Eusebius of Caesarea
Historia Ecclesiastica
BOOK 5

Introduction

τάδε καὶ ἡ πέμπτη περιέχει βίβλος τῆς Ἐκκλησιαστικῆς ἱστορίας

The contents of the fifth book of the History of the Church are as follows :

TABLE OF CONTENTS

Chapter 1 Ὅσοι καὶ ὅπως κατὰ ΟὐῆρονVerus ἐπὶ τῆς ΓαλλίαςGaul τὸν ὑπὲρ τῆς εὐσεβείας διεξῆλθον ἀγῶνα . The Number and Behaviour of Those Those Who in the Time of Verus Underwent in Gaul the Struggle for Religion.
Chapter 2 Ὡς οἱ θεοφιλεῖς μάρτυρες τοὺς ἐν τῷ διωγμῷ διαπεπτωκότας ἐθεράπευον δεξιούμενοι .
How the Martyrs, Beloved of God, Gave the Hand of Fellowship and Healing to Those Who Had Fallen in the Persecution.
Chapter 3 Ὁποία τῷ μάρτυρι ἈττάλῳAttalus δι᾽ ὀνείρου γέγονεν ἐπιφάνεια .
In the Vision Which Appeared in A Dream to the Martyr Αttalus.
Chapter 4 Ὅπως οἱ μάρτυρες τὸν ΕἰρηναῖονIrenaeus δι᾽ ἐπιστολῆς παρετίθεντο .
How the Martyrs Commended Irenaeus by a Letter.
Chapter 5 Ὡς ΜάρκῳMarcus ΑὐρηλίῳAurelius ΚαίσαριCaesar ταῖς τῶν ἡμετέρων εὐχαῖς οὐρανόθεν ὁ Θεὸς ἐπακούσας ὗσεν .
Hοw God Sent Rain from Heaven to Marcus Aurelius Caesar in Response to the Prayers of the Christians.
Chapter 6 Τῶν ἐπὶ ῬώμηςRome ἐπισκοπευσάντων κατάλογος .
The List of Those Who Were Bishops in Rome.
Chapter 7 Ὡς καὶ μέχρι τῶν τότε καιρῶν διὰ τῶν πιστῶν δυνάμεις ἐνηργοῦντο παράδοξοι .
How Even Until Those Times Strange Miracles Were Wrought By the Faithful.
Chapter 8 Ὅπως ὁ ΕἰρηναῖοςIrenaeus τῶν θείων μνημονεύει γραφῶν .
How Irenaeus Quotes the Divine Scriptures.
Chapter 9 Οἱ κατὰ ΚόμοδονCommodus ἐπισκοπεύσαντες .
Those Who Were Bishops under Commodus.
Chapter 10 περὶ ΠανταίνουPantaenus τοῦ φιλοσόφου .
On Ρantaenus the Philosopher.
Chapter 11 περὶ ΚλήμεντοςClement τοῦ ἈλεξανδρέωςAlexandria .
On Clement of Αlexandria.
Chapter 12 περὶ τῶν ἐν ἹεροσολύμοιςJerusalem ἐπισκόπων .
On the Bishops in Jerusalem.
Chapter 13 περὶ ῬόδωνοςRhodo καὶ ἧς ἐμνημόνευσεν κατὰ ΜαρκίωναMarcion διαφωνίας .
On Rhodo and the Dissensions Which He Mentions Among the Marcionites.
Chapter 14 περὶ τῶν κατὰ ΦρύγαςPhrygians ¹ ψευδοπροφητῶν .
On the Montanist¹False Prophets.
Chapter 15 περὶ τοῦ κατὰ ΒλάστονBlastus ἐπὶ ῬώμηςRome γενομένου σχίσματος .
About the Schism at Rome under Blastus.
Chapter 16 Ὅσα περὶ ΜοντανοῦMontanus καὶ τῶν μετ᾽ αὐτοῦ‎ ψευδοπροφητῶν μνημονεύεται .
The Tradition Concerning Montanus and Those Who Were False Prophets Together with Him.
Chapter 17 περὶ ΜιλτιάδουMiltiades καὶ ὧν συνέταξε λόγων .
On Miltiades and the Treatises Which He Composed.
Chapter 18 Ὅσα καὶ ἈπολλώνιοςApollonius τοὺς κατὰ ΦρύγαςPhrygians ἀπήλεγξεν καὶ τίνων ἐμνημόνευσεν .
How Apollonius Also Refuted the Montanists and the Quotations Which He Made.
Chapter 19 ΣεραπίωνοςSerapion περὶ τῆς τῶν ΦρυγῶνPhrygians αἱρέσεως .
Οf Serapion on Montanism.
Chapter 20 Ὅσα ΕἰρηναῖοςIrenaeus τοῖς ἐπὶ ῬώμηςRome σχισματικοῖς ἐγγράφως διείλεκται .
The Discussions of Irenaeus in Writing with the Schismatics at Rome.
Chapter 21 Ὅπως ἐπὶ ῬώμηςRome ἈπολλώνιοςApollonius ἐμαρτύρησεν .
How Apllonius Was Martyred in Rome.
Chapter 22 Τίνες κατὰ τούτους ἐπίσκοποι ἐγνωρίζοντο .
What Bishops Were Famous in These Times.
Chapter 23 περὶ τοῦ τότε κινηθέντος ἀμφὶ τοῦ πάσχα ζητήματος .
On the Paschal Controversy Which Was Then Active.
Chapter 24 περὶ τῆς κατὰ τὴν‎ ἈσίανAsia διαφωνίας .
On the Division in Asia.
Chapter 25 Ὅπως τοῖς πᾶσι μία ψῆφος περὶ τοῦ πάσχα συνεφωνήθη .
How Unanimous Decision Was Reached Concerning Easter.
Chapter 26 Ὅσα τῆς ΕἰρηναίουIrenaeus φιλοκαλίας καὶ εἰς ἡμᾶς κατῆλθεν .
How Much of the Eloquent Work of Irenaeus Has Come Down to Us.
Chapter 27 Ὅσα καὶ τῶν λοιπῶν τῶν τηνικάδε συνηκμακότων .
How Much Also of the Others Who Flourished with Him at That Time.
Chapter 28 περὶ τῶν τὴν‎ ἈρτέμωνοςArtemon αἵρεσιν ἐξ ἀρχῆς προβεβλημένων οἷοί τε τὸν τρόπον γεγόνασιν καὶ ὅπως τὰς ἁγίας γραφὰς διαφθεῖραι τετολμήκασιν .
On Those Who at the Beginning Put Forward the Heresy of Artemon, What Manner of Men They Were, and How They Have Dared to Corrupt the Holy Scriptures.

Preliminary Introduction

Ὁ μὲν οὖν τῆς ῬωμαίωνRoman, Latin ἐκκλησίας ἐπίσκοπος ΣωτὴρSoter ἐπὶ ὄγδοον ἔτος ἡγησάμενος τελευτᾷ τὸν βίον ·	Soter, bishop of the church of Rome, died after an episcopate of eight years.
τοῦτον δωδέκατος ἀπὸ τῶν ἀποστόλων ἘλεύθεροςEleutherus διαδέχεται , ἔτος δ᾽ ἦν ἑπτακαιδέκατον αὐτοκράτορος ἈντωνίνουAntoninus ΟὐήρουVerus, Ferns ·1	He was succeeded by Eleutherus, the twelfth from the apostles, in the seventeenth year of the Emperor Antoninus Verus,1

ἐν ᾧ κατά τινα μέρη τῆς γῆς σφοδρότερον ἀναρριπισθέντος τοῦ καθ᾽ ἡμῶν διωγμοῦ , ἐξ ἐπιθέσεως τῶν κατὰ πόλεις δήμων μυριάδας μαρτύρων διαπρέψαι στοχασμῷ λαβεῖν ἔνεστιν ἀπὸ τῶν καθ᾽ ἓν ἔθνος συμβεβηκότων ,	The persecution of our people was rekindled more fiercely in certain districts on account of an insurrection of the masses in the cities; and judging by the number in a single nation, myriads suffered martyrdom throughout the world.
ἃ καὶ γραφῇ τοῖς μετέπειτα παραδοθῆναι , ἀλήστου μνήμης ὡς ἀληθῶς ἐπάξια ὄντα , συμβέβηκεν .	A record of this was written for posterity, and in truth it is worthy of perpetual remembrance.
τῆς μὲν οὖν περὶ τούτων ἐντελεστάτης ὑφηγήσεως τὸ πᾶν σύγγραμμα τῇ τῶν μαρτύρων 1 ἡμῖν κατατέτακται συναγωγῇ , οὐχ ἱστορικὴν αὐτὸ μόνον , ἀλλὰ καὶ διδασκαλικὴν περιέχον διήγησιν ·	A full account, containing the most reliable information on the subject, is given in our Collection of Martyrdoms,1which constitutes a narrative instructive as well as historical.

ὁπόσα γέ τοι τῆς παρούσης ἔχοιτο πραγματείας , ταῦτ᾽ ἐπὶ τοῦ παρόντος ἀναλεξάμενος παραθήσομαι .	I will repeat here such portions of this account as may be needful for the present purpose.
ἄλλοι μὲν οὖν ἱστορικὰς ποιούμενοι διηγήσεις , πάντως ἂν παρέδωκαν τῇ γραφῇ πολέμων νίκας καὶ τρόπαια κατ᾽ ἐχθρῶν στρατηγῶν τε ἀριστείας καὶ ὁπλιτῶν ἀνδραγαθίας , αἵματι καὶ μυρίοις φόνοις παίδων καὶ πατρίδος καὶ τῆς ἄλλης ἕνεκεν περιουσίας μιανθέντων ·	Other writers of history record the victories of war and trophies won from enemies, the skill of generals, and the manly bravery of soldiers, defiled with blood and with innumerable slaughters for the sake of children and country and other possessions.
ὁ δέ γε τοῦ κατὰ Θεὸν πολιτεύματος διηγηματικὸς ἡμῖν λόγος τοὺς ὑπὲρ αὐτῆς τῆς κατὰ ψυχὴν εἰρήνης εἰρηνικωτάτους πολέμους καὶ τοὺς ἐν τούτοις ὑπὲρ ἀληθείας μᾶλλον ἢ πατρίδος καὶ μᾶλλον ὑπὲρ εὐσεβείας ἢ τῶν φιλτάτων ἀνδρισαμένους αἰωνίαις ἀναγράψεται στήλαις , τῶν εὐσεβείας ἀθλητῶν τὰς ἐνστάσεις καὶ τὰς πολυτλήτους ἀνδρείας τρόπαιά τε τὰ κατὰ δαιμόνων καὶ νίκας τὰς κατὰ τῶν ἀοράτωνinvisible ἀντιπάλων καὶ τοὺς ἐπὶ πᾶσι τούτοις στεφάνους εἰς αἰώνιον μνήμην ἀνακηρύττων .	But our narrative of the government of God will record in ineffaceable letters the most peaceful wars waged in behalf of the peace of the soul, and will tell of men doing brave deeds for truth rather than country, and for piety rather than dearest friends. It will hand down to imperishable remembrance the discipline and the much-tried fortitude of the athletes of religion, the trophies won from demons, the victories over invisible enemies, and the crowns placed upon all their heads.

Chapter 1

1-1 ΓαλλίαGaul μὲν οὖν ἡ χώρα ἦν , καθ᾽ ἣν τὸ τῶν δηλουμένων συνεκροτεῖτο στάδιον , ἧς μητροπόλεις ἐπίσημοι καὶ παρὰ τὰς ἄλλας τῶν αὐτόθι διαφέρουσαι βεβόηνται ΛούγδουνοςLyons καὶ ΒίενναVienne ,	The country in which the arena was prepared for them was Gaul, of which Lyons and Vienne are the principal and most celebrated cities.
1-2 δι᾽ ὧν ἀμφοτέρων τὴν‎ ἅπασαν χώραν πολλῷ τῷ ῥεύματι περιρρέων ὁ ῬοδανὸςRhone ποταμὸς διέξεισιν .	The Rhone [river] passes through both of them, flowing in a broad stream through the entire region.
1-3 τὴν‎ οὖν περὶ τῶν μαρτύρων γραφὴ αἱ τῇδε διαφανέσταται ἐκκλησίαι ταῖς κατὰ τὴν‎ ἈσίανAsia καὶ ΦρυγίανPhrygia, Phrygian διαπέμπονται , τὰ παρ᾽ αὐταῖς πραχθέντα τοῦτον ἀνιστοροῦσαι τὸν τρόπον , παραθήσομαι	The most celebrated churches in that country sent an account of the witnesses to the churches in Asia and Phrygia, relating in the following manner what was done among them.
1-4 δὲ τὰς αὐτῶν φωνάς ·	I will give their own words:
1-5 “οἱ ἐν ΒιέννῃVienne καὶ ΛουγδούνῳLyons τῆς ΓαλλίαςGaul παροικοῦντες δοῦλοι ΧριστοῦChrist τοῖς κατὰ τὴν‎ ἈσίανAsia καὶ ΦρυγίανPhrygia, Phrygian τὴν‎ αὐτὴν τῆς ἀπολυτρώσεως ἡμῖν πίστιν καὶ ἐλπίδα ἔχουσιν ἀδελφοῖς · εἰρήνη καὶ χάρις καὶ δόξα ἀπὸ Θεοῦ πατρὸς καὶ ΧριστοῦChrist ἸησοῦJesus, Joshua τοῦ κυρίου ἡμῶν .”	“The servants of Christ residing at Vienne and Lyons, in Gaul, to the brothers through out Asia and Phrygia, who hold the same faith and hope of redemption, peace and grace and glory from God the Father and Christ Jesus our Lord.”
1-6 Εἶτα τούτοις ἑξῆς ἕτερα προοιμιασάμενοι , τὴν‎ τοῦ λόγου καταρχὴν ποιοῦνται ἐν τούτοις ·	Then, having related some other matters, they begin their account in this manner:
1-7 “τὸ μὲν οὖν μέγεθος τῆς ἐνθάδε θλίψεως καὶ τὴν‎ τοσαύτην τῶν ἐθνῶν εἰς τοὺς ἁγίους ὀργὴν καὶ ὅσα ὑπέμειναν οἱ μακάριοι μάρτυρες , ἐπ᾽ ἀκριβὲς οὔθ᾽ ἡμεῖς εἰπεῖν ἱκανοὶ οὔτε μὴν γραφῇ περιληφθῆναι δυνατόν .	“The greatness of the tribulation in this region, and the fury of the heathen against the saints, and the sufferings of the blessed witnesses, we cannot recount accurately, nor indeed could they possibly be recorded.
1-8 παντὶ γὰρ σθένει ἐνέσκηψεν ὁ ἀντικείμενος , προοιμιαζόμενος ἤδη τὴν‎ ἀδεῶς μέλλουσαν ἔσεσθαι παρουσίαν αὐτοῦ‎ ,	For with all his might the adversary fell upon us, giving us a foretaste of his unbridled activity at his future coming.
1-9 καὶ διὰ πάντων διῆλθεν , ἐθίζων τοὺς ἑαυτοῦ καὶ προγυμνάζων κατὰ τῶν δούλων τοῦ Θεοῦ , ὥστε μὴ μόνον οἰκιῶν καὶ βαλανείων καὶ ἀγορᾶς εἴργεσθαι , ἀλλὰ καὶ τὸ καθόλου φαίνεσθαι ἡμῶν τινα αὐτοῖς ἀπειρῆσθαι ἐν ὁποίῳ δήποτε τόπῳ .	He endeavored in every manner to practice and exercise his servants against the servants of God, not only shutting us out from houses and baths and markets, but forbidding any of us to be seen in any place whatever.
1-10 ἀντεστρατήγει δὲ ἡ χάρις τοῦ Θεοῦ , καὶ τοὺς μὲν ἀσθενεῖς ἐρρύετο , ἀντιπαρέτασσε δὲ στύλους ἑδραίους δυναμένους διὰ τῆς ὑπομονῆς πᾶσαν τὴν‎ ὁρμὴν τοῦ πονηροῦ εἰς ἑαυτοὺς ἑλκύσαι ·	EBut the grace of God led the conflict against him, and delivered the weak, and set them as firm pillars, able through patience to endure all the wrath of the Evil One.
1-11 οἳ καὶ ὁμόσε ἐχώρουν , πᾶν εἶδος ὀνειδισμοῦ καὶ κολάσεως ἀνεχόμενοι · οἳ καὶ τὰ πολλὰ ὀλίγα ἡγούμενοι ἔσπευδον πρὸς ΧριστόνChrist , ὄντως ἐπιδεικνύμενοι ὅτι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν‎ μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς .	And they joined battle with him, undergoing all kinds of shame and injury; and regarding their great sufferings as little, they hastened to Christ, manifesting truly that ‘the sufferings of this present time are not worthy to be compared with the glory which shall be revealed to us afterward.’

1-12 Καὶ πρῶτον μὲν τὰ ἀπὸ τοῦ ὄχλου πανδημεὶ σωρηδὸν ἐπιφερόμενα γενναίως ὑπέμενον , ἐπιβοήσεις καὶ πληγὰς καὶ συρμοὺς καὶ διαρπαγὰς καὶ λίθων βολὰς καὶ συγκλείσεις καὶ πάνθ᾽ ” ὅσα ἠγριωμένῳ πλήθει ὡς πρὸς ἐχθροὺς καὶ πολεμίους φιλεῖ γίνεσθαι ,	First of all, they endured nobly the injuries heaped upon them by the populace; clamors and blows and draggings and robberies and stonings and imprisonments, and all things which an infuriated mob delight in inflicting on enemies and adversaries.
1-13 καὶ δὴ ἀναχθέντες εἰς τὴν‎ ἀγορὰν ὑπό τε τοῦ χιλιάρχου καὶ τῶν προεστηκότων τῆς πόλεως ἐξουσιῶν ἐπὶ παντὸς τοῦ πλήθους ἀνακριθέντες καὶ ὁμολογήσαντες , συνεκλείσθησαν εἰς τὴν‎ εἱρκτὴν ἕως τῆς τοῦ ἡγεμόνος παροιμίαι ·	Then, being taken to the forum by the chiliarch and the authorities of the city, they were examined in the presence of the whole multitude, and having confessed, they were imprisoned until the arrival of the governor.
1-14 μετέπειτα δὲ ἐπὶ τὸν ἡγεμόνα ἀχθέντων αὐτῶν κἀκείνου πάσῃ τῇ πρὸς ἡμᾶς ὠμότητι χρωμένου , ΟὐέττιοςVettius ἘπάγαθοςEpagathus , εἷς ἐκ τῶν ἀδελφῶν , πλήρωμα ἀγάπης τῆς πρὸς τὸν Θεὸν καὶ πρὸς τὸν πλησίον κεχωρηκώς ,	When, afterward, they were brought before him, and he treated us with the utmost cruelty, Vettius Epagathus, one of the brothers, and a man filled with love for God and his neighbour, interfered.
1-15 οὗ καὶ ἐπὶ τοσοῦτον ἠκρίβωτο ἡ πολιτεία , ὡς καίπερ ὄντα νέον συνεξισοῦσθαι τῇ τοῦ πρεσβυτέρου ΖαχαρίουZachariah 1 μαρτυρίᾳ · πεπόρευτο γοῦν ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασι τοῦ κυρίου ἄμεμπτος καὶ πάσῃ τῇ πρὸς τὸν πλησίον λειτουργίᾳ ἄοκνος , ζῆλον Θεοῦ πολὺν ἔχων καὶ ζέων τῷ πνεύματι ·	His life was so consistent that, although young, he had attained a reputation equal to that of the elder Zacharias:1for he ‘walked in all the commandments and ordinances of the Lord blameless,’ and was untiring in every good work for his neighbour, zealous for God and fervent in spirit.

