡ καθ᾽ ἡμᾶς διδασκαλία ,	At the same time the slanderous accusations which had been brought against the whole Church also vanished, and there remained our teaching alone, which has prevailed over all, and which is acknowledged to be superior to all in dignity and temperance,1and in divine and philosophical doctrines.

7-20 ὡς μηδένα τῶν εἰς νῦν αἰσχρὰν ἐπιφέρειν τολμᾶν κατὰ τῆς πίστεως ἡμῶν δυσφημίαν μηδέ τινα τοιαύτην διαβολὴν οἵαις πάλαι πρότερον φίλον ἦν χρῆσθαι τοῖς καθ᾽ ἡμῶν ἐπισυνισταμένοις .	So that none of them now ventures to affix a base calumny upon our faith, or any such slander as our ancient enemies formerly delighted to utter.
7-21 Ὅμως δ᾽ οὖν κατὰ τοὺς δηλουμένους αὖθις παρῆγεν εἰς μέσον ἡ ἀλήθεια πλείους ἑαυτῆς ὑπερμάχους , οὐ δι᾽ ἀγράφων αὐτὸ μόνον ἐλέγχων , ἀλλὰ καὶ δι᾽ ἐγγράφων ἀποδείξεων κατὰ τῶν ἀθέων αἱρέσεων στρατευομένους ·	Nevertheless, in those times the truth again called forth many champions who fought in its defence against the godless heresies, refuting them not only with oral, but also with written arguments.

Chapter 8

8-1 ἐν τούτοις ἐγνωρίζετο ἩγήσιπποςHegesippus , οὗ πλείσταις ἤδη πρότερον κεχρήμεθα φωναῖς , ὡς ἂν ἐκ τῆς αὐτοῦ‎ παραδόσεως τινὰ τῶν κατὰ τοὺς ἀποστόλους παραθέμενοι .	Among these [ecclesiastical writers] Hegesippus was well known. We have already quoted his words a number of times, relating events which happened in the time of the apostles according to his account.
8-2 ἐν πέντε δ᾽ οὖν συγγράμμασιν οὗτος τὴν‎ ἀπλανῆ παράδοσιν τοῦ ἀποστολικοῦ κηρύγματος ἁπλουστάτῃ συντάξει γραφῆς ὑπομνηματισάμενος ,1 καθ᾽ ὃν ἐγνωρίζετο σημαίνει χρόνον , περὶ τῶν ἀρχῆθεν ἰδρυσάντων τὰ εἴδωλα οὕτω πως γράφων ·	He records in five books the true tradition of apostolic doctrine in a most simple style,1and he indicates the time in which he flourished when he writes as follows concerning those who first set up idols:

8-3 “οἷς κενοτάφια 1 καὶ ναοὺς ἐποίησαν ὡς μέχρι νῦν · ὧν ἐστιν καὶ ἈντίνοοςAntinous , δοῦλος ἉδριανοῦAdrian, Hadrian ΚαίσαροςCaesar , οὗ καὶ ἀγὼν ἄγεται ἈντινόειοςAntinoian , ὁ ἐφ᾽ ἡμῶν γενόμενος . καὶ γὰρ πόλιν ἔκτισεν ἐπώνυμον ἈντινόουAntinous καὶ προφήτας .”

“To whom they erected cenotaphs1and temples, as is done to the present day. Among whom is also Antinoüs, a slave of the Emperor Adrian, in whose honour are celebrated also the Antinoian games, which were instituted in our day. for he [i.e., Adrian] also founded a city named after Antinoüs, and appointed prophets.”2

8-4 κατ᾽ αὐτὸν δὲ καὶ ἸουστῖνοςJustin , γνήσιος τῆς ἀληθοῦς φιλοσοφίας ἐραστής , ἔτι τοῖς παρ᾽ ἝλλησινGreek ἀσκούμενος ἐνδιέτριβεν λόγοις ·	At the same time also Justin, a genuine lover of the true philosophy, was still continuing to busy himself with Greek literature.
8-5 σημαίνει δὲ καὶ αὐτὸς τουτονὶ τὸν χρόνον ἐν τῇ πρὸς ἈντωνῖνονAntinous ἀπολογίᾳ ὧδε γράφων ·	He indicates this time in the Apology which he addressed to Antonine, where he writes as follows:
8-6 “οὐκ ἄτοπον δὲ ἐπιμνησθῆναι ἐν τούτοις ἡγούμεθα καὶ ἈντινόουAntinous τοῦ νῦν γενομένου , ὃν καὶ ἅπαντες ὡς Θεὸν διὰ φόβον σέβειν ὥρμηντο , ἐπιστάμενοι τίς τε ἦν καὶ πόθεν ὑπῆρχεν .”	“We do not think it out of place to mention here Antinoüs also, who lived in our day, and whom all were driven by fear to worship as a god, although they knew who he was and whence he came.”
8-7 Ὁ δ᾽ αὐτὸς καὶ τοῦ τότε κατὰ ἸουδαίωνJewish, Jews πολέμου μνημονεύων ταῦτα παρατίθεται ·	The same writer, speaking of the Jewish war which took place at that time, adds the following:
8-8 “καὶ γὰρ ἐν τῷ νῦν γενομένῳ ἸουδαϊκῷJewish πολέμῳ ΒαρχωχεβαςBarcocheba , ὁ τῆς ἸουδαίωνJewish, Jews ἀποστάσεωςa revolt ἀρχηγέτης , ΧριστιανοὺςChristians ΧριστιανοὺςChristians μόνους εἰς τιμωρίας δεινάς , εἰ μὴ ἀρνοῖντο ἸησοῦνJesus, Joshua τὸν ΧριστὸνChrist καὶ βλασφημοῖεν , ἐκέλευεν ἄγεσθαι .”	“For in the late Jewish war Barcocheba, the leader of the Jewish rebellion, commanded that Christians alone should be visited with terrible punishments unless they would deny and blaspheme Jesus Christ.”
8-9 Ἐν ταὐτῷ δὲ καὶ τὴν‎ ἀπὸ τῆς ἙλληνικῆςGreek φιλοσοφίας ἐπὶ τὴν‎ θεοσέβειαν μεταβολὴν αὐτοῦ‎ , ὅτι μὴ ἀλόγως , μετὰ κρίσεως δὲ αὐτῷ γεγόνει , δηλῶν , ταῦτα γράφει ·	And in the same work he shows that his conversion from Greek philosophy to Christianity was not without reason, but that it was the result of deliberation on his part. His words are as follows:
8-10 “καὶ γὰρ αὐτὸς ἐγώ , τοῖς ΠλάτωνοςPlato χαίρων διδάγμασι , διαβαλλομένους ἀκούων ΧριστιανούςChristians , ὁρῶν δὲ καὶ ἀφόβους πρὸς θάνατον καὶ πάντα τὰ νομιζόμενα φοβερά , ἐνενόουν ἀδόξων εἶναι ἐν κακίᾳ καὶ φιληδονίᾳ ὑπάρχειν αὐτούς ·	“For I myself, while I was delighted with the doctrines of Plato, and heard the Christians slandered, and saw that they were afraid neither of death nor of anything else ordinarily looked upon as terrible, concluded that it was impossible that they could be living in wickedness and pleasure.
8-11 τίς γὰρ φιλήδονος ἢ ἀκρατὴς καὶ ἀνθρωπείων σαρκῶν βορὰν ἡγούμενος ἀγαθόν , δύναιτ᾽ ἂν θάνατον ἀσπάζεσθαι , ὅπως τῶν ἑαυτοῦ στερηθείη ἐπιθυμιῶν , ἀλλ᾽ οὐκ ἐκ παντὸς ζῆν ἀεὶ τὴν‎ ἐνθάδε βιοτὴν καὶ λανθάνειν τοὺς ἄρχοντας ἐπειρᾶτο , οὐχ ὅτι ἑαυτὸν κατήγγελλεν φονευθησόμενον ; ”	For what pleasure-loving or intemperate man, or what man that counts it good to feast on human flesh, could welcome death that he might be deprived of his enjoyments, and would not rather strive to continue permanently his present life, and to escape the notice of the rulers, instead of giving himself up to be put to death?”
8-12 Ἔτι δ᾽ ὁ αὐτὸς ἱστορεῖ δεξάμενον τὸν ἉδριανὸνHadrian, Adrian παρὰ ΣερεννίουSerennius ΓρανιανοῦGranianus , λαμπροτάτου ἡγουμένου , γράμματα ὑπὲρ ΧριστιανῶνChristians περιέχοντα ὡς οὐ δίκαιον εἴη ἐπὶ μηδενὶ ἐγκλήματι βοαῖς δήμου χαριζομένους ἀκρίτως κτείνειν αὐτούς , ἀντιγράψαι ΜινουκίῳMinucius ΦουνδανῷFundanus , ἀνθυπάτῳ τῆς ἈσίαςAsia , προστάττοντα μηδένα κρίνειν ἄνευ ἐγκλήματος καὶ εὐλόγου κατηγορίας ·	The same writer, moreover, relates that Adrian having received from Serennius Granianus, a most distinguished governor, a letter in behalf of the Christians, in which he stated that it was not just to slay the Christians without a regular accusation and trial, merely for the sake of gratifying the outcries of the populace, sent a rescript to Minucius Fundanus, proconsul of Asia, commanding him to condemn no one without an indictment and a well-grounded accusation.
8-13 καὶ τῆς ἐπιστολῆς δὲ ἀντίγραφον παρατέθειται , τὴν‎ ῬωμαϊκήνLatin 1 φωνήν , ὡς εἶχεν , διαφυλάξας , προλέγει δ᾽ αὐτῆς ταῦτα ·	And he gives a copy of the epistle, preserving the original Latin1in which it was written, and prefacing it with the following words:

8-14 “καὶ ἐξ ἐπιστολῆς δὲ τοῦ μεγίστου καὶ ἐπιφανεστάτου ΚαίσαροςCaesar ἉδριανοῦAdrian, Hadrian τοῦ πατρὸς ὑμῶν ἔχοντες ἀπαιτεῖν ὑμᾶς , καθὰ ἠξιώσαμεν , κελεῦσαι τὰς κρίσεις γίνεσθαι , τοῦτο οὐχ ὡς ὑπὸ ἉδριανοῦAdrian, Hadrian κελευσθὲν μᾶλλον ἠξιώσαμεν ,	“Although from the epistle of the greatest and most illustrious Emperor Adrian, your father, we have good ground to demand that you order judgment to be given as we have desired, yet we have asked this not because it was ordered by Adrian, but rather because we know that what we ask is just.
8-15 ἀλλ᾽ ἐκ τοῦ ἐπίστασθαι δικαίαν ἀξιοῦν τὴν‎ προσφώνησιν . ὑπετάξαμεν δὲ καὶ τῆς ἐπιστολῆς ἉδριανοῦAdrian, Hadrian τὸ ἀντίγραφον , ἵνα καὶ τοῦτο ἀληθεύειν ἡμᾶς γνωρίζητε , καὶ ἔστιν τόδε . ”	And we have subjoined the copy of Adrian's epistle that you may know that we are speaking the truth in this matter also. And this is the copy.”
8-16 Τούτοις ὁ μὲν δηλωθεὶς ἀνὴρ αὐτὴν παρατέθειται τὴν‎ ῬωμαϊκὴνLatin ἀντιγραφήν , ἡμεῖς δ᾽ ἐπὶ τὸ ἙλληνικὸνGreek ἙλληνικὸνGreek κατὰ δύναμιν αὐτὴν μετειλήφαμεν , ἔχουσαν ὧδε ·	After these words the author referred to gives the rescript in Latin, which we have translated into Greek as accurately as we could. It reads as follows:

Chapter 9

9-1 ΜινουκίῳMinucius ΦουνδανῷFundanus . ἐπιστολὴν ἐδεξάμην γραφεῖσάν μοι ἀπὸ ΣερεννίουSerennius ΓρανιανοῦGranianus , λαμπροτάτου ἀνδρός , ὅντινα σὺ διεδέξω .	“To Minucius Fundanus. I have received an epistle, written to me by Serennius Granianus, a most illustrious man, whom you have succeeded.
9-2 οὐ δοκεῖ μοι οὖν τὸ πρᾶγμα ἀζήτητον καταλιπεῖν , ἵνα μήτε οἱ ἄνθρωποι ταράττωνται καὶ τοῖς συκοφάνταις χορηγία κακουργίας παρασχεθῇ .	It does not seem right to me that the matter should be passed by without examination, lest the men be harassed and opportunity be given to the informers for practicing villainy.
9-3 εἰ οὖν σαφῶς εἰς ταύτην τὴν‎ ἀξίωσιν οἱ ἐπαρχιῶται δύνανται διισχυρίζεσθαι κατὰ τῶν ΧριστιανῶνChristians , ὡς καὶ πρὸ βήματος ἀποκρίνασθαι , ἐπὶ τοῦτο μόνον τραπῶσιν , ἀλλ᾽ οὐκ ἀξιώσεσιν οὐδὲ μόναις βοαῖς .	If, therefore, the inhabitants of the province can clearly sustain this petition against the Christians so as to give answer in a court of law, let them pursue this course alone, but let them not have resort to men's petitions and outcries.
9-4 πολλῷ γὰρ μᾶλλον προσῆκεν , εἴ τις κατηγορεῖν βούλοιτο , τοῦτό σε διαγινώσκειν .	For it is far more proper, if any one wishes to make an accusation, that you should examine into it.
9-5 εἴ τις οὖν κατηγορεῖ καὶ δείκνυσίν τι παρὰ τοὺς νόμους πράττοντας , οὕτως ὅριζε κατὰ τὴν‎ δύναμιν τοῦ ἁμαρτήματος ·	If any one therefore accuses them and shows that they are doing anything contrary to the laws, do you pass judgment according to the heinousness of the crime.
9-6 ὡς μὰ τὸν ἩρακλέαHercules ἩρακλέαHercules εἴ τις συκοφαντίας χάριν τοῦτο προτείνοι , διαλάμβανε ὑπὲρ τῆς δεινότητος καὶ φρόντιζε ὅπως ἂν ἐκδικήσειας .”	But, by Hercules! If any one bring an accusation through mere calumny, decide concerning his criminality, and see to it that you inflict punishment.”
9-7 καὶ τὰ μὲν τῆς ἉδριανοῦAdrian, Hadrian ἀντιγραφῆς τοιαῦτα .	Such are the contents of Adrian's rescript.

Chapter 10

10-1 Τούτου δὲ τὸ χρεὼν μετὰ πρῶτον καὶ εἰκοστὸν ἔτος ἐκτίσαντος , ἈντωνῖνοςAntoninus ὁ κληθεὶς Εὐσεβὴς τὴν‎ ῬωμαίωνRoman, Latin ἀρχὴν διαδέχεται .	Adrian having died after a reign of twenty-one years, was succeeded in the government of the Romans by Antoninus, called the Pious.
10-2 τούτου δὲ ἐν ἔτει πρώτῳ ΤελεσφόρουTelesphorus τὸν βίον ἑνδεκάτῳ τῆς λειτουργίας ἐνιαυτῷ μεταλλάχαντος , ὙγῖνοςHyginus τὸν κλῆρον τῆς ῬωμαίωνRoman, Latin ἐπισκοπῆς παραλαμβάνει .	In the first year of his reign Telesphorus died in the eleventh year of his episcopate, and Hyginus became bishop of Rome.
10-3 ἱστορεῖ γε μὴν ὁ ΕἰρηναῖοςIrenaeus τὸν ΤελεσφόρονTelesphorus μαρτυρίῳ τὴν‎ τελευτὴν διαπρέψαι , δηλῶν ἐν ταὐτῷ κατὰ τὸν δηλούμενον ῥωμαίωνRoman ἐπίσκοπον ὙγῖνονHyginus ΟὐαλεντῖνονValentinus ἰδίας αἱρέσεως εἰσηγητὴν καὶ ΚέρδωναCerdon τῆς κατὰ ΜαρκίωναMarcion πλάνης ἀρχηγὸν ἐπὶ τῆς ῬώμηςRome ἄμφω γνωρίζεσθαι ,	Irenaeus records that Telesphorus' death was made glorious by martyrdom, and in the same connection he states that in the time of the above-mentioned Roman bishop Hyginus, Valentinus, the founder of a sect of his own, and Cerdon, the author of Marcion's error, were both well known at Rome.
10-4 γράφει δὲ οὕτως ·	He writes as follows:

Chapter 11

11-1 ΟὐαλεντῖνοςValentinus μὲν γὰρ ἦλθεν εἰς ῬώμηνRome ἐπὶ ὙγίνουHyginus , ἤκμασεν δὲ ἐπὶ ΠίουPius , καὶ παρέμεινεν ἕως ἈνικήτουAnicetus ·	“For Valentinus came to Rome under Hyginus, flourished under Pius, and remained until Anicetus.
11-2 ΚέρδωνCerdo, Cerdon δ᾽ ὁ πρὸ ΜαρκίωνοςMarcion καὶ αὐτὸς ἐπὶ ὙγίνουHyginus , ὃς ἦν ἔνατος ἐπίσκοπος , εἰς τὴν‎ ἐκκλησίαν ἐλθὼν καὶ ἐξομολογούμενος , οὕτως διετέλεσεν , ποτὲ μὲν λαθροδιδασκαλῶν , ποτὲ δὲ πάλιν ἐπιστρέψας ἐξομολογούμενος , ποτὲ δὲ ἐλεγχόμενος ἐφ᾽ οἷς ἐδίδασκεν κακῶς , καὶ ἀφιστάμενος τῆς τῶν ἀδελφῶν συνοδίας .”	Cerdon also, Marcion's predecessor, entered the Church in the time of Hyginus, the ninth bishop, and made confession, and continued in this way, now teaching in secret, now making confession again, and now denounced for corrupt doctrine and withdrawing from the assembly of the brothers.”
11-3 ταῦτα δέ φησιν ἐν τρίτῳ τῶν πρὸς τὰς αἱρέσεις ·	These words are found in the third book of the work Against Heresies.
11-4 ἔν γε μὴν τῷ πρώτῳ αὖθις περὶ τοῦ ΚέρδωνοςCerdo, Cerdon ταῦτα διέξεισιν ·	And again in the first book he speaks as follows concerning Cerdon:
11-5 “ΚέρδωνCerdo, Cerdon δέ τις ἀπὸ τῶν περὶ τὸν ΣίμωναSimon τὰς ἀφορμὰς λαβὼν καὶ ἐπιδημήσας ἐν τῇ ῬώμῃRome ἐπὶ ὙγίνουHyginus ἔνατον κλῆρον τῆς ἐπισκοπικῆς διαδοχῆς ἀπὸ τῶν ἀποστόλων ἔχοντος , ἐδίδαξεν τὸν ὑπὸ τοῦ νόμου καὶ προφητῶν κεκηρυγμένον Θεὸν μὴ εἶναι πατέρα τοῦ κυρίου ἡμῶν ἸησοῦJesus, Joshua ΧριστοῦChrist ·	“A certain Cerdon, who had taken his system from the followers of Simon, and had come to Rome under Hyginus, the ninth in the episcopal succession from the apostles, taught that the God proclaimed by the law and prophets was not the father of our Lord Jesus Christ.
11-6 τὸν μὲν γὰρ γνωρίζεσθαι , τὸν δὲ ἀγνῶτα εἶναι , καὶ τὸν μὲν δίκαιον , τὸν δὲ ἀγαθὸν ὑπάρχειν .	For the former was known, but the latter unknown; and the former was just, but the latter good.
11-7 διαδεξάμενος δὲ αὐτὸν ΜαρκίωνMarcion ὁ ΠοντικὸςPonticus, Pontus ηὔξησεν τὸ διδασκαλεῖον, ἀπηρυθριασμένως βλασφημῶν.”	Marcion of Pontus succeeded Cerdon and developed his doctrine, uttering shameless blasphemies.”
11-8 Ὁ δ᾽ αὐτὸς ΕἰρηναῖοςIrenaeus τὸν ἄπειρον βυθὸν τῆς ΟὐαλεντίνουValentinus πολυπλανοῦς ὕλης εὐτονώτατα διαπλώσας , ἑρπετοῦ δίκην φωλεύοντος ἀπόκρυφον οὖσαν αὐτοῦ‎ καὶ λεληθυῖαν ἀπογυμνοῖ τὴν‎ κακίαν ·	The same Irenaeus unfolds with the greatest vigor the unfathomable abyss of Valentinus' errors concerning matter, and reveals his wickedness, secret and hidden like a serpent lurking in its nest.
11-9 πρὸς τούτοις καὶ ἄλλον τινά ,1 ΜάρκοςMarcus, Mark αὐτῷ ὄνομα , κατ᾽ αὐτοὺς γενέσθαι λέγει μαγικῆς κυβείας ἐμπειρότατον ,	And in addition to these men he says that there was also another that lived in that age,1Marcus by name, who was remarkably skilled in magic arts.

11-10 γράφει δὲ καὶ τὰς ἀτελέστους αὐτῶν τελετάς μυσεράς τε μυσταγωγίας 1 ἐκφαίνων αὐτοῖς δὴ τούτοις τοῖς γράμμασιν ·

And he describes also their unholy initiations and their abominable mysteries1in the following words:

11-11 “οἳ μὲν γὰρ αὐτῶν νυμφῶνα κατασκευάζουσιν καὶ μυσταγωγίαν ἐπιτελοῦσιν μετ᾽ ἐπιρρήσεών τινων τοῖς τελουμένοις καὶ πνευματικὸν γάμον φάσκουσιν εἶναι τὸ ὑπ᾽ αὐτῶν γινόμενον κατὰ τὴν‎ ὁμοιότητα τῶν ἄνω συζυγιῶν ,	“For some of them prepare a nuptial couch and perform a mystic rite with certain forms of expression addressed to those who are being initiated, and they say that it is a spiritual marriage which is celebrated by them, after the likeness of the marriages above.
11-12 οἳ δὲ ἄγουσιν ἐφ᾽ ὕδωρ καὶ βαπτίζοντες οὕτως ἐπιλέγουσιν ·	But others lead them to water, and while they baptize them they repeat the following words:
11-13 ‘εἰς ὄνομα ἀγνώστου πατρὸς τῶν ὅλων , εἰς ἀλήθειαν μητέρα τῶν πάντων , εἰς τὸν κατελθόντα εἰς τὸν ἸησοῦνJesus, Joshua .'	‘Into the name of the unknown father of the universe, into truth, the mother of all things, into the one that descended upon Jesus.'
11-14 ἄλλοι δὲ ἙβραϊκὰHebrew ὀνόματα ἐπιλέγουσιν πρὸς τὸ μᾶλλον καταπλήξασθαι τοὺς τελουμένους .”	Others repeat Hebrew names in order the better to confound those who are being initiated.”
11-15 Ἀλλὰ γὰρ μετὰ τέταρτον τῆς ἐπισκοπῆς ἔτος ὙγίνουHyginus τελευτήσαντος , ΠίοςPius ἐπὶ ῬώμηςRome ἐγχειρίζεται τὴν‎ λειτουργίαν ·	But Hyginus having died at the close of the fourth year of his episcopate, Pius succeeded him in the government of the church of Rome.
11-16 κατά γε μὴν τὴν‎ ἈλεξάνδρειανAlexandria ΜάρκοςMarcus, Mark ἀναδείκνυται ποιμὴν ΕὐμένουςEumenes ἔτη τὰ πάντα δέκα πρὸς τρισὶν ἐκπλήσαντος ,	In Alexandria, Marcus was appointed pastor, after Eumenes had filled the office thirteen years in all.
11-17 τοῦ τε ΜάρκουMarcus ἐπὶ δέκα ἔτη τῆς λειτουργίας ἀναπαυσαμένουddddddddddddddd , ΚελαδίωνCeladion τῆς ἈλεξανδρέωνAlexandria, Alexandrians ἐκκλησίας τὴν‎ λειτουργίαν παραλαμβάνει .	And Marcus having died after holding office ten years was succeeded by Celadion in the government of the church of Alexandria.
11-18 καὶ κατὰ τὴν‎ ῬωμαίωνRoman, Latin δὲ πόλιν πεντεκαιδεκάτῳ τῆς ἐπισκοπῆς ἐνιαυτῷ ΠίουPius μεταλλάχαντος , ἈνίκητοςAnicetus τῶν ἐκεῖσε προΐσταται ·	And in Rome Pius died in the fifteenth year of his episcopate, and Anicetus assumed the leadership of the Christians there.
11-19 καθ᾽ ὃν ἩγήσιπποςHegesippus ἱστορεῖ ἑαυτὸν ἐπιδημῆσαι τῇ ῬώμῃRome παραμεῖναί τε αὐτόθι μέχρι τῆς ἐπισκοπῆς ἘλευθέρουEleutherus .	Hegesippus records that he himself was in Rome at this time, and that he remained there until the episcopate of Eleutherus.
11-20 μάλιστα δ᾽ ἤκμαζεν ἐπὶ τῶνδε ἸουστῖνοςJustin ,	But Justin was especially prominent in those days.
11-21 ἐν φιλοσόφου σχήματι πρεσβεύων τὸν θεῖον λόγον καὶ τοῖς ὑπὲρ τῆς πίστεως ἐναγωνιζόμενος συγγράμμασιν ·	In the guise of a philosopher he preached the divine word, and contended for the faith in his writings.
11-22 ὃς δὴ καὶ γράψας κατὰ ΜαρκίωνοςMarcion σύγγραμμα , μνημονεύει ὡς καθ᾽ ὃν συνέταττε καιρὸν γνωριζομένου τῷ βίῳ τἀνδρός ,	He wrote also a work against Marcion, in which he states that the latter was alive at the time he wrote.
11-23 φησὶν δὲ οὕτως ·	He speaks as follows:
11-24 ΜαρκίωναMarcion δέ τινα ΠοντικόνPontus , ὃς καὶ νῦν ἔτι ἐστὶν διδάσκων τοὺς πειθομένους ἄλλον τινὰ νομίζειν μείζονα τοῦ δημιουργοῦ Θεόν ·	And there is a certain Marcion of Pontus, who is even now still teaching his followers to think that there is some other God greater than the Creator.
11-25 ὃς καὶ κατὰ πᾶν γένος ἀνθρώπων διὰ τῆς τῶν δαιμόνων συλλήψεως πολλοὺς πεποίηκε βλάσφημα λέγειν καὶ ἀρνεῖσθαι τὸν ποιητὴν τοῦδε τοῦ παντὸς πατέρα εἶναι τοῦ ΧριστοῦChrist , ἄλλον δέ τινα ὡς ὄντα μείζονα παρὰ τοῦτον ὁμολογεῖν πεποιηκέναι .	And by the aid of the demons he has persuaded many of every race of men to utter blasphemy, and to deny that the maker of this universe is the father of Christ, and to confess that some other, greater than he, was the creator.
11-26 καὶ πάντες οἱ ἀπὸ τούτων ὡρμημένοι , ὡς ἔφαμεν , ΧριστιανοὶChristians καλοῦνται , ὃν τρόπον καὶ οὐ κοινῶν ὄντων δογμάτων τοῖς φιλοσόφοις τὸ ἐπικαλούμενον ὄνομα τῆς φιλοσοφίας κοινόν ἐστιν ·”	And all who followed them are, as we have said, called Christians, just as the name of philosophy is given to philosophers, although they may have no doctrines in common.
11-27 τούτοις ἐπιφέρει λέγων “ ἔστιν δὲ ἡμῖν καὶ σύνταγμα κατὰ πασῶν τῶν γεγενημένων αἱρέσεων , ᾧ εἰ βούλεσθε ἐντυχεῖν , δώσομεν .”	To this he adds: and we have also written a work against all the heresies that have existed, which we will give you if you wish to read it.
11-28 Ὁ δ᾽ αὐτὸς οὗτος ἸουστῖνοςJustin καὶ πρὸς ἝλληναςGreeks ἱκανώτατα πονήσας , καὶ ἑτέρους λόγους ὑπὲρ τῆς ἡμετέρας πίστεως ἀπολογίαν ἔχοντας βασιλεῖ ἈντωνίνῳAntoninus τῷ δὴ ἐπικληθέντι ΕὐσεβεῖPius καὶ τῇ ῬωμαίωνRoman, Latin συγκλήτῳ βουλῇ προσφωνεῖ ·	But this same Justin contended most successfully against the Greeks, and addressed discourses containing an apology for our faith to the Emperor Antoninus, called Pius, and to the Roman senate.
11-29 καὶ γὰρ ἐπὶ τῆς ῬώμηςRome τὰς διατριβὰς ἐποιεῖτο .	For he lived at Rome.
11-30 ἐμφαίνει δ᾽ ἑαυτὸν ὅστις καὶ πόθεν ἦν , διὰ τῆς ἀπολογίας ἐν τούτοις ·	But who and whence he was he shows in his Apology in the following words.

Chapter 12

12-1 “Αὐτοκράτορι ΤίτῳTitus ΑἰλίῳAelia ἉδριανῷHadrian, Adrian ἈντωνίνῳAntoninus ΕὐσεβεῖPius ΚαίσαριCaesar ΣεβαστῷAugustus ΣεβαστῷAugustus καὶ ΟὐηρισσίμῳVerissimus υἱῷ φιλοσόφῳ καὶ ΛουκίῳLucius φιλοσόφου ΚαίσαροςCaesar φύσει υἱῷ καὶ ΕὐσεβοῦςPius εἰσποιητῷ , ἐραστῇ παιδείας , ἱερᾷ τε συγκλήτῳ καὶ παντὶ δήμῳ ῬωμαίωνRoman, Latin ὑπὲρ τῶν ἐκ παντὸς γένους ἀνθρώπων ἀδίκως μισουμένων καὶ ἐπηρεαζομένων ἸουστῖνοςJustin ΠρίσκουPriscus τοῦ ΒακχείουBacchius τῶν ἀπὸ ΦλαυίαςFlavia ΝέαςNeapolis (linked w/ πόλεως) πόλεως τῆς ΣυρίαςSyria ΠαλαιστίνηςPalestine , εἷς αὐτῶν , τὴν‎ προσφώνησιν καὶ ἔντευξιν πεποίημαι .”

“To the Emperor Titus Aelius Adrian Antoninus Pius Caesar Augustus, and to Verissimus his son, the philosopher, and to Lucius the philosopher, own son of Caesar and adopted son of Pius, a lover of learning, and to the sacred senate and to the whole Roman people, I, Justin, son of Priscus and grandson of Bacchius, of Flavia Neapolis in Palestine, Syria, present this address and petition in behalf of those men of every nation who are unjustly hated and persecuted, I myself being one of them.”

12-2 Ἐντευχθεὶς δὲ καὶ ὑφ᾽ ἑτέρων ὁ αὐτὸς βασιλεὺς ἐπὶ τῆς ἈσίαςAsia ἀδελφῶν παντοίαις ὕβρεσιν πρὸς τῶν ἐπιχωρίων δήμων καταπονουμένων , τοιαύτης ἠξίωσεν τὸ κοινὸν τῆς ἈσίαςAsia 1 διατάξεως ·

And the same emperor having learned also from other brothers in Asia of the injuries of all kinds which they were suffering from the inhabitants of the province, thought it proper to address the following ordinance to the Common Assembly of Asia.1

Chapter 13

13-1 “Αὐτοκράτωρ ΚαῖσαρCaesar ΜάρκοςMarcus, Mark ΑὐρήλιοςAurelius ἈντωνῖνοςAntoninus ΣεβαστόςSebastus, Augustus , ἈρμένιοςArmenicus , ἀρχιερεὺς μέγιστος , δημαρχικῆς ἐξουσίας τὸ πέμπτον καὶ τὸ δέκατον , ὕπατος τὸ τρίτον , τῷ κοινῷ τῆς ἈσίαςAsia χαίρειν 1 .

“The Emperor Caesar Marcus Aurelius Antoninus Augustus, Armenicus, Pontifex Maximus, for the fifteenth time Tribune, for the third time Consul, to the Common Assembly of Asia, Greeting.1

13-2 ἐγὼ μὲν οἶδ᾽ ὅτι καὶ τοῖς θεοῖς ἐπιμελές ἐστι μὴ λανθάνειν τοὺς τοιούτους ·	I know that the gods also take care that such persons do not escape detection.
13-3 πολὺ γὰρ μᾶλλον ἐκεῖνοι κολάσαιεν ἂν τοὺς μὴ βουλομένους αὐτοῖς προσκυνεῖν ἢ ὑμεῖς .	For they would much rather punish those who will not worship them than you would.
13-4 οὓς εἰς ταραχὴν ἐμβάλλετε , βεβαιοῦντες τὴν‎ γνώμην αὐτῶν ἥνπερ ἔχουσιν , ὡς ἀθέων κατηγοροῦντες ·	But you throw them into confusion, and while you accuse them of atheism you only confirm them in the opinion which they hold.
13-5 εἴη δ᾽ ἂν κἀκείνοις αἱρετὸν τῷ δοκεῖν 1 κατηγορουμένοις τεθνάναι μᾶλλον ἢ ζῆν ὑπὲρ τοῦ οἰκείου Θεοῦ ·	It would indeed be more desirable for them, when accused, to appear1to die for their God, than to live.

13-6 ὅθεν καὶ νικῶσι , προϊέμενοι τὰς ἑαυτῶν ψυχὰς ἤπερ πειθόμενοι οἷς ἀξιοῦτε πράττειν αὐτούς .	Wherefore also they come off victorious when they give up their lives rather than yield obedience to your commands.
13-7 περὶ δὲ τῶν σεισμῶν τῶν γεγονότων καὶ γινομένων , οὐκ ἄτοπον ὑμᾶς ὑπομνῆσαι ἀθυμοῦντας μὲν ὅταν περ ὦσιν , παραβάλλοντας δὲ τὰ ἡμέτερα πρὸς τὰ ἐκείνων .	And concerning the earthquakes which have been and are still taking place, it is not improper to admonish you who lose heart whenever they occur, and nevertheless are accustomed to compare your conduct with theirs.
13-8 οἳ μὲν οὖν εὐπαρρησιαστότεροι γίνονται πρὸς τὸν Θεόν , ὑμεῖς δὲ παρὰ πάντα τὸν χρόνον καθ᾽ ὃν ἀγνοεῖν δοκεῖτε , τῶν τε θεῶν τῶν ἄλλων ἀμελεῖτε καὶ τῆς θρῃσκείας τῆς περὶ τὸν ἀθάνατον ·1 ὃν δὴ τοὺς ΧριστιανοὺςChristians θρῃσκεύοντας ἐλαύνετε καὶ διώκετε ἕως θανάτου .	They indeed become the more confident in God, while you, during the whole time, neglect, in apparent ignorance, the other gods and the worship of the Immortal,1and oppress and persecute even unto death the Christians who worship him.

13-9 ὑπὲρ δὲ τῶν τοιούτων ἤδη καὶ πολλοὶ τῶν περὶ τὰς ἐπαρχίας ἡγεμόνων καὶ τῷ θειοτάτῳ ἡμῶν ἔγραψαν πατρί , οἷς καὶ ἀντέγραψεν μηδὲν ἐνοχλεῖν τοῖς τοιούτοις , εἰ μὴ ἐμφαίνοιντό τι περὶ τὴν‎ ῬωμαίωνRoman, Latin ἡγεμονίαν ἐγχειροῦντες .	But concerning these persons, many of the governors of the provinces wrote also to our most divine father, to whom he wrote in reply that they should not trouble these people unless it should appear that they were attempting something affecting the Roman government.
13-10 καὶ ἐμοὶ δὲ περὶ τῶν τοιούτων πολλοὶ ἐσήμαναν · οἷς δὴ καὶ ἀντέγραψα κατακολουθῶν τῇ τοῦ πατρὸς γνώμῃ .	And to me also many have sent communications concerning these men, but I have replied to them in the same way that my father did.
13-11 εἰ δέ τις ἐπιμένοι τινὰ τῶν τοιούτων εἰς πράγματα φέρων ὡς δὴ τοιοῦτον , ἐκεῖνος ὁ καταφερόμενος ἀπολελύσθω τοῦ ἐγκλήματος καὶ ἐὰν φαίνηται τοιοῦτος ὤν , ὁ δὲ καταφέρων ἔνοχος ἔσται δίκης .	But if any one still persists in bringing accusations against any of these people as such, the person who is accused shall be acquitted of the charge, even if it appear that he is one of them, but the accuser shall be punished.
13-12 προετέθη ἐν ἘφέσῳEphesus ἐν τῷ κοινῷ τῆς ἈσίαςAsia .”	Published in Ephesus in the Common Assembly of Asia.”
13-13 Τούτοις οὕτω χωρήσασιν ἐπιμαρτυρῶν ΜελίτωνMelito , τῆς ἐν ΣάρδεσινSardis ἐκκλησίας ἐπίσκοπος κατ᾽ αὐτὸ γνωριζόμενος τοῦ χρόνου , δῆλός ἐστιν ἐκ τῶν εἰρημένων αὐτῷ ἐν ᾗ πεποίηται πρὸς αὐτοκράτορα ΟὐῆρονVerus ὑπὲρ τοῦ καθ᾽ ἡμᾶς δόγματος ἀπολογίᾳ .	To these things Melito, bishop of the church of Sardis, and a man well known at that time, is a witness, as is clear from his words in the Apology which he addressed to the Emperor Verus in behalf of our doctrine.

Chapter 14

14-1 Ἐπὶ δὲ τῶν δηλουμένων , ἈνικήτουAnicetus τῆς ῬωμαίωνRoman, Latin ἐκκλησίας ἡγουμένου , ΠολύκαρπονPolycarp ἔτι περιόντα τῷ βίῳ γενέσθαι τε ἐπὶ ῬώμηςRome καὶ εἰς ὁμιλίαν τῷ Ἀνικήτῳ ἐλθεῖν διά τι ζήτημα περὶ τῆς κατὰ τὸ πάσχα ἡμέρας ΕἰρηναῖοςIrenaeus ἱστορεῖ .	At this time, while Anicetus was at the head of the church of Rome, Irenaeus relates that Polycarp, who was still alive, was at Rome, and that he had a conference with Anicetus on a question concerning the day of the paschal feast.
14-2 καὶ ἄλλην δὲ ὁ αὐτὸς περὶ τοῦ ΠολυκάρπουPolycarp παραδίδωσιν διήγησιν , ἣν ἀναγκαῖον τοῖς περὶ αὐτοῦ‎ δηλουμένοις ἐπισυνάψαι , οὕτως ἔχουσαν ·	And the same writer gives another account of Polycarp which I feel constrained to add to that which has been already related concerning him. The account is taken from the third book of Irenaeus' work Against Heresies, and is as follows:
14-3 ἀπὸ τοῦ τρίτου τῶν πρὸς τὰς αἱρέσεις ΕἰρηναῖουIrenaeus 1	From the third book of Irenaeus against Heresies1

14-4 “Καὶ ΠολύκαρποςPolycarp δὲ οὐ μόνον ὑπὸ ἀποστόλων μαθητευθεὶς καὶ συναναστραφεὶς πολλοῖς τοῖς τὸν κύριον ἑορακόσιν , ἀλλὰ καὶ ὑπὸ ἀποστόλων κατασταθεὶς εἰς τὴν‎ ἈσίανAsia ἐν τῇ ἐν ΣμύρνῃSmyrna ἐκκλησίᾳ ἐπίσκοπος ,	But Polycarp also was not only instructed by the apostles, and acquainted with many that had seen Christ, but was also appointed by apostles in Asia bishop of the church of Smyrna.
14-5 ὃν καὶ ἡμεῖς ἑοράκαμεν ἐν τῇ πρώτῃ ἡμῶν ἡλικίᾳ ἐπὶ πολὺ γὰρ παρέμεινεν καὶ πάνυ γηραλέος ἐνδόξως καὶ ἐπιφανέστατα μαρτυρήσας ἐξῆλθεν τοῦ βίου , ταῦτα διδάξας ἀεὶ ἃ καὶ παρὰ τῶν ἀποστόλων ἔμαθεν , ἃ καὶ ἡ ἐκκλησία παραδίδωσιν , ἃ καὶ μόνα ἐστὶν ἀληθῆ .	We too saw him in our early youth; for he lived a long time, and died, when a very old man, a glorious and most illustrious martyr's death, having always taught the things which he had learned from the apostles, which the Church also hands down, and which alone are true.
14-6 μαρτυροῦσι τούτοις αἱ κατὰ τὴν‎ ἈσίανAsia ἐκκλησίαι πᾶσαι καὶ οἱ μέχρι νῦν διαδεδεγμένοι τὸν ΠολύκαρπονPolycarp , πολλῷ ἀξιοπιστότερον καὶ βεβαιότερον ἀληθείας μάρτυρα ὄντα ΟὐαλεντίνουValentinus καὶ ΜαρκίωνοςMarcion καὶ τῶν λοιπῶν κακογνωμόνων ·	To these things all the Asiatic churches testify, as do also those who, down to the present time, have succeeded Polycarp, who was a much more trustworthy and certain witness of the truth than Valentinus and Marcion and the rest of the heretics.
14-7 ὃς καὶ ἐπὶ ἈνικήτουAnicetus ἐπιδημήσας τῇ ῬώμῃRome , πολλοὺς ἀπὸ τῶν προειρημένων αἱρετικῶν ἐπέστρεψεν εἰς τὴν‎ ἐκκλησίαν τοῦ Θεοῦ , μίαν καὶ μόνην ταύτην ἀλήθειαν κηρύξας ὑπὸ τῶν ἀποστόλων παρειληφέναι τὴν‎ ὑπὸ τῆς ἐκκλησίας παραδεδομένην .	He also was in Rome in the time of Anicetus and caused many to turn away from the above-mentioned heretics to the Church of God, proclaiming that he had received from the apostles this one and only system of truth which has been transmitted by the Church.
14-8 καὶ εἰσὶν οἱ ἀκηκοότες αὐτοῦ‎ ὅτι ἸωάννηςJohn ὁ τοῦ κυρίου μαθητὴς ἐν τῇ ἘφέσῳEphesus πορευθεὶς λούσασθαι καὶ ἰδὼν ἔσω ΚήρινθονCeinthus ἐξήλατο τοῦ βαλανείου μὴ λουσάμενος , ἀλλ᾽ ἐπειπών ‘ φύγωμεν , μὴ καὶ τὸ βαλανεῖον συμπέσῃ , ἔνδον ὄντος ΚηρίνθουCerinthus τοῦ τῆς ἀληθείας ἐχθροῦ .'	And there are those who heard from him that John, the disciple of the Lord, going to bathe in Ephesus and seeing Cerinthus within, ran out of the bath-house without bathing, crying, ‘Let us flee, lest even the bath fall, because Cerinthus, the enemy of the truth, is within.'
14-9 καὶ αὐτὸς δὲ ὁ ΠολύκαρποςPolycarp ΜαρκίωνίMarcion ποτε εἰς ὄψιν αὐτῷ ἐλθόντι καὶ φήσαντι ‘ἐπιγίνωσκε ἡμᾶς ' ἀπεκρίθη ‘ἐπιγινώσκω · ἐπιγινώσκω τὸν πρωτότοκον τοῦ σατανᾶ .' τοσαύτην οἱ ἀπόστολοι καὶ οἱ μαθηταὶ αὐτῶν ἔσχον εὐλάβειαν πρὸς τὸ μηδὲ μέχρι λόγου κοινωνεῖν τινὶ τῶν παραχαρασσόντων τὴν‎ ἀλήθειαν , ὡς καὶ ΠαῦλοςPaul ἔφησεν “ αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ , εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει ὢν αὐτοκατάκριτος .'	And Polycarp himself, when Marcion once met him and said, ‘Do you know us?' replied, ‘I know the first born of Satan.' Such caution did the apostles and their disciples exercise that they might not even converse with any of those who perverted the truth; as Paul also said, ‘A man that is a heretic, after the first and second admonition, reject; knowing he who is such is subverted, and sins, being condemned of himself.'1

14-10 ἔστιν δὲ καὶ ἐπιστολὴ ΠολυκάρπουPolycarp πρὸς ΦιλιππησίουςPhilippians γεγραμμένη ἱκανωτάτη , ἐξ ἧς καὶ τὸν χαρακτῆρα τῆς πίστεως αὐτοῦ‎ καὶ τὸ Κήρυγμα τῆς ἀληθείας οἱ βουλόμενοι καὶ φροντίζοντες τῆς ἑαυτῶν σωτηρίας δύνανται μαθεῖν .”	There is also a very powerful epistle of Polycarp written to the Philippians, from which those who wish to do so, and that are concerned for their own salvation, may learn the character of his faith and the preaching of the truth.
14-11 ταῦτα ὁ ΕἰρηναῖοςIrenaeus ·	Such is the account of Irenaeus.
14-12 ὁ γέ τοι ΠολύκαρποςPolycarp ἐν τῇ δηλωθείσῃ πρὸς ΦιλιππησίουςPhilippians αὐτοῦ‎ γραφῇ , φερομένῃ εἰς δεῦρο , κέχρηταί τισιν μαρτυρίαις ἀπὸ τῆς ΠέτρουPeter προτέρας ἐπιστολῆς .	But Polycarp, in his above-mentioned epistle to the Philippians, which is still extant, has made use of certain testimonies drawn from the First Epistle of Peter.
14-13 ἈντωνῖνονAntinous μὲν δὴ τὸν ΕὐσεβῆPius κληθέντα , εἰκοστὸν καὶ Δεύτερον ἔτος τῆς ἀρχῆς διανύσαντα , ΜάρκοςMarcus, Mark ΑὐρήλιοςAurelius ΟὐῆροςVerus , ὁ καὶ ἈντωνῖνοςAntoninus , υἱὸς αὐτοῦ‎ , σὺν καὶ ΛουκίῳLucius ἀδελφῷ διαδέχεται .	And when Antoninus, called Pius, had completed the twenty-second year of his reign, Marcus Aurelius Verus, his son, who was also called Antoninus, succeeded him, together with his brother Lucius.

Chapter 15

15-1 ἐν τούτῳ δὲ ὁ ΠολύκαρποςPolycarp μεγίστων τὴν‎ ἈσίανAsia ἀναθορυβησάντων διωγμῶν μαρτυρίῳ τελειοῦται ,	At this time, when the greatest persecutions were exciting Asia, Polycarp ended his life by martyrdom.
15-2 ἀναγκαιότατον δ᾽ αὐτοῦ‎ τὸ τέλος ἐγγράφως ἔτι φερόμενον ἡγοῦμαι δεῖν μνήμῃ τῆσδε τῆς ἱστορίας καταθέσθαι .	But I consider it most important that his death, a written account of which is still extant, should be recorded in this history.
15-3 ἔστιν δὲ ἡ γραφὴ ἐκ προσώπου ἧς αὐτὸς ἐκκλησίας ἡγεῖτο , ταῖς κατὰ τόπον παροικίαις 1 τὰ κατ᾽ αὐτὸν ἀποσημαίνουσα διὰ τούτων ·	There is a letter, written in the name of the church over which he himself presided, to the parishes1in Pontus, which relates the events that befell him, in the following words:

15-4 “Ἡ ἐκκλησία τοῦ Θεοῦ ἡ παροικοῦσα ΣμύρνανSmyrna τῇ ἐκκλησίᾳ τοῦ Θεοῦ τῇ παροικιῶν ἐν ΦιλομηλίῳPhilomelium 1 καὶ πάσαις ταῖς κατὰ πάντα τόπον τῆς ἁγίας καθολικῆς ἐκκλησίας παροικίαις ἔλεος εἰρήνη καὶ ἀγάπη Θεοῦ πατρὸς καὶ κυρίου ἡμῶν ἸησοῦJesus, Joshua ΧριστοῦChrist πληθυνθείη .