1-16 τοιοῦτος δή τις ὤν , τὴν‎ οὕτως καθ᾽ ἡμῶν ἀλόγως γινομένην κρίσιν οὐκ ἐβάστασεν , ἀλλ᾽ ὑπερηγανάκτησεν καὶ ἠξίου καὶ αὐτὸς ἀκουσθῆναι ἀπολογούμενος ὑπὲρ τῶν ἀδελφῶν ὅτι μηδὲν ἄθεον μηδὲ ἀσεβές ἐστιν ἐν ἡμῖν .	Such being his character, he could not endure the unreasonable judgment against us, but was filled with indignation, and asked to be permitted to testify in behalf of his brothers, that there is among us nothing ungodly or impious.
1-17 τῶν δὲ περὶ τὸ βῆμα καταβοησάντων αὐτοῦ‎ , καὶ γὰρ ἦν ἐπίσημος ,1 καὶ τοῦ ἡγεμόνος μὴ ἀνασχομένου τῆς οὕτως ὑπ᾽ αὐτοῦ‎ δικαίας προταθείσης ἀξιώσεως , ἀλλὰ μόνον τοῦτο πυθομένου εἰ καὶ αὐτὸς εἴη ΧριστιανόςChristian ,	But those about the judgment seat cried out against him, for he was a man of distinction;1and the governor refused to grant his just request, and merely asked if he also were a Christian.

1-18 τοῦ δὲ λαμπροτάτῃ φωνῇ ὁμολογήσαντος , ἀνελήφθη καὶ αὐτὸς εἰς τὸν κλῆρον τῶν μαρτύρων ,	And he, confessing this with a loud voice, was himself taken into the order of the witnesses,
1-19 παράκλητος 1 ΧριστιανῶνChristians χρηματίσας , ἔχων δὲ τὸν παράκλητον ἐν ἑαυτῷ , τὸ πνεῦμα τοῦ ΖαχαρίουZachariah ,	being called the “Advocate of the Christians”,1but having the Advocate in himself, the Spirit more abundantly than Zacharias.

1-20 ὃ διὰ τοῦ πληρώματος τῆς ἀγάπης ἐνεδείξατο , εὐδοκήσας ὑπὲρ τῆς τῶν ἀδελφῶν ἀπολογίας καὶ τὴν‎ ἑαυτοῦ θεῖναι ψυχήν ·	He showed this by the fullness of his love, being well pleased even to lay down his life in defence of the brothers.
1-21 ἦν γὰρ καὶ ἔστιν 1 γνήσιος ΧριστοῦChrist μαθητής , ἀκολουθῶν τῷ ἀρνίῳ ὅπου ἂν ὑπάγῃ .	For he was and is1a true disciple of Christ, ‘following the Lamb wherever he goes.’2

1-22 Ἐντεῦθεν δὴ διεκρίνοντο 1 οἱ λοιποί ,

Then the others were divided,1

1-23 καὶ φανείς καὶ ἕτοιμοι ἐγίνοντο πρωτομάρτυρες , οἳ καὶ μετὰ πάσης προθυμίας ἀνεπλήρουν τὴν‎ ὁμολογίαν τῆς μαρτυρίας ,	and the proto-witnesses were manifestly ready, and finished their confession with all eagerness.
1-24 ἐφαίνοντο δὲ καὶ οἱ ἀνέτοιμοι καὶ ἀγύμναστοι καὶ ἔτι ἀσθενεῖς , ἀγῶνος μεγάλου τόνον ἐνεγκεῖν μὴ δυνάμενοι ·	But some appeared unprepared and untrained, weak as yet, and unable to endure so great a conflict.
1-25 ὧν καὶ ἐξέτρωσαν 1 ὡς δέκα τὸν ἀριθμόν ·	About ten of these proved failures,1

1-26 οἳ καὶ μεγάλην λύπην καὶ πένθος ἀμέτρητον ἐνεποίησαν ἡμῖν καὶ τὴν‎ προθυμίαν τῶν λοιπῶν τῶν μὴ συνειλημμένων ἐνέκοψαν · οἳ καίπερ πάντα τὰ δεινὰ πάσχοντες , ὅμως συμπαρῆσαν τοῖς μάρτυσιν καὶ οὐκ ἀπελείποντο αὐτῶν ,	which was causing us great grief and sorrow beyond measure, and impairing the zeal of the others who had not yet been seized, but who, though suffering all kinds of affliction, continued constantly with the witnesses and did not forsake them.
1-27 τότε δὲ οἱ πάντες μεγάλως ἐπτοήθημεν διὰ τὸ ἄδηλον τῆς ὁμολογίας , οὐ τὰς ἐπιφερομένας κολάσεις φοβούμενοι , ἀλλὰ τὸ τέλος ἀφορῶντες καὶ τὸ ἀποπεσεῖν τινα δεδιότες .	Then all of us feared greatly on account of uncertainty as to their confession; not because we dreaded the sufferings to be endured, but because we looked to the end, and were afraid that some of them might fall away.
1-28 συνελαμβάνοντο μέντοι καθ᾽ ἑκάστην ἡμέραν οἱ ἄξιοι τὸν ἐκείνων ἀναπληροῦντες ἀριθμόν , ὥστε συλλεγῆναι ἐκ τῶν δύο ἐκκλησιῶν πάντας τοὺς σπουδαίους καὶ δι᾽ ὧν μάλιστα συνεστήκει τὰ ἐνθάδε ·	But those who were worthy were seized day by day, filling up their number, so that all the zealous persons, and those through whom especially our affairs had been established, were collected together out of the two churches.
1-29 συνελαμβάνοντο δὲ καὶ ἐθνικοί τινες οἰκέται τῶν ἡμετέρων , ἐπεὶ δημοσίᾳ ἐκέλευσεν ὁ ἡγεμὼν ἀναζητεῖσθαι πάντας ἡμᾶς ·	And some of our heathen servants also were seized, as the governor had commanded that all of us should be examined publicly.
1-30 οἳ καὶ κατ᾽ ἐνέδραν τοῦ σατανᾶ , φοβηθέντες τὰς βασάνους ἃς τοὺς ἁγίους ἔβλεπον πάσχοντας , τῶν στρατιωτῶν ἐπὶ τοῦτο παρορμώντων αὐτούς , κατεψεύσαντο ἡμῶν ΘυέστειαThyestean δεῖπνα καὶ ΟἰδιποδείουςOedipodean μίξεις 1 καὶ ὅσα μήτε λαλεῖν μήτε νοεῖν θέμις ἡμῖν , ἀλλὰ μηδὲ πιστεύειν εἴ τι τοιοῦτο πώποτε παρὰ ἀνθρώποις ἐγένετο .	These, being ensnared by Satan, and fearing for themselves the tortures which they beheld the saints endure, and being also urged on by the soldiers, accused us falsely of Thyestean banquets and Oedipodean association,1and of deeds which are not only unlawful for us to speak of or to think, but which we cannot believe were ever done by men.

1-31 τούτων δὲ φημισθέντων , πάντες ἀπεθηριώθησαν εἰς ἡμᾶς , ὥστε καὶ εἴ τινες τὸ πρότερον δι᾽ οἰκειότητα ἐμετρίαζον , τότε μεγάλως ἐχαλέπαινον καὶ διεπρίοντο ἐφ᾽ ἡμῖν ·	When these accusations were reported, all the people raged like wild beasts against us, so that even if any had before been moderate on account of friendship, they were now exceedingly furious and gnashed their teeth against us.
1-32 ἐπληροῦτο δὲ τὸ ὑπὸ τοῦ κυρίου ἡμῶν εἰρημένον ὅτι ἐλεύσεται καιρὸς ἐν ᾧ πᾶς ὁ ἀποκτείνας ὑμᾶς δόξει λατρείαν προσφέρειν τῷ Θεῷ .	And that which was spoken by our Lord was fulfilled: ‘The time will come when whosoever kills you will think that he does God service.’

1-33 ἐνταῦθα λοιπὸν ὑπεράνω πάσης ἐξηγήσεως ὑπέμενον κολάσεις οἱ ἅγιοι μάρτυρες , φιλοτιμουμένου τοῦ σατανᾶ καὶ δι᾽ ἐκείνων ῥηθῆναί τι τῶν βλασφήμων ·

Then finally the holy witnesses endured sufferings beyond description, Satan striving earnestly that some of the slanders might be uttered by them also.

1-34 ὑπερβεβλημένως δὲ ἐνέσκηψεν ἡ ὀργὴ πᾶσα καὶ ὄχλου καὶ ἡγεμόνος καὶ στρατιωτῶν εἰς ΣάγκτονSanctus τὸν διάκονον ἀπὸ ΒιέννηςVienne καὶ εἰς ΜάτουρονMaturus , νεοφώτιστον μέν , ἀλλὰ γενναῖον ἀγωνιστήν , καὶ εἰς ἌτταλονAttalus ΠεργαμηνὸνPergamene τῷ γένει , στῦλον καὶ ἑδραίωμα τῶν ἐνταῦθα ἀεὶ γεγονότα , καὶ εἰς ΒλανδῖνανBlandina , δι᾽ ἧς ἐπέδειξεν ὁ ΧριστὸςChrist ὅτι τὰ παρὰ ἀνθρώποις εὐτελῆ καὶ ἀειδῆ καὶ εὐκαταφρόνητα φαινόμενα μεγάλης καταξιοῦται παρὰ Θεῷ δόξης διὰ τὴν‎ πρὸς αὐτὸν ἀγάπην τὴν‎ ἐν δυνάμει δεικνυμένην καὶ μὴ ἐν εἴδει καυχωμένην .

But the whole wrath of the populace, and governor, and soldiers was aroused exceedingly against Sanctus, the deacon from Vienne, and Maturus, a late convert, yet a noble combatant, and against Attalus, a native of Pergamos where he had always been a pillar and foundation, and Blandina, through whom Christ showed that things which appear mean and obscure and despicable to men are with God of great glory, through love toward him manifested in power, and not boasting in appearance.

1-35 ἡμῶν γὰρ πάντων δεδιότων καὶ τῆς σαρκίνης δεσποίνης αὐτῆς , ἥτις ἦν καὶ αὐτὴ τῶν μαρτύρων μία ἀγωνίστρια , ἀγωνιώσης μὴ οὐδὲ τὴν‎ ὁμολογίαν δυνήσεται παρρησιάσασθαι διὰ τὸ ἀσθενὲς τοῦ σώματος , ἡ ΒλανδῖναBlandina τοσαύτης ἐπληρώθη δυνάμεως , ὥστε ἐκλυθῆναι καὶ παρεθῆναι τοὺς κατὰ διαδοχὰς παντὶ τρόπῳ βασανίζοντας αὐτὴν ἀπὸ ἑωθινῆς ἕως ἑσπέρας , καὶ αὐτοὺς ὁμολογοῦντας ὅτι νενίκηνται μηδὲν ἔχοντες μηκέτι ὃ ποιήσωσιν αὐτῇ ,	For while we all trembled, and her earthly mistress, who was herself also one of the witnesses, feared that on account of the weakness of her body, she would be unable to make bold confession, Blandina was filled with such power as to be delivered and raised above those who were torturing her by turns from morning till evening in every manner, so that they acknowledged that they were conquered, and could do nothing more to her.
1-36 καὶ θαυμάζειν ἐπὶ τῷ παραμένειν ἔμπνουν αὐτήν , παντὸς τοῦ σώματος περιερρωγότος καὶ ἠνεῳγμένου , καὶ μαρτυρεῖν ὅτι ἓν εἶδος στρεβλώσεως ἱκανὸν ἦν πρὸς τὸ ἐξαγαγεῖν τὴν‎ ψυχήν , οὐχ ὅτι γε τοιαῦτα καὶ τοσαῦτα .	And they were astonished at her endurance, as her entire body was mangled and broken; and they testified that one of these forms of torture was sufficient to destroy life, not to speak of so many and so great sufferings.
1-37 ἀλλ᾽ ἡ μακαρία ὡς γενναῖος ἀθλητὴς ἀνενέαζεν ἐν τῇ ὁμολογίᾳ , καὶ ἦν αὐτῆς ἀνάληψις καὶ ἀνάπαυσις καὶ ἀναλγησία τῶν συμβαινόντων τὸ λέγειν ὅτι “ ΧριστιανήChristian (f) εἰμι καὶ παρ᾽ ἡμῖν οὐδὲν φαῦλον γίνεται .’	But the blessed woman, like a noble athlete, renewed her strength in her confession; and her comfort and recreation and relief from the pain of her sufferings was in exclaiming, ‘I am a Christian woman, and there is nothing wicked done by us.’
1-38 Ὁ δὲ ΣάγκτοςSanctus καὶ αὐτὸς ὑπερβεβλημένως καὶ ὑπὲρ πάντα ἄνθρωπον πάσας τὰς ἐξ ἀνθρώπων αἰκίας γενναίως ὑπομένων ,	But Sanctus also endured marvelously and superhumanly all the outrages which he suffered.
1-39 τῶν ἀνόμων ἐλπιζόντων διὰ τὴν‎ ἐπιμονὴν καὶ τὸ μέγεθος τῶν βασάνων ἀκούσεσθαί τι παρ᾽ αὐτοῦ‎ τῶν μὴ δεόντων , τοσαύτῃ ὑποστάσει ἀντιπαρετάξατο αὐτοῖς , ὥστε μήτε τὸ ἴδιον κατειπεῖν ὄνομα μήτε ἔθνους μήτε πόλεως ὅθεν ἦν , μήτε εἰ δοῦλος ἢ ἐλεύθερος εἴη · ἀλλὰ πρὸς πάντα τὰ ἐπερωτώμενα ἀπεκρίνατο τῇ ῬωμαϊκῇLatin, Roman φωνῇ ‘ΧριστιανόςChristian εἰμι .’	While the wicked men hoped, by the continuance and severity of his tortures to wring something from him which he ought not to say, he girded himself against them with such firmness that he would not even tell his name, or the nation or city to which he belonged, or whether he was bond or free, but answered in the Roman tongue to all their questions, ‘I am a Christian.’
1-40 τοῦτο καὶ ἀντὶ ὀνόματος καὶ ἀντὶ πόλεως καὶ ἀντὶ γένους καὶ ἀντὶ παντὸς ἐπαλλήλως ὡμολόγει , ἄλλην δὲ φωνὴν οὐκ ἤκουσαν αὐτοῦ‎ τὰ ἔθνη ·	He confessed this instead of name and city and race and everything besides, and the people heard from him no other word.
1-41 ὅθεν δὴ καὶ φιλονεικία μεγάλη τοῦ τε ἡγεμόνος καὶ τῶν βασανιστῶν ἐγένετο πρὸς αὐτόν , ὥστε ὁπότε μηκέτι μηδὲν εἶχον ὃ ποιήσωσιν αὐτῷ , τὸ τελευταῖον χαλκᾶς λεπίδας διαπύρους προσεκόλλων τοῖς τρυφερωτάτοις μέλεσι τοῦ σώματος αὐτοῦ‎ .	There arose therefore on the part of the governor and his tormentors a great desire to conquer him; but having nothing more that they could do to him, they finally fastened red-hot brazen plates to the most tender parts of his body.
1-42 καὶ ταῦτα μὲν ἐκαίετο , αὐτὸς δὲ παρέμενεν ἀνεπίκαμπτος καὶ ἀνένδοτος , στερρὸς πρὸς τὴν‎ ὁμολογίαν , ὑπὸ τῆς οὐρανίου πηγῆς τοῦ ὕδατος τῆς ζωῆς τοῦ ἐξιόντος ἐκ τῆς νηδύος τοῦ ΧριστοῦChrist δροσιζόμενος καὶ ἐνδυναμούμενος ·	And these indeed were burned, but he continued unbending and unyielding, firm in his confession, and refreshed and strengthened by the heavenly fountain of the water of life, flowing from the bowels of Christ.
1-43 τὸ δὲ σωμάτιον μάρτυς ἦν τῶν συμβεβηκότων , ὅλον τραῦμα καὶ μώλωψ καὶ συνεσπασμένον καὶ ἀποβεβληκὸς τὴν‎ ἀνθρώπειον ἔξωθεν μορφήν ,	And his body was a witness of his sufferings, being one complete wound and bruise, drawn out of shape, and altogether unlike a human form.
1-44 ἐν ᾧ πάσχων ΧριστὸςChrist μεγάλας ἐπετέλει δόξας , καταργῶν τὸν ἀντικείμενον καὶ εἰς τὴν‎ τῶν λοιπῶν ὑποτύπωσιν ὑποδεικνύων ὅτι μηδὲν φοβερὸν ὅπου πατρὸς ἀγάπη , μηδὲ ἀλγεινὸν ὅπου ΧριστοῦChrist δόξα .	Christ, suffering in him, manifested his glory, delivering him from his adversary, and making him an ensample for the others, showing that nothing is fearful where the love of the Father is, and nothing painful where there is the glory of Christ.
1-45 τῶν γὰρ ἀνόμων μετ᾽ ἡμέρας πάλιν ἐπιστρέψας στρεβλούντων τὸν μάρτυρα καὶ νομιζόντων ὅτι οἰδούντων καὶ φλεγμαινόντων τῶν σωμάτων , εἰ τὰ αὐτὰ προσενέγκοιεν κολαστήρια , περιέποντες αὐτοῦ‎ , ὁπότε οὐδὲ τὴν‎ ἀπὸ τῶν χειρῶν ἁφὴν ἠνείχετο , ἢ ὅτι ἐναποθανὼν ταῖς βασάνοις φόβον ἐμποιήσειεν τοῖς λοιποῖς , οὐ μόνον οὐδὲν περὶ αὐτὸν τοιοῦτο συνέβη , ἀλλὰ καὶ παρὰ πᾶσαν δόξαν ἀνθρώπων ἀνέκυψεν καὶ ἀνωρθώθη τὸ σωμάτιον ἐν ταῖς μετέπειτα βασάνοις , καὶ τὴν‎ ἰδέαν ἀπέλαβεν τὴν‎ προτέραν καὶ τὴν‎ χρῆσιν τῶν μελῶν , ὥστε μὴ κόλασιν , ἀλλ᾽ ἴασιν διὰ τῆς χάριτος τοῦ ΧριστοῦChrist τὴν‎ δευτέραν στρέβλωσιν αὐτῷ γενέσθαι .	For when the wicked men tortured him a second time after some days, supposing that with his body swollen and inflamed to such a degree that he could not bear the touch of a hand, if they should again apply the same instruments, they would overcome him, or at least by his death under his sufferings others would be made afraid, not only did not this occur, but, contrary to all human expectation, his body arose and stood erect in the midst of the subsequent torments, and resumed its original appearance and the use of its limbs, so that, through the grace of Christ, these second sufferings became to him, not torture, but healing.
1-46 “Καὶ ΒιβλίδαBiblis δέ , μίαν τῶν ἠρνημένων , ἤδη δοκῶν ὁ διάβολος καταπεπωκέναι , θελήσας δὲ καὶ διὰ βλασφημίας κατακρῖναι , ἦγεν ἐπὶ κόλασιν , ἀναγκάζων εἰπεῖν τὰ ἄθεα περὶ ἡμῶν , ὡς εὔθραυστον ἤδη καὶ ἄνανδρον ·	“But the devil, thinking that he had already consumed Biblias, who was one of those who had denied Christ, desiring to increase her condemnation through the utterance of blasphemy, brought her again to the torture, to compel her, as already feeble and weak, to report impious things concerning us.
1-47 ἣ δὲ ἐν τῇ στρεβλώσει ἀνένηψεν καὶ ὡς ἂν εἰπεῖν ἐκ βαθέος ὕπνου ἀνεγρηγόρησεν , ὑπομνησθεῖσα διὰ τῆς προσκαίρου τιμωρίας τὴν‎ αἰώνιον ἐν γεέννῃ κόλασιν , καὶ ἐξ ἐναντίας ἀντεῖπεν τοῖς βλασφήμοις ,	But she recovered herself under the suffering, and as if awaking from a deep sleep, and reminded by the present anguish of the eternal punishment in hell, she contradicted the blasphemers.
1-48 φήσασα “πῶς ἂν παιδία φάγοιεν οἱ τοιοῦτοι , οἷς μηδὲ ἀλόγων ζῴων αἷμα φαγεῖν ἐξόν ;’ καὶ ἀπὸ τοῦδε ΧριστιανὴνChristian ἑαυτὴν ὡμολόγει καὶ τῷ κλήρῳ τῶν μαρτύρων προσετέθη .	‘How,’ she said, ‘could those eat children who do not think it lawful to taste the blood even of irrational animals?’ and afterward she confessed herself a Christian, and was given a place in the order of the witnesses.
1-49 Καταργηθέντων δὲ τῶν τυραννικῶν κολαστηρίων ὑπὸ τοῦ ΧριστοῦChrist διὰ τῆς τῶν μακαρίων ὑπομονῆς , ἑτέρας μηχανὰς ὁ διάβολος ἐπενόει , τὰς κατὰ τὴν‎ εἱρκτὴν ἐν τῷ σκότει καὶ τῷ χαλεπωτάτῳ χωρίῳ συγκλείσεις καὶ τὰς ἐν τῷ ξύλῳ διατάσεις τῶν ποδῶν , ἐπὶ πέμπτον διατεινομένων τρύπημα , καὶ τὰς λοιπὰς αἰκίας , ὅσας εἰώθασιν ὀργιζόμενοι ὑπουργοὶ καὶ ταῦτα διαβόλου πλήρεις διατιθέναι τοὺς ἐγκλειομένους ·	But as the tyrannical tortures were made by Christ of none effect through the patience of the blessed, the devil invented other contrivances — confinement in the dark and most loathsome parts of the prison, stretching of the feet to the fifth hole in the stocks, and the other outrages which his servants are accustomed to inflict upon the prisoners when furious and filled with the devil.
1-50 ὥστε ἀποπνιγῆναι τοὺς πλείστου ἐν τῇ εἱρκτῇ , ὅσους γε ὁ κύριος οὕτως ἐξελθεῖν ἠθέλησεν , ἐπιδεικνύων τὴν‎ αὐτοῦ‎ δόξαν .	A great many were suffocated in prison, being chosen by the Lord for this manner of death, that he might manifest in them his glory.
1-51 οἱ μὲν γὰρ βασανισθέντες πικρῶς ὥστε δοκεῖν μηδὲ τῆς πάσης θεραπείας τυχόντας ἔτι ζῆσαι δύνασθαι , παρέμενον ἐν τῇ εἱρκτῇ , ἔρημοι μὲν τῆς παρὰ ἀνθρώπων ἐπιμελείας , ἀναρρωννύμενοι δὲ ὑπὸ κυρίου καὶ ἐνδυναμούμενοι καὶ σώματι καὶ ψυχῇ καὶ τοὺς λοιποὺς παρορμῶντες καὶ παραμυθούμενοι ·	For some, though they had been tortured so cruelly that it seemed impossible that they could live, even with the most careful nursing, yet, destitute of human attention, remained in the prison, being strengthened by the Lord, and invigorated both in body and soul; and they exhorted and encouraged the rest.
1-52 οἱ δὲ νεαροὶ καὶ ἄρτι συνειλημμένοι , ὧν μὴ προκατῄκιστο τὰ σώματα , τὸ βάρος οὐκ ἔφερον τῆς συγκλείσεως , ἀλλ᾽ ἔνδον ἐναπέθνῃσκον .	But such as were young, and arrested recently, so that their bodies had not become accustomed to torture, were unable to endure the severity of their confinement, and died in prison.
1-53 Ὁ δὲ μακάριος Ποθεινός , ὁ τὴν‎ διακονίαν τῆς ἐπισκοπῆς ἐν ΛουγδούνῳLyons πεπιστευμένος ,	The blessed Pothinus, who had been entrusted with the bishopric of Lyons, was dragged to the judgment seat.
1-54 ὑπὲρ τὰ ἐνενήκοντα ἔτη τῆς ἡλικίας γεγονὼς καὶ πάνυ ἀσθενὴς τῷ σώματι , μόλις μὲν ἐμπνέων διὰ τὴν‎ προκειμένην σωματικὴν ἀσθένειαν , ὑπὸ δὲ προθυμίας πνεύματος ἀναρρωννύμενος διὰ τὴν‎ ἐγκειμένην τῆς μαρτυρίας ἐπιθυμίαν ,	He was more than ninety years of age, and very infirm, scarcely indeed able to breathe because of physical weakness; but he was strengthened by spiritual zeal through his earnest desire for martyrdom.
1-55 καὶ αὐτὸς ἐπὶ τὸ βῆμα ἐσύρετο , τοῦ μὲν σώματος καὶ ὑπὸ τοῦ γήρως καὶ ὑπὸ τῆς νόσου λελυμένου , τηρουμένης δὲ τῆς ψυχῆς ἐν αὐτῷ , ἵνα δι᾽ αὐτῆς ΧριστὸςChrist θριαμβεύσῃ ·	Though his body was worn out by old age and disease, his life was preserved that Christ might triumph in it.
1-56 ὃς ὑπὸ τῶν στρατιωτῶν ἐπὶ τὸ βῆμα κομισθείς , παραπεμπόντων αὐτὸν τῶν πολιτικῶν ἐξουσιῶν καὶ παντὸς τοῦ πλήθους , ἐπιβοήσεις παντοίας ποιουμένων ὡς αὐτοῦ‎ ὄντος τοῦ ΧριστοῦChrist , ἀπεδίδου τὴν‎ καλὴν μαρτυρίαν .	When he was brought by the soldiers to the tribunal, accompanied by the civil magistrates and a multitude who shouted against him in every manner as if he were Christ himself, he bore noble witness.
1-57 ἀνεταζόμενος δὲ ὑπὸ τοῦ ἡγεμόνος τίς εἴη ΧριστιανῶνChristians ὁ Θεός , ἔφη ‘ἐὰν ᾖς ἄξιος , γνώσῃ ·’	Being asked by the governor, Who was the God of the Christians, he replied, ‘If you are worthy, you shall know.’
1-58 ἐντεῦθεν δὲ ἀφειδῶς ἐσύρετο καὶ ποικίλας ἔπασχε πληγάς ,	Then he was dragged away harshly, and received blows of every kind.
1-59 τῶν μὲν σύνεγγυς χερσὶν καὶ ποσὶν ἐνυβριζόντων παντοίως , μηδὲ τὴν‎ ἡλικίαν αἰδουμένων αὐτοῦ‎ , τῶν δὲ μακράν , ὃ μετὰ χεῖρας ἕκαστος εἶχεν , εἰς αὐτὸν ἀκοντιζόντων , πάντων δὲ ἡγουμένων μεγάλως πλημμελεῖν καὶ ἀσεβεῖν , εἴ τις ἀπολειφθείη τῆς εἰς αὐτὸν ἀσελγείας ·	Those near him struck him with their hands and feet, regardless of his age; and those at a distance hurled at him whatever they could seize; all of them thinking that they would be guilty of great wickedness and impiety if any possible abuse were omitted.
1-60 καὶ γὰρ τοὺς θεοὺς αὐτῶν ᾤοντο οὕτως ἐκδικήσειν .	For thus they thought to avenge their own deities.
1-61 καὶ μόγις ἐμπνέων ἐρρίφη ἐν τῇ εἱρκτῇ καὶ μετὰ δύο ἡμέρας ἀπέψυξεν .	Scarcely able to breathe, he was cast into prison and died after two days.
1-62 Ἐνταῦθα δὴ μεγάλη τις οἰκονομία Θεοῦ ἐγίνετο καὶ ἔλεος ἀμέτρητον ἀνεφαίνετο ἸησοῦJesus, Joshua , σπανίως μὲν ἐν τῇ ἀδελφότητι γεγονός , μὴ ἀπολειπόμενον δὲ τῆς τέχνης ΧριστοῦChrist .	Then a certain great dispensation of God occurred, and the compassion of Jesus appeared beyond measure, in a manner rarely seen among the brotherhood, but not beyond the power of Christ.
1-63 οἱ γὰρ κατὰ τὴν‎ πρώτην σύλληψιν ἔξαρνοι γενόμενοι συνεκλείοντο καὶ αὐτοὶ καὶ μετεῖχον τῶν δεινῶν ·	For those who had recanted at their first arrest were imprisoned with the others, and endured terrible sufferings, so that their denial was of no profit to them even for the present.
1-64 οὐδὲ γὰρ ἐν τῷ καιρῷ τούτῳ ὄφελός τι αὐτοῖς ἡ ἐξάρνησις ἐγίνετο , ἀλλ᾽ οἱ μὲν ὁμολογοῦντες ὃ καὶ ἦσαν , συνεκλείοντο ὡς ΧριστιανοίChristians , μηδεμιᾶς ἄλλης αἰτίας αὐτοῖς ἐπιφερομένης ,	But those who confessed what they were were imprisoned as Christians, no other accusation being brought against them.
1-65 οὗτοι δὲ λοιπὸν ὡς ἀνδροφόνοι καὶ μιαροὶ κατείχοντο , διπλότερον παρὰ τοὺς λοιποὺς κολαζόμενοι .	But the first were treated afterward as murderers and defiled, and were punished twice as severely as the others.
1-66 ἐκείνους μὲν γὰρ ἐπεκούφιζεν ἡ χαρὰ τῆς μαρτυρίας καὶ ἡ ἐλπὶς τῶν ἐπηγγελμένων καὶ ἡ πρὸς τὸν ΧριστὸνChrist ἀγάπη καὶ τὸ πνεῦμα τὸ πατρικόν , τούτους δὲ τὸ συνειδὸς μεγάλως ἐτιμωρεῖτο , ὥστε καὶ παρὰ τοῖς λοιποῖς ἅπασιν κατὰ τὰς παρόδους διαδήλους τὰς ὄψεις αὐτῶν εἶναι .	For the joy of martyrdom, and the hope of the promises, and love for Christ, and the Spirit of the Father supported the latter; but their consciences so greatly distressed the former that they were easily distinguishable from all the rest by their very countenances when they were led forth.
1-67 οἳ μὲν γὰρ ἱλαροὶ προῄεσαν , δόξης καὶ χάριτος πολλῆς ταῖς ὄψεσιν αὐτῶν συγκεκραμένης , ὥστε καὶ τὰ δεσμὰ κόσμον εὐπρεπῆ περικεῖσθαι αὐτοῖς , ὡς νύμφῃ κεκοσμημένῃ ἐν κροσσωτοῖς χρυσοῖς πεποικιλμένοις , τὴν‎ εὐωδίαν ὀδωδότες ἅμα τὴν‎ ΧριστοῦChrist , ὥστε ἐνίους δόξαι καὶ μύρῳ κοσμικῷ κεχρῖσθαι αὐτούς	For the first went out rejoicing, glory and grace being blended in their faces, so that even their bonds seemed like beautiful ornaments, as those of a bride adorned with variegated golden fringes; and they were perfumed with the sweet savor of Christ, so that some supposed they had been anointed with earthly ointment.
1-68 οἳ δὲ κατηφεῖς καὶ ταπεινοὶ καὶ δυσειδεῖς καὶ πάσης ἀσχημοσύνης ἀνάπλεοι , προσέτι δὲ καὶ ὑπὸ τῶν ἐθνῶν ὀνειδιζόμενοι ὡς ἀγεννεῖς καὶ ἄνανδροι , ἀνδροφόνων μὲν ἐγκλήματα ἔχοντες , ἀπολωλεκότες δὲ τὴν‎ πάντιμον καὶ ἔνδοξον καὶ ζωοποιὸν προσηγορίαν .	But the others were downcast and humble and dejected and filled with every kind of disgrace, and they were reproached by the heathen as ignoble and weak, bearing the accusation of murderers, and having lost the one honourable and glorious and life-giving Name.
1-69 ταῦτα δὴ οἱ λοιποὶ θεωροῦντες ἐστηρίχθησαν , καὶ οἱ συλλαμβανόμενοι ἀδιστάκτως ὡμολόγουν , μηδὲ ἔννοιαν ἔχοντες διαβολικοῦ λογισμοῦ .”	The rest, beholding this, were strengthened, and when apprehended, they confessed without hesitation, paying no attention to the persuasions of the devil.
1-70 Τούτοις μεταξύ τινα ἐπειπόντες , αὖθις ἐπιφέρουσιν · “μετὰ ταῦτα δὴ λοιπὸν εἰς πᾶν εἶδος διῃρεῖτο τὰ μαρτύρια τῆς ἐξόδου αὐτῶν .	After certain other words they continue: “After these things, finally, their martyrdoms were divided into every form.
1-71 ἐκ διαφόρων γὰρ χρωμάτων καὶ παντοίων ἀνθῶν ἕνα πλέξαντες στέφανον προσήνεγκαν τῷ πατρί ·	For plaiting a crown of various colors and of all kinds of flowers, they presented it to the Father.
1-72 ἐχρῆν δ᾽ οὖν τοὺς γενναίους ἀθλητὰς ποικίλον ὑπομείναντας ἀγῶνα καὶ μεγάλως νικήσαντας ἀπολαβεῖν τὸν μέγαν τῆς ἀφθαρσίας στέφανον .	It was proper therefore that the noble athletes, having endured a manifold strife, and conquered grandly, should receive the crown, great and incorruptible.
1-73 ὁ μὲν οὖν ΜάτουροςMaturus καὶ ὁ ΣάγκτοςSanctus καὶ ἡ ΒλανδῖναBlandina καὶ ἌτταλοςAttalus ἤγοντο ἐπὶ τὰ θηρία εἰς τὸ δημόσιον καὶ εἰς κοινὸν 1 τῶν ἐθνῶν τῆς ἀπανθρωπίας θέαμα , ἐπίτηδες τῆς τῶν θηριομαχίων ἡμέρας διὰ τοὺς ἡμετέρους διδομένης .	Maturus, therefore, and Sanctus and Blandina and Attalus were led to the amphitheater to be exposed to the wild beasts, and to give to the heathen public1a spectacle of cruelty, a day for fighting with wild beasts being specially appointed on account of our people.

1-74 καὶ ὁ μὲν ΜάτουροςMaturus καὶ ὁ ΣάγκτοςSanctus αὖθις διῄεσαν ἐν τῷ ἀμφιθεάτρῳ διὰ πάσης κολάσεως , ὡς μηδὲν ὅλως προπεπονθότες , μάλλον δ᾽ ὡς διὰ πλειόνων ἤδη κλήρων 1 ἐκβεβιακότες τὸν ἀντίπαλον καὶ περὶ τοῦ ΣτεφάνουStephen αὐτοῦ‎ τὸν ἀγῶνα ἔχοντες ,

Both Maturus and Sanctus passed again through every torment in the amphitheater, as if they had suffered nothing before, or rather, as if, having already conquered their antagonist in many contests,1they were now striving for the crown itself.