“The church of God which dwells in Philomelium,1and to all the parishes of the holy Catholic Church in every place; mercy and peace and love from God the Father be multiplied.

15-5 ἐγράψαμεν ὑμῖν , ἀδελφοί , τὰ κατὰ τοὺς μαρτυρήσαντας καὶ τὸν μακάριον ΠολύκαρπονPolycarp , ὅστις ὥσπερ ἐπισφραγίσας διὰ τῆς μαρτυρίας αὐτοῦ‎ κατέπαυσε τὸν διωγμόν .”	We write unto you, brothers, an account of what happened to those who suffered martyrdom and to the blessed Polycarp, who put an end to the persecution, having, as it were, sealed it by his martyrdom.”
15-6 Τούτοις ἑξῆς πρὸ τῆς ἀμφὶ τοῦ ΠολυκάρπουPolycarp διηγήσεως τὰ κατὰ τοὺς λοιποὺς ἀνιστοροῦσι μάρτυρας , οἵας ἐνστάσεις πρὸς τὰς ἀλγηδόνας ἐνεδείξαντο , διαγράφοντες .	After these words, before giving the account of Polycarp, they record the events which befell the rest of the martyrs, and describe the great firmness which they exhibited in the midst of their pains.
15-7 καταπλῆξαι γάρ φασι τοὺς ἐν κύκλῳ περιεστῶτας , θεωμένους τοτὲ μὲν μάστιξι μέχρι καὶ τῶν ἐνδοτάτω φλεβῶν καὶ ἀρτηριῶν καταξαινομένους , ὡς ἤδη καὶ τὰ ἐν μυχοῖς ἀπόρρητα τοῦ σώματος σπλάγχνα τε αὐτῶν καὶ μέλη κατοπτεύεσθαι , τοτὲ δὲ τοὺς ἀπὸ θαλάττης κήρυκας καί τινας ὀξεῖς ὀβελίσκους ὑποστρωννυμένους , καὶ διὰ παντὸς εἴδους κολάσεων καὶ βασάνων προϊόντας καὶ τέλος θηρσὶν εἰς βορὰν παραδιδομένους .	For they say that the bystanders were struck with amazement when they saw them lacerated with scourges even to the innermost veins and arteries, so that the hidden inward parts of the body, both their bowels and their members, were exposed to view; and then laid upon sea-shells and certain pointed spits, and subjected to every species of punishment and of torture, and finally thrown as food to wild beasts.
15-8 μάλιστα δὲ ἱστοροῦσιν διαπρέψαι τὸν γενναιότατον ΓερμανικόνGermanicus , ὑπορρωννύντα σὺν θείᾳ χάριτι τὴν‎ ἔμφυτον περὶ τὸν θάνατον τοῦ σώματος δειλίαν .	And they record that the most noble Germanicus especially distinguished himself, overcoming by the grace of God the fear of bodily death implanted by nature.
15-9 βουλομένου γέ τοι τοῦ ἀνθυπάτου πείθειν αὐτὸν προβαλλομένου τε τὴν‎ ἡλικίαν καὶ ἀντιβολοῦντος κομιδῇ νέον ὄντα καὶ ἀκμαῖον οἶκτον ἑαυτοῦ λαβεῖν , μὴ μελλῆσαι , προθύμως δ᾽ ἐπισπάσασθαι εἰς ἑαυτὸν τὸ θηρίον , μόνον οὐχὶ βιασάμενον καὶ παροξύναντα , ὡς ἂν τάχιον τοῦ ἀδίκου καὶ ἀνόμου βίου αὐτῶν ἀπαλλαγείη .	When indeed the proconsul wished to persuade him, and urged his youth, and besought him, as he was very young and vigorous, to take compassion on himself, he did not hesitate, but eagerly lured the beast toward himself, all but compelling and irritating him, in order that he might the sooner be freed from their unrighteous and lawless life.
15-10 τούτου δ᾽ ἐπὶ τῷ διαπρεπεῖ θανάτῳ τὸ πᾶν πλῆθος ἀποθαυμάσαν τῆς ἀνδρείας τὸν θεοφιλῆ μάρτυρα καὶ τὴν‎ καθόλου τοῦ γένους τῶν ΧριστιανῶνChristians ἀρετήν , ἀθρόως ἐπιβοᾶν ἄρξασθαι “αἶρε τοὺς ἀθέους · ζητείσθω ΠολύκαρποςPolycarp .”	After his glorious death the whole multitude, marveling at the bravery of the God-beloved martyr and at the fortitude of the whole race of Christians, began to cry out suddenly, “Away with the atheists; let Polycarp be sought.”
15-11 καὶ δὴ πλείστης ἐπὶ ταῖς βοαῖς γενομένης ταραχῆς , ΦρύγαPhrygia τινὰ τὸ γένος , ΚόϊντονQuintus τοὔνομα , νεωστὶ ἐκ τῆς ΦρυγίαςPhrygia ἐπιστάντα , ἰδόντα τοὺς θῆρας καὶ τὰς ἐπὶ τούτοις ἀπειλάς , καταπτῆξαι τὴν‎ ψυχὴν μαλακισθέντα καὶ τέλος τῆς σωτηρίας ἐνδοῦναι .	And when a very great tumult arose in consequence of the cries, a certain Phrygian, Quintus by name, who was newly come from Phrygia, seeing the beasts and the additional tortures, was smitten with cowardice and gave up the attainment of salvation.
15-12 ἐδήλου δὲ τοῦτον ὁ τῆς προειρημένης γραφῆς λόγος προπετέστερον ἀλλ᾽ οὐ κατ᾽ εὐλάβειαν ἐπιπηδῆσαι τῷ δικαστηρίῳ σὺν ἑτέροις , ἁλόντα δ᾽ οὖν ὅμως καταφανὲς ὑπόδειγμα τοῖς πᾶσιν παρασχεῖν , ὅτι μὴ δέοι τοῖς τοιούτοις ῥιψοκινδύνως καὶ ἀνευλαβῶς ἐπιτολμᾶν .	But the above-mentioned epistle shows that he, too hastily and without proper discretion, had rushed forward with others to the tribunal, but when seized had furnished a clear proof to all, that it is not right for such persons rashly and recklessly to expose themselves to danger.
15-13 ἀλλὰ ταύτῃ μὲν εἶχεν πέρας τὰ κατὰ τούτους ·	Thus did matters turn out in connection with them.
15-14 τόν γε μὴν θαυμασιώτατον ΠολύκαρπονPolycarp τὰ μὲν πρῶτα τούτων ἀκούσαντα ἀτάραχον μεῖναι , εὐσταθὲς τὸ ἦθος καὶ ἀκίνητον φυλάξαντα , βούλεσθαί τε αὐτοῦ‎ κατὰ πόλιν περιμένειν ·	But the most admirable Polycarp, when he first heard of these things, continued undisturbed, preserved a quiet and unshaken mind, and determined to remain in the city.
15-15 πεισθέντα γε μὴν ἀντιβολοῦσι τοῖς ἀμφ᾽ αὐτὸν καὶ ὡς ἂν ὑπεξέλθοι παρακαλοῦσι , προελθεῖν εἰς οὐ πόρρω διεστῶτα τῆς πόλεως ἀγρόν διατρίβειν τε σὺν ὀλίγοις ἐνταῦθα , νύκτωρ καὶ μετ᾽ ἡμέραν οὔτι ἕτερον πράττοντα ἢ ταῖς πρὸς τὸν κύριον διακαρτεροῦντα εὐχαῖς · δι᾽ ὧν δεῖσθαι καὶ ἱκετεύειν εἰρήνην ἐξαιτούμενον ταῖς ἀνὰ πᾶσαν τὴν‎ οἰκουμένην ἐκκλησίαις ,	But being persuaded by his friends who entreated and exhorted him to retire secretly, he went out to a farm not far distant from the city and abode there with a few companions, night and day doing nothing but wrestle with the Lord in prayer, beseeching and imploring, and asking peace for the churches throughout the whole world.
15-16 τοῦτο γὰρ καὶ εἶναι ἐκ τοῦ παντὸς αὐτῷ σύνηθες .	For this was always his custom.
15-17 καὶ δὴ εὐχόμενον , ἐν ὀπτασίᾳ τριῶν πρότερον ἡμερῶν τῆς συλλήψεως νύκτωρ ἰδεῖν τὸ ὑπὸ κεφαλῆς αὐτῷ στρῶμα ἀθρόως οὕτως ὑπὸ πυρὸς φλεχθὲν δεδαπανῆσθαι , ἔξυπνον δ᾽ ἐπὶ τούτῳ γενόμενον , εὐθὺς ὑφερμηνεῦσαι τοῖς παροῦσι τὸ φανέν , μόνον οὐχὶ τὸ μέλλον προθεσπίσαντα σαφῶς τε ἀνειπόντα τοῖς ἀμφ᾽ αὐτὸν ὅτι δέοι αὐτὸν διὰ ΧριστὸνChrist πυρὶ τὴν‎ ζωὴν μεταλλάξαι .	And three days before his arrest, while he was praying, he saw in a vision at night the pillow under his head suddenly seized by fire and consumed; and upon this awakening he immediately interpreted the vision to those who were present, almost foretelling that which was about to happen, and declaring plainly to those that were with him that it would be necessary for him for Christ's sake to die by fire.
15-18 ἐπικειμένων δὴ οὖν σὺν πάσῃ σπουδῇ τῶν ἀναζητούντων αὐτόν , αὖθις ὑπὸ τῆς τῶν ἀδελφῶν διαθέσεως καὶ στοργῆς ἐκβεβιασμένον μεταβῆναί φασιν ἐφ᾽ ἕτερον ἀγρόν ·	Then, as those who were seeking him pushed the search with vigor, they say that he was again constrained by the solicitude and love of the brothers to go to another farm.
15-19 ἔνθα μετ᾽ οὐ πλεῖστον τοὺς συνελαύνοντας ἐπελθεῖν , δύο δὲ τῶν αὐτόθι συλλαβεῖν παίδων · ὧν θάτερον αἰκισαμένους ἐπιστῆναι δι᾽ αὐτοῦ‎ τῇ τοῦ ΠολυκάρπουPolycarp καταγωγῇ ,	Thither his pursuers came after no long time, and seized two of the servants there, and tortured one of them for the purpose of learning from him Polycarp's hiding-place.
15-20 ὀψὲ δὲ τῆς ὥρας ἐπελθόντας , αὐτὸν μὲν εὑρεῖν ἐν ὑπερῴῳ κατακείμενον , ὅθεν δυνατὸν ὂν αὐτῷ ἐφ᾽ ἑτέραν μεταστῆναι οἰκίαν , μὴ βεβουλῆσθαι , εἰπόντα “τὸ θέλημα τοῦ Θεοῦ γινέσθω .”	And coming late in the evening, they found him lying in an upper room, whence he might have gone to another house, but he would not, saying, “The will of God be done.”
15-21 καὶ δὴ μαθὼν παρόντας , ὡς ὁ λόγος φησί , καταβὰς αὐτοῖς διελέξατο εὖ μάλα φαιδρῷ καὶ πραοτάτῳ προσώπῳ , ὡς καὶ Θαῦμα δοκεῖν ὁρᾶν τοὺς πάλαι τοῦ ἀνδρὸς ἀγνῶτας , ἐναποβλέποντας τῷ τῆς ἡλικίας αὐτοῦ‎ παλαιῷ καὶ τῷ σεμνῷ καὶ εὐσταθεῖ τοῦ τρόπου , καὶ εἰ τοσαύτη γένοιτο σπουδὴ ὑπὲρ τοῦ τοιοῦτον συλληφθῆναι πρεσβύτην .	And when he learned that they were present, as the account says, he went down and spoke to them with a very cheerful and gentle countenance, so that those who did not already know the man thought that they beheld a miracle when they observed his advanced age and the gravity and firmness of his bearing, and they marveled that so much effort should be made to capture a man like him.
15-22 ὃ δ᾽ οὐ μελλήσας εὐθέως τράπεζαν αὐτοῖς παρατεθῆναι προστάττει ,	But he did not hesitate, but immediately gave orders that a table should be spread for them.
15-23 εἶτα τροφῆς ἀφθόνου μεταλαβεῖν ἀξιοῖ , μίαν τε ὥραν , ὡς ἂν προσεύξοιτο ἀδεῶς , παρ᾽ αὐτῶν αἰτεῖται ·	Then he invited them to partake of a bounteous meal, and asked of them one hour that he might pray undisturbed.
15-24 ἐπιτρεψάντων δὲ ἀναστὰς ηὔχετο , ἔμπλεως τῆς χάριτος ὢν τοῦ κυρίου , ὡς ἐκπλήττεσθαι τοὺς παρόντας εὐχομένου αὐτοῦ‎ ἀκροωμένους πολλούς τε αὐτῶν μετανοεῖν ἤδη ἐπὶ τῷ τοιοῦτον ἀναιρεῖσθαι μέλλειν σεμνὸν καὶ θεοπρεπῆ πρεσβύτην .	And when they had given permission, he stood up and prayed, being full of the grace of the Lord, so that those who were present and heard him praying were amazed, and many of them now repented that such a venerable and godly old man was about to be put to death.
15-25 Ἐπὶ τούτοις ἡ περὶ αὐτοῦ‎ γραφὴ κατὰ λέξιν ὧδέ πως τὰ ἑξῆς τῆς ἱστορίας ἔχει ·	In addition to these things the narrative concerning him contains the following account:
15-26 “ἐπεὶ δέ ποτε κατέπαυσε τὴν‎ προσευχὴν μνημονεύσας ἁπάντων καὶ τῶν πώποτε συμβεβληκότων αὐτῷ , μικρῶν τε καὶ μεγάλων , ἐνδόξων τε καὶ ἀδόξων , καὶ πάσης τῆς κατὰ τὴν‎ οἰκουμένην καθολικῆς ἐκκλησίας , τῆς ὥρας ἐλθούσης τοῦ ἐξιέναι , ὄνῳ καθίσαντες αὐτὸν ἤγαγον εἰς τὴν‎ πόλιν , ὄντος σαββάτου μεγάλου .1	But when at length he had brought his prayer to an end, after remembering all that had ever come into contact with him, small and great, famous and obscure, and the whole Catholic Church throughout the world, the hour of departure having come, they put him upon an ass and brought him to the city, it being a ‘great Sabbath.'1

15-27 καὶ ὑπήντα αὐτῷ ὁ εἰρήναρχος ἩρῴδηςHerod καὶ ὁ πατὴρ αὐτοῦ‎ ΝικήτηςNiketas · οἳ καὶ μεταθέντες αὐτὸν εἰς τὸ ὄχημα , ἔπειθον παρακαθεζόμενοι καὶ λέγοντες “τί γὰρ κακόν ἐστιν εἰπεῖν , “κύριος ΚαῖσαρCaesar ,” καὶ θῦσαι καὶ διασῴζεσθαι ;' ὃ δὲ τὰ μὲν πρῶτα οὐκ ἀπεκρίνατο , ἐπιμενόντων δὲ αὐτῶν , ἔφη ‘οὐ μέλλω πράττειν ὃ συμβουλεύετέ μοι .'	And he was met by Herod, the captain of police, and by his father Nicetes, who took him into their carriage, and sitting beside him endeavored to persuade him, saying, ‘For what harm is there in saying, “Lord Caesar,” and sacrificing and saving your life?' He at first did not answer; but when they persisted, he said, 'I am not going to do what you advise me.'
15-28 οἱ δὲ ἀποτυχόντες τοῦ πεῖσαι αὐτόν , δεινὰ ῥήματα ἔλεγον καὶ μετὰ σπουδῆς καθῄρουν , ὡς κατιόντα ἀπὸ τοῦ ὀχήματος ἀποσῦραι τὸ ἀντικνήμιον ·	And when they failed to persuade him, they uttered dreadful words, and thrust him down with violence, so that as he descended from the carriage he lacerated his shin.
15-29 ἀλλὰ γὰρ μὴ ἐπιστραφείς , οἷα μηδὲν πεπονθώς , προθύμως μετὰ σπουδῆς ἐπορεύετο , ἀγόμενος εἰς τὸ στάδιον .	But without turning around, he went on his way promptly and rapidly, as if nothing had happened to him, and was taken to the stadium.
15-30 θορύβου δὲ τηλικούτου ὄντος ἐν τῷ σταδίῳ , ὡς μηδὲ πολλοῖς ἀκουσθῆναι , τῷ ΠολυκάρπῳPolycarp εἰσιόντι εἰς τὸ στάδιον φωνὴ ἐξ οὐρανοῦ γέγονεν ‘ἴσχυε , ΠολύκαρπεPolycarp , καὶ ἀνδρίζου .'	But there was such a tumult in the stadium that not many heard a voice from heaven, which came to Polycarp as he was entering the place: ‘Be strong, Polycarp, and play the man.'
15-31 καὶ τὸν μὲν εἰπόντα οὐδεὶς εἶδεν , τὴν‎ δὲ φωνὴν τῶν ἡμετέρων πολλοὶ ἤκουσαν .	and no one saw the speaker, but many of our people heard the voice.
15-32 προσαχθέντος οὖν αὐτοῦ‎ , θόρυβος ἦν μέγας ἀκουσάντων ὅτι ΠολύκαρποςPolycarp συνείληπται .	And when he was led forward, there was a great tumult, as they heard that Polycarp was taken.
15-33 λοιπὸν οὖν προσελθόντα ἀνηρώτα ὁ ἀνθύπατος εἰ αὐτὸς εἴη ΠολύκαρποςPolycarp ,	Finally, when he came up, the proconsul asked if he were Polycarp.
15-34 καὶ ὁμολογήσαντος , ἔπειθεν ἀρνεῖσθαι , λέγων ‘αἰδέσθητί σου τὴν‎ ἡλικίαν ' καὶ ἕτερα τούτοις ἀκόλουθα , ἃ σύνηθες αὐτοῖς ἐστι λέγειν , ‘ὄμοσον 1 τὴν‎ ΚαίσαροςCaesar τύχην , μετανόησον , εἰπόν , αἶρε τοὺς ἀθέους .'	And when he confessed that he was, he endeavored to persuade him to deny, saying, ‘Have regard for your age,' and other like things, which it is their custom to say: ‘Swear by the genius1of Caesar; repent and say, Away with the Atheists.'