1-75 ὑπέφερον πάλιν ἐπιστρέψας τὰς διεξόδους τῶν μαστίγων τὰς ἐκεῖσε εἰθισμένας καὶ τοὺς ἀπὸ τῶν θηρίων ἑλκηθμοὺς καὶ πάνθ᾽ ὅσα μαινόμενος ὁ δῆμος , ἄλλοι ἀλλαχόθεν , ἐπεβόων καὶ ἐπεκελεύοντο , ἐπὶ πᾶσιν τὴν‎ σιδηρᾶν καθέδραν , ἐφ᾽ ἧς τηγανιζόμενα τὰ σώματα κνίσης αὐτοὺς ἐνεφόρει .	They endured again the customary running of the gauntlet and the violence of the wild beasts, and everything which the furious people called for or desired, and at last, the iron chair in which their bodies being roasted, tormented them with the fumes.
1-76 οἱ δ᾽ οὐδ᾽ οὕτως ἔληγον , ἀλλ᾽ ἔτι καὶ μᾶλλον ἐξεμαίνοντο , βουλόμενοι νικῆσαι τὴν‎ ἐκείνων ὑπομονήν ,	And not with this did the persecutors cease, but were yet more mad against them, determined to overcome their patience.
1-77 καὶ οὐδ᾽ ὣς παρὰ ΣάγκτουSanctus ἕτερόν τι εἰσήκουσαν παρ᾽ ἣν ἀπ᾽ ἀρχῆς εἴθιστο λέγειν τῆς ὁμολογίας φωνήν .	But even thus they did not hear a word from Sanctus except the confession which he had uttered from the beginning.
1-78 οὗτοι μὲν οὖν , δι᾽ ἀγῶνος μεγάλου ἐπὶ πολὺ παραμενούσης αὐτῶν τῆς ψυχῆς , τοὔσχατον ἐτύθησαν , διὰ τῆς ἡμέρας ἐκείνης ἀντὶ πάσης τῆς ἐν τοῖς μονομαχίοις ποικιλίας αὐτοὶ θέαμα γενόμενοι τῷ κόσμῳ ·	These, then, after their life had continued for a long time through the great conflict, were at last sacrificed, having been made throughout that day a spectacle to the world, in place of the usual variety of combats.
1-79 ἡ δὲ ΒλανδῖναBlandina ἐπὶ ξύλου κρεμασθεῖσα προύκειτο βορὰ τῶν εἰσβαλλομένων θηρίων ·	But Blandina was suspended on a stake, and exposed to be devoured by the wild beasts who should attack her.
1-80 ἣ καὶ διὰ τοῦ βλέπεσθαι σταυροῦ σχήματι κρεμαμένη διὰ τῆς εὐτόνου προσευχῆς πολλὴν προθυμίαν τοῖς ἀγωνιζομένοις ἐνεποίει ,	And because she appeared as if hanging on a cross, and because of her earnest prayers, she inspired the combatants with great zeal.
1-81 βλεπόντων αὐτῶν ἐν τῷ ἀγῶνι καὶ τοῖς ἔξωθεν ὀφθαλμοῖς διὰ τῆς ἀδελφῆς τὸν ὑπὲρ αὐτῶν ἐσταυρωμένον , ἵνα πείσῃ τοὺς πιστεύοντας εἰς αὐτὸν ὅτι πᾶς ὁ ὑπὲρ τῆς ΧριστοῦChrist δόξης παθὼν τὴν‎ κοινωνίαν ἀεὶ ἔχει μετὰ τοῦ ζῶντος Θεοῦ .	For they looked on her in her conflict, and beheld with their outward eyes, in the form of their sister, him who was crucified for them, that he might persuade those who believe in him, that every one who suffers for the glory of Christ has fellowship always with the living God.
1-82 καὶ μηδενὸς ἁψαμένου τότε τῶν θηρίων αὐτῆς , καθαιρεθεῖσα ἀπὸ τοῦ ξύλου ἀνελήφθη πάλιν ἐπιστρέψας εἰς τὴν‎ εἱρκτήν ,	As none of the wild beasts at that time touched her, she was taken down from the stake, and cast again into prison.
1-83 εἰς ἄλλον ἀγῶνα τηρουμένη , ἵνα διὰ πλειόνων γυμνασμάτων νικήσασα , τῷ μὲν σκολιῷ ὄφει ἀπαραίτητον ποιήσῃ τὴν‎ καταδίκην , προτρέψηται δὲ τοὺς ἀδελφούς , ἡ μικρὰ καὶ ἀσθενὴς καὶ εὐκαταφρόνητος μέγαν καὶ ἀκαταγώνιστον ἀθλητὴν ΧριστὸνChrist ἐνδεδυμένη , διὰ πολλῶν κλήρων ἐκβιάσασα τὸν ἀντικείμενον καὶ δι᾽ ἀγῶνος τὸν τῆς ἀφθαρσίας στεψαμένη στέφανον .	She was preserved thus for another contest, that, being victorious in more conflicts, she might make the punishment of the crooked serpent irrevocable; and, though small and weak and despised, yet clothed with Christ the mighty and conquering Athlete, she might arouse the zeal of the brothers, and, having overcome the adversary many times might receive, through her conflict, the crown incorruptible.
1-84 “Ὁ δὲ ἌτταλοςAttalus καὶ αὐτὸς μεγάλως ἐξαιτηθεὶς ὑπὸ τοῦ ὄχλου “καὶ γὰρ ἦν ὀνομαστός	But Attalus was called for loudly by the people, because he was a person of distinction.
1-85 ἕτοιμος εἰσῆλθεν ἀγωνιστὴς διὰ τὸ εὐσυνείδητον , ἐπειδὴ γνησίως ἐν τῇ Χριστιανῇ συντάξει γεγυμνασμένος ἦν καὶ ἀεὶ μάρτυς ἐγεγόνει παρ᾽ ἡμῖν ἀληθείας .	He entered the contest readily on account of a good conscience and his genuine practice in Christian discipline, and as he had always been a witness for the truth among us.
1-86 καὶ περιαχθεὶς κύκλῳ τοῦ ἀμφιθεάτρου , πίνακος αὐτὸν προάγοντος ἐν ᾧ ἐγέγραπτο ῬωμαϊστίRōman, Latin ‘οὗτός ἐστιν ἌτταλοςAttalus ὁ ΧριστιανόςChristian ,’ καὶ τοῦ δήμου σφόδρα σφριγῶντος ἐπ᾽ αὐτῷ ,	He was led around the amphitheater, a tablet being carried before him on which was written in the Roman language ‘This is Attalus the Christian,’ and the people were filled with indignation against him.
1-87 μαθὼν ὁ ἡγεμὼν ὅτι ῬωμαῖόςRōman ἐστιν , ἐκέλευσεν αὐτὸν ἀναληφθῆναι μετὰ καὶ τῶν λοιπῶν τῶν ἐν τῇ εἱρκτῇ ὄντων , περὶ ὧν ἐπέστειλεν τῷ ΚαίσαριCaesar καὶ περιέμενεν τὴν‎ ἀπόφασιν τὴν‎ ἀπ᾽ ἐκείνου .	But when the governor learned that he was a Roman, he commanded him to be taken back with the rest of those who were in prison concerning whom he had written to Caesar, and whose answer he was awaiting.
1-88 Ὁ δὲ διὰ μέσου καιρὸς οὐκ ἀργὸς αὐτοῖς οὐδὲ ἄκαρπος ἐγίνετο , ἀλλὰ διὰ τῆς ὑπομονῆς αὐτῶν τὸ ἀμέτρητον ἔλεος ἀνεφαίνετο ΧριστοῦChrist ·	But the intervening time was not wasted nor fruitless to them; for by their patience the measureless compassion of Christ was manifested.
1-89 διὰ γὰρ τῶν ζώντων ἐζωοποιοῦντο τὰ νεκρά , καὶ μάρτυρες τοῖς μὴ μάρτυσιν ἐχαρίζοντο ,	For through their continued life the dead were made alive, and the witnesses showed favor to those who had failed to witness.
1-90 καὶ ἐνεγίνετο πολλὴ χαρὰ τῇ παρθένῳ μητρί , οὓς ὡς νεκροὺς ἐξέτρωσε , τούτους ζῶντας ἀπολαμβανούσῃ .	And the virgin mother had much joy in receiving alive those whom she had brought forth as dead.
1-91 δι᾽ ἐκείνων γὰρ οἱ πλείους τῶν ἠρνημένων ἀνεμετροῦντο 1 καὶ ἀνεκυΐσκοντο καὶ ἀνεζωπυροῦντο καὶ ἐμάνθανον ὁμολογεῖν	For through their influence many who had denied were restored, and re-begotten,1and rekindled with life, and learned to confess.

1-92 καὶ ζῶντες ἤδη καὶ τετονωμένοι προσῄεσαν τῷ βήματι , ἐγγλυκαίνοντος τοῦ τὸν μὲν θάνατον τοῦ ἁμαρτωλοῦ μὴ βουλομένου , ἐπὶ δὲ τὴν‎ μετάνοιαν χρηστευομένου Θεοῦ , ἵνα καὶ πάλιν ἐπιστρέψας ἐπερωτηθῶσιν ὑπὸ τοῦ ἡγεμόνος .

And being made alive and strengthened, they went to the judgment seat to be again interrogated by the governor; God, who desires not the death of the sinner,1but mercifully invites to repentance, treating them with kindness.

1-93 ἐπιστείλαντος γὰρ τοῦ ΚαίσαροςCaesar τοὺς μὲν ἀποτυμπανισθῆναι , εἰ δέ τινες ἀρνοῖντο , τούτους ἀπολυθῆναι ,	For Caesar commanded that they should be put to death, but that any who might deny should be set free.
1-94 τῆς ἐνθάδε πανηγύρεως “ ἔστιν δὲ αὕτη πολυάνθρωπος ἐκ πάντων τῶν ἐθνῶν συνερχομένων εἰς αὐτήν ” ἀρχομένης συνεστάναι , ἀνῆγεν ἐπὶ τὸ βῆμα θεατρίζων τοὺς μακαρίους καὶ ἐμπομπεύων τοῖς ὄχλοις ·	Therefore, at the beginning of the public festival which took place there, and which was attended by crowds of men from all nations, the governor brought the blessed ones to the judgment seat, to make of them a show and spectacle for the multitude.
1-95 δι᾽ ὃ καὶ πάλιν ἐπιστρέψας ἀνήταζεν , καὶ ὅσοι μὲν ἐδόκουν πολιτείαν ῬωμαίωνRoman, Latin ἐσχηκέναι , τούτων ἀπέτεμνε τὰς κεφαλάς , τοὺς δὲ λοιποὺς ἔπεμπεν εἰς θηρία .	Wherefore also he examined them again, and beheaded those who appeared to possess Roman citizenship, but he sent the others to the wild beasts.
1-96 ἐδοξάζετο δὲ μεγάλως ὁ ΧριστὸςChrist ἐπὶ τοῖς πρότερον ἀρνησαμένοις , τότε παρὰ τὴν‎ τῶν ἐθνῶν ὑπόνοιαν ὁμολογοῦσιν .	And Christ was glorified greatly in those who had formerly denied him, for, contrary to the expectation of the heathen, they confessed.
1-97 καὶ γὰρ ἰδίᾳ οὗτοι ἀνητάζοντο ὡς δῆθεν ἀπολυθησόμενοι , καὶ ὁμολογοῦντες προσετίθεντο τῷ τῶν μαρτύρων κλήρῳ ·	For they were examined by themselves, as about to be set free; but confessing, they were added to the order of the witnesses.
1-98 ἔμειναν δὲ ἔξω οἱ μηδὲ ἴχνος πώποτε πίστεως μηδὲ αἴσθησιν ἐνδύματος νυμφικοῦ μηδὲ ἔννοιαν φόβου Θεοῦ σχόντες , ἀλλὰ καὶ διὰ τῆς ἀναστροφῆς αὐτῶν βλασφημοῦντες τὴν‎ ὁδόν , τοῦτ᾽ ἐστὶν οἱ υἱοὶ τῆς ἀπωλείας ,	But some continued without, who had never possessed a trace of faith, nor any apprehension of the wedding garment,1 nor an understanding of the fear of God; but, as sons of perdition, they blasphemed the Way through their apostasy.

1-99 οἱ δὲ λοιποὶ πάντες τῇ ἐκκλησίᾳ προσετέθησαν ·	But all the others were added to the Church.
1-100 ὧν καὶ ἀνεταζομένων , ἈλέξανδρόςAlexander τις , ΦρὺξPhrygian μὲν τὸ γένος , ἰατρὸς δὲ τὴν‎ ἐπιστήμην , πολλοῖς ἔτεσιν ἐν ταῖς ΓαλλίαιςGaul διατρίψας καὶ γνωστὸς σχεδὸν πᾶσιν διὰ τὴν‎ πρὸς Θεὸν ἀγάπην καὶ παρρησίαν τοῦ λόγου (ἦν γὰρ καὶ οὐκ ἄμοιρος ἀποστολικοῦ χαρίσματος ), παρεστὼς τῷ βήματι καὶ νεύματι προτρέπων αὐτοὺς πρὸς τὴν‎ ὁμολογίαν , φανερὸς ἦν τοῖς περιεστηκόσιν τὸ βῆμα ὥσπερ ὠδίνων .	While these were being examined, a certain Alexander, a Phrygian by birth, and physician by profession, who had resided in Gaul for many years, and was well known to all on account of his love to God and boldness of speech (for he was not without a share of apostolic grace), standing before the judgment seat, and by signs encouraging them to confess, appeared to those standing by as if in travail.
1-101 ἀγανακτήσαντες δὲ οἱ ὄχλοι ἐπὶ τῷ τοὺς πρότερον ἠρνημένους αὖθις ὁμολογεῖν , κατεβόησαν τοῦ ἈλεξάνδρουAlexander ὡς ἐκείνου τοῦτο ποιοῦντος ,	But the people being enraged because those who formerly denied now confessed, cried out against Alexander as if he were the cause of this.
1-102 καὶ ἐπιστήσαντος τοῦ ἡγεμόνος καὶ ἀνετάσαντος αὐτὸν τίς εἴη ,	Then the governor summoned him and inquired who he was.
1-103 τοῦ δὲ φήσαντος ὅτι ‘ΧριστιανόςChristian ,’ ἐν ὀργῇ γενόμενος κατέκρινεν αὐτὸν πρὸς θηρία .	And when he answered that he was a Christian, being very angry he condemned him to the wild beasts.
1-104 καὶ τῇ ἐπιούσῃ εἰσῆλθεν μετὰ καὶ τοῦ ἈττάλουAttalus ,	And on the next day he entered along with Attalus.
1-105 καὶ γὰρ καὶ τὸν ἌτταλονAttalus τῷ ὄχλῳ χαριζόμενος ὁ ἡγεμὼν ἐξέδωκε πάλιν ἐπιστρέψας πρὸς θηρία ·	For to please the people, the governor had ordered Attalus again to the wild beasts.
1-106 οἳ καὶ διὰ πάντων διελθόντες τῶν ἐν τῷ ἀμφιθεάτρῳ πρὸς κόλασιν ἐξηυρημένων ὀργάνων καὶ μέγιστον ὑπομείναντες ἀγῶνα , τοὔσχατον ἐτύθησαν καὶ αὐτοί ,	And they were tortured in the amphitheater with all the instruments contrived for that purpose, and having endured a very great conflict, were at last sacrificed.
1-107 τοῦ μὲν ἈλεξάνδρουAlexander μήτε στενάξαντος μήτε γρύξαντός τι ὅλως , ἀλλὰ κατὰ καρδίαν ὁμιλοῦντος τῷ Θεῷ ,	Alexander neither groaned nor murmured in any manner, but communed in his heart with God.
1-108 ὁ δὲ ἌτταλοςAttalus ὁπότε ἐπὶ τῆς σιδηρᾶς ἐπετέθη καθέδρας καὶ περιεκαίετο , ἡνίκα ἡ ἀπὸ τοῦ σώματος κνῖσα ἀνεφέρετο , ἔφη πρὸς τὸ πλῆθος τῇ ῬωμαϊκῇLatin, Roman φωνῇ ‘ἰδοὺ τοῦτό ἐστιν ἀνθρώπους ἐσθίειν , ὃ ποιεῖτε ὑμεῖς · ἡμεῖς δὲ οὔτε ἀνθρώπους ἐσθίομεν οὔθ᾽ ἕτερόν τι πονηρὸν πράσσομεν .’ ἐπερωτώμενος δὲ τί ὄνομα ἔχει ὁ Θεός , ἀπεκρίθη ‘ὁ Θεὸς ὄνομα οὐκ ἔχει ὡς ἄνθρωπος .’	But when Attalus was placed in the iron seat, and the fumes arose from his burning body, he said to the people in the Roman language: ‘Lo! This which you do is devouring men; but we do not devour men; nor do any other wicked thing.’ and being asked, what name God has, he replied, ‘God has not a name as man has.’
1-109 Ἐπὶ πᾶσι δὲ τούτοις τῇ ἐσχάτῃ λοιπὸν ἡμέρᾳ τῶν μονομαχίων ἡ ΒλανδῖναBlandina πάλιν ἐπιστρέψας εἰσεκομίζετο μετὰ καὶ ΠοντικοῦPonticus , παιδαρίου ὡς πεντεκαίδεκα ἐτῶν ,	After all these, on the last day of the contests, Blandina was again brought in, with Ponticus, a boy about fifteen years old.
1-110 οἳ καὶ καθ᾽ ἡμέραν εἰσήγοντο πρὸς τὸ βλέπειν τὴν‎ τῶν λοιπῶν κόλασιν ·	They had been brought every day to witness the sufferings of the others, and had been pressed to swear by the idols.
1-111 καὶ ἠναγκάζοντο ὀμνύναι κατὰ τῶν εἰδώλων αὐτῶν , καὶ διὰ τὸ ἐμμένειν εὐσταθῶς καὶ ἐξουθενεῖν αὐτοὺς ἠγριώθη πρὸς αὐτοὺς τὸ πλῆθος , ὡς μήτε τὴν‎ ἡλικίαν τοῦ παιδὸς οἰκτεῖραι μήτε τὸ γύναιον αἰδεσθῆναι ,	But because they remained steadfast and despised them, the multitude became furious, so that they had no compassion for the youth of the boy nor respect for the sex of the woman.
1-112 πρὸς πάντα δὲ τὰ δεινὰ παρέβαλλον αὐτοὺς καὶ διὰ πάσης ἐν κύκλῳ διῆγον κολάσεως , ἐπαλλήλως ἀναγκάζοντες ὀμόσαι , ἀλλὰ μὴ δυνάμενοι τοῦτο πρᾶξαι . ὁ μὲν γὰρ ΠοντικὸςPonticus, Pontus ὑπὸ τῆς ἀδελφῆς παρωρμημένος , ὡς καὶ τὰ ἔθνη βλέπειν ὅτι ἐκείνη ἦν προτρεπομένη καὶ στηρίζουσα αὐτόν , πᾶσαν κόλασιν γενναίως ὑπομείνας ἀπέδωκεν τὸ πνεῦμα ·	Therefore they exposed them to all the terrible sufferings and took them through the entire around of torture, repeatedly urging them to swear, but being unable to effect this; for Ponticus, encouraged by his sister so that even the heathen could see that she was confirming and strengthening him, having nobly endured every torture, gave up the ghost.
1-113 ἡ δὲ μακαρία ΒλανδῖναBlandina πάντων ἐσχάτη , καθάπερ μήτηρ εὐγενὴς παρορμήσασα τὰ τέκνα καὶ νικηφόρους προπέμψασα πρὸς τὸν βασιλέα , ἀναμετρουμένη καὶ αὐτὴ πάντα τὰ τῶν παίδων ἀγωνίσματα ἔσπευδεν πρὸς αὐτούς , χαίρουσα καὶ ἀγαλλιωμένη ἐπὶ τῇ ἐξόδῳ , ὡς εἰς νυμφικὸν δεῖπνον κεκλημένη , ἀλλὰ μὴ πρὸς θηρία βεβλημένη ·	But the blessed Blandina, last of all, having, as a noble mother, encouraged her children and sent them before her victorious to the King, endured herself all their conflicts and hastened after them, glad and rejoicing in her departure as if called to a marriage supper, rather than cast to wild beasts.
1-114 καὶ μετὰ τὰς μάστιγας , μετὰ τὰ θηρία , μετὰ τὸ τήγανον , τοὔσχατον εἰς γυργαθὸν βληθεῖσα ταύρῳ παρεβλήθη ,	And, after the scourging, after the wild beasts, after the roasting seat, she was finally enclosed in a net, and thrown before a bull.
1-115 καὶ ἱκανῶς ἀναβληθεῖσα πρὸς τοῦ ζῴου μηδὲ αἴσθησιν ἔτι τῶν συμβαινόντων ἔχουσα διὰ τὴν‎ ἐλπίδα καὶ ἐποχὴν τῶν πεπιστευμένων καὶ ὁμιλίαν πρὸς ΧριστόνChrist , ἐτύθη καὶ αὐτή ,	And having been tossed about by the animal, but feeling none of the things which were happening to her, on account of her hope and firm hold upon what had been entrusted to her, and her communion with Christ, she also was sacrificed.
1-116 καὶ αὐτῶν ὁμολογούντων τῶν ἐθνῶν ὅτι μηδεπώποτε παρ᾽ αὐτοῖς γυνὴ τοιαῦτα καὶ τοσαῦτα ἔπαθεν .	And the heathen themselves confessed that never among them had a woman endured so many and such terrible tortures.
1-117 Ἀλλ᾽ οὐδ᾽ οὕτως κόρον ἐλάμβανεν αὐτῶν ἡ μανία καὶ ἡ πρὸς τοὺς ἁγίους ὠμότης .	But not even thus was their madness and cruelty toward the saints satisfied.
1-118 ὑπὸ γὰρ ἀγρίου θηρὸς 1 ἄγρια καὶ βάρβαρα φῦλα ταραχθέντα δυσπαύστως εἶχεν , καὶ ἄλλην ἰδίαν ἀρχὴν ἐπὶ τοῖς σώμασιν ἐλάμβανεν ἡ ὕβρις αὐτῶν ·	For, incited by the Wild Beast,1wild and barbarous tribes were not easily appeased, and their violence found another peculiar opportunity in the dead bodies.

1-119 τὸ γὰρ νενικῆσθαι αὐτοὺς οὐκ ἐδυσώπει διὰ τὸ μὴ ἔχειν ἀνθρώπινον ἐπιλογισμόν , μᾶλλον δὲ καὶ ἐξέκαιεν αὐτῶν τὴν‎ ὀργὴν καθάπερ θηρίου , καὶ τοῦ ἡγεμόνος καὶ τοῦ δήμου τὸ ὅμοιον εἰς ἡμᾶς ἄδικον ἐπιδεικνυμένων μῖσος , ἵνα ἡ γραφὴ πληρωθῇ ‘ὁ ἄνομος ἀνομησάτω ἔτι , καὶ ὁ δίκαιος δικαιωθήτω ἔτι .’

For, through their lack of manly reason, the fact that they had been conquered1did not put them to shame, but rather the more enkindled their wrath as that of a wild beast, and aroused alike the hatred of governor and people to treat us unjustly; that the Scripture might be fulfilled: ‘He who is lawless, let him be lawless still, and he that is righteous, let him be righteous still.’2

1-120 καὶ γὰρ τοὺς ἐναποπνιγέντας τῇ εἱρκτῇ παρέβαλλον κυσίν , ἐπιμελῶς παραφυλάσσοντες νύκτωρ καὶ μετ᾽ ἡμέραν μὴ κηδευθῇ τις ὑφ᾽ ἡμῶν ·	For they cast to the dogs those who had died of suffocation in the prison, carefully guarding them by night and day, lest any one should be buried by us.
1-121 καὶ τότε δὴ προθέντες τά τε τῶν θηρίων τά τε τοῦ πυρὸς λείψανα , πῇ μὲν ἐσπαραγμένα , πῇ δὲ ἠνθρακευμένα , καὶ τῶν λοιπῶν τὰς κεφαλὰς σὺν τοῖς ἀποτμήμασιν αὐτῶν ὡσαύτως ἀτάφους παρεφύλαττον μετὰ στρατιωτικῆς ἐπιμελείας ἡμέραις συχναῖς .	And they exposed the remains left by the wild beasts and by fire, mangled and charred, and placed the heads of the others by their bodies, and guarded them in like manner from burial by a watch of soldiers for many days.
1-122 καὶ οἱ μὲν ἐνεβριμοῦντο καὶ ἔβρυχον τοὺς ὀδόντας ἐπ᾽ αὐτοῖς , ζητοῦντές τινα περισσοτέραν ἐκδίκησιν παρ᾽ αὐτῶν λαβεῖν , οἱ δὲ ἐνεγέλων καὶ ἐπετώθαζον , μεγαλύνοντες ἅμα τὰ εἴδωλα αὐτῶν καὶ ἐκείνοις προσάπτοντες τὴν‎ τούτων τιμωρίαν ,	And some raged and gnashed their teeth against them, desiring to execute more severe vengeance upon them; but others laughed and mocked at them, magnifying their own idols, and imputed to them the punishment of the Christians.
1-123 οἱ δὲ ἐπιεικέστεροι καὶ κατὰ ποσὸν συμπαθεῖν δοκοῦντες ὠνείδιζον πολύ , λέγοντες ‘ποῦ ὁ Θεὸς αὐτῶν καὶ τί αὐτοὺς ὤνησεν ἡ θρῃσκεία , ἣν καὶ πρὸ τῆς ἑαυτῶν εἵλαντο ψυχῆς ;’1	Even the more reasonable, and those who had seemed to sympathize somewhat, reproached them often, saying, 'Where is their God, and what has their religion, which they have chosen rather than life, profited them?’1

1-124 καὶ τὰ μὲν ἀπ᾽ ἐκείνων τοιαύτην εἶχε τὴν‎ ποικιλίαν , τὰ δὲ καθ᾽ ἡμᾶς ἐν μεγάλῳ καθειστήκει πένθει διὰ τὸ μὴ δύνασθαι τὰ σώματα κρύψαι τῇ γῇ ·	So various was their conduct toward us; but we were in deep affliction because we could not bury the bodies.
1-125 οὔτε γὰρ νὺξ συνεβάλλετο ἡμῖν . πρὸς τοῦτο οὔτε ἀργύρια ἔπειθεν οὔτε λιτανεία ἐδυσώπει , παντὶ δὲ τρόπῳ παρετήρουν , ὡς μέγα τι κερδανοῦντες , εἰ μὴ τύχοιεν ταφῆς .”	For neither did night avail us for this purpose, nor did money persuade, nor entreaty move to compassion; but they kept watch in every way, as if the prevention of the burial would be of some great advantage to them.
1-126 Τούτοις ἑξῆς μετ᾽ ἕτερά φασιν ·	In addition, they say after other things:
1-127 “τὰ οὖν σώματα τῶν μαρτύρων παντοίως παραδειγματισθέντα καὶ αἰθριασθέντα ἐπὶ ἡμέρας ἕξ , μετέπειτα καέντα καὶ αἰθαλωθέντα ὑπὸ τῶν ἀνόμων κατεσαρώθη εἰς τὸν ῬοδανὸνRhone ποταμὸν πλησίον παραρρέοντα , ὅπως μηδὲ λείψανον αὐτῶν φαίνηται ἐπὶ τῆς γῆς ἔτι .	The bodies of the martyrs, having thus in every manner been exhibited and exposed for six days, were afterward burned and reduced to ashes, and swept into the Rhone by the wicked men, so that no trace of them might appear on the earth.
1-128 καὶ ταῦτ᾽ ἔπραττον ὡς δυνάμενοι νικῆσαι τὸν Θεὸν καὶ ἀφελέσθαι αὐτῶν τὴν‎ παλιγγενεσίαν , ἵνα , ὡς ἔλεγον ἐκεῖνοι , ‘μηδὲ ἐλπίδα σχῶσιν ἀναστάσεως , ἐφ᾽ ᾗ πεποιθότες ξένην τινὰ καὶ καινὴν εἰσάγουσιν ἡμῖν θρῃσκείαν καὶ καταφρονοῦσι τῶν δεινῶν , ἕτοιμοι καὶ μετὰ χαρᾶς ἥκοντες ἐπὶ τὸν θάνατον ·	And this they did, as if able to conquer God, and prevent their new birth; ‘that,’ as they said, ‘they may have no hope of a resurrection, through trust in which they bring to us this foreign and new religion, and despise terrible things, and are ready even to go to death with joy.
1-129 νῦν ἴδωμεν εἰ ἀναστήσονται καὶ εἰ δύναται βοηθῆσαι αὐτοῖς ὁ Θεὸς αὐτῶν καὶ ἐξελέσθαι ἐκ τῶν χειρῶν ἡμῶν .’ ”	Now let us see if they will rise again, and if their God is able to help them, and to deliver them out of our hands.’ ”

Chapter 2

2-1 Τοιαῦτα καὶ τὰ κατὰ τὸν δεδηλωμένον αὐτοκράτορα ταῖς ΧριστοῦChrist συμβέβηκεν ἐκκλησίαις , Ἀφ᾽ ὧν καὶ τὰ ἐν ταῖς λοιπαῖς ἐπαρχίαις ἐνηργημένα εἰκότι λογισμῷ στοχάζεσθαι πάρεστιν .	Such things happened to the churches of Christ under the above-mentioned emperor, from which we may reasonably conjecture the occurrences in the other provinces.
2-2 ἄξιον τούτοις ἐκ τῆς αὐτῆς ἐπισυνάψαι γραφῆς λέξεις ἑτέρας , δι᾽ ὧν τὸ ἐπιεικὲς καὶ φιλάνθρωπον τῶν δεδηλωμένων μαρτύρων ἀναγέγραπται τούτοις αὐτοῖς τοῖς ῥήμασιν ·	It is proper to add other selections from the same letter, in which the moderation and compassion of these witnesses is recorded in the following words:
2-3 “οἳ καὶ ἐπὶ τοσοῦτον ζηλωταὶ καὶ μιμηταὶ ΧριστοῦChrist ἐγένοντο , ‘ὃς ἐν μορφῇ Θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα Θεῷ ,’ ὥστε ἐν τοιαύτῃ δόξῃ ὑπάρχοντες καὶ οὐχ ἅπαξ οὐδὲ δὶς ἀλλὰ πολλάκις μαρτυρήσαντες καὶ ἐκ θηρίων αὖθις ἀναληφθέντες καὶ τὰ καυτήρια καὶ τοὺς μώλωπας καὶ τὰ τραύματα ἔχοντες περικείμενα , οὔτ᾽ αὐτοὶ μάρτυρας ἑαυτοὺς ἀνεκήρυττον οὔτε μὴν ἡμῖν ἐπέτρεπον τούτῳ τῷ ὀνόματι προσαγορεύειν αὐτούς ,	They were also so zealous in their imitation of Christ —‘who, being in the form of God, counted it not a prize to be on an equality with God,’ — that, though they had attained such honour, and had borne witness, not once or twice, but many times — having been brought back to prison from the wild beasts, covered with burns and scars and wounds — yet they did not proclaim themselves witnesses, nor did they suffer us to address them by this name.

2-4 ἀλλ᾽ εἴ ποτέ τις ἡμῶν δι᾽ ἐπιστολῆς ἢ διὰ λόγου μάρτυρας αὐτοὺς προσεῖπεν , ἐπέπλησσον πικρῶς .

If any one of us, in letter or conversation, spoke of them as witnesses, they rebuked him sharply.

2-5 ἡδέως γὰρ παρεχώρουν τὴν‎ τῆς μαρτυρίας προσηγορίαν τῷ ΧριστῷChrist , τῷ πιστῷ καὶ ἀληθινῷ μάρτυρι καὶ πρωτοτόκῳ τῶν νεκρῶν καὶ ἀρχηγῷ τῆς ζωῆς τοῦ Θεοῦ , καὶ ἐπεμιμνήσκοντο τῶν ἐξεληλυθότων ἤδη μαρτύρων 1 καὶ ἔλεγον “ἐκεῖνοι ἤδη μάρτυρες , οὓς ἐν τῇ ὁμολογίᾳ ΧριστὸςChrist ἠξίωσεν ἀναληφθῆναι , ἐπισφραγισάμενος αὐτῶν διὰ τῆς ἐξόδου τὴν‎ μαρτυρίαν , ἡμεῖς δὲ ὁμόλογοι 2 μέτριοι καὶ ταπεινοί ,’

For they conceded cheerfully the appellation of Witness to Christ ‘the faithful and true Witness,’1 and ‘firstborn of the dead,’2and prince of the life of God; and they reminded us of the witnesses who had already departed, and said, ‘They are already witnesses whom Christ has deemed worthy to be taken up in their confession, having sealed their testimony by their departure; but we are lowly and humble confessors.’3

2-6 καὶ μετὰ δακρύων παρεκάλουν τοὺς ἀδελφοὺς δεόμενοι ἵνα ἐκτενεῖς εὐχαὶ γίνωνται πρὸς τὸ τελειωθῆναι αὐτούς .	And they besought the brothers with tears that earnest prayers should be offered that they might be made mature.
2-7 καὶ τὴν‎ μὲν δύναμιν τῆς ‘μαρτυρίας ’1 ἔργῳ ἐπεδείκνυντο , πολλὴν παρρησίαν ἄγοντες πρὸς τὰ ἔθνη , καὶ τὴν‎ εὐγένειαν διὰ τῆς ὑπομονῆς καὶ ἀφοβίας καὶ ἀτρομίας φανερὰν ἐποίουν , τὴν‎ δὲ πρὸς τοὺς ἀδελφοὺς τῶν μαρτύρων προσηγορίαν παρῃτοῦντο , ἐμπεπλησμένοι φόβου Θεοῦ .”	“They showed in their deeds the power of ‘testimony,’1manifesting great boldness toward all the brothers, and they made plain their nobility through patience and fearlessness and courage, but they refused the title of Witnesses as distinguishing them from their brothers, being filled with the fear of God.”

2-8 Καὶ αὖθις μετὰ βραχέα φασίν · “ ἐταπείνουν ἑαυτοὺς ὑπὸ τὴν‎ κραταιὰν χεῖρα , ὑφ᾽ ἧς ἱκανῶς νῦν εἰσιν ὑψωμένοι .	A little further on they say: “They humbled themselves under the mighty hand, by which they are now greatly exalted.
2-9 τότε δὲ πᾶσι μὲν ἀπελογοῦντο , κατηγόρουν δὲ οὐδενός · ἔλυον ἅπαντας , ἐδέσμευον δὲ οὐδένα ·	They defended all, but accused none. They absolved all, but bound none.
2-10 καὶ ὑπὲρ τῶν τὰ δεινὰ διατιθέντων ηὔχοντο , καθάπερ ΣτέφανοςStephen ὁ τέλειος μάρτυς ‘κύριε , μὴ στήσῃς αὐτοῖς τὴν‎ ἁμαρτίαν ταύτην .’ εἰ δ᾽ ὑπὲρ τῶν λιθαζόντων ἐδέετο , πόσῳ μᾶλλον ὑπὲρ τῶν ἀδελφῶν .”	And they prayed for those who had inflicted cruelties upon them, even as Stephen, the perfect witness, ‘Lord, lay not this sin to their charge.’ Acts 7:60 But if he prayed for those who stoned him, how much more for the brothers!”
2-11 Καὶ αὖθίς φασι μετ᾽ ἕτερα · “οὗτος γὰρ καὶ μέγιστος αὐτοῖς πρὸς αὐτὸν ὁ πόλεμος ἐγένετο διὰ τὸ γνήσιον τῆς ἀγάπης , ἵνα ἀποπνιχθεὶς ὁ θὴρ οὓς πρότερον ᾤετο καταπεπωκέναι , ζῶντας ἐξεμέσῃ .	And again after mentioning other matters, they say: “For, through the genuineness of their love, their greatest contest with him was that the Beast,1being choked, might cast out alive those whom he supposed he had swallowed.

2-12 οὐ γὰρ ἔλαβον καύχημα κατὰ τῶν πεπτωκότων , ἀλλ᾽ ἐν οἷς ἐπλεόναζον αὐτοί , τοῦτο τοῖς ἐνδεεστέροις ἐπήρκουν μητρικὰ 1 σπλάγχνα ἔχοντες , καὶ πολλὰ περὶ αὐτῶν ἐκχέοντες δάκρυα πρὸς τὸν πατέρα , ζωὴν ᾐτήσαντο , καὶ ἔδωκεν αὐτοῖς ·

For they did not boast over the fallen, but helped them in their need with those things in which they themselves abounded, having the compassion of a mother,1and shedding many tears on their account before the Father.

2-13 ἣν καὶ συνεμερίσαντο τοῖς πλησίον ,	They asked for life, and he gave it to them, and they shared it with their neighbours.
2-14 κατὰ πάντα νικηφόροι πρὸς Θεὸν ἀπελθόντες .	Victorious over everything, they departed to God.
2-15 εἰρήνην ἀγαπήσαντες ἀεὶ καὶ εἰρήνην ἡμῖν παρεγγυήσαντες , μετ᾽ εἰρήνης ἐχώρησαν πρὸς Θεόν , μὴ καταλιπόντες πόνον τῇ μητρὶ μηδὲ στάσιν καὶ πόλεμον τοῖς ἀδελφοῖς ἀλλὰ χαρὰν καὶ εἰρήνην καὶ ὁμόνοιαν καὶ ἀγάπην .”	Having always loved peace, and having commended peace to us they went in peace to God, leaving no sorrow to their mother, nor division or strife to the brothers, but joy and peace and concord and love.”
2-16 ταῦτα καὶ περὶ τῆς τῶν μακαρίων ἐκείνων πρὸς τοὺς παραπεπτωκότας τῶν ἀδελφῶν στοργῆς ὠφελίμως προκείσθω τῆς ἀπανθρώπου καὶ ἀνηλεοῦς ἕνεκα διαθέσεως τῶν μετὰ ταῦτα ἀφειδῶς τοῖς ΧριστοῦChrist μέλεσιν προσενηνεγμένων .1	This record of the affection of those blessed ones toward the brothers that had fallen may be profitably added on account of the inhuman and unmerciful disposition of those who, after these events, acted unsparingly toward the members of Christ.1

Chapter 3

3-1 Ἡ δ᾽ αὐτὴ τῶν προειρημένων μαρτύρων γραφὴ καὶ ἄλλην τινὰ μνήμης ἀξίαν ἱστορίαν περιέχει ,	The same letter of the above-mentioned witnesses contains another account worthy of remembrance.
3-2 ἣν καὶ οὐδεὶς ἂν γένοιτο φθόνος μὴ οὐχὶ τῶν ἐντευξομένωνto meet with εἰς γνῶσιν προθεῖναι ·	No one will object to our bringing it to the knowledge of our readers.
3-3 ἔχει δὲ οὕτως .	It runs as follows:
3-4 ἈλκιβιάδουAlcibiades γάρ τινος ἐξ αὐτῶν πάνυ αὐχμηρὸν βιοῦντος βίον καὶ μηδενὸς ὅλως τὸ πρότερον μεταλαμβάνοντος , ἀλλ᾽ ἢ ἄρτῳ μόνῳ καὶ ὕδατι χρωμένου	for a certain Alcibiades, who was one of them, led a very austere life, partaking of nothing whatever but bread and water.
3-5 πειρωμένου τε καὶ ἐν τῇ εἱρκτῇ οὕτω διάγειν , ἈττάλῳAttalus μετὰ τὸν πρῶτον ἀγῶνα ὃν ἐν τῷ ἀμφιθεάτρῳ ἤνυσεν , ἀπεκαλύφθη ὅτι μὴ καλῶς ποιοίη ὁ ἈλκιβιάδηςAlcibiades μὴ χρώμενος τοῖς κτίσμασι τοῦ Θεοῦ καὶ ἄλλοις τύπον σκανδάλου 1 ὑπολειπόμενος .	When he endeavored to continue this same sort of life in prison, it was revealed to Attalus after his first conflict in the amphitheater that Alcibiades was not doing well in refusing the creatures of God and placing a stumbling-block1before others.