15-35 ὁ δὲ ΠολύκαρποςPolycarp ἐμβριθεῖ τῷ προσώπῳ εἰς πάντα τὸν ὄχλον τὸν ἐν τῷ σταδίῳ ἐμβλέψας , ἐπισείσας αὐτοῖς τὴν‎ χεῖρα στενάξας τε καὶ ἀναβλέψας εἰς τὸν οὐρανόν , εἶπεν ‘αἶρε τοὺς ἀθέους .'	But Polycarp, looking with dignified countenance upon the whole crowd that was gathered in the stadium, waved his hand to them, and groaned, and raising his eyes toward heaven, said, ‘Away with the Atheists.'
15-36 ἐγκειμένου δὲ τοῦ ἡγουμένου καὶ λέγοντος ‘ὄμοσον , καὶ ἀπολύσω σε , λοιδόρησον τὸν ΧριστόνChrist ,' ἔφη ὁ ΠολύκαρποςPolycarp ‘ὀγδοήκοντα καὶ ἓξ ἔτη δουλεύω αὐτῷ , καὶ οὐδέν με ἠδίκησεν · καὶ πῶς δύναμαι βλασφημῆσαι τὸν βασιλέα μου , τὸν σώσαντά με ;'	But when the magistrate pressed him, and said, ‘Swear, and I will release you; revile Christ,' Polycarp said, ‘Fourscore and six years have I been serving him, and he has done me no wrong; how then can I blaspheme my king who saved me?'
15-37 ἐπιμένοντος δὲ πάλιν ἐπιστρέψας αὐτοῦ‎ καὶ λέγοντος ‘ ὄμοσον τὴν‎ ΚαίσαροςCaesar τύχην ,' ' ὁ ΠολύκαρποςPolycarp ‘εἰ κενοδοξεῖς , φησίν , ἵνα ὀμόσω τὴν‎ ΚαίσαροςCaesar τύχην , ὡς λέγεις προσποιούμενος ἀγνοεῖν ὅστις εἰμί , μετὰ παρρησίας ἄκουε · ΧριστιανόςChristian εἰμι .	But when he again persisted, and said, ‘Swear by the genius of Caesar,' Polycarp replied, ‘If you vainly suppose that I will swear by the genius of Caesar, as you say, feigning to be ignorant who I am, hear plainly: I am a Christian.
15-38 εἰ δὲ θέλεις τὸν τοῦ Χριστιανισμοῦ μαθεῖν λόγον , δὸς ἡμέραν καὶ ἄκουσον .'	But if you desire to learn the doctrine of Christianity, assign a day and hear.'
15-39 ἔφη ὁ ἀνθύπατος ‘ πεῖσον τὸν δῆμον .'	The proconsul said, ‘Persuade the people.'
15-40 ΠολύκαρποςPolycarp ἔφη , ‘σὲ μὲν καὶ λόγου ἠξίωκα , δεδιδάγμεθα γὰρ ἀρχαῖς καὶ ἐξουσίαις ὑπὸ Θεοῦ τεταγμέναις τιμὴν κατὰ τὸ προσῆκον τὴν‎ μὴ βλάπτουσαν ἡμᾶς ἀπονέμειν · ἐκείνους δὲ οὐκ ἀξίους ἡγοῦμαι τοῦ ἀπολογεῖσθαι αὐτοῖς .'	But Polycarp said, ‘As for you, I thought you worthy of an explanation; for we have been taught to render to princes and authorities ordained by God the honour that is due, so long as it does not injure us; but as for these, I do not esteem them the proper persons to whom to make my defence.'
15-41 ὁ δ᾽ ἀνθύπατος εἶπεν ‘θηρία ἔχω · τούτοις σε παραβαλῶ , ἐὰν μὴ μετανοήσῃς .'	But the proconsul said, ‘I have wild beasts; I will throw you to them unless you repent.'
15-42 ὁ δὲ εἶπεν ‘ κάλει · ἀμετάθετος γὰρ ἡμῖν ἡ ἀπὸ τῶν κρειττόνων ἐπὶ τὰ χείρω μετάνοια , καλὸν δὲ μετατίθεσθαι ἀπὸ τῶν χαλεπῶν ἐπὶ τὰ δίκαια .'	But he said, ‘Call them; for repentance from better to worse is a change we cannot make. But it is a noble thing to turn from wickedness to righteousness.'
15-43 ὁ δὲ πάλιν ἐπιστρέψας πρὸς αὐτόν “ πυρί σε ποιήσω δαμασθῆναι , ἐὰν τῶν θηρίων καταφρονῇς , ἐὰν μὴ μετανοήσῃς .'	But he again said to him, ‘If you despise the wild beasts, I will cause you to be consumed by fire, unless you repent.'
15-44 ΠολύκαρποςPolycarp εἶπεν ‘πῦρ ἀπειλεῖς πρὸς ὥραν καιόμενον καὶ μετ᾽ ὀλίγον σβεννύμενον · ἀγνοεῖς γὰρ τὸ τῆς μελλούσης κρίσεως καὶ αἰωνίου κολάσεως τοῖς ἀσεβέσι τηρούμενον πῦρ . ἀλλὰ τί βραδύνεις ; φέρε ὃ βούλει .'	But Polycarp said, ‘You threaten a fire which burns for an hour, and after a little is quenched; for you know not the fire of the future judgment and of the eternal punishment which is reserved for the impious. But why do you delay? Do what you will.'
15-45 ταῦτα δὲ καὶ ἕτερα πλείονα λέγων , θάρσους καὶ χαρᾶς ἐνεπίμπλατο καὶ τὸ πρόσωπον αὐτοῦ‎ χάριτος ἐπληροῦτο , ὥστε μὴ μόνον μὴ συμπεσεῖν ταραχθέντα ὑπὸ τῶν λεγομένων πρὸς αὐτόν , ἀλλὰ τοὐναντίον τὸν ἀνθύπατον ἐκστῆναι πέμψαι τε τὸν κήρυκα καὶ ἐν μέσῳ τῷ σταδίῳ κηρῦξαι ‘τρὶς ΠολύκαρποςPolycarp ὡμολόγησεν ἑαυτὸν ΧριστιανὸνChristian εἶναι .'	Saying these and other words besides, he was filled with courage and joy, and his face was suffused with grace, so that not only was he not terrified and dismayed by the words that were spoken to him, but, on the contrary, the proconsul was amazed, and sent his herald to proclaim three times in the midst of the stadium: ‘Polycarp has confessed that he is a Christian.'
15-46 τούτου λεχθέντος ὑπὸ τοῦ κήρυκος , πᾶν τὸ πλῆθος ἐθνῶν τε καὶ ἸουδαίωνJewish, Jews τῶν τὴν‎ ΣμύρνανSmyrna κατοικούντων ἀκατασχέτῳ θυμῷ καὶ μεγάλῃ φωνῇ ἐβόα ‘οὗτός ἐστιν ὁ τῆς ἈσίαςAsia διδάσκαλος , ὁ πατὴρ τῶν ΧριστιανῶνChristians , ὁ τῶν ἡμετέρων θεῶν καθαιρέτης , ὁ πολλοὺς διδάσκων μὴ θύειν μηδὲ προσκυνεῖν .'	And when this was proclaimed by the herald, the whole multitude, both of Gentiles and of Jews, who dwelt in Smyrna, cried out with ungovernable wrath and with a great shout, ‘This is the teacher of Asia, the father of the Christians, the overthrower of our gods, who teaches many not to sacrifice nor to worship.'
15-47 ταῦτα λέγοντες , ἐπεβόων καὶ ἠρώτων τὸν ἀσιάρχην ΦίλιππονPhilip ἵνα ἐπαφῇ τῷ ΠολυκάρπῳPolycarp λέοντα ·	When they had said this, they cried out and asked the Asiarch Philip to let a lion loose upon Polycarp.
15-48 ὁ δὲ ἔφη μὴ εἶναι ἐξὸν αὐτῷ ἐπειδὴ πεπληρώκει τὰ κυνηγέσια .	But he said that it was not lawful for him, since he had closed the games.
15-49 τότε ἔδοξεν αὐτοῖς ὁμοθυμαδὸν ἐπιβοῆσαι ὥστε ζῶντα τὸν ΠολύκαρπονPolycarp κατακαῦσαι .	Then they thought fit to cry out with one accord that Polycarp should be burned alive.
15-50 ἔδει γὰρ τὸ τῆς φανερωθείσης αὐτῷ ἐπὶ τοῦ προσκεφαλαίου ὀπτασίας πληρωθῆναι , ὅτε ἰδὼν αὐτὸ καιόμενον προσευχόμενος , εἶπεν ἐπιστραφεὶς τοῖς μετ᾽ αὐτοῦ‎ πιστοῖς προφητικῶς ‘δεῖ με ζῶντα καῆναι .'	For it was necessary that the vision should be fulfilled which had been shown him concerning his pillow, when he saw it burning while he was praying, and turned and said prophetically to the faithful that were with him, ‘I must needs be burned alive.'
15-51 ταῦτα οὖν μετὰ τοσούτου τάχους ἐγένετο θᾶττον ἢ ἐλέγετο , τῶν ὄχλων παραχρῆμα συναγόντων ἐκ τῶν ἐργαστηρίων καὶ ἐκ τῶν βαλανείων ξύλα καὶ φρύγανα , μάλιστα ἸουδαίωνJewish, Jews προθύμως , ὡς ἔθος αὐτοῖς , εἰς ταῦτα ὑπουργούντων .	These things were done with great speed — more quickly than they were said — the crowds immediately collecting from the workshops and baths timber and fagots, the Jews being especially zealous in the work, as is their wont.
15-52 ἀλλ᾽ ὅτε ἡ πυρὰ ἡτοιμάσθη , ἀποθέμενος ἑαυτῷ πάντα τὰ ἱμάτια καὶ λύσας τὴν‎ ζώνην , ἐπειρᾶτο καὶ ὑπολύειν ἑαυτόν , μὴ πρότερον τοῦτο ποιῶν διὰ τὸ ἀεὶ ἕκαστον τῶν πιστῶν σπουδάζειν ὅστις τάχιον τοῦ χρωτὸς αὐτοῦ‎ ἐφάψηται · ἐν παντὶ γὰρ ἀγαθῆς ἕνεκεν πολιτείας καὶ πρὸ τῆς πολιᾶς ἐκεκόσμητο .	But when the pile was ready, taking off all his upper garments, and loosing his girdle, he attempted also to remove his shoes, although he had never before done this, because of the effort which each of the faithful always made to touch his skin first; for he had been treated with all honour on account of his virtuous life even before his gray hairs came.
15-53 εὐθέως οὖν αὐτῷ περιετίθετο τὰ πρὸς τὴν‎ πυρὰν ἡρμοσμένα ὄργανα · μελλόντων δὲ αὐτῶν καὶ προσηλοῦν αὐτόν , εἶπεν ‘ἄφετέ με οὕτως · ὁ γὰρ διδοὺς ὑπομεῖναι τὸ πῦρ δώσει καὶ χωρὶς τῆς ὑμετέρας ἐκ τῶν ἥλων ἀσφαλείας ἀσκύλτως ἐπιμεῖναι τῇ πυρᾷ .'	Forthwith then the materials prepared for the pile were placed about him; and as they were also about to nail him to the stake, he said, ‘Leave me thus; for he who has given me strength to endure the fire, will also grant me strength to remain in the fire unmoved without being secured by you with nails.'
15-54 οἱ δὲ οὐ καθήλωσαν , προσέδησαν δὲ αὐτόν .	So they did not nail him, but bound him.
15-55 ὁ δ᾽ ὀπίσω τὰς χεῖρας ποιήσας καὶ προσδεθεὶς ὥσπερ κριὸς ἐπίσημος , ἀναφερόμενος ἐκ μεγάλου ποιμνίου ὁλοκαύτωμα δεκτὸν Θεῷ παντοκράτορι , εἶπεν	And he, with his hands behind him, and bound like a noble ram taken from a great flock, an acceptable burnt-offering unto God omnipotent, said,
15-56 ‘ὁ τοῦ ἀγαπητοῦ καὶ εὐλογητοῦ παιδός σου ἸησοῦJesus, Joshua ΧριστοῦChrist πατήρ , δι᾽ οὗ τὴν‎ περὶ σὲ ἐπίγνωσιν εἰλήφαμεν , ὁ Θεὸς ἀγγέλων καὶ δυνάμεων καὶ πάσης κτίσεως παντός τε τοῦ γένους τῶν δικαίων οἳ ζῶσιν ἐνώπιόν σου , εὐλογῶ σε ὅτι ἠξίωσάς με τῆς ἡμέρας καὶ ὥρας ταύτης , τοῦ λαβεῖν μέρος ἐν ἀριθμῷ τῶν μαρτύρων ἐν τῷ ποτηρίῳ τοῦ ΧριστοῦChrist σου εἰς ἀνάστασιν ζωῆς αἰωνίου ψυχῆς τε καὶ σώματος ἐν ἀφθαρσίᾳ πνεύματος ἁγίου ·	‘Father of your beloved and blessed Son Jesus Christ, through whom we have received the knowledge of you, the God of angels and of powers and of the whole creation and of the entire race of the righteous who live in your presence, I bless you that you have deemed me worthy of this day and hour, that I might receive a portion in the number of the martyrs, in the cup of Christ, unto resurrection of eternal life, both of soul and of body, in the immortality of the Holy Spirit.
15-57 ἐν οἷς προσδεχθείην ἐνώπιόν σου σήμερον ἐν θυσίᾳ πίονι καὶ προσδεκτῇ , καθὼς προητοίμασας , προφανερώσας καὶ πληρώσας ὁ ἀψευδὴς καὶ ἀληθινὸς Θεός .	Among these may I be received before you this day, in a rich and acceptable sacrifice, as you, the faithful and true God, have beforehand prepared and revealed, and have fulfilled.
15-58 διὰ τοῦτο καὶ περὶ πάντων σὲ αἰνῶ , σὲ εὐλογῶ , σὲ δοξάζω διὰ τοῦ αἰωνίου ἀρχιερέως ἸησοῦJesus, Joshua ΧριστοῦChrist τοῦ ἀγαπητοῦ σου παιδός , δι᾽ οὗ σοι σὺν αὐτῷ ἐν πνεύματι ἁγίῳ δόξα καὶ νῦν καὶ εἰς τοὺς μέλλοντας αἰῶνας , ἀμήν .'	Wherefore I praise you also for everything; I bless you, I glorify you, through the eternal high priest, Jesus Christ, your beloved Son, through whom, with him, in the Holy Spirit, be glory unto you, both now and for the ages to come, Amen.'
15-59 ἀναπέμψαντος δὲ αὐτοῦ‎ τὸ ἀμὴν καὶ πληρώσαντος τὴν‎ προσευχήν , οἱ τοῦ πυρὸς ἄνθρωποι ἐξῆψαν τὸ πῦρ , μεγάλης δὲ ἐκλαμψάσης φλογὸς Θαῦμα εἴδομεν οἷς ἰδεῖν ἐδόθη , οἳ καὶ ἐτηρήθησαν εἰς τὸ ἀναγγεῖλαι τοῖς λοιποῖς τὰ γενόμενα .	When he had offered up his Amen and had finished his prayer, the firemen lighted the fire and as a great flame blazed out, we, to whom it was given to see, saw a wonder, and we were preserved that we might relate what happened to the others.
15-60 τὸ γὰρ πῦρ καμάρας εἶδος ποιῆσαν ὥσπερ ὀθόνης πλοίου ὑπὸ πνεύματος πληρουμένης , κύκλῳ περιετείχισε τὸ σῶμα τοῦ μάρτυρος , καὶ ἦν μέσον οὐχ ὡς σὰρξ καιομένη , ἀλλ᾽ ὡς χρυσὸς καὶ ἄργυρος ἐν καμίνῳ πυρούμενος · καὶ γὰρ εὐωδίας τοσαύτης ἀντελαβόμεθα ὡς λιβανωτοῦ πνέοντος ἢ ἄλλου τινὸς τῶν τιμίων ἀρωμάτων .	For the fire presented the appearance of a vault, like the sail of a vessel filled by the wind, and made a wall about the body of the martyr, and it was in the midst not like flesh burning, but like gold and silver refined in a furnace. For we perceived such a fragrant odor, as of the fumes of frankincense or of some other precious spices.
15-61 πέρας γοῦν ἰδόντες οἱ ἄνομοι μὴ δυνάμενον τὸ σῶμα ὑπὸ τοῦ πυρὸς δαπανηθῆναι , ἐκέλευσαν προσελθόντα αὐτῷ κομφέκτορα παραβῦσαι ξίφος ,	So at length the lawless men, when they saw that the body could not be consumed by the fire, commanded an executioner to approach and pierce him with the sword.
15-62 καὶ τοῦτο ποιήσαντος , ἐξῆλθεν πλῆθος αἵματος , ὥστε κατασβέσαι τὸ πῦρ καὶ θαυμάσαι πάντα τὸν ὄχλον εἰ τοσαύτη τις διαφορὰ μεταξὺ τῶν τε ἀπίστων καὶ τῶν ἐκλεκτῶν · ὧν εἷς καὶ οὗτος γέγονεν ὁ θαυμασιώτατος ἐν τοῖς καθ᾽ ἡμᾶς χρόνοις διδάσκαλος ἀποστολικὸς καὶ προφητικὸς γενόμενος ἐπίσκοπος τῆς ἐν ΣμύρνῃSmyrna καθολικῆς ἐκκλησίας ·	And when he had done this there came forth a quantity of blood so that it extinguished the fire; and the whole crowd marveled that there should be such a difference between the unbelievers and the elect, of whom this man also was one, the most wonderful teacher in our times, apostolic and prophetic, who was bishop of the Catholic Church in Smyrna.
15-63 πᾶν γὰρ ῥῆμα ὃ ἀφῆκεν ἐκ τοῦ στόματος αὐτοῦ‎ , καὶ ἐτελειώθη καὶ τελειωθήσεται .	For every word which came from his mouth was accomplished and will be accomplished.
15-64 ὁ δὲ ἀντίζηλος καὶ βάσκανος πονηρός , ὁ ἀντικείμενος τῷ γένει τῶν δικαίων , ἰδὼν τὸ μέγεθος αὐτοῦ‎ τῆς μαρτυρίας καὶ τὴν‎ ἀπ᾽ ἀρχῆς ἀνεπίληπτον πολιτείαν ἐστεφανωμένον τε τὸν τῆς ἀφθαρσίας στέφανον καὶ βραβεῖον ἀναντίρρητον ἀπενηνεγμένον , ἐπετήδευσεν ὡς μηδὲ τὸ σωμάτιον αὐτοῦ‎ ὑφ᾽ ἡμῶν ληφθείη , καίπερ πολλῶν ἐπιθυμούντων τοῦτο ποιῆσαι καὶ κοινωνῆσαι τῷ ἁγίῳ αὐτοῦ‎ σαρκίῳ .	But the jealous and envious Evil One, the adversary of the race of the righteous, when he saw the greatness of his martyrdom, and his blameless life from the beginning, and when he saw him crowned with the crown of immortality and bearing off an incontestable prize, took care that not even his body should be taken away by us, although many desired to do it and to have communion with his holy flesh.
15-65 ὑπέβαλον γοῦν τινες ΝικήτηνNicetes , τὸν τοῦ ἩρῴδουHerod πατέρα , ἀδελφὸν δ᾽ ἌλκηςAlce , ἐντυχεῖν τῷ ἡγεμόνι ὥστε μὴ δοῦναι αὐτοῦ‎ τὸ σῶμα , ‘μή ,' φησίν , ‘ἀφέντες τὸν ἐσταυρωμένον , τοῦτον ἄρξωνται σέβειν .'	Accordingly certain ones secretly suggested to Nicetes, the father of Herod and brother of Alce, that he should plead with the magistrate not to give up his body, 'lest,' it was said, 'they should abandon the crucified One and begin to worship this man.'
15-66 καὶ ταῦτα εἶπον ὑποβαλόντων καὶ ἐνισχυσάντων τῶν ἸουδαίωνJewish, Jews · οἳ καὶ ἐτήρησαν μελλόντων ἡμῶν ἐκ τοῦ πυρὸς αὐτὸν λαμβάνειν , ἀγνοοῦντες ὅτι οὔτε τὸν ΧριστόνChrist ποτε καταλιπεῖν δυνησόμεθα , τὸν ὑπὲρ τῆς τοῦ παντὸς κόσμου τῶν σῳζομένων σωτηρίας παθόντα , οὔτε ἕτερόν τινα σέβειν .	They said these things at the suggestion and impulse of the Jews, who also watched as we were about to take it from the fire, not knowing that we shall never be able either to forsake Christ, who suffered for the salvation of the whole world of those that are saved, or to worship any other.
15-67 τοῦτον μὲν γὰρ υἱὸν ὄντα τοῦ Θεοῦ προσκυνοῦμεν , τοὺς δὲ μάρτυρας ὡς μαθητὰς καὶ μιμητὰς τοῦ κυρίου ἀγαπῶμεν ἀξίως ἕνεκα εὐνοίας ἀνυπερβλήτου τῆς εἰς τὸν ἴδιον βασιλέα καὶ διδάσκαλον ·	For we worship him who is the Son of God, but the martyrs, as disciples and imitators of the Lord, we love as they deserve on account of their matchless affection for their own king and teacher.
15-68 ὧν γένοιτο καὶ ἡμᾶς συγκοινωνούς τε καὶ συμμαθητὰς γενέσθαι .	May we also be made partakers and fellow-disciples with them.
15-69 ἰδὼν οὖν ὁ ἑκατοντάρχης τὴν‎ τῶν ἸουδαίωνJewish, Jews γενομένην φιλονεικίαν , θεὶς αὐτὸν ἐν μέσῳ , ὡς ἔθος αὐτοῖς , ἔκαυσεν ,	The centurion, therefore, when he saw the contentiousness exhibited by the Jews, placed him in the midst and burned him, as was their custom.
15-70 οὕτως τε ἡμεῖς ὕστερον ἀνελόμενοι τὰ τιμιώτερα λίθων πολυτελῶν καὶ δοκιμώτερα ὑπὲρ χρυσίον ὀστᾶ αὐτοῦ‎ ἀπεθέμεθα ὅπου καὶ ἀκόλουθον ἦν .	And so we afterward gathered up his bones, which were more valuable than precious stones and more to be esteemed than gold, and laid them in a suitable place.
15-71 ἔνθα , ὡς δυνατόν , ἡμῖν συναγομένοις ἐν ἀγαλλιάσει καὶ χαρᾷ παρέξει ὁ κύριος ἐπιτελεῖν τὴν‎ τοῦ μαρτυρίου αὐτοῦ‎ ἡμέραν γενέθλιον εἴς τε τὴν‎ τῶν προηθληκότων μνήμην καὶ τῶν μελλόντων ἄσκησίν τε καὶ ἑτοιμασίαν .	There the Lord will permit us to come together as we are able, in gladness and joy to celebrate the birthday of his martyrdom, for the commemoration of those who have already fought and for the training and preparation of those who shall hereafter do the same.
15-72 τοιαῦτα τὰ κατὰ τὸν μακάριον ΠολύκαρπονPolycarp · σὺν τοῖς ἀπὸ ΦιλαδελφείαςPhiladelphia δωδεκάτου ἐν ΣμύρνῃSmyrna μαρτυρήσαντος ,	Such are the events that befell the blessed Polycarp, who suffered martyrdom in Smyrna with the eleven from Philadelphia.
15-73 ὃς μόνος ὑπὸ πάντων μᾶλλον μνημονεύεται , ὡς καὶ ὑπὸ τῶν ἐθνῶν ἐν παντὶ τόπῳ λαλεῖσθαι .”	This one man is remembered more than the others by all, so that even by the heathen he is talked about in every place.
15-74 Τὰ μὲν δὴ κατὰ τὸν θαυμάσιον καὶ ἀποστολικὸνapostolic ΠολύκαρπονPolycarp τοιούτου κατηξίωτο τέλους , τῶν κατὰ τὴν‎ ΣμυρναίωνSmyrna ἐκκλησίαν ἀδελφῶν τὴν‎ ἱστορίαν ἐν ᾗ δεδηλώκαμεν αὐτῶν ἐπιστολῇ κατατεθειμένων ·	Of such an end was the admirable and apostolic Polycarp deemed worthy, as recorded by the brothers of the church of Smyrna in their epistle which we have mentioned.
15-75 ἐν τῇ αὐτῇ δὲ περὶ αὐτοῦ‎ γραφῇ καὶ ἄλλα μαρτύρια συνῆπτο κατὰ τὴν‎ αὐτὴν ΣμύρνανSmyrna πεπραγμένα ὑπὸ τὴν‎ αὐτὴν περίοδον τοῦ χρόνου τῆς τοῦ ΠολυκάρπουPolycarp μαρτυρίας ,	In the same volume concerning him are subjoined also other martyrdoms which took place in the same city, Smyrna, about the same period of time with Polycarp's martyrdom.
15-76 μετ᾽ ὧν καὶ ΜητρόδωροςMetrodorus τῆς κατὰ ΜαρκίωναMarcion πλάνης πρεσβύτερος δὴ εἶναι δοκῶν πυρὶ παραδοθεὶς ἀνῄρηται .	Among them also Metrodorus, who appears to have been a proselyte of the Marcionitic sect, suffered death by fire.
15-77 τῶν γε μὴν τότε περιβόητος μάρτυς εἷς τις ἐγνωρίζετο ΠιόνιοςPionius ·	A celebrated martyr of those times was a certain man named Pionius.
15-78 οὗ τὰς κατὰ μέρος ὁμολογίας τὴν‎ τε τοῦ λόγου παρρησίαν καὶ τὰς ὑπὲρ τῆς πίστεως ἐπὶ τοῦ δήμου καὶ τῶν ἀρχόντων ἀπολογίας διδασκαλικάς τε δημηγορίας καὶ ἔτι τὰς πρὸς τοὺς ὑποπεπτωκότας τῷ κατὰ τὸν διωγμὸν πειρασμῷ δεξιώσεις παραμυθίας τε ἃς ἐπὶ τῆς εἱρκτῆς τοῖς παρ᾽ αὐτὸν εἰσαφικνουμένοις ἀδελφοῖς παρετίθετο , ἅς τε ἐπὶ τούτοις ὑπέμεινεν βασάνους , καὶ τὰς ἐπὶ ταύταις ἀλγηδόνας καθηλώσεις τε καὶ τὴν‎ ἐπὶ τῆς πυρᾶς καρτερίαν τὴν‎ τε ἐφ᾽ ἅπασιν τοῖς παραδόξοις αὐτοῦ‎ τελευτὴν πληρέστατα τῆς περὶ αὐτοῦ‎ γραφῆς περιεχούσης , τοὺς οἷς φίλον ἐπὶ ταύτην ἀναπέμψομεν τοῖς τῶν ἀρχαίων συναχθεῖσιν ἡμῖν μαρτυρίοις ἐντεταγμένην .	Those who desire to know his several confessions, and the boldness of his speech, and his apologies in behalf of the faith before the people and the rulers, and his instructive addresses and, moreover, his greetings to those who had yielded to temptation in the persecution, and the words of encouragement which he addressed to the brothers who came to visit him in prison, and the tortures which he endured in addition, and besides these the sufferings and the nailings, and his firmness on the pile, and his death after all the extraordinary trials, — those we refer to that epistle which has been given in the Martyrdoms of the Ancients, collected by us, and which contains a very full account of him.
15-79 ἑξῆς δὲ καὶ ἄλλων ἐν ΠεργάμῳPergamon πόλει τῆς ἈσίαςAsia ὑπομνήματα μεμαρτυρηκότων φέρεται , ΚάρπουCarpus καὶ ΠαπύλουPapylas καὶ γυναικὸς ἈγαθονίκηςAgathonice , μετὰ πλείστας καὶ διαπρεπεῖς ὁμολογίας ἐπιδόξως τετελειωμένων .	And there are also records extant of others that suffered martyrdom in Pergamus, a city of Asia — of Carpus and Papylus, and a woman named Agathonice, who, after many and illustrious testimonies, gloriously ended their lives.

Chapter 16

16-1 Κατὰ τούτους δὲ καὶ ὁ μικρῷ πρόσθεν ἡμῖν δηλωθεὶς ἸουστῖνοςJustin δεύτερον ὑπὲρ τῶν καθ᾽ ἡμᾶς δογμάτων βιβλίον ἀναδοὺς τοῖς δεδηλωμένοις ἄρχουσιν , θείῳ κατακοσμεῖται μαρτυρίῳ , φιλοσόφου ΚρήσκεντοςCrescens (τὸν φερώνυμον δ᾽ οὗτος τῇ ΚυνικῇCynic προσηγορίᾳ βίον τε καὶ τρόπον ἐζήλου ) τὴν‎ ἐπιβουλὴν αὐτῷ καττύσαντος , ἐπειδὴ πλεονάκις ἐν διαλόγοις ἀκροατῶν παρόντων εὐθύνας αὐτόν , τὰ νικητήρια τελευτῶν ἧς ἐπρέσβευεν ἀληθείας διὰ τοῦ μαρτυρίου τοῦ κατ᾽ αὐτὸν ἀνεδήσατο .	About this time Justin, who was mentioned by us just above, after he had addressed a second work in behalf of our doctrines to the rulers already named, was crowned with divine martyrdom, in consequence of a plot laid against him by Crescens, (a philosopher who emulated the life and manners of the Cynics, whose name he bore.) After Justin had frequently refuted him in public discussions he won by his martyrdom the prize of victory, dying in behalf of the truth which he preached.
16-2 Τοῦτο δὲ καὶ αὐτὸς ὁ ταῖς ἀληθείαις φιλοσοφώτατος ἐν τῇ δεδηλωμένῃ ἀπολογίᾳ σαφῶς οὕτως , ὥσπερ οὖν καὶ ἔμελλεν ὅσον οὔπω περὶ αὐτὸν συμβήσεσθαι , προλαβὼν ἀποσημαίνει τούτοις τοῖς ῥήμασιν ·	And he himself, a man most learned in the truth, in his Apology already referred to clearly predicts how this was about to happen to him, although it had not yet occurred. His words are as follows:
16-3 “κἀγὼ οὖν προσδοκῶ ὑπό τινος τῶν ὠνομασμένων ἐπιβουλευθῆναι καὶ ξύλῳ ἐντιναγῆναι ἢ κἂν ὑπὸ ΚρήσκεντοςCrescens τοῦ ἀφιλοσόφου καὶ φιλοκόμπου ·	“I, too, therefore, expect to be plotted against and put in the stocks by some one of those whom I have named, or perhaps by Crescens, that unphilosophical and vainglorious man.
16-4 οὐ γὰρ φιλόσοφον εἰπεῖν ἄξιον τὸν ἄνδρα , ὅς γε περὶ ὧν μὴ ἐπίσταται , δημοσίᾳ καταμαρτυρεῖ ὡς ἀθέων καὶ ἀσεβῶν ΧριστιανῶνChristians ὄντων , πρὸς χάριν καὶ ἡσονὴν τῶν πολλῶν τῶν πεπλανημένων τοῦτο πράττων .	For the man is not worthy to be called a ‘philosopher' who publicly bears witness against those concerning whom he knows nothing, declaring, for the sake of captivating and pleasing the multitude, that the Christians are atheistical and impious.
16-5 εἴτε γὰρ μὴ ἐντυχὼν τοῖς τοῦ ΧριστοῦChrist διδάγμασιν κατατρέχει ἡμῶν , παμπόνηρός ἐστιν καὶ ἰδιωτῶν πολὺ χείρων , οἳ φυλάττονται πολλάκις περὶ ὧν οὐκ ἐπίστανται , διαλέγεσθαι καὶ ψευδομαρτυρεῖν ·	Doing this he errs greatly. For if he assails us without having read the teachings of Christ, he is thoroughly depraved, and is much worse than the illiterate, who often guard against discussing and bearing false witness about matters which they do not understand.
16-6 καὶ εἰ ἐντυχὼν μὴ συνῆκεν τὸ ἐν αὐτοῖς μεγαλεῖον ἢ συνεὶς πρὸς τὸ μὴ ὑποπτευθῆναι τοιοῦτος ταῦτα ποιεῖ , πολὺ μάλλον ἀγεννὴς καὶ παμπόνηρος , ἰδιωτικῆς καὶ ἀλόγου δόξης καὶ φόβου ἐλάττων ὤν .	And if he has read them and does not understand the majesty that is in them, or, understanding it, does these things in order that he may not be suspected of being an adherent, he is far more base and totally depraved, being enslaved to vulgar applause and irrational fear.
16-7 καὶ γὰρ προθέντα με καὶ ἐρωτήσαντα αὐτὸν ἐρωτήσεις τινὰς τοιαύτας , μαθεῖν καὶ ἐλέγξαι ὅτι ἀληθῶς μηδὲν ἐπίσταται ,	For I would have you know that when I proposed certain questions of the sort and asked him concerning them, I learned and proved that he indeed knows nothing.
16-8 εἰδέναι ὑμᾶς βούλομαι , καὶ ὅτι ἀληθῆ λέγω , εἰ μὴ ἀνηνέχθησαν ὑμῖν αἱ κοινωνίαι τῶν λόγων , ἕτοιμος καὶ ἐφ᾽ ὑμῶν κοινωνεῖν τῶν ἐρωτήσεων πάλιν ἐπιστρέψας ·	And to show that I speak the truth I am ready, if these disputations have not been reported to you, to discuss the questions again in your presence.
16-9 βασιλικὸν δ᾽ ἂν καὶ τοῦτο ἔργον εἴη .	And this indeed would be an act worthy of an emperor.
16-10 εἰ δὲ καὶ ἐγνώσθησαν ὑμῖν αἱ ἐρωτήσεις μου καὶ αἱ ἐκείνου ἀποκρίσεις , φανερὸν ὑμῖν ἐστιν ὅτι οὐδὲν τῶν ἡμετέρων ἐπίσταται · ἢ εἰ ἐπίσταται , διὰ τοὺς ἀκούοντας δὲ οὐ τολμᾷ λέγειν , ὡς πρότερον ἔφην , οὐ φιλόσοφος , ἀλλὰ φιλόδοξος ἁνὴρ δείκνυται , ὅς γε μηδὲ τὸ ΣωκρατικόνSocrates , ἀξιέραστον ὄν , τιμᾷ .”1	But if my questions and his answers have been made known to you, it is obvious to you that he knows nothing about our affairs; or if he knows, but does not dare to speak because of those who hear him, he shows himself to be, as I have already said, not a philosopher, but a vainglorious man, who indeed does not even regard that most admirable saying of Socrates.”1

16-11 Ταῦτα μὲν οὖν ὁ ἸουστῖνοςJustin ·	These are the words of Justin.
16-12 ὅτι δὲ κατὰ τὴν‎ αὐτοῦ‎ πρόρρησιν πρὸς τοῦ ΚρήσκεντοςCrescens συσκευασθεὶς ἐτελειώθη , ΤατιανόςTatian , ἀνὴρ τὸν πρῶτον αὐτοῦ‎ βίον σοφιστεύσας ἐν τοῖς ἙλλήνωνGreeks μαθήμασι καὶ δόξαν οὐ σμικρὰν ἐν αὐτοῖς ἀπενηνεγμένος πλεῖστά τε ἐν συγγράμμασιν αὐτοῦ‎ καταλιπὼν μνημεῖα ,	And that he met his death as he had predicted that he would, in consequence of the machinations of Crescens, is stated by Tatian, a man who early in life lectured upon the sciences of the Greeks and won no little fame in them, and who has left a great many monuments of himself in his writings.
16-13 ἐν τῷ Πρὸς ἝλληναςGreeks ἱστορεῖ , λέγων ὧδε ·	He records this fact in his work against the Greeks, where he writes as follows:
16-14 “καὶ ὁ θαυμασιώτατος ἸουστῖνοςJustin ὀρθῶς ἐξεφώνησεν ἐοικέναι τοὺς προειρημένους λῃσταῖς .”	and that most admirable Justin declared with truth that the aforesaid persons were like robbers.
16-15 εἶτ᾽ ἐπειπών τινα περὶ τῶν φιλοσόφων , ἐπιλέγει ταῦτα ·	Then, after making some remarks about the philosophers, he continues as follows:
16-16 “ΚρήσκηςCrescens γοῦν ὁ ἐννεοττεύσας τῇ μεγάλῃ πόλει παιδεραστίᾳ 1 μὲν πάντας ὑπερήνεγκεν , φιλαργυρίᾳ δὲ πάνυ προσεχὴς ἦν ·	Crescens, indeed, who made his nest in the great city, surpassed all in his unnatural lust,1and was wholly devoted to the love of money.

16-17 θανάτου δὲ ὁ καταφρονεῖν συμβουλεύων οὕτως αὐτὸς ἐδεδίει τὸν θάνατον , ὡς καὶ ἸουστῖνονJustin , καθάπερ μεγάλῳ κακῷ , τῷ θανάτῳ περιβαλεῖν πραγματεύσασθαι , διότι κηρύττων τὴν‎ ἀλήθειαν λίχνους τοὺς φιλοσόφους καὶ ἀπατεῶνας συνήλεγχεν .”	And he who taught that death should be despised, was himself so greatly in fear of it that he endeavored to inflict death, as if it were a great evil, upon Justin, because the latter, when preaching the truth, had proved that the philosophers were gluttons and impostors.
16-18 καὶ τὸ μὲν κατὰ ἸουστῖνονJustin μαρτύριον τοιαύτην εἴληχεν αἰτίαν .	And such was the cause of Justin's martyrdom.

Chapter 17

17-1 Ὁ δ᾽ αὐτὸς ἀνὴρ πρὸ τοῦ κατ᾽ αὐτὸν ἀγῶνος ἑτέρων πρὸ αὐτοῦ‎ μαρτυρησάντων ἐν τῇ προτέρᾳ μνημονεύει ἀπολογίᾳ , χρησίμως τῇ ὑποθέσει καὶ ταῦτα ἱστορῶν ·	The same man, before his conflict, mentions in his first Apology others that suffered martyrdom before him, and most fittingly records the following events.
17-2 γράφει δὲ ὧδε ·	He writes thus:
17-3 “γυνή τις συνεβίου ἀνδρὶ ἀκολασταίνοντι , ἀκολασταίνουσα καὶ αὐτὴ πρότερον ·	A certain woman lived with a dissolute husband; she herself, too, having formerly been of the same character.
17-4 ἐπειδὴ δὲ τὰ τοῦ ΧριστοῦChrist διδάγματα ἔγνω , ἐσωφρονίσθη , καὶ τὸν ἄνδρα ὁμοίως σωφρονεῖν πείθειν ἐπειρᾶτο , τὰ διδάγματα ἀναφέρουσα τὴν‎ τε μέλλουσαν τοῖς οὐ σωφρόνως καὶ μετὰ λόγου ὀρθοῦ βιοῦσιν ἔσεσθαι ἐν αἰωνίῳ πυρὶ κόλασιν ἀπαγγέλλουσα .	But when she came to the knowledge of the teachings of Christ, she became temperate, and endeavored to persuade her husband likewise to be temperate, repeating the teachings, and declaring the punishment in eternal fire which shall come upon those who do not live temperately and conformably to right reason.
17-5 ὁ δὲ ταῖς αὐταῖς ἀσελγείαις ἐπιμένων , ἀλλοτρίαν διὰ τῶν πράξεων ἐποιεῖτο τὴν‎ γαμετήν ·	But he, continuing in the same excesses, alienated his wife by his conduct.
17-6 ἀσεβὲς γὰρ ἡγουμένη τὸ λοιπὸν ἡ γυνὴ συγκατακλίνεσθαι ἀνδρὶ παρὰ τὸν τῆς φύσεως νόμον καὶ παρὰ τὸ δίκαιον πόρους ἡδονῆς ἐκ παντὸς πειρωμένῳ ποιεῖσθαι , τῆς συζυγίας χωρισθῆναι ἐβουλήθη .	For she finally, thinking it wrong to live as a wife with a man who, contrary to the law of nature and right, sought every possible means of pleasure, desired to be divorced from him.
17-7 καὶ ἐπειδὴ ἐξεδυσωπεῖτο ὑπὸ τῶν αὐτῆς , ἔτι προσμένειν συμβουλευόντων ὡς εἰς ἐλπίδα μεταβολῆς ἥξοντός ποτε τοῦ ἀνδρός , βιαζομένη ἑαυτὴν ἐπέμενεν ·	And when she was earnestly entreated by her friends, who counseled her still to remain with him, on the ground that her husband might some time give hope of amendment, she did violence to herself and remained.
17-8 ἐπειδὴ δὲ ὁ ταύτης ἀνὴρ εἰς τὴν‎ ἈλεξάνδρειανAlexandria πορευθείς , χαλεπώτερα πράττειν ἀπηγγέλθη , ὅπως μὴ κοινωνὸς τῶν ἀδικημάτων καὶ ἀσεβημάτων γένηται μένουσα ἐν τῇ συζυγίᾳ καὶ ὁμοδίαιτος καὶ ὁμόκοιτος γινομένη , τὸ λεγόμενον παρ᾽ ὑμῖν ῥεπούδιον δοῦσα ἐχωρίσθη .	But when her husband had gone to Alexandria, and was reported to be conducting himself still worse, she — in order that she might not, by continuing in wedlock, and by sharing his board and bed, become a partaker in his lawlessness and impiety — gave him what we call a bill of divorce and left him.
17-9 ὁ δὲ καλὸς κἀγαθὸς ταύτης ἀνήρ , δέον αὐτὸν χαίρειν ὅτι ἃ πάλαι μετὰ τῶν ὑπηρετῶν καὶ τῶν μισθοφόρων εὐχερῶς ἔπραττεν μέθαις χαίρουσα καὶ κακίᾳ πάσῃ , τούτων μὲν τῶν πράξεων πέπαυτο καὶ αὐτὸν τὰ αὐτὰ παύσασθαι πράττοντα ἐβούλετο , μὴ βουλομένου ἀπαλλαγείσης , κατηγορίαν πεποίηται , λέγων αὐτὴν ΧριστιανὴνChristian εἶναι .	But her noble and excellent husband — instead of rejoicing, as he ought to have done, that she had given up those actions which she had formerly recklessly committed with the servants and hirelings, when she delighted in drunkenness and in every vice, and that she desired him likewise to give them up — when she had gone from him contrary to his wish, brought an accusation concerning her, declaring that she was a Christian.
17-10 καὶ ἡ μὲν βιβλίδιόν σοι τῷ αὐτοκράτορι ἀνέδωκεν , πρότερον συγχωρηθῆναι αὐτῇ διοικήσασθαι τὰ ἑαυτῆς ἀξιοῦσα , ἔπειτα ἀπολογήσασθαι περὶ τοῦ κατηγορήματος μετὰ τὴν‎ τῶν πραγμάτων αὐτῆς διοίκησιν , καὶ συνεχώρησας τοῦτο ·	And she petitioned you, the emperor, that she might be permitted first to set her affairs in order, and afterward, after the settlement of her affairs, to make her defence against the accusation. And this you granted.
17-11 ὁ δὲ ταύτης ποτὲ ἀνὴρ πρὸς ἐκείνην μὲν μὴ δυνάμενος τὰ νῦν ἔτι λέγειν , πρὸς ΠτολεμαῖόνPtolemy τινα , ὃν ΟὐρβίκιοςUrbicius ἐκολάσατο , διδάσκαλον ἐκείνης τῶν ΧριστιανῶνChristians μαθημάτων γενόμενον , ἐτράπετο διὰ τοῦδε τοῦ τρόπου .	But he who had once been her husband, being no longer able to prosecute her,1directed his attacks against a certain Ptolemaeus, who had been her teacher in the doctrines of Christianity, and whom Urbicius had punished. Against him he proceeded in the following manner:

17-12 ἑκατόνταρχον εἰς δεσμὰ ἐμβαλόντα τὸν ΠτολεμαῖονPtolemy , φίλον αὐτῷ ὑπάρχοντα , ἔπεισε λαβέσθαι τοῦ ΠτολεμαίουPtolemy καὶ ἀνερωτῆσαι εἰ , αὐτὸ τοῦτο μόνον , ΧριστιανόςChristian ἐστιν .	He persuaded a centurion who was his friend to cast Ptolemaeus into prison, and to take him and ask him this only: was he a Christian?
17-13 καὶ τὸν ΠτολεμαῖονPtolemy , φιλαλήθη ἀλλ᾽ οὐκ ἀπατηλὸν οὐδὲ ψευδολόγον τὴν‎ γνώμην ὄντα , ὁμολογήσαντα ἑαυτὸν εἶναι ΧριστιανόνChristian , ἐν δεσμοῖς γενέσθαι ὁ ἑκατόνταρχος πεποίηκεν , καὶ ἐπὶ πολὺν χρόνον ἐν τῷ δεσμωτηρίῳ ἐκολάσατο ·	And when Ptolemaeus, who was a lover of truth, and not of a deceitful and false disposition, confessed that he was a Christian, the centurion bound him and punished him for a long time in the prison.
17-14 τελευταῖον δὲ ὅτε ἐπὶ ΟὐρβίκιονUrbicius ἤχθη ὁ ἄνθρωπος , ὁμοίως αὐτὸ τοῦτο μόνον ἐξητάσθη , εἰ εἴη ΧριστιανόςChristian ·	And finally, when the man was brought before Urbicius he was likewise asked this question only: was he a Christian?
17-15 καὶ πάλιν ἐπιστρέψας , τὰ καλὰ ἑαυτῷ συνεπιστάμενος διὰ τὴν‎ ἀπὸ τοῦ ΧριστοῦChrist διδαχήν , τὸ διδασκαλεῖον τῆς θείας ἀρετῆς ὡμολόγησεν .	and again, conscious of the benefits which he enjoyed through the teaching of Christ, he confessed his schooling in divine virtue.
17-16 ὁ γὰρ ἀρνούμενος ὁτιοῦν ἢ κατεγνωκὼς τοῦ πράγματος ἔξαρνος γίνεται ἢ ἑαυτὸν ἀνάξιον ἐπιστάμενος καὶ ἀλλότριον τοῦ πράγματος τὴν‎ ὁμολογίαν φεύγει · ὧν οὐδὲν πρόσεστιν τῷ ἀληθινῷ ΧριστιανῷChristian .	For whoever denies that he is a Christian, either denies because he despises Christianity, or he avoids confession because he is conscious that he is unworthy and an alien to it; neither of which is the case with the true Christian.
17-17 καὶ τοῦ ΟὐρβικίουUrbicius κελεύσαντος αὐτὸν ἀπαχθῆναι , ΛούκιόςLucius τις , καὶ αὐτὸς ὢν ΧριστιανόςChristian , ὁρῶν τὴν‎ ἀλόγως οὕτως γενομένην κρίσιν , πρὸς τὸν ΟὐρβίκιονUrbicius ἔφη	And when Urbicius commanded that he be led away to punishment, a certain Lucius, who was also a Christian, seeing judgment so unjustly passed, said to Urbicius,
17-18 ‘ τίς ἡ αἰτία τοῦ μήτε μοιχὸν μήτε πόρνον μήτε ἀνδροφόνον μήτε λωποδύτην μήτε ἅρπαγα μήτε ἁπλῶς ἀδίκημά τι πράξαντα ἐλεγχόμενον , ὀνόματος δὲ ΧριστιανοῦChristian προσωνυμίαν ὁμολογοῦντα , τὸν ἄνθρωπον τοῦτον ἐκολάσω ; οὐ πρέποντα ΕὐσεβεῖPius αὐτοκράτορι οὐδὲ φιλοσόφῳ ΚαίσαροςCaesar παιδὶ οὐδὲ ἱερᾷ συγκλήτῳ κρίνεις , ὦ ΟὐρβίκιεUrbicius .'	‘Why have you punished this man who is not an adulterer, nor a fornicator, nor a murderer, nor a thief, nor a robber, nor has been convicted of committing any crime at all, but has confessed that he bears the name of Christian? You do not judge, O Urbicius, in a manner befitting the Emperor Pius, or the philosophical son of Caesar, or the sacred senate.'
17-19 καὶ ὅς , οὐδὲν ἄλλο ἀποκρινάμενος , καὶ πρὸς τὸν ΛούκιονLucius ἔφη ‘δοκεῖς μοι καὶ σὺ εἶναι τοιοῦτος ,'	And without making any other reply, he said to Lucius, ‘You also seem to me to be one.'
17-20 καὶ τοῦ ΛουκίουLucius φήσαντος ‘μάλιστα ,' πάλιν ἐπιστρέψας καὶ αὐτὸν ἀπαχθῆναι ἐκέλευσεν ·	And when Lucius said, ‘Certainly,' he again commanded that he too should be led away to punishment.
17-21 ὁ δὲ χάριν εἰδέναι ὡμολόγει · πονηρῶν γὰρ δεσποτῶν τῶν τοιούτων ἀπηλλάχθαι ἐπεῖδεν καὶ παρὰ ἀγαθὸν πατέρα καὶ βασιλέα τὸν Θεὸν πορεύεσθαι .	But he professed his thanks, for he was liberated, he added, from such wicked rulers and was going to the good Father and King, God.
17-22 καὶ ἄλλος δὲ τρίτος ἐπελθὼν κολασθῆναι προσετιμήθη .”	And still a third having come forward was condemned to be punished.
17-23 τούτοις ὁ ἸουστῖνοςJustin εἰκότως καὶ ἀκολούθως ἃς προεμνημονεύσαμεν αὐτοῦ‎ φωνὰς ἐπάγει λέγων “ κἀγὼ οὖν προσδοκῶ ὑπό τινος τῶν ὠνομασμένων ἐπιβουλευθῆναι ” καὶ τὰ λοιπά .	To this, Justin fittingly and consistently adds the words which we quoted above, saying, I, too, therefore expect to be plotted against by some one of those whom I have named,” etc.

Chapter 18

18-1 Πλεῖστα δὲ οὗτος καταλέλοιπεν ἡμῖν πεπαιδευμένης διανοίας καὶ περὶ τὰ θεῖα ἐσπουδακυίας ὑπομνήματα , πάσης ὠφελείας ἔμπλεα ·	This writer [Justin] has left us a great many monuments of a mind educated and practiced in divine things, which are replete with profitable matter of every kind.
18-2 ἐφ᾽ ἃ τοὺς φιλομαθεῖς ἀναπέμψομεν , τὰ εἰς ἡμετέραν γνῶσιν ἐλθόντα χρησίμως παρασημηνάμενοι .	To them we shall refer the studious, noting as we proceed those that have come to our knowledge.
18-3 ὁ μέν τίς ἐστιν αὐτῷ λόγος πρὸς ἈντωνῖνονAntinous τὸν ΕὐσεβῆPius προσαγορευθέντα καὶ τοὺς τούτου παῖδας τὴν‎ τε ῬωμαίωνRoman, Latin σύγκλητον προσφωνητικὸς ὑπὲρ τῶν καθ᾽ ἡμᾶς δογμάτων , ὁ δὲ δευτέραν περιέχων ὑπὲρ τῆς ἡμετέρας πίστεως ἀπολογίαν , ἣν πεποίηται πρὸς τὸν τοῦ δεδηλωμένου αὐτοκράτορος διάδοχόν τε καὶ ὁμώνυμον ἈντωνῖνονAntinous ΟὐῆρονVerus , οὗ τὰ κατὰ τοὺς χρόνους ἐπὶ τοῦ παρόντος διέξιμεν ·	There is a certain discourse of his in defence of our doctrine addressed to Antoninus surnamed the Pious, and to his sons, and to the Roman senate. Another work contains his second Apology in behalf of our faith, which he offered to him who was the successor of the emperor mentioned and who bore the same name, Antoninus Verus, the one whose times we are now recording.
18-4 καὶ ἄλλος ὁ πρὸς ἝλληναςGreeks , ἐν ᾧ μακρὸν περὶ πλείστων παρ᾽ ἡμῖν τε καὶ τοῖς ἙλλήνωνGreeks φιλοσόφοις ζητουμένων κατατείνας λόγον , περὶ τῆς τῶν δαιμόνων διαλαμβάνει φύσεως ·	Also another work against the Greeks, in which he discourses at length upon most of the questions at issue between us and the Greek philosophers, and discusses the nature of demons.
18-5 ἃ οὐδὲν ἂν ἐπείγοι τὰ νῦν παρατίθεσθαι .	It is not necessary for me to add any of these things here.
18-6 καὶ αὖθις ἕτερον πρὸς ἝλληναςGreeks εἰς ἡμᾶς ἐλήλυθεν αὐτοῦ‎ σύγγραμμα , ὃ καὶ ἐπέγραψεν Ἔλεγχον ,	And still another work of his against the Greeks has come down to us, to which he gave the title Refutation.