3-6 πεισθεὶς δὲ ὁ ἈλκιβιάδηςAlcibiades πάντων ἀνέδην μετελάμβανεν καὶ ηὐχαρίστει τῷ Θεῷ ·	And Alcibiades obeyed, and partook of all things without restraint, giving thanks to God.
3-7 οὐ γὰρ ἀνεπίσκεπτοι χάριτος Θεοῦ ἦσαν , ἀλλὰ τὸ πνεῦμα τὸ ἅγιον ἦν σύμβουλον αὐτοῖς .	For they were not deprived of the grace of God, but the Holy Ghost was their counselor.
3-8 καὶ ταῦτα μὲν ὡδὶ ἐχέτω .	Let this suffice for these matters.
3-9 Τῶν δ᾽ ἀμφὶ τὸν ΜοντανὸνMontanus καὶ ἈλκιβιάδηνAlcibiades καὶ ΘεόδοτονTheodotus περὶ τὴν‎ ΦρυγίανPhrygia, Phrygian ἄρτι τότε πρῶτον τὴν‎ περὶ τοῦ προφητεύειν ὑπόληψιν παρὰ πολλοῖς ἐκφερομένων “πλεῖσται γὰρ οὖν καὶ ἄλλαι παραδοξοποιίαι τοῦ θείου χαρίσματος εἰς ἔτι τότε κατὰ διαφόρους ἐκκλησίας ἐκτελούμεναι πίστιν παρὰ πολλοῖς τοῦ κἀκείνους προφητεύειν παρεῖχον ” καὶ δὴ διαφωνίας ὑπαρχούσης περὶ τῶν δεδηλωμένων , αὖθις οἱ κατὰ τὴν‎ ΓαλλίανGaul ἀδελφοὶ τὴν‎ ἰδίαν κρίσιν καὶ περὶ τούτων εὐλαβῆ καὶ ὀρθοδοξοτάτην ὑποτάττουσιν , ἐκθέμενοι καὶ τῶν παρ᾽ αὐτοῖς τελειωθέντων μαρτύρων διαφόρους ἐπιστολάς ,	The followers of Montanus, Alcibiades and Theodotus in Phrygia were now first giving wide circulation to their assumption concerning prophecy — for the many other miracles that, through the gift of God, were still wrought in the different churches caused their prophesying to be readily credited by many — and as dissension arose concerning them, the brothers in Gaul set forth their own prudent and most orthodox judgment in the matter, and published also several epistles from the witnesses that had been put to death among them.
3-10 ἃς ἐν δεσμοῖς ἔτι ὑπάρχοντες τοῖς ἐπ᾽ ἈσίαςAsia καὶ ΦρυγίαςPhrygia ἀδελφοῖς διεχάραξαν , οὐ μὴν ἀλλὰ καὶ ἘλευθέρῳEleutherus τῷ τότε ῬωμαίωνRoman, Latin ἐπισκόπῳ , τῆς τῶν ἐκκλησιῶν εἰρήνης ἕνεκα πρεσβεύοντες .	These they sent, while they were still in prison, to the brothers throughout Asia and Phrygia, and also to Eleutherus, who was then bishop of Rome, negotiating for the peace of the churches.

Chapter 4

4-1 Οἱ δ᾽ αὐτοὶ μάρτυρες καὶ τὸν ΕἰρηναῖονIrenaeus , πρεσβύτερον ἤδη τότ᾽ ὄντα τῆς ἐν ΛουγδούνῳLyons παροικίας , τῷ δηλωθέντι κατὰ ῬώμηνRome ἐπισκόπῳ συνίστων , πλεῖστα τῷ ἀνδρὶ μαρτυροῦντες , ὡς αἱ τοῦτον ἔχουσαι τὸν τρόπον δηλοῦσι φωναί ·	The same witnesses also recommended Irenaeus, who was already at that time a presbyter of the parish of Lyons, to the above-mentioned bishop of Rome, saying many favorable things concerning him, as the following extract shows:
4-2 “ χαίρειν ἐν Θεῷ σε πάλιν ἐπιστρέψας εὐχόμεθα καὶ ἀεί , πάτερ ἘλεύθερεEleutherus .	“We pray, father Eleutherus, that you may rejoice in God in all things and always.
4-3 ταῦτά σοι τὰ γράμματα προετρεψάμεθα τὸν ἀδελφὸν ἡμῶν καὶ κοινωνὸν ΕἰρηναῖονIrenaeus διακομίσαι , καὶ παρακαλοῦμεν ἔχειν σε αὐτὸν ἐν παραθέσει , ζηλωτὴν ὄντα τῆς διαθήκης ΧριστοῦChrist .	We have requested our brother and comrade Irenaeus to carry this letter to you, and we ask you to hold him in esteem, as zealous for the covenant of Christ.
4-4 εἰ γὰρ ᾔδειμεν τόπον τινὶ δικαιοσύνην περιποιεῖσθαι , ὡς πρεσβύτερον ἐκκλησίας , ὅπερ ἐστὶν ἐπ᾽ αὐτῷ , ἐν πρώτοις ἂν παρεθέμεθα .”	For if we thought that office could confer righteousness upon any one, we should commend him among the first as a presbyter of the church, which is his position.”
4-5 Τί δεῖ καταλέγειν τὸν ἐν τῇ δηλωθείσῃ γραφῇ τῶν μαρτύρων κατάλογον , ἰδίᾳ μὲν τῶν ἀποτμήσει κεφαλῆς τετελειωμένων , ἰδίᾳ δὲ τῶν θηρσὶν εἰς βορὰν παραβεβλημένων , καὶ αὖθις τῶν ἐπὶ τῆς εἱρκτῆς κεκοιμημένων , τόν τε ἀριθμὸν τῶν εἰς ἔτι τότε περιόντων ὁμολογητῶν ; ὅτῳ γὰρ φίλον , καὶ ταῦτα ῥᾴδιον πληρέστατα διαγνῶναι μετὰ χεῖρας ἀναλαβόντι τὸ σύγγραμμα , ὃ καὶ αὐτὸ τῇ τῶν μαρτύρων συναγωγῇ πρὸς ἡμῶν , ὡς γοῦν ἔφην , κατείλεκται .	Why should we transcribe the catalogue of the witnesses given in the letter already mentioned, of whom some were beheaded, others cast to the wild beasts, and others fell asleep in prison, or give the number of confessors still surviving at that time? for whoever desires can readily find the full account by consulting the letter itself, which, as I have said, is recorded in our Collection of Martyrdoms.
4-6 ἀλλὰ τὰ μὲν ἐπ᾽ ἈντωνίνουAntoninus τοιαῦτα .	Such were the events which happened under Antoninus.

Chapter 5

5-1 Τούτου δὴ ἀδελφὸν ΜάρκονMarcus, Mark ΑὐρήλιονAurelius ΚαίσαραCaesar λόγος ἔχει ΓερμανοῖςGermans καὶ ΣαρμάταιςSarmatians ἀντιπαραταττόμενον μάχῃ , δίψει πιεζομένης αὐτοῦ‎ τῆς στρατιᾶς , ἐν ἀμηχανίᾳ γενέσθαι ·	It is reported that Marcus Aurelius Caesar, brother of Antoninus, being about to engage in battle with the Germans and Sarmatians, was in great trouble on account of his army suffering from thirst.
5-2 τοὺς δ᾽ ἐπὶ τῆς ΜελιτηνῆςMelitene 1 οὕτω καλουμένης λεγεῶνος στρατιώτας διὰ πίστεως ἐξ ἐκείνου καὶ εἰς δεῦρο συνεστώσης ἐν τῇ πρὸς τοὺς πολεμίους παρατάξει γόνυ θέντας ἐπὶ γῆν κατὰ τὸ οἰκεῖον ἡμῖν τῶν εὐχῶν ἔθος ἐπὶ τὰς πρὸς τὸν Θεὸν ἱκεσίας τραπέσθαι ,	But the soldiers of the so-called Melitene legion, through the faith which has given strength from that time to the present, when they were drawn up before the enemy, kneeled on the ground, as is our custom in prayer, and engaged in supplications to God.

5-3 παραδόξου δὲ τοῖς πολεμίοις τοῦ τοιούτου δὴ θεάματος φανέντος , ἄλλο τι λόγος ἔχει παραδοξότερον ἐπικαταλαβεῖν αὐτίκα ,	This was indeed a strange sight to the enemy, but it is reported that a stranger thing immediately followed.
5-4 σκηπτὸν μὲν εἰς φυγὴν καὶ ἀπώλειαν συνελαύνοντα τοὺς πολεμίους , ὄμβρον δὲ ἐπὶ τὴν‎ τῶν τὸ θεῖον παρακεκληκότων στρατιάν , πᾶσαν αὐτὴν ἐκ τοῦ δίψους μέλλουσαν ὅσον οὔπω διαφθείρεσθαι ἀνακτώμενον .	The lightning drove the enemy to flight and destruction, but a shower refreshed the army of those who had called on God, all of whom had been on the point of perishing with thirst.
5-5 Ἡ δ᾽ ἱστορία φέρεται μὲν καὶ παρὰ τοῖς πόρρω τοῦ καθ᾽ ἡμᾶς λόγου συγγραφεῦσιν οἷς μέλον γέγονεν τῆς κατὰ τοὺς δηλουμένους γραφῆς , δεδήλωται δὲ καὶ πρὸς τῶν ἡμετέρων .	The story is told not only by Christian writers, but also by non-Christian writers1who have written about the events of these times. By those historians who were strangers to the faith, the marvel is mentioned, but it is not acknowledged as an answer to our prayers.

5-6 ἀλλὰ τοῖς μὲν ἔξωθεν ἱστορικοῖς , ἅτε τῆς πίστεως ἀνοικείοις , τέθειται μὲν τὸ παράδοξον , οὐ μὴν καὶ ταῖς τῶν ἡμετέρων εὐχαῖς ταῦθ᾽ ὡμολογήθη γεγονέναι · τοῖς δέ γε ἡμετέροις , ἅτε ἀληθείας φίλοις , ἁπλῷ καὶ ἀκακοήθει τρόπῳ τὸ πραχθὲν παραδέδοται.	But by our own people, as friends of the truth, the occurrence is related in a simple and artless manner.
5-7 τούτων δ᾽ ἂν εἴη καὶ ἈπολινάριοςApolinarius , ἐξ ἐκείνου φήσας τὴν‎ δι᾽ εὐχῆς τὸ παράδοξον πεποιηκυῖαν λεγέτω οἰκείαν τῷ γεγονότι πρὸς τοῦ βασιλέως εἰληφέναι προσηγορίαν , κεραυνοβόλον τῇ ῬωμαίωνRoman, Latin ἐπικληθεῖσαν φωνῇ .	Among these is Apolinarius, who says that from that time the legion through whose prayers the wonder took place received from the emperor a title appropriate to the event, being called in the language of the Romans the “Thundering Legion.”1

5-8 μάρτυς δὲ τούτων γένοιτ᾽ ἂν ἀξιόχρεωςnote-worthy ὁ ΤερτυλλιανόςTertullian ,	Tertullian is a trustworthy witness of these things.
5-9 τὴν‎ ῬωμαϊκὴνLatin τῇ συγκλήτῳ προσφωνήσας ὑπὲρ τῆς πίστεως ἀπολογίαν , ἧς καὶ πρόσθεν ἐμνημονεύσαμεν , τὴν‎ τε ἱστορίαν βεβαιῶν σὺν ἀποδείξει μείζονι καὶ ἐναργεστέρᾳ ·	In the “Apology for the Faith,” which he addressed to the Roman Senate, and which work we have already mentioned, he confirms the history with greater and stronger proofs.
5-10 γράφει δ᾽ οὖν καὶ αὐτός , λέγων ΜάρκουMarcus τοῦ συνετωτάτου βασιλέως ἐπιστολὰς εἰς ἔτι νῦν φέρεσθαι ἐν αἷς αὐτὸς μαρτυρεῖ ἐν ΓερμανίᾳGermany, Germans ὕδατος ἀπορίᾳ μέλλοντα αὐτοῦ‎ τὸν στρατὸν διαφθείρεσθαι ταῖς τῶν ΧριστιανῶνChristians εὐχαῖς σεσῶσθαι ,	He writes that there are still extant letters of the most intelligent Emperor Marcus in which he testifies that his army, being on the point of perishing with thirst in Germany, was saved by the prayers of the Christians.
5-11 τοῦτον δέ φησιν καὶ θάνατον ἀπειλῆσαι τοῖς κατηγορεῖν ἡμῶν ἐπιχειροῦσιν ·	And he says also that this emperor threatened death to those who brought accusation against us.
5-12 οἷς ὁ δηλωθεὶς ἀνὴρ καὶ ταῦτα προσεπιλέγει ·	He adds further:
5-13 “ποταποὶ οὖν οἱ νόμοι οὗτοι , οὓς καθ᾽ ἡμῶν μόνων ἕπονται ἀσεβεῖς ἄδικοι ὠμοί ; οὓς οὔτε ΟὐεσπασιανὸςVespasian ἐφύλαξεν , καίτοι γε ἸουδαίουςJews νικήσας , οὓς ΤραϊανὸςTrajan ἐκ μέρους ἐξουθένησεν , κωλύων ἐκζητεῖσθαιto seek out ΧριστιανούςChristians , οὓς οὔτε ἉδριανόςHadrian , καίτοι γε πάντα τὰ περίεργα πολυπραγμονῶν , οὔτε ὁ Εὐσεβὴς ἐπικληθεὶς ἐπεκύρωσεν .”	“What kind of laws are those which impious, unjust, and cruel persons use against us alone? Which Vespasian, though he had conquered the Jews, did not regard; which Trajan partially annulled, forbidding Christians to be sought after; which neither Adrian, though inquisitive in all matters, nor he who was called Pius sanctioned.”
5-14 ἀλλὰ ταῦτα μὲν ὅπῃ τις ἐθέλοι , τιθέσθω · μετίωμεν δ᾽ ἡμεῖς ἐπὶ τὴν‎ τῶν ἑξῆς ἀκολουθίαν .	But let any one treat these things as he chooses; we must pass on to what followed.
5-15 ΠοθεινοῦPothinus δὴ ἐφ᾽ ὅλοις τῆς ζωῆς ἔτεσιν ἐνενήκοντα σὺν τοῖς ἐπὶ ΓαλλίαςGaul μαρτυρήσασιν τελειωθέντος , ΕἰρηναῖοςIrenaeus τῆς κατὰ ΛούγδουνονLyons ἧς ὁ ΠοθεινὸςPothinus ἡγεῖτο παροικίας τὴν‎ ἐπισκοπὴν διαδέχεται ·	Pothinus having died with the other martyrs in Gaul at ninety years of age, Irenaeus succeeded him in the episcopate of the church at Lyons.
5-16 ΠολυκάρπουPolycarp δὲ τοῦτον ἀκουστὴν γενέσθαι κατὰ τὴν‎ νέαν ἐμανθάνομεν ἡλικίαν .	We have learned that, in his youth, he was a hearer of Polycarp.
5-17 οὗτος τῶν ἐπὶ ῬώμηςRome τὴν‎ διαδοχὴν ἐπισκόπων ἐν τρίτῃ συντάξει τῶν πρὸς τὰς αἱρέσεις παραθέμενος , εἰς ἘλεύθερονEleutherus , οὗ τὰ κατὰ τοὺς χρόνους ἡμῖν ἐξετάζεται , ὡς ἂν δὴ κατ᾽ αὐτὸν σπουδαζομένης αὐτῷ τῆς γραφῆς , τὸν κατάλογον ἵστησι , γράφων ὧδε ·	In the third book of his work Against Heresies he has inserted a list of the bishops of Rome, bringing it down as far as Eleutherus (whose times we are now considering), under whom he composed his work. He writes as follows:

Chapter 6

6-1 “θεμελιώσαντες οὖν καὶ οἰκοδομήσαντες οἱ μακάριοι ἀπόστολοι τὴν‎ ἐκκλησίαν , ΛίνῳLinus τὴν‎ τῆς ἐπισκοπῆς λειτουργίαν ἐνεχείρισαν ·	“The blessed apostles having founded and established the church, entrusted the office of the episcopate to Linus.
6-2 τούτου τοῦ ΛίνουLinus ΠαῦλοςPaul ἐν ταῖς πρὸς ΤιμόθεονTimothy 1 ἐπιστολαῖς μέμνηται .	Paul speaks of this Linus in his Epistles to Timothy.1

6-3 διαδέχεται δ᾽ αὐτὸν ἈνέγκλητοςAnencletus , μετὰ τοῦτον δὲ τρίτῳ τόπῳ ἀπὸ τῶν ἀποστόλων τὴν‎ ἐπισκοπὴν κληροῦται ΚλήμηςClement ,	Anencletus succeeded him, and after Anencletus, in the third place from the apostles, Clement received the episcopate.
6-4 ὁ καὶ ἑορακὼς τοὺς μακαρίους ἀποστόλους καὶ συμβεβληκὼς αὐτοῖς καὶ ἔτι ἔναυλον τὸ Κήρυγμα τῶν ἀποστόλων καὶ τὴν‎ παράδοσιν πρὸ ὀφθαλμῶν ἔχων ,	He had seen and conversed with the blessed apostles, and their preaching was still sounding in his ears, and their tradition was still before his eyes.
6-5 οὐ μόνος · ἔτι γὰρ πολλοὶ ὑπελείποντο τότε ὑπὸ τῶν ἀποστόλων δεδιδαγμένοι .	Nor was he alone in this, for many who had been taught by the apostles yet survived.
6-6 ἐπὶ τούτου οὖν τοῦ ΚλήμεντοςClement στάσεως οὐκ ὀλίγης τοῖς ἐν ΚορίνθῳCorinth γενομένης ἀδελφοῖς , ἐπέστειλεν ἡ ἐν ῬώμῃRome ἐκκλησία ἱκανωτάτην γραφὴ τοῖς ΚορινθίοιςCorinthians , εἰς εἰρήνην συμβιβάζουσα αὐτοὺς καὶ ἀνανεοῦσα τὴν‎ πίστιν αὐτῶν καὶ ἣν νεωστὶ ἀπὸ τῶν ἀποστόλων παράδοσιν εἰλήφει .”1	In the times of Clement, a serious dissension having arisen among the brothers in Corinth, the church of Rome sent a most suitable letter to the Corinthians, reconciling them in peace, renewing their faith, and proclaiming the doctrine lately received from the apostles.1

6-7 Καὶ μετὰ βραχέα φησίν · “τὸν δὲ ΚλήμενταClement τοῦτον διαδέχεται ΕὐάρεστοςEvarestus καὶ τὸν ΕὐάρεστονEvarestus ἈλέξανδροςAlexander , εἶθ᾽ οὕτως ἕκτος ἀπὸ τῶν ἀποστόλων καθίσταται ΞύστοςXystus ,	A little further on he says: Evarestus succeeded Clement, and Alexander, Evarestus. Then Xystus, the sixth from the apostles, was appointed.
6-8 μετὰ δὲ τοῦτον ΤελεσφόροςTelesphorus , ὃς καὶ ἐνδόξως ἐμαρτύρησεν · ἔπειτα ὙγῖνοςHyginus , εἶτα ΠίοςPius , μετ᾽ ὃν ἈνίκητοςAnicetus . διαδεξαμένου τὸν ἈνίκητονAnicetus ΣωτῆροςSoter , νῦν δωδεκάτῳ τόπῳ τὸν τῆς ἐπισκοπῆς ἀπὸ τῶν ἀποστόλων κατέχει κλῆρον ἘλεύθεροςEleutherus .	After him Telesphorus, who suffered martyrdom gloriously; then Hyginus; then Pius; and after him Anicetus; Soter succeeded Anicetus; and now, in the twelfth place from the apostles, Eleutherus holds the office of bishop.
6-9 τῇ αὐτῇ τάξει καὶ τῇ αὐτῇ διδαχῇ ἥ τε ἀπὸ τῶν ἀποστόλων ἐν τῇ ἐκκλησίᾳ παράδοσις καὶ τὸ τῆς ἀληθείας Κήρυγμα κατήντηκεν εἰς ἡμᾶς .”	In the same order and succession the tradition in the Church and the preaching of the truth has descended from the apostles unto us.1

Chapter 7

7-1 Ταῦτα ὁ ΕἰρηναῖοςIrenaeus ἀκολούθως ταῖς προδιεξοδευθείσαις ἡμῖν ὑπογράψας ἱστορίαις ἐν οἷς ἐπέγραψεν , πέντε οὖσι τὸν ἀριθμόν , Ἐλέγχου καὶ ἀνατροπῆς τῆς ψευδωνύμου γνώσεως ,	These things Irenaeus, in agreement with the accounts already given by us, records in the work which comprises five books, and to which he gave the title Refutation and Overthrow of the Knowledge Falsely So-called.
7-2 ἐν δευτέρῳ τῆς αὐτῆς ὑποθέσεως , ὅτι δὴ καὶ εἰς αὐτὸν ὑποδείγματα τῆς θείας καὶ παραδόξου δυνάμεως ἐν ἐκκλησίαις τισὶν ὑπολέλειπτο , διὰ τούτων ἐπισημαίνεται ,	In the second book of the same treatise he shows that manifestations of divine and miraculous power continued to his time in some of the churches.
7-3 λέγων · “τοσοῦτον δὲ ἀποδέουσιν τοῦ νεκρὸν ἐγεῖραι , καθὼς ὁ κύριος ἤγειρεν καὶ οἱ ἀπόστολοι διὰ προσευχῆς	He says: “But so far1do they come short of raising the dead, as the Lord raised them, and the apostles through prayer.

7-4 καὶ ἐν τῇ ἀδελφότητι πολλάκις διὰ τὸ ἀναγκαῖον καὶ τῆς κατὰ τόπον ἐκκλησίας πάσης αἰτησαμένης μετὰ νηστείας καὶ λιτανείας πολλῆς ἐπέστρεψεν τὸ πνεῦμα τοῦ τετελευτηκότος καὶ ἐχαρίσθη ὁ ἄνθρωπος ταῖς εὐχαῖς τῶν ἁγίων .”	(And oftentimes in the brotherhood, when, on account of some necessity, our entire Church has besought with fasting and much supplication, the spirit of the dead has returned, and the man has been restored through the prayers of the saints.)
7-5 καὶ αὖθίς φησιν μετ᾽ ἕτερα ·	And again, after other remarks, he says:
7-6 “εἰ δὲ καὶ τὸν κύριον φαντασιοκοπῶν τὰ τοιαῦτα πεποιηκέναι φήσουσιν , ἐπὶ τὰ προφητικὰ ἀνάγοντες αὐτούς , ἐξ αὐτῶν ἐπιδείξομεν πάντα οὕτως περὶ αὐτοῦ‎ καὶ προειρῆσθαι καὶ γεγονέναι βεβαίως καὶ αὐτὸν μόνον εἶναι τὸν υἱὸν τοῦ Θεοῦ ·	If they will say that even the Lord did these things in mere appearance, we will refer them to the prophetic writings, and show from them that all things were beforehand spoken of him in this manner, and were strictly fulfilled; and that he alone is the Son of God.
7-7 δι᾽ ὃ καὶ ἐν τῷ ἐκείνου ὀνόματι οἱ ἀληθῶς αὐτοῦ‎ μαθηταί , παρ᾽ αὐτοῦ‎ λαβόντες τὴν‎ χάριν ἐπιτελοῦσιν ἐπ᾽ εὐεργεσίᾳ τῇ τῶν λοιπῶν ἀνθρώπων , καθὼς εἷς ἕκαστος τὴν‎ δωρεὰν εἴληφεν παρ᾽ αὐτοῦ‎ .	For which cause, his true disciples, receiving grace from him, perform such works in his Name for the benefit of other men, as each has received the gift from him.
7-8 οἱ μὲν γὰρ δαίμονας ἐλαύνουσιν βεβαίως καὶ ἀληθῶς , ὥστε πολλάκις καὶ πιστεύειν ἐκείνους αὐτοὺς τοὺς καθαρισθέντας ἀπὸ τῶν πονηρῶν πνευμάτων καὶ εἶναι ἐν τῇ ἐκκλησίᾳ ,	For some of them drive out demons effectually and truly, so that those who have been cleansed from evil spirits frequently believe and unite with the Church.
7-9 οἱ δὲ καὶ πρόγνωσιν ἔχουσιν τῶν μελλόντων καὶ ὀπτασίας καὶ ῥήσεις προφητικάς ,	Others have a foreknowledge of future events, and visions, and prophetic revelations.
7-10 ἄλλοι δὲ τοὺς κάμνοντας διὰ τῆς τῶν χειρῶν ἐπιθέσεως ἰῶνται καὶ ὑγιεῖς ἀποκαθιστᾶσιν ,	Still others heal the sick by the laying on of hands, and restore them to health.
7-11 ἤδη δέ , καθὼς ἔφαμεν , καὶ νεκροὶ ἠγέρθησαν καὶ παρέμειναν σὺν ἡμῖν ἔτεσιν ἱκανοῖς ,	And, as we have said, even dead persons have been raised, and remained with us many years.
7-12 καί , τί γάρ ;	But why should we say more?
7-13 οὐκ ἔστιν ἀριθμὸν εἰπεῖν τῶν χαρισμάτων ὧν κατὰ παντὸς τοῦ κόσμου ἡ ἐκκλησία παρὰ Θεοῦ λαβοῦσα ἐν τῷ ὀνόματι ἸησοῦJesus, Joshua ΧριστοῦChrist τοῦ σταυρωθέντος ἐπὶ ΠοντίουPontius ΠιλάτουPilate ἑκάστης ἡμέρας ἐπ᾽ εὐεργεσίᾳ τῇ τῶν ἐθνῶν ἐπιτελεῖ , μήτε ἐξαπατῶσά τινας μήτε ἐξαργυριζομένη ·	It is not possible to recount the number of gifts which the Church, throughout all the world, has received from God in the name of Jesus Christ, who was crucified under Pontius Pilate, and exercises every day for the benefit of the heathen, never deceiving any nor doing it for money.
7-14 ὡς γὰρ δωρεὰν εἴληφεν παρὰ Θεοῦ , δωρεὰν καὶ διακονεῖ .”	For as she has received freely from God, freely also does she minister.”
7-15 καὶ ἐν ἑτέρῳ δὲ τόπῳ ὁ αὐτὸς γράφει ·	And in another place the same author writes:
7-16 “καθὼς καὶ πολλῶν ἀκούομεν ἀδελφῶν ἐν τῇ ἐκκλησίᾳ προφητικὰ χαρίσματα δυσμενῶς καὶ παντοδαπαῖς λαλούντων διὰ τοῦ πνεύματος γλώσσαις καὶ τὰ κρύφια τῶν ἀνθρώπων εἰς φανερὸν ἀγόντων ἐπὶ τῷ συμφέροντι καὶ τὰ μυστήρια τοῦ Θεοῦ ἐκδιηγουμένων .”	“As also we hear that many brothers in the Church possess prophetic gifts, and speak, through the Spirit, with all kinds of tongues, and bring to light the secret things of men for their good, and declare the mysteries of God.”
7-17 ταῦτα καὶ περὶ τοῦ διαφορὰς χαρισμάτων μέχρι καὶ τῶν δηλουμένων χρόνων παρὰ τοῖς ἀξίοις διαμεῖναι .	So much concerning the fact that various gifts remained among those who were worthy even until that time.

Chapter 8

8-1 Ἐπεὶ δὲ ἀρχόμενοι τῆς πραγματείας ὑπόσχεσιν πεποιήμεθα παραθήσεσθαι κατὰ καιρὸν εἰπόντες τὰς τῶν ἀρχαίων ἐκκλησιαστικῶν πρεσβυτέρων τε καὶ συγγραφέων φωνὰς ἐν αἷς τὰς περὶ τῶν ἐνδιαθήκωνcommitted to writing γραφῶν εἰς αὐτοὺς κατελθούσας παραδόσεις γραφῇ παραδεδώκασιν , τούτων δὲ καὶ ὁ ΕἰρηναῖοςIrenaeus ἦν , φέρε , καὶ τὰς αὐτοῦ‎ παραθώμεθα λέξεις , καὶ πρώτας γε τὰς περὶ τῶν ἱερῶν εὐαγγελίων , οὕτως ἐχούσας ·

Since, in the beginning of this work, we promised to give, when needful, the words of the ancient presbyters and writers of the Church, in which they have declared those traditions which came down to them concerning the canonical books, and since Irenaeus was one of them, we will now give his words and, first, what he says of the sacred Gospels:

8-2 “ὁ μὲν δὴ ΜατθαῖοςMatthew ἐν τοῖς ἙβραίοιςHebrews τῇ ἰδίᾳ αὐτῶν διαλέκτῳ καὶ γραφὴ ἐξήνεγκεν εὐαγγελίου , τοῦ ΠέτρουPeter καὶ τοῦ ΠαύλουPaul, Paulus ἐν ῬώμῃRome εὐαγγελιζομένων καὶ θεμελιούντων τὴν‎ ἐκκλησίαν ·

“Now Matthew published among the Hebrews a written gospel1also in their own language, while Peter and Paul were preaching and founding the church in Rome.

8-3 μετὰ δὲ τὴν‎ τούτων ἔξοδον ΜάρκοςMarcus, Mark , ὁ μαθητὴς καὶ ἑρμηνευτὴς ΠέτρουPeter , καὶ αὐτὸς τὰ ὑπὸ ΠέτρουPeter κηρυσσόμενα ἐγγράφως ἡμῖν παραδέδωκεν · καὶ ΛουκᾶςLuke δέ , ὁ ἀκόλουθος ΠαύλουPaul, Paulus , τὸ ὑπ᾽ ἐκείνου κηρυσσόμενον εὐαγγέλιον ἐν βίβλῳ κατέθετο .	After their departure Mark, the disciple and interpreter of Peter, also transmitted to us in writing those things which Peter had preached; and Luke, the attendant of Paul, recorded in a book the Gospel which Paul had declared.
8-4 ἔπειτα ἸωάννηςJohn , ὁ μαθητὴς τοῦ κυρίου , ὁ καὶ ἐπὶ τὸ στῆθος αὐτοῦ‎ ἀναπεσών , καὶ αὐτὸς ἐξέδωκενto give up τὸ εὐαγγέλιον , ἐν ἘφέσῳEphesus τῆς ἈσίαςAsia διατρίβων .”	Afterward John, the disciple of the Lord, who also reclined on his bosom, published his Gospel, while staying at Ephesus in Asia.”
8-5 Ταῦτα μὲν οὖν ἐν τρίτῳ τῆς εἰρημένης ὑποθέσεως τῷ προδηλωθέντι εἴρηται ,	He states these things in the third book of his above-mentioned work.
8-6 ἐν δὲ τῷ πέμπτῳ περὶ τῆς ἸωάννουJohn Ἀποκαλύψεως καὶ τῆς ψήφου τῆς τοῦ ἀντιχρίστου 1 προσηγορίας οὕτως διαλαμβάνει ·	In the fifth book he speaks as follows concerning the Apocalypse of John, and the number of the name of Antichrist:1

8-7 “τούτων δὲ οὕτως δυσμενῶς καὶ ἐν πᾶσι δὲ τοῖς σπουδαίοις καὶ ἀρχαίοις ἀντιγράφοις τοῦ ἀριθμοῦ τούτου κειμένου καὶ μαρτυρούντων αὐτῶν ἐκείνων τῶν κατ᾽ ὄψιν τὸν ἸωάννηνJohn ἑορακότων καὶ τοῦ λόγου διδάσκοντος ἡμᾶς ὅτι ὁ ἀριθμὸς τοῦ ὀνόματος τοῦ θηρίου κατὰ τὴν‎ ἙλλήνωνGreeks ψῆφον διὰ τῶν ἐν αὐτῷ γραμμάτων ἐμφαίνεται .”	“As these things are so, and this number is found in all the approved and ancient copies, and those who saw John face to face confirm it, and reason teaches us that the number of the name of the beast, according to the mode of calculation among the Greeks, appears in its letters….”
8-8 καὶ ὑποκαταβὰς περὶ τοῦ αὐτοῦ‎ φάσκει ·	And further on he says concerning the same:
8-9 “ἡμεῖς οὖν οὐκ ἀποκινδυνεύομεν περὶ τοῦ ὀνόματος τοῦ ἀντιχρίστου ἀποφαινόμενοι βεβαιωτικῶς .	“We are not bold enough to speak confidently of the name of Antichrist.
8-10 εἰ γὰρ ἔδει ἀναφανδὸνvisibly, openly ἐν τῷ νῦν καιρῷ κηρύττεσθαι τοὔνομα αὐτοῦ‎ , δι᾽ ἐκείνου ἂν ἐρρέθη τοῦ καὶ τὴν‎ ἀποκάλυψιν ἑορακότος ·	For if it were necessary that his name should be declared clearly at the present time, it would have been announced by him who saw the revelation.
8-11 οὐδὲ γὰρ πρὸ πολλοῦ χρόνου ἑωράθη , ἀλλὰ σχεδὸν ἐπὶ τῆς ἡμετέρας γενεᾶς , πρὸς τῷ τέλει τῆς ΔομετιανοῦDomitian ἀρχῆς .”	For it was seen, not long ago, but almost in our generation, toward the end of the reign of Domitian.”
8-12 Ταῦτα καὶ περὶ τῆς Ἀποκαλύψεως ἱστόρηται τῷ δεδηλωμένῳ ·	He states these things concerning the Apocalypse in the work referred to.
8-13 μέμνηται δὲ καὶ τῆς ἸωάννουJohn πρώτης ἐπιστολῆς , μαρτυρίας ἐξ αὐτῆς πλείστας εἰσφέρων , ὁμοίως δὲ καὶ τῆς ΠέτρουPeter προτέρας .	He also mentions the first Epistle of John, taking many proofs from it, and likewise the first Epistle of Peter.
8-14 οὐ μόνον δὲ οἶδεν , ἀλλὰ καὶ ἀποδέχεται τὴν‎ τοῦ Ποιμένος γραφήν , λέγων ·	And he not only knows, but also receives, the Shepherd, writing as follows:

8-15 “καλῶς οὖν ἡ γραφὴ ἡ λέγουσα πρῶτον πάντων πίστευσον ὅτι εἷς ἐστιν ὁ Θεὸς ὁ τὰ πάντα κτίσας καὶ καταρτίσας καὶ τὰ ἑξῆς .”	“Well did the Scripture speak, saying, ‘First of all believe that God is one, who has created and completed all things,’ and so forth.”
8-16 καὶ ῥητοῖς δέ τισιν ἐκ τῆς ΣολομῶνοςSolomon ΣοφίαςWisdom κέχρηται , μόνον οὐχὶ φάσκων · “ ὅρασις δὲ Θεοῦ περιποιητικὴ ἀφθαρσίας , ἀφθαρσία δὲ ἐγγὺς εἶναι ποιεῖ Θεοῦ .”	And he uses almost the precise words of the Wisdom of Solomon, saying: “the vision of God produces immortality, but immortality renders us near to God.”