18-7 καὶ παρὰ τούτους ἄλλο περὶ Θεοῦ μοναρχίας , ἣν οὐ μόνον ἐκ τῶν παρ᾽ ἡμῖν γραφῶν , ἀλλὰ καὶ τῶν ἙλληνικῶνGreeks συνίστησιν βιβλίων ·	And besides these another, on the Sovereignty of God, which he establishes not only from our Scriptures, but also from the books of the Greeks.
18-8 ἐπὶ τούτοις ἐπιγεγραμμένον ΨάλτηςPsaltes , καὶ ἄλλο σχολικὸν περὶ ψυχῆς , ἐν ᾧ διαφόρους πεύσεις προτείνας περὶ τοῦ κατὰ τὴν‎ ὑπόθεσιν προβλήματος , τῶν παρ᾽ ἝλλησινGreek φιλοσόφων παρατίθεται τὰς δόξας , αἷς καὶ ἀντιλέξειν ὑπισχνεῖται τὴν‎ τε αὐτὸς αὐτοῦ‎ δόξαν ἐν ἑτέρῳ παραθήσεσθαι συγγράμματι .	Still further, a work entitled Psaltes, and another disputation on the Soul, in which, after propounding various questions concerning the problem under discussion, he gives the opinions of the Greek philosophers, promising to refute it, and to present his own view in another work.
18-9 καὶ διάλογον δὲ πρὸς ἸουδαίουςJews συνέταξεν , ὃν ἐπὶ τῆς ἘφεσίωνEphesus πόλεως πρὸς ΤρύφωναTrypho τῶν τότε ἙβραίωνHebrews ἐπισημότατον πεποίηται ·	He composed also a dialogue against the Jews, which he held in the city of Ephesus with Trypho, a most distinguished man among the Hebrews of that day.
18-10 ἐν ᾧ τίνα τρόπον ἡ θεία χάρις αὐτὸν ἐπὶ τὸν τῆς πίστεως παρώρμησε λόγον , δηλοῖ ὁποίαν τε πρότερον περὶ τὰ φιλόσοφα μαθήματα σπουδὴν εἰσενήνεκται καὶ ὅσην ἐποιήσατο τῆς ἀληθείας ἐκθυμοτάτην ζήτησιν .	In it he shows how the divine grace urged him on to the doctrine of the faith, and with what earnestness he had formerly pursued philosophical studies, and how ardent a search he had made for the truth.
18-11 ἱστορεῖ δ᾽ ἐν ταὐτῷ περὶ ἸουδαίωνJewish, Jews ὡς κατὰ τῆς τοῦ ΧριστοῦChrist διδασκαλίας ἐπιβουλὴν συσκευασαμένων , αὐτὰ ταῦτα πρὸς τὸν ΤρύφωναTrypho ἀποτεινόμενος ·	And he records of the Jews in the same work, that they were plotting against the teaching of Christ, asserting the same things against Trypho:
18-12 “οὐ μόνον δὲ οὐ μετενοήσατε ἐφ᾽ οἷς ἐπράξατε κακῶς , ἀλλὰ ἄνδρας ἐκλεκτοὺς ἐκλεξάμενοι τότε ἀπὸ ἹερουσαλὴμJerusalem ἐξεπέμψατε εἰς πᾶσαν τὴν‎ γῆν , λέγοντες αἵρεσιν ἄθεον ΧριστιανῶνChristians πεφάνθαι καταλέγοντές τε ταῦτα ἅπερ καθ᾽ ἡμῶν οἱ ἀγνοοῦντες ἡμᾶς πάντες λέγουσιν , ὥστε οὐ μόνον ἑαυτοῖς ἀδικίας αἴτιοι ὑπάρχετε , ἀλλὰ καὶ τοῖς ἄλλοις ἅπασιν ἁπλῶς ἀνθρώποις .”	“Not only did you not repent of the wickedness which you had committed, but you selected at that time chosen men, and you sent them out from Jerusalem through all the land, to announce that the godless heresy of the Christians had made its appearance, and to accuse them of those things which all that are ignorant of us say against us, so that you become the causes not only of your own injustice, but also of all other men's.”
18-13 Γράφει δὲ καὶ ὡς ὅτι μέχρι καὶ αὐτοῦ‎ χαρίσματα προφητικὰ διέλαμπεν ἐπὶ τῆς ἐκκλησίας ,	He writes also that even down to his time prophetic gifts shone in the Church.
18-14 μέμνηταί τε τῆς ἸωάννουJohn Ἀποκαλύψεως , σαφῶς τοῦ ἀποστόλου αὐτὴν εἶναι λέγων ·	And he mentions the Apocalypse of John, saying distinctly that it was the apostle's.
18-15 καὶ ῥητῶν δέ τινων προφητικῶν μνημονεύει , διελέγχων τὸν ΤρύφωναTrypho ὡς δὴ περικοψάντων αὐτὰ ἸουδαίωνJewish, Jews ἀπὸ τῆς γραφῆς .	He also refers to certain prophetic declarations, and accuses Trypho on the ground that the Jews had cut them out of the Scripture.
18-16 πλεῖστα δὲ καὶ ἕτερα παρὰ πολλοῖς φέρεται ἀδελφοῖς τῶν αὐτοῦ‎ πόνων ,	A great many other works of his are still in the hands of many of the brothers.
18-17 οὑτωσὶ δὲ σπουδῆς εἶναι ἄξιοι καὶ τοῖς παλαιοῖς ἐδόκουν οἱ τἀνδρὸς λόγοι , ὡς τὸν ΕἰρηναῖονIrenaeus ἀπομνημονεύειν αὐτοῦ‎ φωνάς , τοῦτο μὲν ἐν τῷ τετάρτῳ Πρὸς τὰς αἱρέσεις αὐτὰ δὴ ταῦτα ἐπιλέγοντα ·	And the discourses of the man were thought so worthy of study even by the ancients, that Irenaeus quotes his words: for instance, in the fourth book of his work Against Heresies, where he writes as follows:
18-18 “καὶ καλῶς ὁ ἸουστῖνοςJustin ἐν τῷ πρὸς ΜαρκίωναMarcion συντάγματί φησιν ὅτι αὐτῷ τῷ κυρίῳ οὐκ ἂν ἐπείσθην ἄλλον Θεὸν καταγγέλλοντι παρὰ τὸν δημιουργόν ,”	“And Justin well says in his work against Marcion, that he would not have believed the Lord himself if he had preached another God besides the Creator;”
18-19 τοῦτο δὲ ἐν τῷ πέμπτῳ τῆς αὐτῆς ὑποθέσεως διὰ τούτων ·	and again in the fifth book of the same work he says:
18-20 “ καὶ καλῶς ὁ ἸουστῖνοςJustin ἔφη ὅτι πρὸ μὲν τῆς τοῦ κυρίου παροιμίαι οὐδέποτε ἐτόλμησεν ὁ σατανᾶς βλασφημῆσαι τὸν Θεόν , ἅτε μηδέπω εἰδὼς αὐτοῦ‎ τὴν‎ κατάκρισιν .”	and Justin well said that before the coming of the Lord, Satan never dared to blaspheme God, because he did not yet know his condemnation.
18-21 καὶ ταῦτα δὲ ἀναγκαίως εἰρήσθω εἰς προτροπὴν τοῦ μετὰ σπουδῆς τοὺς φιλομαθεῖς καὶ τοὺς τούτου περιέπειν λόγους .	These things I have deemed it necessary to say for the sake of stimulating the studious to peruse his works with diligence.
18-22 καὶ τὰ μὲν κατὰ τόνδε τοιαῦτα ἦν .	So much concerning him.

Chapter 19

19-1 Ἤδη δὲ εἰς ὄγδοον 1 ἐλαυνούσης ἔτος τῆς δηλουμένης ἡγεμονίας , τῆς ῬωμαίωνRoman, Latin ἐκκλησίας τὴν‎ ἐπισκοπὴν ἈνίκητονAnicetus ἕνδεκα τοῖς πᾶσιν ἔτεσιν διελθόντα ΣωτὴρSoter διαδέχεται ,

In the eighth year1of the above-mentioned reign Soter succeeded Anicetus as bishop of the church of Rome, after the latter had held office eleven years in all.

19-2 ἀλλὰ καὶ τῆς ἈλεξανδρέωνAlexandria, Alexandrians παροικίας ΚελαδίωνοςCeladion τέτταρσιν ἐπὶ δέκα ἔτεσιν προστάντος .

But when Celadion had presided over the church of Alexandria for fourteen years he was succeeded by Agripinnus.

Chapter 20

20-1 τὴν‎ διαδοχὴν ἈγριππῖνοςAgrippinus διαλαμβάνει , καὶ ἐπὶ τῆς ἈντιοχέωνAntioch, Antiochians δὲ ἐκκλησίας ΘεόφιλοςTheophilus ἕκτος ἀπὸ τῶν ἀποστόλων ἐγνωρίζετο ,	At that time also in the church of Antioch, Theophilus was well known as the sixth from the apostles.
20-2 τετάρτου μὲν τῶν ἐκεῖσε μετὰ ἭρωναHero καταστάντος ΚορνηλίουCornelius , μετὰ δὲ αὐτὸν πέμπτῳ βαθμῷ τὴν‎ ἐπισκοπὴν ἜρωτοςEros διαδεξαμένου .	For Cornelius, who succeeded Hero, was the fourth, and after him Eros, the fifth in order, had held the office of bishop.

Chapter 21

21-1 Ἤκμαζον δ᾽ ἐν τούτοις ἐπὶ τῆς ἐκκλησίας ἩγήσιππόςHegesippus τε , ὃν ἴσμεν ἐκ τῶν προτέρων , καὶ ΔιονύσιοςDionysius ΚορινθίωνCorinth ἐπίσκοπος ΠινυτόςPinytus τε ἄλλος τῶν ἐπὶ ΚρήτηςCrete, Cretans ἐπίσκοπος ΦίλιππόςPhilip τε ἐπὶ τούτοις καὶ ἈπολινάριοςApolinarius καὶ ΜελίτωνMelito ΜουσανόςMusanus τε καὶ ΜόδεστοςModestus καὶ ἐπὶ πᾶσιν ΕἰρηναῖοςIrenaeus ,	At that time there flourished in the Church Hegesippus, whom we know from what has gone before, and Dionysius, bishop of Corinth, and another bishop, Pinytus of Crete, and besides these, Philip, and Apolinarius, and Melito, and Musanus, and Modestus, and finally, Irenaeus.
21-2 ὧν καὶ εἰς ἡμᾶς τῆς ἀποστολικῆς παραδόσεως ἡ τῆς ὑγιοῦς πίστεως ἔγγραφος κατῆλθεν ὀρθοδοξία .	From them has come down to us in writing, the sound and orthodox faith received from apostolic tradition.

Chapter 22

22-1 Ὁ μὲν οὖν ἩγήσιπποςHegesippus ἐν πέντε τοῖς εἰς ἡμᾶς ἐλθοῦσιν ὑπομνήμασιν τῆς ἰδίας γνώμης πληρεστάτην μνήμην καταλέλοιπεν ·	Hegesippus in the five books of Memoirs which have come down to us has left a most complete record of his own views.
22-2 ἐν οἷς δηλοῖ ὡς πλείστοις ἐπισκόποις συμμίξειεν ἀποδημίαν στειλάμενος μέχρι ῬώμηςRome , καὶ ὡς ὅτι τὴν‎ αὐτὴν παρὰ πάντων παρείληφεν διδασκαλίαν .	In them he states that on a journey to Rome he met a great many bishops, and that he received the same doctrine from all.
22-3 ἀκοῦσαί γέ τοι πάρεστιν μετά τινα περὶ τῆς ΚλήμεντοςClement πρὸς ΚορινθίουςCorinthians 1 ἐπιστολῆς αὐτῷ εἰρημένα ἐπιλέγοντος ταῦτα ·	It is fitting to hear what he says after making some remarks about the epistle of Clement to the Corinthians.1

22-4 “καὶ ἐπέμενεν ἡ ἐκκλησία ἡ ΚορινθίωνCorinth ἐν τῷ ὀρθῷ λόγῳ μέχρι ΠρίμουPrimus ἐπισκοπεύοντος ἐν ΚορίνθῳCorinth ·	“And the church of Corinth continued in the true faith until Primus was bishop in Corinth.
22-5 οἷς συνέμιξα πλέων εἰς ῬώμηνRome καὶ συνδιέτριψα τοῖς ΚορινθίοιςCorinthians ἡμέρας ἱκανάς , ἐν αἷς συνανεπάημεν τῷ ὀρθῷ λόγῳ ·	I conversed with them on my way to Rome, and abode with the Corinthians many days, during which we were mutually refreshed in the true doctrine.
22-6 γενόμενος δὲ ἐν ῬώμῃRome , διαδοχὴν ἐποιησάμην μέχρις ἈνικήτουAnicetus · οὗ διάκονος ἦν ἘλεύθεροςEleutherus ,	And when I had come to Rome I remained there until Anicetus, whose deacon was Eleutherus.
22-7 καὶ παρὰ ἈνικήτουAnicetus διαδέχεται ΣωτήρSoter , μετ᾽ ὃν ἘλεύθεροςEleutherus .	And Anicetus was succeeded by Soter, and he by Eleutherus.
22-8 ἐν ἑκάστῃ δὲ διαδοχῇ καὶ ἐν ἑκάστῃ πόλει οὕτως ἔχει ὡς ὁ νόμος κηρύσσει καὶ οἱ προφῆται καὶ ὁ κύριος .”	In every succession, and in every city that is held which is preached by the law and the prophets and the Lord.
22-9 Ὁ δ᾽ αὐτὸς καὶ τῶν κατ᾽ αὐτὸν αἱρέσεων τὰς ἀρχὰς ὑποτίθεται διὰ τούτων ·	The same author also describes the beginnings of the heresies which arose in his time, in the following words:
22-10 “καὶ μετὰ τὸ μαρτυρῆσαι ἸάκωβονJames, Jacob τὸν δίκαιον , ὡς καὶ ὁ κύριος , ἐπὶ τῷ αὐτῷ λόγῳ , πάλιν ἐπιστρέψας ὁ ἐκ θείου αὐτοῦ‎ ΣυμεὼνSymeon ὁ τοῦ ΚλωπᾶClopas καθίσταται ἐπίσκοπος ,	“And after James the Just had suffered martyrdom, as the Lord had also on the same account, Symeon, the son of the Lord's uncle, Clopas, was appointed the next bishop.
22-11 ὃν προέθεντο πάντες , ὄντα ἀνεψιὸν τοῦ κυρίου δεύτερον .	All proposed him as second bishop because he was a cousin of the Lord.
22-12 διὰ τοῦτο ἐκάλουν τὴν‎ ἐκκλησίαν παρθένον , οὔπω γὰρ ἔφθαρτο ἀκοαῖς ματαίαις ·	Therefore, they called the Church a virgin, for it was not yet corrupted by vain discourses.
22-13 ἄρχεται δὲ ὁ ΘεβουθιςThebouthis διὰ τὸ μὴ γενέσθαι αὐτὸν ἐπίσκοπον ὑποφθείρειν	But Thebuthis, because he was not made bishop, began to corrupt it.
22-14 ἀπὸ τῶν ἑπτὰ αἱρέσεων , ὧν καὶ αὐτὸς ἦν , ἐν τῷ λαῷ ,1 Ἀφ᾽ ὧν ΣίμωνSimon , ὅθεν ΣιμωνιανοίSimonians , καὶ ΚλεόβιοςCleobius , ὅθεν ΚλεοβιηνοίCleobians , καὶ ΔοσίθεοςDositheus , ὅθεν ΛοσιθιανοίDosithians , καὶ ΓορθαῖοςGorthaeus , ὅθεν ΓοραθηνοίGoratheni , καὶ ΜασβωθεοιMasbothei .	He also was sprung from the seven sects among the people,1like Simon, from whom came the Simonians, and Cleobius, from whom came the Cleobians, and Dositheus, from whom came the Dositheans, and Gorthaeus, from whom came the Goratheni, and Masbotheus, from whom came the Masbothaeans.

22-15 ἀπὸ τούτων ΜενανδριανισταὶMenandrianists καὶ ΜαρκιανισταὶMarcianists καὶ ΚαρποκρατιανοὶCarpocratians καὶ ΟὐαλεντινιανοὶValentinians καὶ ΒασιλειδιανοὶBasilidians καὶ ΣατορνιλιανοὶSaturnilians	From them sprang the Menandrianists, and Marcionists, and Carpocratians, and Valentinians, and Basilidians, and Saturnilians.
22-16 ἕκαστος ἰδίως καὶ ἑτεροίως ἰδίαν δόξαν παρεισηγάγοσαν ,	Each introduced privately and separately his own peculiar opinion.
22-17 ἀπὸ τούτων ψευδόχριστοι , ψευδοπροφῆται , ψευδαπόστολοι , οἵτινες ἐμέρισαν τὴν‎ ἕνωσιν τῆς ἐκκλησίας φθοριμαίοις λόγοις κατὰ τοῦ Θεοῦ καὶ κατὰ τοῦ ΧριστοῦChrist αὐτοῦ‎ .”	From them came false Christs, false prophets, false apostles, who divided the unity of the Church by corrupt doctrines uttered against God and against his Christ.
22-18 Ἔτι δ᾽ ὁ αὐτὸς καὶ τὰς πάλαι γεγενημένας παρὰ ἸουδαίοιςJews αἱρέσεις ἱστορεῖ λέγων ·	The same writer also records the ancient heresies which arose among the Jews, in the following words:
22-19 “ἦσαν δὲ γνώσῃ διάφοροι ἐν τῇ περιτομῇ ἐν υἱοῖς ἸσραηλιτῶνIsraelites	There were, moreover, various opinions in the circumcision, among the children of Israel.
22-20 κατὰ τῆς φυλῆς ἸούδαJude, Judas καὶ τοῦ ΧριστοῦChrist αὗται · ἘσσαῖοιEssenes ΓαλιλαῖοιGalileans ἩμεροβαπτισταὶHemerobaptists ΜασβωθεοιMasbothei ΣαμαρεῖταιSamaritans ΣαδδουκαῖοιSadducees ΦαρισαῖοιPharisees .”	The following were those that were opposed to the tribe of Judah and the Christ: Essenes, Galileans, Hemerobaptists, Masbothaeans, Samaritans, Sadducees, Pharisees.
22-21 Καὶ ἕτερα δὲ πλεῖστα γράφει , ὧν ἐκ μέρους ἤδη πρότερον ἐμνημονεύσαμεν , οἰκείως τοῖς καιροῖς τὰς ἱστορίας παραθέμενοι ,	And he wrote of many other matters, which we have in part already mentioned, introducing the accounts in their appropriate places.
22-22 ἔκ τε τοῦ καθ᾽ ἙβραίουςHebrews εὐαγγελίου καὶ τοῦ ΣυριακοῦSyriac καὶ ἰδίως ἐκ τῆς ἙβραΐδοςHebrew διαλέκτου τινὰ τίθησιν , ἐμφαίνων ἐξ ἙβραίωνHebrews ἑαυτὸν πεπιστευκέναι , καὶ ἄλλα δὲ ὡς ἐξ ἸουδαϊκῆςJews ἀγράφου παραδόσεως μνημονεύει .	And from the Syriac Gospel according to the Hebrews he quotes some passages in the Hebrew tongue, showing that he was a convert from the Hebrews, and he mentions other matters as taken from the unwritten tradition of the Jews.
22-23 οὐ μόνος δὲ οὗτος , καὶ ΕἰρηναῖοςIrenaeus δὲ καὶ ὁ πᾶς τῶν ἀρχαίων χορὸς πανάρετον Σοφίαν τὰς ΣολομῶνοςSolomon Παροιμίας ἐκάλουν .	And not only he, but also Irenaeus and the whole company of the ancients, called the Proverbs of Solomon All-virtuous Wisdom.
22-24 καὶ περὶ τῶν λεγομένων δὲ ἀποκρύφων διαλαμβάνων , ἐπὶ τῶν αὐτοῦ‎ χρόνων πρός τινων αἱρετικῶν ἀναπεπλάσθαι τινὰ τούτων ἱστορεῖ .	And when speaking of the books called Apocrypha, he records that some of them were composed in his day by certain heretics.
22-25 ἀλλὰ γὰρ ἐφ᾽ ἕτερον ἤδη μεταβατέον .	But let us now pass on to another.

Chapter 23

23-1 Καὶ πρῶτόν γε περὶ ΔιονυσίουDionysius φατέον ὅτι τε τῆς ἐν ΚορίνθῳCorinth παροικίας τὸν τῆς ἐπισκοπῆς ἐγκεχείριστο θρόνον , καὶ ὡς τῆς ἐνθέου φιλοπονίας οὐ μόνοις τοῖς ὑπ᾽ αὐτόν , ἀλλ᾽ ἤδη καὶ τοῖς ἐπὶ τῆς ἀλλοδαπῆς ἀφθόνως ἐκοινώνει , χρησιμώτατον ἅπασιν ἑαυτὸν καθιστὰς ἐν αἷς ὑπετυποῦτο καθολικαῖς πρὸς τὰς ἐκκλησίας 1 ἐπιστολαῖς ·

And first we must speak of Dionysius, who was appointed bishop of the church in Corinth, and communicated freely of his inspired labors not only to his own people, but also to those in foreign lands, and rendered the greatest service to all in the catholic epistles which he wrote to the churches.1

23-2 ὧν ἐστιν ἡ μὲν πρὸς ΛακεδαιμονίουςLacedaemonians ὀρθοδοξίας κατηχητικὴ εἰρήνης τε καὶ ἑνώσεως ὑποθετική , ἡ δὲ πρὸς ἈθηναίουςAthenians διεγερτικὴ πίστεως καὶ τῆς κατὰ τὸ εὐαγγέλιον πολιτείας , ἧς ὀλιγωρήσαντας ἐλέγχει ὡς ἂν μικροῦ δεῖν ἀποστάντας τοῦ λόγου ἐξ οὗπερ τὸν προεστῶτα αὐτῶν ΠούπλιονPublius 1 μαρτυρῆσαι κατὰ τοὺς τότε συνέβη διωγμούς .

Among these is the one addressed to the Lacedaemonians, containing instruction in the orthodox faith and an admonition to peace and unity; the one also addressed to the Athenians, exciting them to faith and to the life prescribed by the Gospel, which he accuses them of esteeming lightly, as if they had almost apostatized from the faith since the martyrdom of their ruler Publius,1which had taken place during the persecutions of those days.

23-3 ΚοδράτουQuadratus δὲ μετὰ τὸν μαρτυρήσαντα ΠούπλιονPublius καταστάντος αὐτῶν ἐπισκόπου μέμνηται , ἐπιμαρτυρῶν ὡς διὰ τῆς αὐτοῦ‎ σπουδῆς ἐπισυναχθέντων καὶ τῆς πίστεως ἀναζωπύρησιν εἰληχότων ·	He mentions Quadratus also, stating that he was appointed their bishop after the martyrdom of Publius, and testifying that through his zeal they were brought together again and their faith revived.
23-4 δηλοῖ δ᾽ ἐπὶ τούτοις ὡς καὶ ΔιονύσιοςDionysius ὁ ἈρεοπαγίτηςAreopagite ὑπὸ τοῦ ἀποστόλου ΠαύλουPaul, Paulus προτραπεὶς ἐπὶ τὴν‎ πίστιν κατὰ τὰ ἐν ταῖς Πράξεσιν δεδηλωμένα , πρῶτος τῆς ἈθήνησιAthens παροικίας τὴν‎ ἐπισκοπὴν ἐγκεχείριστο .	He records, moreover, that Dionysius the Areopagite, who was converted to the faith by the apostle Paul, according to the statement in the Acts of the Apostles, first obtained the episcopate of the church at Athens.
23-5 ἄλλη δ᾽ ἐπιστολή τις αὐτοῦ‎ πρὸς ΝικομηδέαςNicomedians φέρεται , ἐν ᾗ τὴν‎ ΜαρκίωνοςMarcion αἵρεσιν πολεμῶν τῷ τῆς ἀληθείας παρίσταται κανόνι .	And there is extant another epistle of his addressed to the Nicomedians, in which he attacks the heresy of Marcion, and stands fast by the canon of the truth.
23-6 καὶ τῇ ἐκκλησίᾳ δὲ τῇ παροικιῶν ΓόρτυνανGortyna ἅμα ταῖς λοιπαῖς κατὰ ΚρήτηνCretan παροικίαις ἐπιστείλας , ΦίλιππονPhilip ἐπίσκοπον αὐτῶν ἀποδέχεται ἅτε δὴ ἐπὶ πλείσταις μαρτυρουμένης ἀνδραγαθίαις τῆς ὑπ᾽ αὐτὸν ἐκκλησίας , τὴν‎ τε τῶν αἱρετικῶν διαστροφὴν ὑπομιμνήσκει φυλάττεσθαι .	Writing also to the church that is in Gortyna, together with the other parishes in Crete, he commends their bishop Philip, because of the many acts of fortitude which are testified to as performed by the church under him, and he warns them to be on their guard against the aberrations of the heretics.
23-7 καὶ τῇ ἐκκλησίᾳ δὲ τῇ παροικιῶν ἌμαστρινAmastris ἅμα ταῖς κατὰ ΠόντονPontus ἐπιστείλας , ΒακχυλίδουBacchylides μὲν καὶ ἘλπίστουElpistus ὡς ἂν αὐτὸν ἐπὶ τὸ γράψαι προτρεψάντων μέμνηται , γραφῶν τε θείων ἐξηγήσεις παρατέθειται , ἐπίσκοπον αὐτῶν ὀνόματι ΠάλμανPalmas ὑποσημαίνων ·	And writing to the church that is in Amastris, together with those in Pontus, he refers to Bacchylides and Elpistus, as having urged him to write, and he adds explanations of passages of the divine Scriptures, and mentions their bishop Palmas by name.
23-8 πολλὰ δὲ περὶ γάμου καὶ ἁγνείας τοῖς αὐτοῖς παραινεῖ , καὶ τοὺς ἐξ οἵας δ᾽ οὖν ἀποπτώσεως , εἴτε πλημμελείας εἴτε μὴν αἱρετικῆς πλάνης , ἐπιστρέφοντας δεξιοῦσθαι προστάττει .	He gives them much advice also concerning marriage and chastity, and commands them to receive those who come back again after any fall, whether it be delinquency or heresy.
23-9 ταύταις ἄλλη ἐγκατείλεκται πρὸς ΚνωσίουςCnosians ἐπιστολή , ἐν ᾗ ΠινυτὸνPinytus τῆς παροικίας ἐπίσκοπον παρακαλεῖ μὴ βαρὺ φορτίον ἐπάναγκες τὸ περὶ ἁγνείας τοῖς ἀδελφοῖς ἐπιτιθέναι , τῆς δὲ τῶν πολλῶν καταστοχάζεσθαι ἀσθενείας ·	Among these is inserted also another epistle addressed to the Cnosians, in which he exhorts Pinytus, bishop of the parish, not to lay upon the brothers a grievous and compulsory burden concerning chastity, but to have regard to the weakness of the multitude.
23-10 πρὸς ἣν ὁ ΠινυτὸςPinytus ἀντιγράφων , θαυμάζει μὲν καὶ ἀποδέχεται τὸν ΔιονύσιονDionysius , ἀντιπαρακαλεῖ δὲ στερροτέρας ἤδη ποτὲ μεταδιδόναι τροφῆς , τελειοτέροις γράμμασιν εἰς αὖθις τὸν παρ᾽ αὐτῷ λαὸν ὑποθρέψαντα , ὡς μὴ διὰ τέλους τοῖς γαλακτώδεσιν ἐνδιατρίβοντες λόγοις τῇ νηπιώδει ἀγωγῇ λάθοιεν καταγηράσαντες ·	Pinytus, replying to this epistle, admires and commends Dionysius, but exhorts him in turn to impart some time more solid food, and to feed the people under him, when he wrote again, with more advanced teaching, that they might not be fed continually on these milky doctrines and imperceptibly grow old under a training calculated for children.
23-11 δι᾽ ἧς ἐπιστολῆς καὶ ἡ τοῦ ΠινυτοῦPinytos περὶ τὴν‎ πίστιν ὀρθοδοξία τε καὶ φροντὶς τῆς τῶν ὑπηκόων ὠφελείας τό τε λόγιον καὶ ἡ περὶ τὰ θεῖα σύνεσις ὡς δι᾽ ἀκριβεστάτης ἀναδείκνυται εἰκόνος .	In this epistle also Pinytus' orthodoxy in the faith and his care for the welfare of those placed under him, his learning and his comprehension of divine things, are revealed as in a most perfect image.
23-12 Ἔτι τοῦ ΔιονυσίουDionysius καὶ πρὸς ῬωμαίουςRomans ἐπιστολὴ φέρεται , ἐπισκόπῳ τῷ τότε Σωτῆρι προσφωνοῦσα ·	There is extant also another epistle written by Dionysius to the Romans, and addressed to Soter, who was bishop at that time.
23-13 ἐξ ἧς οὐδὲν οἷον τὸ καὶ παραθέσθαι λέξεις δι᾽ ὧν τὸ μέχρι τοῦ καθ᾽ ἡμᾶς διωγμοῦ φυλαχθὲν ῬωμαίωνRoman, Latin ἔθος ἀποδεχόμενος ταῦτα γράφει ·	We cannot do better than to subjoin some passages from this epistle, in which he commends the practice of the Romans which has been retained down to the persecution in our own days. His words are as follows:
23-14 “ ἐξ ἀρχῆς γὰρ ὑμῖν ἔθος ἐστὶν τοῦτο , πάντας μὲν ἀδελφοὺς ποικίλως εὐεργετεῖν ἐκκλησίαις τε πολλαῖς ταῖς κατὰ πᾶσαν πόλιν ἐφόδια πέμπειν ,	For from the beginning it has been your practice to do good to all the brothers in various ways, and to send contributions to many churches in every city.
23-15 ὧδε μὲν τὴν‎ τῶν δεομένων πενίαν ἀναψύχοντας , ἐν μετάλλοις δὲ ἀδελφοῖς ὑπάρχουσιν ἐπιχορηγοῦντας δι᾽ ὧν πέμπετε ἀρχῆθεν ἐφοδίων πατροπαράδοτον ἔθος ῬωμαίωνRoman, Latin ῬωμαῖοιRomans φυλάττοντες , ὃ οὐ μόνον διατετήρηκεν ὁ μακάριος ὑμῶν ἐπίσκοπος ΣωτήρSoter , ἀλλὰ καὶ ηὔξηκεν , ἐπιχορηγῶν μὲν τὴν‎ διαπεμπομένην δαψίλειαν τὴν‎ εἰς τοὺς ἁγίους , λόγοις δὲ μακαρίοις τοὺς ἀνιόντας ἀδελφούς , ὡς τέκνα πατὴρ φιλόστοργος , παρακαλῶν .”	Thus relieving the want of the needy, and making provision for the brothers in the mines1by the gifts which you have sent from the beginning, you Romans keep up the hereditary customs of the Romans, which your blessed bishop Soter has not only maintained, but also added to, furnishing an abundance of supplies to the saints, and encouraging the brothers from abroad with blessed words, as a loving father his children.

23-16 Ἐν αὐτῇ δὲ ταύτῃ καὶ τῆς ΚλήμεντοςClement πρὸς ΚορινθίουςCorinthians μέμνηται ἐπιστολῆς , δηλῶν ἀνέκαθεν ἐξ ἀρχαίου ἔθους ἐπὶ τῆς ἐκκλησίας τὴν‎ ἀνάγνωσιν αὐτῆς ποιεῖσθαι ·	In this same epistle he makes mention also of Clement's epistle to the Corinthians, showing that it had been the custom from the beginning to read it in the church.
23-17 λέγει γοῦν ·	His words are as follows:
23-18 “τὴν σήμερον οὖν κυριακὴν ἁγίαν ἡμέραν διηγάγομεν , ἐν ᾗ ἀνέγνωμεν ὑμῶν τὴν‎ ἐπιστολήν ,	His words are as follows: Today we have passed the Lord's holy day, in which we have read your epistle.
23-19 ἣν ἕξομεν ἀεί ποτε ἀναγινώσκοντες νουθετεῖσθαι , ὡς καὶ τὴν‎ προτέραν ἡμῖν διὰ ΚλήμεντοςClement 1 γραφεῖσαν .”	From it, whenever we read it, we shall always be able to draw advice, as also from the former epistle, which was written to us through Clement.1

23-20 Ἔτι δ᾽ ὁ αὐτὸς καὶ περὶ τῶν ἰδίων ἐπιστολῶν ὡς ῥᾳδιουργηθεισῶν ταῦτά φησιν ·	The same writer also speaks as follows concerning his own epistles, alleging that they had been mutilated:
23-21 “ ἐπιστολὰς γὰρ ἀδελφῶν ἀξιωσάντων με γράψαι ἔγραψα .	as the brothers desired me to write epistles, I wrote.
23-22 καὶ ταύτας οἱ τοῦ διαβόλου ἀπόστολοι ζιζανίων γεγέμικαν , ἃ μὲν ἐξαιροῦντες , ἃ δὲ προστιθέντες ·	And these epistles the apostles of the devil have filled with tares, cutting out some things and adding others.
23-23 οἷς τὸ οὐαὶ κεῖται .	For them a woe is reserved.
23-24 οὐ θαυμαστὸν ἄρα εἰ καὶ τῶν κυριακῶν ῥᾳδιουργῆσαί τινες ἐπιβέβληνται γραφῶν , ὁπότε καὶ ταῖς οὐ τοιαύταις ἐπιβεβουλεύκασιν .”	It is, therefore, not to be wondered at if some have attempted to adulterate the Lord's writings also, since they have formed designs even against writings which are of less account.
23-25 Καὶ ἄλλη δέ τις παρὰ ταύτας ἐπιστολὴ τοῦ ΔιονυσίουDionysius φέρεται ΧρυσοφόρᾳChrysophora, wearing gold πιστοτάτῃ ἀδελφῇ ἐπιστείλαντος ,	There is extant, in addition to these, another epistle of Dionysius, written to Chrysophora, a most faithful sister.
23-26 ᾗ τὰ κατάλληλα γράφων , τῆς προσηκούσης καὶ αὐτῇ μετεδίδου λογικῆς τροφῆς .	In it he writes what is suitable, and imparts to her also the proper spiritual food.
23-27 καὶ τὰ μὲν τοῦ ΔιονυσίουDionysius τοσαῦτα .	So much concerning Dionysius.

Chapter 24

24-1 Τοῦ δὲ ΘεοφίλουTheaphilus , ὃν τῆς ἈντιοχέωνAntioch, Antiochians ἐκκλησίας ἐπίσκοπον δεδηλώκαμεν , τρία τὰ πρὸς ΑὐτόλυκονAutolycus στοιχειώδη φέρεται συγγράμματα , καὶ ἄλλο Πρὸς τὴν‎ αἵρεσιν ἙρμογένουςHermogenes τὴν‎ ἐπιγραφὴν ἔχον , ἐν ᾧ ἐκ τῆς Ἀποκαλύψεως ἸωάννουJohn κέχρηται μαρτυρίαις · καὶ ἕτερα δέ τινα κατηχητικὰ αὐτοῦ‎ φέρεται βιβλία .	Of Theophilus, whom we have mentioned as bishop of the church of Antioch, three elementary works addressed to Autolycus are extant; also another writing entitled Against the Heresy of Hermogenes, in which he makes use of testimonies from the Apocalypse of John, and finally certain other catechetical books.
24-2 τῶν γε μὴν αἱρετικῶν οὐ χεῖρον καὶ τότε ζιζανίων δίκην λυμαινομένων τὸν εἰλικρινῆ τῆς ἀποστολικῆς διδασκαλίας σπόρον , οἱ πανταχόσε τῶν ἐκκλησιῶν ποιμένες , ὥσπερ τινὰς θῆρας ἀγρίους τῶν ΧριστοῦChrist προβάτων ἀποσοβοῦντες , αὐτοὺς ἀνεῖργον τοτὲ μὲν ταῖς πρὸς τοὺς ἀδελφοὺς νουθεσίαις καὶ παραινέσεσιν , τοτὲ δὲ πρὸς αὐτοὺς γυμνότερον ἀποδυόμενοι , ἀγράφοις τε εἰς πρόσωπον ζητήσεσι καὶ ἀνατροπαῖς , ἤδη δὲ καὶ δι᾽ ἐγγράφων ὑπομνημάτων τὰς δόξας αὐτῶν ἀκριβεστάτοις ἐλέγχοις διευθύνοντες .	And as the heretics, no less then than at other times, were like tares, destroying the pure harvest of apostolic teaching, the pastors of the churches everywhere hastened to restrain them as wild beasts from the fold of Christ, at one time by admonitions and exhortations to the brothers, at another time by contending more openly against them in oral discussions and refutations, and again by correcting their opinions with most accurate proofs in written works.
24-3 ὅ γέ τοι ΘεόφιλοςTheophilus σὺν τοῖς ἄλλοις κατὰ τούτων στρατευσάμενος δῆλός ἐστιν ἀπό τινος οὐκ ἀγεννῶς αὐτῷ κατὰ ΜαρκίωνοςMarcion πεπονημένου λόγου ,	And that Theophilus also, with the others, contended against them, is manifest from a certain discourse of no common merit written by him against Marcion.
24-4 ὃς καὶ αὐτὸς μετ᾽ ὧν ἄλλων εἰρήκαμεν εἰς ἔτι νῦν διασέσωσται .	This work too, with the others of which we have spoken, has been preserved to the present day.
24-5 τοῦτον μὲν οὖν ἕβδομος ἀπὸ τῶν ἀποστόλων τῆς ἈντιοχέωνAntioch, Antiochians ἐκκλησίας διαδέχεται ΜαξιμῖνοςMaximin, Maximinus .	Maximinus, the seventh from the apostles, succeeded him as bishop of the church of Antioch.

Chapter 25

25-1 ΦίλιππόςPhilip γε μήν , ὃν ἐκ τῶν ΔιονυσίουDionysius φωνῶν τῆς ἐν ΓορτύνῃGortyna παροικίας ἐπίσκοπον ἔγνωμεν , πάνυ γε σπουδαιότατον πεποίηται καὶ αὐτὸς κατὰ ΜαρκίωνοςMarcion λόγον , ΕἰρηναῖόςIrenaeus τε ὡσαύτως καὶ ΜόδεστοςModestus ,1

Philip who, as we learn from the words of Dionysius, was bishop of the parish of Gortyna, likewise wrote a most elaborate work against Marcion, as did also Irenaeus and Modestus.1

25-2 ὃς καὶ διαφερόντως παρὰ τοὺς ἄλλους τὴν‎ τοῦ ἀνδρὸς εἰς ἔκδηλον τοῖς πᾶσιν κατεφώρασε πλάνην ,	The last named [i.e., Modestus] has exposed the error of the man more clearly than the rest to the view of all.
25-3 καὶ ἄλλοι δὲ πλείους , ὧν παρὰ πλείστοις τῶν ἀδελφῶν εἰς ἔτι νῦν οἱ πόνοι διαφυλάττονται .	There are a number of others also whose works are still presented by a great many of the brothers.

Chapter 26

26-1 Ἐπὶ τῶνδε καὶ ΜελίτωνMelito τῆς ἐν ΣάρδεσινSardis παροικίας ἐπίσκοπος ἈπολινάριόςApolinarius τε τῆς ἐν ἹεραπόλειHierapolis διαπρεπῶς Ἤκμαζον ,	In those days also Melito, bishop of the parish in Sardis, and Apolinarius, bishop of Hierapolis, enjoyed great distinction.
26-2 οἳ καὶ τῷ δηλωθέντι κατὰ τοὺς χρόνους ῬωμαίωνRoman, Latin βασιλεῖ 1 λόγους ὑπὲρ τῆς πίστεως ἰδίως ἑκάτερος ἀπολογίας προσεφώνησαν .	Each of them on his own part addressed apologies in behalf of the faith to the above-mentioned emperor1of the Romans who was reigning at that time.

26-3 τούτων εἰς ἡμετέραν γνῶσιν ἀφῖκται τὰ ὑποτεταγμένα ·

The following works of these writers have come to our knowledge.

26-4 ΜελίτωνοςMelito , [1] τὰ περὶ τοῦ πάσχα δύο [2] καὶ τὸ περὶ πολιτείας καὶ προφητῶν [3] καὶ ὁ περὶ ἐκκλησίας [4] καὶ ὁ περὶ κυριακῆς λόγος , [5] ἔτι δὲ ὁ περὶ πίστεως ἀνθρώπου [6] καὶ ὁ περὶ πλάσεως , [7] καὶ ὁ περὶ ὑπακοῆς πίστεως [8] καὶ περὶ αἰσθητηρίων 1 [9] καὶ πρὸς τούτοις ὁ περὶ ψυχῆς καὶ σώματος [ηνενοισ]2 [10] καὶ ὁ περὶ λουτροῦ [11] καὶ περὶ ἀληθείας [12] καὶ περὶ πίστεως καὶ γενέσεως ΧριστοῦChrist 3 καὶ [13] λόγος αὐτοῦ‎ προφητείας 4 [14] καὶ περὶ ψυχῆς καὶ σώματος καὶ [15] ὁ περὶ φιλοξενίας [16] καὶ ἡ κλεὶς [17] καὶ τὰ περὶ τοῦ διαβόλου [18] καὶ τῆς Ἀποκαλύψεως ἸωάννουJohn [19] καὶ ὁ περὶ ἐνσωμάτου Θεοῦ , ἐπὶ πᾶσι [20] καὶ τὸ Πρὸς ἈντωνῖνονAntinous βιβλίδιον .

Of Melito, the two books [1] On the Passover, [2] On the Conduct of Life and the Prophets, [3] On the Church, [4] On the Lord's day, [5] On the Faith of Man, [6] On Creation, [7] On the Obedience of Faith, [8] On the Senses; 1 [9] On the Soul and Body,2 [10] On Baptism, [11] On Truth, [12] On Faith and Birth of Christ; 3 [13] On Prophecy, 4 [14] On Soul and Body, [15] On Hospitality; [16] The Key, [17] On the Devil [18] Apocalypse of John, [19] On the Incarnate God, [20]To Antoninus (a little book).5

26-5 Ἐν μὲν οὖν τῷ περὶ τοῦ πάσχα τὸν χρόνον καθ᾽ ὃν συνέταττεν , ἀρχόμενος σημαίνει ἐν τούτοις ·	In the books on the Passover he indicates the time at which he wrote, beginning with these words:
26-6 “ἐπὶ ΣερουιλλίουServillius ΠαύλουPaul, Paulus 1 ἀνθυπάτου τῆς ἈσίαςAsia , ᾧ ΣάγαριςSagaris καιρῷ ἐμαρτύρησεν , ἐγένετο ζήτησις πολλὴ ἐν ΛαοδικείᾳLaodicea περὶ τοῦ πάσχα , ἐμπεσόντος κατὰ καιρὸν ἐν ἐκείναις ταῖς ἡμέραις , καὶ ἐγράφη ταῦτα .”	“While Servilius Paulus1was proconsul of Asia, at the time when Sagaris suffered martyrdom, there arose in Laodicea a great strife concerning the Passover, which fell according to rule in those days; and these were written.”

26-7 τούτου δὲ τοῦ λόγου μέμνηται ΚλήμηςClement ὁ ἈλεξανδρεὺςAlexandria ἐν ἰδίῳ περὶ τοῦ πάσχα λόγῳ , ὃν ὡς ἐξ αἰτίας τῆς τοῦ ΜελίτωνοςMelito γραφῆς φησιν ἑαυτὸν συντάξαι .	And Clement of Alexandria refers to this work in his own discourse On the Passover, which, he says, he wrote on occasion of Melito's work.
26-8 ἐν δὲ τῷ πρὸς τὸν αὐτοκράτορα βιβλίῳ τοιαῦτά τινα καθ᾽ ἡμῶν ἐπ᾽ αὐτοῦ‎ γεγονέναι ἱστορεῖ ·	But in his book addressed to the emperor he records that the following events happened to us under him:
26-9 “τὸ γὰρ οὐδεπώποτε γενόμενον , νῦν διώκεται τὸ τῶν θεοσεβῶν γένος καινοῖς ἐλαυνόμενον δόγμασιν κατὰ τὴν‎ ἈσίανAsia .	“For, what never before happened, the race of the pious is now suffering persecution, being driven about in Asia by new decrees.
26-10 οἱ γὰρ ἀναιδεῖς συκοφάνται καὶ τῶν ἀλλοτρίων ἐρασταὶ τὴν‎ ἐκ τῶν διαταγμάτων ἔχοντες ἀφορμήν , φανερῶς λῃστεύουσι , νύκτωρ καὶ μετ᾽ ἡμέραν διαρπάζοντες τοὺς μηδὲν ἀδικοῦντας .”	For the shameless informers and coveters of the property of others, taking occasion from the decrees, openly carry on robbery night and day, despoiling those who are guilty of no wrong.”
26-11 καὶ μετ᾽ ἕτερά φησιν ·	And a little further on he says:
26-12 “ καὶ εἰ μὲν σοῦ κελεύσαντος τοῦτο πράττεται , ἔστω καλῶς γινόμενον ·	“If these things are done by your command, well and good.
26-13 δίκαιος γὰρ βασιλεὺς οὐκ ἂν ἀδίκως βουλεύσαιτο πώποτε , καὶ ἡμεῖς ἡδέως φέρομεν τοῦ τοιούτου θανάτου τὸ γέρας ·	For a just ruler will never take unjust measures; and we indeed gladly accept the honour of such a death.
26-14 ταύτην δέ σοι μόνην προσφέρομεν δέησιν ἵνα αὐτὸς πρότερον ἐπιγνοὺς τοὺς τῆς τοιαύτης φιλονεικίας ἐργάτας , δικαίως κρίνειας εἰ ἄξιοι θανάτου καὶ τιμωρίας ἢ σωτηρίας καὶ ἡσυχίας εἰσίν .	But this request alone we present to you, that you would yourself first examine the authors of such strife, and justly judge whether they be worthy of death and punishment, or of safety and quiet.
26-15 εἰ δὲ καὶ παρὰ σοῦ μὴ εἴη ἡ βουλὴ αὕτη καὶ τὸ καινὸν τοῦτο διάταγμα , ὃ μηδὲ κατὰ βαρβάρων πρέπει πολεμίων , πολὺ μᾶλλον δεόμεθά σου μὴ περιιδεῖν ἡμᾶς ἐν τοιαύτῃ δημώδει λεηλασίᾳ .”	But if, on the other hand, this counsel and this new decree, which is not fit to be executed even against barbarian enemies, be not from you, much more do we beseech you not to leave us exposed to such lawless plundering by the populace.
26-16 τούτοις αὖθις ἐπιφέρει λέγων ·	Again he adds the following:
26-17 “ἡ γὰρ καθ᾽ ἡμᾶς φιλοσοφία πρότερον μὲν ἐν βαρβάροις ἤκμασεν , ἐπανθήσασα δὲ τοῖς σοῖς ἔθνέσιν κατὰ τὴν‎ ΑὐγούστουAugustus τοῦ σοῦ προγόνου μεγάλην ἀρχήν , ἐγενήθη μάλιστα τῇ σῇ βασιλείᾳ αἴσιον ἀγαθόν .	“For our philosophy formerly flourished among the Barbarians; but having sprung up among the nations under your rule, during the great reign of your ancestor Augustus, it became to your empire especially a blessing of auspicious omen.
26-18 ἔκτοτε γὰρ εἰς μέγα καὶ λαμπρὸν τὸ ῬωμαίωνRoman, Latin ηὐξήθη κράτος ·	For from that time the power of the Romans has grown in greatness and splendor.
26-19 οὗ σὺ διάδοχος εὐκταῖος γέγονάς τε καὶ ἔσῃ μετὰ τοῦ παιδός ,1 φυλάσσων τῆς βασιλείας τὴν‎ σύντροφον καὶ συναρξαμένην ΑὐγούστῳAugustus φιλοσοφίαν ,	To this power you have succeeded, as the desired possessor, and such shall you continue with your son,1if you guard the philosophy which grew up with the empire and which came into existence with Augustus.

26-20 ἣν καὶ οἱ πρόγονοί σου πρὸς ταῖς ἄλλαις θρῃσκείαις ἐτίμησαν ,1

Your ancestors nourished it together with the other cults.1

26-21 καὶ τοῦτο μέγιστον τεκμήριον τοῦ πρὸς ἀγαθοῦ τὸν καθ᾽ ἡμᾶς λόγον συνακμάσαι τῇ καλῶς ἀρξαμένῃ βασιλείᾳ , ἐκ τοῦ μηδὲν φαῦλον ἀπὸ τῆς ΑὐγούστουAugustus ἀρχῆς ἀπαντῆσαι , ἀλλὰ τοὐναντίον ἅπαντα λαμπρὰ καὶ ἔνδοξα κατὰ τὰς πάντων εὐχάς .1

And a most convincing proof that our doctrine flourished for the good of an empire happily begun, is this — that there has no evil happened since Augustus' reign, but that, on the contrary, all things have been splendid and glorious, in accordance with the prayers of all.1

26-22 μόνοι πάντων , ἀναπεισθέντες ὑπό τινων βασκάνων ἀνθρώπων , τὸν καθ᾽ ἡμᾶς ἐν διαβολῇ καταστῆσαι λόγον ἠθέλησαν ΝέρωνNero καὶ ΔομετιανόςDomitian , ἀφ᾽ ὧν καὶ τὸ τῆς συκοφαντίας ἀλόγῳ συνηθείᾳ περὶ τοὺς τοιούτους ῥυῆναι συμβέβηκεν ψεῦδος ·	Nero and Domitian, alone, persuaded by certain calumniators, have wished to slander our doctrine, and from them it has come to pass that the falsehood has been handed down, in consequence of an unreasonable practice which prevails of bringing slanderous accusations against the Christians.
26-23 ἀλλὰ τὴν‎ ἐκείνων ἄγνοιαν οἱ σοὶ εὐσεβεῖς πατέρες ἐπηνωρθώσαντο , πολλάκις πολλοῖς ἐπιπλήξαντες ἐγγράφως , ὅσοι περὶ τούτων νεωτερίσαι ἐτόλμησαν ·	But your pious fathers corrected their ignorance, having frequently rebuked in writing many who dared to attempt new measures against them.
26-24 ἐν οἷς ὁ μὲν πάππος σου ἉδριανὸςHadrian, Adrian πολλοῖς μὲν καὶ ἄλλοις , καὶ ΦουνδανῷFundanus δὲ τῷ ἀνθυπάτῳ , ἡγουμένῳ δὲ τῆς ἈσίαςAsia , γράφων φαίνεται ,	Among them your grandfather Adrian appears to have written to many others, and also to Fundanus, the proconsul and governor of Asia.
26-25 ὁ δὲ πατήρ σου , καὶ σοῦ τὰ σύμπαντα διοικοῦντος αὐτῷ ,1 ταῖς πόλεσι περὶ τοῦ μηδὲν νεωτερίζειν περὶ ἡμῶν ἔγραψεν , ἐν οἷς καὶ πρὸς ΛαρισαίουςLarisians καὶ πρὸς ΘεσσαλονικεῖςThessalonians καὶ ἈθηναίουςAthenians καὶ πρὸς πάντας ἝλληναςGreeks .	And your father, when you also were ruling with him,1wrote to the cities, forbidding them to take any new measures against us; among the rest to the Larissaeans, to the Thessalonians, to the Athenians, and to all the Greeks.

26-26 σὲ δὲ καὶ μᾶλλον περὶ τούτων τὴν‎ αὐτὴν ἐκείνοις ἔχοντα γνώμην καὶ πολύ γε φιλανθρωποτέραν καὶ φιλοσοφωτέραν , πεπείσμεθα πάντα πράσσειν ὅσα σου δεόμεθα .”	And as for you — since your opinions respecting the Christians are the same as theirs, and indeed much more benevolent and philosophic — we are the more persuaded that you will do all that we ask of you.
26-27 Ἀλλὰ ταῦτα μὲν ἐν τῷ δηλωθέντι τέθειται λόγῳ ·	These words are found in the above-mentioned work.
26-28 ἐν δὲ ταῖς γραφείσαις αὐτῷ Ἐκλογαῖς ὁ αὐτὸς κατὰ τὸ προοίμιον ἀρχόμενος τῶν ὁμολογουμένων τῆς παλαιᾶς διαθήκης γραφῶν ποιεῖται κατάλογον · ὃν καὶ ἀναγκαῖον ἐνταῦθα καταλέξαι , γράφει δὲ οὕτως ·	But in the Extracts made by him the same writer gives at the beginning of the introduction a catalogue of the acknowledged books of the Old Testament, which it is necessary to quote at this point. He writes as follows:
26-29 “ ΜελίτωνMelito ὈνησίμῳOnesimus τῷ ἀδελφῷ χαίρειν . ἐπειδὴ πολλάκις ἠξίωσας , σπουδῇ τῇ πρὸς τὸν λόγον χρώμενος , γενέσθαι σοι ἐκλογὰς ἔκ τε τοῦ νόμου καὶ τῶν προφητῶν περὶ τοῦ σωτῆρος καὶ πάσης τῆς πίστεως ἡμῶν , ἔτι δὲ καὶ μαθεῖν τὴν‎ τῶν παλαιῶν βιβλίων ἐβουλήθης ἀκρίβειαν πόσα τὸν ἀριθμὸν καὶ ὁποῖα τὴν‎ τάξιν εἶεν , ἐσπούδασα τὸ τοιοῦτο πρᾶξαι , ἐπιστάμενός σου τὸ σπουδαῖον περὶ τὴν‎ πίστιν καὶ φιλομαθὲς περὶ τὸν λόγον ὅτι τε μάλιστα πάντων πόθῳ τῷ πρὸς τὸν Θεὸν ταῦτα προκρίνεις , περὶ τῆς αἰωνίου σωτηρίας ἀγωνιζόμενος .	Melito to his brother Onesimus, greeting: Since you have often, in your zeal for the word, expressed a wish to have extracts made from the Law and the Prophets concerning the Saviour and concerning our entire faith, and has also desired to have an accurate statement of the ancient book, regarding their number and their order, I have endeavored to perform the task, knowing your zeal for the faith, and your desire to gain information concerning the word, and knowing that you, in your yearning after God, esteem these things above all else, struggling to attain eternal salvation.
26-30 ἀνελθὼν οὖν εἰς τὴν‎ ἀνατολὴν καὶ ἕως τοῦ τόπου γενόμενος ἔνθα ἐκηρύχθη καὶ ἐπράχθη , καὶ ἀκριβῶς μαθὼν τὰ τῆς παλαιᾶς διαθήκης βιβλία , ὑποτάξας ἔπεμψά σοι ·	Accordingly when I went East and came to the place where these things were preached and done, I learned accurately the books of the Old Testament, and send them to you as written below.
26-31 ὧν ἐστι τὰ ὀνόματα · ΜωυσέωςMoses πέντε , ΓένεσιςGenesis ἜξοδοςExodus ἈριθμοὶNumbers ΛευιτικὸνLeviticus ΔευτερονόμιονDeuteronomy , ἸησοῦςJesus, Joshua ΝαυῆNave, i.e., Nun , ΚριταίJudges , ῬούθRuth , Βασιλειῶν τέσσαρα , ΠαραλειπομένωνChronicles δύο , ΨαλμῶνPsalms ΔαυίδDavid , ΣολομῶνοςSolomon ΠαροιμίαιProverbs ἡ καὶ Σοφία , ἘκκλησιαστήςEcclesiastes , Ἆισμα ἈισμάτωνSongs , ἸώβJob , ΠροφητῶνProphets ἩσαΐουIsaiah ἹερεμίουJeremiah τῶν δώδεκα ἐν μονοβίβλῳ ΔανιήλDaniel , ἸεζεκιήλEzekiel , ἜσδραςEzra ·	Their names are as follows: of Moses, five books: Genesis, Exodus, Numbers, Leviticus, Deuteronomy; Jesus Nave, Judges, Ruth; of Kings, four books; of Chronicles, two; the Psalms of David, the Proverbs of Solomon, Wisdom also, Ecclesiastes, Song of Songs, Job; of Prophets, Isaiah, Jeremiah; of the twelve prophets, one book ; Daniel, Ezekiel, Ezra.
26-32 ἐξ ὧν καὶ τὰς ἐκλογὰς ἐποιησάμην , εἰς ἓξ βιβλία διελών .”	From which also I have made the extracts, dividing them into six books.
26-33 καὶ τὰ μὲν τοῦ ΜελίτωνοςMelito τοσαῦτα .	Such are the words of Melito.

Chapter 27

27-1 Τοῦ δ᾽ ἈπολιναρίουApolinarius πολλῶν παρὰ πολλοῖς σῳζομένων τὰ εἰς ἡμᾶς ἐλθόντα ἐστὶν τάδε ·

A number of works of Apolinarius have been preserved by many, and the following have reached us:

27-2 λόγος ὁ πρὸς τὸν προειρημένον βασιλέα 1 καὶ Πρὸς ἝλληναςGreeks συγγράμματα πέντε καὶ περὶ ἀληθείας α' β' καὶ Πρὸς ἸουδαίουςJews α' β' καὶ ἃ μετὰ ταῦτα συνέγραψε κατὰ τῆς τῶν ΦρυγῶνPhrygians αἱρέσεως , μετ᾽ οὐ πολὺν καινοτομηθείσης χρόνον , τότε γε μὴν ὥσπερ ἐκφύειν ἀρχομένης , ἔτι τοῦ ΜοντανοῦMontanus ἅμα ταῖς αὐτοῦ‎ ψευδοπροφήτισιν ἀρχὰς τῆς παρεκτροπῆς ποιουμένου .

A treatise to the above-mentioned emperor,1five books Against the Greeks, and books one and two On the Truth, one and two Against the Jews, and after this the treatises which he wrote against the heresy of the Phrygians, which had begun its innovations not long before and was then, as it were, beginning to sprout, while Montanus with his false prophetesses,2was then laying the foundations of his error.

Chapter 28

28-1 Καὶ ΜουσανοῦMusanus δέ , ὃν ἐν τοῖς φθάσασιν κατελέξαμεν , φέρεταί τις ἐπιστρεπτικώτατος λόγος , πρός τινας αὐτῷ γραφεὶς ἀδελφοὺς ἀποκλίναντας ἐπὶ τὴν‎ τῶν λεγομένων ἘγκρατιτῶνEncratites 1 αἵρεσιν , ἄρτι τότε φύειν ἀρχομένην ξένην τε καὶ φθοριμαίαν ψευδοδοξίαν εἰσάγουσαν τῷ βίῳ ·

And as for Musanus, whom we have mentioned among the foregoing writers, a certain very elegant discourse is extant, which was written by him against some brothers that had gone over to the heresy of the so-called Encratites,1which had recently sprung up, and which introduced a strange and pernicious error.

Chapter 29

29-1 ἧς παρεκτροπῆς ἀρχηγὸν καταστῆναι ΤατιανὸνTatian λόγος ἔχει ,	It is said that Tatian was the author of this false doctrine.
29-2 οὗ μικρῷ πρόσθεν τὰς περὶ τοῦ θαυμασίου ἸουστίνουJustin παρατεθείμεθα λέξεις , μαθητὴν αὐτὸν ἱστοροῦντες τοῦ μάρτυρος .	He is the one whose words we quoted a little above concerning that admirable man, Justin, and whom we stated to have been a disciple of the martyr.
29-3 δηλοῖ δὲ τοῦτο ΕἰρηναῖοςIrenaeus ἐν τῷ πρώτῳ τῶν Πρὸς τὰς αἱρέσεις , ὁμοῦ τά τε περὶ αὐτοῦ‎ καὶ τῆς κατ᾽ αὐτὸν αἱρέσεως οὕτω γράφων ·	Irenaeus declares this in the first book of his work Against Heresies, where he writes as follows concerning both him and his heresy:
29-4 “ἀπὸ ΣατορνίνουSaturninus καὶ ΜαρκίωνοςMarcion οἱ καλούμενοι ἘγκρατεῖςEncratites ἀγαμίαν ἐκήρυξαν , ἀθετοῦντες τὴν‎ ἀρχαίαν πλάσιν τοῦ Θεοῦ καὶ ἠρέμα κατηγοροῦντες τοῦ ἄρρεν καὶ θῆλυ εἰς γένεσιν ἀνθρώπων πεποιηκότος ,	Those who are called Encratites, and who sprung from Saturninus and Marcion, preached celibacy, setting aside the original arrangement of God and tacitly censuring him who made male and female for the propagation of the human race.
29-5 καὶ τῶν λεγομένων παρ᾽ αὐτοῖς ἐμψύχων ἀποχὴν εἰσηγήσαντο , ἀχαριστοῦντες τῷ πάντα πεποιηκότι Θεῷ , ἀντιλέγουσί	They introduced also abstinence from the things called by them animate, thus showing ingratitude to the God who made all things.
29-6 τε τῇ τοῦ πρωτοπλάστου σωτηρίᾳ .	And they deny the salvation of the first man.
29-7 καὶ τοῦτο νῦν ἐξευρέθη παρ᾽ αὐτοῖς ΤατιανοῦTatian τινος πρώτως ταύτην εἰσενέγκαντος τὴν‎ βλασφημίαν ·	But this has been only recently discovered by them, a certain Tatian being the first to introduce this blasphemy.
29-8 ὃς ἸουστίνουJustin ἀκροατὴς γεγονώς , ἐφ᾽ ὅσον μὲν συνῆν ἐκείνῳ , οὐδὲν ἐξέφηνεν τοιοῦτον , μετὰ δὲ τὴν‎ ἐκείνου μαρτυρίαν ἀποστὰς τῆς ἐκκλησίας , οἰήματι διδασκάλου ἐπαρθεὶς καὶ τυφωθεὶς ὡς διαφέρων τῶν λοιπῶν , ἴδιον χαρακτῆρα διδασκαλείου συνεστήσατο , αἰῶνάς τινας ἀοράτους ὁμοίως τοῖς ἀπὸ ΟὐαλεντίνουValentinus μυθολογήσας γάμον τε φθορὰν καὶ πορνείαν παραπλησίως ΜαρκίωνιMarcion καὶ ΣατορνίνῳSaturninus ἀναγορεύσας ,	He was a hearer of Justin, and expressed no such opinion while he was with him, but after the martyrdom of the latter he left the Church, and becoming exalted with the thought of being a teacher, and puffed up with the idea that he was superior to others, he established a peculiar type of doctrine of his own, inventing certain invisible aeons like the followers of Valentinus, while, like Marcion and Saturninus, he pronounced marriage to be corruption and fornication.
29-9 τῇ δὲ τοῦ ἈδὰμAdam σωτηρίᾳ παρ᾽ ἑαυτοῦ τὴν‎ ἀντιλογίαν ποιησάμενος .”	His argument against the salvation of Adam, however, he devised for himself.
29-10 ταῦτα μὲν ὁ ΕἰρηναῖοςIrenaeus τότε ·	Irenaeus at that time wrote thus.
29-11 σμικρῷ δὲ ὕστερον ΣευῆρόςSeverus τις τοὔνομα κρατύνας τὴν‎ προδεδηλωμένην αἵρεσιν , αἴτιος τοῖς ἐξ αὐτῆς ὡρμημένοις τῆς ἀπ᾽ αὐτοῦ‎ παρηγμένης ΣευηριανῶνSeveriani προσηγορίας γέγονεν .	But a little later a certain man named Severus put new strength into the aforesaid heresy, and thus brought it about that those who took their origin from it were called, after him, Severians.
29-12 χρῶνται μὲν οὖν οὗτοι νόμῳ καὶ προφήταις καὶ εὐαγγελίοις , ἰδίως ἑρμηνεύοντες τῶν ἱερῶν τὰ νοήματα γραφῶν ·	They, indeed, use the Law and Prophets and Gospels, but interpret in their own way the utterances of the Sacred Scriptures.
29-13 βλασφημοῦντες δὲ ΠαῦλονPaul τὸν ἀπόστολον , ἀθετοῦσιν αὐτοῦ‎ τὰς ἐπιστολάς , μηδὲ τὰς ΠράξειςActs τῶν ἀποστόλων καταδεχόμενοι .	And they abuse Paul the apostle and reject his epistles, and do not accept even the Acts of the Apostles.
29-14 ὁ μέντοι γε πρότερος αὐτῶν ἀρχηγὸς ὁ ΤατιανὸςTatian συνάφειάν τινα καὶ συναγωγὴν οὐκ οἶδ᾽ ὅπως τῶν εὐαγγελίων συνθείς , Τὸ διὰ τεσσάρων 1 τοῦτο προσωνόμασεν ,	But their original founder, Tatian, formed a certain combination and collection of the Gospels, I know not how, to which he gave the title Diatessaron,1and which is still in the hands of some.

29-15 ὃ καὶ παρά τισιν εἰς ἔτι νῦν φέρεται · τοῦ δ᾽ ἀποστόλου φασὶ τολμῆσαί τινας αὐτὸν μεταφράσαι φωνάς , ὡς ἐπιδιορθούμενον αὐτῶν τὴν‎ τῆς φράσεως σύνταξιν .	But they say that he ventured to paraphrase certain words of the apostle, in order to improve their style.
29-16 καταλέλοιπεν δὲ οὗτος πολύ τι πλῆθος συγγραμμάτων ,	He has left a great many writings.
29-17 ὧν μάλιστα παρὰ πολλοῖς μνημονεύεται διαβόητος αὐτοῦ‎ λόγος ὁ Πρὸς ἝλληναςGreeks , ἐν ᾧ καὶ τῶν ἀνέκαθεν χρόνων μνημονεύσας ,	Of these the one most in use among many persons is his celebrated Address to the Greeks,
29-18 τῶν παρ᾽ ἝλλησινGreek εὐδοκίμων ἁπάντων προγενέστερον ΜωυσέαMoses τε καὶ τοὺς ἙβραίωνHebrews προφήτας ἀπέφηνεν ·	In it he deals with the most ancient times, and shows that Moses and the Hebrew prophets were older than all the celebrated men among the Greeks.
29-19 ὃς δὴ καὶ δοκεῖ τῶν συγγραμμάτων ἁπάντων αὐτοῦ‎ κάλλιστός τε καὶ ὠφελιμώτατος ὑπάρχειν .	This seems to be the best and most helpful of all his writings.
29-20 καὶ τὰ μὲν κατὰ τούσδε τοιαῦτα ἦν .	So much concerning these men.

Chapter 30

30-1 Ἐπὶ δὲ τῆς αὐτῆς βασιλείας , πληθυουσῶν τῶν αἱρέσεων ἐπὶ τῆς ΜέσηςMeso(potamia) τῶν ποταμῶν , ΒαρδησάνηςBardesanes , ἱκανώτατός τις ἀνὴρ ἔν τε τῇ ΣύρωνSyriac, Syrians φωνῇ διαλεκτικώτατος , πρὸς τοὺς κατὰ ΜαρκίωναMarcion καὶ τινας ἑτέρους διαφόρων προϊσταμένους δογμάτων διαλόγους συστησάμενος τῇ οἰκείᾳ παρέδωκεν γλώττῃ τε καὶ γραφῇ μετὰ καὶ πλείστων ἑτέρων αὐτοῦ‎ συγγραμμάτων ·	In the same reign, as heresies were abounding in the region between the rivers, a certain Bardesanes, a most able man and a most skillful disputant in the Syriac tongue, having composed dialogues against Marcion's followers and against certain others who were authors of various opinions, committed them to writing in his own language, together with many other works.
30-2 οὓς οἱ γνώριμοι ( πλεῖστοι δὲ ἦσαν αὐτῷ δυνατῶς τῷ λόγῳ παρισταμένῳ ) ἐπὶ τὴν‎ ἙλλήνωνGreeks ἀπὸ τῆς ΣύρωνSyriac, Syrians μεταβεβλήκασι φωνῆς ·	His pupils, of whom he had very many (for he was a powerful defender of the faith), translated these productions from the Syriac into Greek.
30-3 ἐν οἷς ἐστιν καὶ ὁ πρὸς ἈντωνῖνονAntinous ἱκανώτατος αὐτοῦ‎ περὶ εἱμαρμένης διάλογος ὅσα τε ἄλλα φασὶν αὐτὸν προφάσει τοῦ τότε διωγμοῦ συγγράψαι .	Among them there is also his most able dialogue on Fate, addressed to Antoninus, and other works which they say he wrote on occasion of the persecution which arose at that time.
30-4 ἦν δ᾽ οὗτος πρότερον τῆς κατὰ ΟὐαλεντῖνονValentinus σχολῆς , καταγνοὺς δὲ ταύτης πλεῖστά τε τῆς κατὰ τοῦτον μυθοποιίας ἀπελέγξας , ἐδόκει μέν πως αὐτὸς ἑαυτῷ ἐπὶ τὴν‎ ὀρθοτέραν γνώμην μετατεθεῖσθαι ,	He indeed was at first a follower of Valentinus, but afterward, having rejected his teaching and having refuted most of his fictions, he fancied that he had come over to the more correct opinion.
30-5 οὐ μὴν καὶ παντελῶς γε ἀπερρύψατο τὸν τῆς παλαιᾶς αἱρέσεως ῥύπον .	Nevertheless he did not entirely wash off the filth of the old heresy.
30-6 Ἐν τούτῳ γε μὴν καὶ ὁ τῆς ῬωμαίωνRoman, Latin ἐκκλησίας ἐπίσκοπος ΣωτὴρSoter τελευτᾷ .	About this time also Soter, bishop of the Church of Rome, departed this life.