8-17 καὶ ἀπομνημονευμάτων δὲ ἀποστολικοῦ τινος πρεσβυτέρου , οὗ τοὔνομα σιωπῇ παρέδωκεν , μνημονεύει ἐξηγήσεις τε αὐτοῦ‎ θείων γραφῶν παρατέθειται .	He mentions also the memoirs of a certain apostolic presbyter, whose name he passes by in silence, and gives his expositions of the sacred Scriptures.
8-18 ἔτι καὶ ἸουστίνουJustin τοῦ ΜάρτυροςMartyr καὶ ἸγνατίουIgnatius μνήμην πεποίηται , μαρτυρίαις αὖθις καὶ ἀπὸ τῶν τούτοις γραφέντων κεχρημένος ,	And he refers to Justin the Martyr, and to Ignatius, using testimonies also from their writings.
8-19 ἐπήγγελται δ᾽ αὐτὸς ἐκ τῶν ΜαρκίωνοςMarcion συγγραμμάτων ἀντιλέξειν αὐτῷ ἐν ἰδίῳ σπουδάσματι .	Moreover, he promises to refute Marcion from his own writings, in a special work.
8-20 Καὶ περὶ τῆς κατὰ τοὺς ἑβδομήκοντα ἑρμηνείας τῶν θεοπνεύστων γραφῶν ἄκουε οἷα κατὰ λέξιν γράφει ·	Concerning the translation of the inspired Scriptures by the Seventy,1hear the very words which he writes:

8-21 “ὁ Θεὸς οὖν ἄνθρωπος ἐγένετο καὶ αὐτὸς κύριος ἔσωσεν ἡμᾶς , δοὺς τὸ τῆς παρθένου σημεῖον , ἀλλ᾽ οὐχ ὡς ἔνιοί φασιν τῶν νῦν τολμώντων μεθερμηνεύειν τὴν‎ γραφήν , ‘ἰδοὺ ἡ νεᾶνις ἐν γαστρὶ ἕξει καὶ τέξεται υἱόν ·’	“God in truth became man, and the Lord himself saved us, giving the sign of the virgin; but not as some say, who now venture to translate the Scripture, 'Behold, a young woman shall conceive and bring forth a son,'
8-22 ὡς ΘεοδοτίωνTheodotion ἡρμήνευσεν ὁ ἘφέσιοςEphesian καὶ ἈκύλαςAquila ὁ ΠοντικόςPontus , ἀμφότεροι ἸουδαῖοιJews, Judea προσήλυτοι , οἷς κατακολουθήσαντες οἱ ἘβιωναῖοιEbionites ἐξ ἸωσὴφJoseph αὐτὸν γεγενῆσθαι φάσκουσιν .”	as Theodotion of Ephesus and Aquila of Pontus, both of them Jewish proselytes, interpreted; following whom, the Ebionites say that he was begotten by Joseph.”
8-23 τούτοις ἐπιφέρει μετὰ βραχέα λέγων ·	Shortly after he adds:
8-24 “πρὸ τοῦ γὰρ ῬωμαίουςRomans κρατῦναι τὴν‎ ἀρχὴν αὐτῶν , ἔτι τῶν ΜακεδόνωνMacedonians τὴν‎ ἈσίανAsia κατεχόντων , ΠτολεμαῖοςPtolemy ὁ ΛάγουLagus φιλοτιμούμενος τὴν‎ ὑπ᾽ αὐτοῦ‎ κατεσκευασμένην βιβλιοθήκην ἐν ἈλεξανδρείᾳAlexandria κοσμῆσαι τοῖς πάντων ἀνθρώπων συγγράμμασιν ὅσα γε σπουδαῖα ὑπῆρχεν , ᾐτήσατο παρὰ τῶν ἹεροσολυμιτῶνJerusalem εἰς τὴν‎ ἙλληνικὴνGreek διάλεκτον σχεῖν αὐτῶν μεταβεβλημένας τὰς γραφάς .	For before the Romans had established their empire, while the Macedonians were still holding Asia, Ptolemy, the son of Lagus,1being desirous of adorning the library which he had founded in Alexandria with the meritorious writings of all men, requested the people of Jerusalem to have their Scriptures translated into the Greek language.

8-25 οἱ δέ , ὑπήκουον γὰρ ἔτι τοῖς ΜακεδόσινMacedonians τότε , τοὺς παρ᾽ αὐτοῖς ἐμπειροτάτους τῶν γραφῶν καὶ ἀμφοτέρων τῶν διαλέκτων , ἑβδομήκοντα πρεσβυτέρους , ἔπεμψαν ΠτολεμαίῳPtolemy ,	But, as they were then subject to the Macedonians, they sent to Ptolemy seventy elders, who were the most skilled among them in the Scriptures and in both languages.
8-26 ποιήσαντος τοῦ Θεοῦ ὅπερ ἠβούλετο .	Thus God accomplished his purpose.
8-27 ὁ δὲ ἰδίᾳ πεῖραν αὐτῶν λαβεῖν θελήσας εὐλαβηθείς τε μή τι ἄρα συνθέμενοι ἀποκρύψωσι τὴν‎ ἐν ταῖς γραφαῖς διὰ τῆς ἑρμηνείας ἀλήθειαν , χωρίσας αὐτοὺς ἀπ᾽ ἀλλήλων ἐκέλευσε τοὺς πάντας τὴν‎ αὐτὴν ἑρμηνείαν γράφειν ,	But wishing to try them individually, as he feared lest, by taking counsel together, they might conceal the truth of the Scriptures by their interpretation, he separated them from one another, and commanded all of them to write the same translation.
8-28 καὶ τοῦτ᾽ ἐπὶ πάντων τῶν βιβλίων ἐποίησεν .	He did this for all the books.
8-29 συνελθόντων δὲ αὐτῶν ἐπὶ τὸ αὐτὸ παρὰ τῷ ΠτολεμαίῳPtolemy καὶ συναντιβαλόντων ἑκάστου τὴν‎ ἑαυτοῦ ἑρμηνείαν , ὁ μὲν Θεὸς ἐδοξάσθη , αἱ δὲ γραφαὶ ὄντως θεῖαι ἐγνώσθησαν ,	But when they came together in the presence of Ptolemy, and compared their several translations, God was glorified, and the Scriptures were recognized as truly divine.
8-30 τῶν πάντων τὰ αὐτὰ ταῖς αὐταῖς λέξεσιν καὶ τοῖς αὐτοῖς ὀνόμασιν ἀναγορευσάντων ἀπ᾽ ἀρχῆς μέχρι τέλους , ὥστε καὶ τὰ παρόντα ἔθνη γνῶναι ὅτι κατ᾽ ἐπίπνοιαν τοῦ Θεοῦ εἰσιν ἑρμηνευμέναι αἱ γραφαί .	For all of them had rendered the same things in the same words and with the same names from beginning to end, so that the heathen perceived that the Scriptures had been translated by the inspiration of God.
8-31 καὶ οὐδέν γε θαυμαστὸν τὸν Θεὸν τοῦτο ἐνηργηκέναι , ὅς γε καὶ ἐν τῇ ἐπὶ ΝαβουχοδονόσορNebuchadnezzar αἰχμαλωσίᾳ τοῦ λαοῦ διαφθαρεισῶν τῶν γραφῶν καὶ μετὰ ἑβδομήκοντα ἔτη τῶν ἸουδαίωνJewish, Jews ἀνελθόντων εἰς τὴν‎ χώραν αὐτῶν , ἔπειτα ἐν τοῖς χρόνοις ἈρταξέρξουArtaxerxes τοῦ ΠερσῶνPersia, Persians βασιλέως ἐνέπνευσεν ἜσδρᾳEzra τῷ ἱερεῖ ἐκ τῆς φυλῆς ΛευὶLevi τοὺς τῶν προγεγονότων προφητῶν πάντας ἀνατάξασθαι λόγους καὶ ἀποκαταστῆσαι τῷ λαῷ τὴν‎ διὰ ΜωυσέωςMoses νομοθεσίαν .”1	And this was nothing wonderful for God to do, who, in the captivity of the people under Nebuchadnezzar, when the Scriptures had been destroyed, and the Jews had returned to their own country after seventy years, afterward, in the time of Artaxerxes, king of the Persians, inspired Ezra the priest, of the tribe of Levi, to relate all the words of the former prophets, and to restore to the people the legislation of Moses.1

8-32 τοσαῦτα ὁ ΕἰρηναῖοςIrenaeus .

Such are the words of Irenaeus.

Chapter 9

9-1 Ἐννέα δὲ καὶ δέκα ἔτεσιν τῇ βασιλείᾳ διαρκέσαντος ἈντωνίνουAntoninus , ΚόμοδοςCommodus 1 τὴν‎ ἡγεμονίαν παραλαμβάνει ·

After Antoninus had been emperor for nineteen years, Commodus1received the government.

9-2 οὗ κατὰ τὸ πρῶτον ἔτος τῶν κατ᾽ ἈλεξάνδρειανAlexandria ἐκκλησιῶν ἸουλιανὸςJulian ἐγχειρίζεται τὴν‎ ἐπισκοπήν , ἐπὶ δυοκαίδεκα ἔτεσιν ἈγριππίνουAgrippinus τὴν‎ λειτουργίαν ἀποπλήσαντος .

In his first year Julian became bishop of the Alexandrian churches, after Agripinnus had held the office for twelve years.

Chapter 10

1-1 Ἡγεῖτο δὲ τηνικαῦτα τῆς τῶν πιστῶν αὐτόθι διατριβῆς ἀνὴρ κατὰ παιδείαν ἐπιδοξότατος , ὄνομα αὐτῷ ΠάνταινοςPantaenus , ἐξ ἀρχαίου ἔθους διδασκαλείου τῶν ἱερῶν λόγων παρ᾽ αὐτοῖς συνεστῶτος · ὃ καὶ εἰς ἡμᾶς παρατείνεται καὶ πρὸς τῶν ἐν λόγῳ καὶ τῇ περὶ τὰ θεῖα σπουδῇ δυνατῶν συγκροτεῖσθαι παρειλήφαμεν , ἐν δὲ τοῖς μάλιστα κατ᾽ ἐκεῖνο καιροῦ διαλάμψαι λόγος ἔχει τὸν δεδηλωμένον , οἷα καὶ ἀπὸ φιλοσόφου ἀγωγῆς τῶν καλουμένοις ΣτωϊκῶνStoics ὡρμημένον .	About that time, Pantaenus, a man highly distinguished for his learning, had charge of the school of the faithful in Alexandria. A school of sacred learning, which continues to our day, was established there in ancient times, and as we have been informed, was managed by men of great ability and zeal for divine things. Among these it is reported that Pantaenus was at that time especially conspicuous, as he had been educated in the philosophical system of those called Stoics.
10-2 τοσαύτην δ᾽ οὖν φασιν αὐτὸν ἐκθυμοτάτῃ διαθέσει προθυμίαν περὶ τὸν θεῖον λόγον ἐνδείξασθαι , ὡς καὶ κήρυκα τοῦ κατὰ ΧριστὸνChrist εὐαγγελίου τοῖς ἐπ᾽ ἀνατολῆς ἔθνεσιν ἀναδειχθῆναι , μέχρι καὶ τῆς ἸνδῶνIndia στειλάμενον γῆς .	They say that he displayed such zeal for the divine Word, that he was appointed as a herald of the Gospel of Christ to the nations in the East, and was sent as far as India.
10-3 ἦσαν γάρ , ἦσαν εἰς ἔτι τότε πλείους εὐαγγελισταὶ τοῦ λόγου , ἔνθεον ζῆλον ἀποστολικοῦ μιμήματος συνεισφέρειν ἐπ᾽ αὐξήσει καὶ οἰκοδομῇ τοῦ θείου λόγου προμηθούμενοι ·	For indeed there were still many evangelists of the Word who sought earnestly to use their inspired zeal, after the examples of the apostles, for the increase and building up of the Divine Word.
10-4 ὧν εἷς γενόμενος καὶ ὁ ΠάνταινοςPantaenus , καὶ εἰς ἸνδοὺςIndians ἐλθεῖν λέγεται ,	Pantaenus was one of these, and is said to have gone to India.
10-5 ἔνθα λόγος εὑρεῖν αὐτὸν προφθάσαν τὴν‎ αὐτοῦ‎ παρουσίαν τὸ κατὰ ΜατθαῖονMatthew εὐαγγέλιον παρά τισιν αὐτόθι τὸν ΧριστὸνChrist ἐπεγνωκόσιν ,	It is reported that among persons there who knew of Christ, he found the Gospel according to Matthew, which had anticipated his own arrival.
10-6 οἷς ΒαρθολομαῖονBartholomew τῶν ἀποστόλων ἕνα κηρῦξαι αὐτοῖς τε ἙβραίωνHebrews γράμμασι τὴν‎ τοῦ ΜατθαίουMatthew καταλεῖψαι γραφήν , ἣν καὶ σῴζεσθαι εἰς τὸν δηλούμενον χρόνον .	For Bartholomew, one of the apostles, had preached to them, and left with them the writing of Matthew in the Hebrew language, which they had preserved till that time.
10-7 ὅ γε μὴν ΠάνταινοςPantaenus ἐπὶ πολλοῖς κατορθώμασι τοῦ κατ᾽ ἈλεξάνδρειανAlexandria τελευτῶν ἡγεῖται διδασκαλείου , ζώσῃ φωνῇ καὶ διὰ συγγραμμάτων τοὺς τῶν θείων δογμάτων θησαυροὺς ὑπομνηματιζόμενος .	After many good deeds, Pantaenus finally became the head of the school at Alexandria, and expounded the treasures of divine doctrine both orally and in writing.

Chapter 11

11-1 Κατὰ τοῦτον ταῖς θείαις γραφαῖς συνασκούμενος ἐπ᾽ ἈλεξανδρείαςAlexandria ἐγνωρίζετο ΚλήμηςClement ,	At this time Clement, being trained with him in the divine Scriptures at Alexandria, became well known.
11-2 ὁμώνυμος τῷ πάλαι τῆς ῬωμαίωνRoman, Latin ἐκκλησίας ἡγησαμένῳ φοιτῇ τῶν ἀποστόλων ·	He had the same name as the one who anciently was at the head of the Roman church, and who was a disciple of the apostles.
11-3 ὃς δὴ καὶ ὀνομαστὶ ἐν αἷς συνέταξεν ὙποτυπώσεσινHypotyposes ὡς ἂν διδασκάλου τοῦ ΠανταίνουPantaenus μέμνηται , τοῦτόν τε αὐτὸν καὶ τῶν ΣτρωματέωνStromateis ἐν πρώτῳ συγγράμματι αἰνίττεσθαί μοι δοκεῖ , ὅτε τοὺς ἐμφανεστέρους ἧς κατείληφεν ἀποστολικῆς διαδοχῆς ἐπισημηνάμενος ταῦτά φησιν ·	In his Hypotyposes he speaks of Pantaenus by name as his teacher. It seems to me that he alludes to the same person also in the first book of his Stromata, when, referring to the more conspicuous of the successors of the apostles whom he had met, he says:
11-4 “ἤδη δὲ οὐ γραφὴ εἰς ἐπίδειξιν τετεχνασμένη ἥδε ἡ πραγματεία , ἀλλά μοι ὑπομνήματα εἰς γῆρας θησαυρίζεται , λήθης φάρμακον , εἴδωλον ἀτεχνῶς καὶ σκιαγραφία τῶν ἐναργῶν καὶ ἐμψύχων ἐκείνων ὧν κατηξιώθην ἐπακοῦσαι λόγων τε καὶ ἀνδρῶν μακαρίων καὶ τῷ ὄντι ἀξιολόγων .	This work is not a writing artfully constructed for display; but my notes are stored up for old age, as a remedy against forgetfulness; an image without art, and a rough sketch of those powerful and animated words which it was my privilege to hear, as well as of blessed and truly remarkable men.
11-5 τούτων ὁ μὲν ἐπὶ τῆς ἙλλάδοςGreece , ὁ ἸωνικόςIonian , ὁ δὲ ἐπὶ τῆς μεγάλης ἙλλάδοςGreece , τῆς ΚοίληςCoele ἅτερος αὐτῶν ΣυρίαςSyria 1 ἦν , ὁ δὲ ἀπ᾽ ΑἰγύπτουEgypt ,	Of these the one — the Ionian — was in Greece, the other in Magna Graecia; the one of them was from Coele-Syria,1the other from Egypt.

11-6 ἄλλοι δὲ ἀνὰ τὴν‎ ἀνατολήν , καὶ ταύτης ὁ μέν τις τῶν ἈσσυρίωνAssyrian , ὁ δὲ ἐν τῇ ΠαλαιστίνῃPalestine ἙβραῖοςHebrew ἀνέκαθεν ·	There were others in the East, one of them an Assyrian, the other a Hebrew in Palestine.
11-7 ὑστάτῳ δὲ περιτυχών , δυνάμει δὲ ἄρα πρῶτος ἦν , ἀνεπαυσάμην , ἐν ΑἰγύπτῳEgypt θηράσας λεληθότα .	But when I met with the last, — in ability truly he was first — having hunted him out in his concealment in Egypt, I found rest.
11-8 ἀλλ᾽ οἱ μὲν τὴν‎ ἀληθῆ τῆς μακαρίας σῴζοντες διδασκαλίας παράδοσιν εὐθὺς ἀπὸ ΠέτρουPeter καὶ ἸακώβουJacob, James ἸωάννουJohn τε καὶ ΠαύλουPaul, Paulus τῶν ἁγίων ἀποστόλων παῖς παρὰ πατρὸς ἐκδεξάμενος “ ὀλίγοι δὲ οἱ πατράσιν ὅμοιοι ” , ἧκον δὴ σὺν Θεῷ καὶ εἰς ἡμᾶς , τὰ προγονικὰ ἐκεῖνα καὶ ἀποστολικὰ καταθησόμενοι σπέρματα .”	These men, preserving the true tradition of the blessed doctrine, directly from the holy apostles, Peter and James and John and Paul, the son receiving it from the father (but few were like the fathers), have come by God’s will even to us to deposit those ancestral and apostolic seeds.

Chapter 12

12-1 Ἐπὶ τούτων τῆς ἐν ἹεροσολύμοιςJerusalem ἐκκλησίας ἐπίσκοπος ὁ παρὰ πολλοῖς εἰς ἔτι νῦν βεβοημένος ΝάρκισσοςNarcissus ἐγνωρίζετο ,	At this time Narcissus was the bishop of the church at Jerusalem, and he is celebrated by many to this day.
12-2 πεντεκαιδεκάτην ἄγων διαδοχὴν ἀπὸ τῆς τῶν ἸουδαίωνJewish, Jews κατὰ ἉδριανὸνHadrian, Adrian πολιορκίας ,	He was the fifteenth in succession from the siege of the Jews under Adrian.
12-3 ἐξ οὗ δὴ πρῶτον τὴν‎ αὐτόθι ἐκκλησίαν ἐξ ἐθνῶν συστῆναι μετὰ τοὺς ἐκ περιτομῆς καθηγήσασθαί τε αὐτῶν πρῶτον ἐξ ἐθνῶν ἐπίσκοπον ΜάρκονMarcus, Mark ἐδηλώσαμεν ·	We have shown that from that time first the church in Jerusalem was composed of Gentiles, after those of the circumcision, and that Marcus was the first Gentile bishop that presided over them.
12-4 μετ᾽ ὃν ἐπισκοπεῦσαι ΚασσιανὸνCassian αἱ τῶν αὐτόθι διαδοχαὶ περιέχουσιν , καὶ μετὰ τοῦτον ΠούπλιονPublius , εἶτα ΜάξιμονMaximus , καὶ ἐπὶ τούτοις ἸουλιανόνJulian , ἔπειτα ΓάϊονGaius, Caius , μετ᾽ ὃν ΣύμμαχονSymmachus , καὶ ΓάϊονGaius, Caius ἕτερον , καὶ πάλιν ἐπιστρέψας ἄλλον ἸουλιανόνJulian , ΚαπίτωνάCapito τε πρὸς τούτοις καὶ ΟὐάλενταValens καὶ ΔολιχιανόνDolichianus , καὶ ἐπὶ πᾶσι τὸν ΝάρκισσονNarcissus , τριακοστὸν ἀπὸ τῶν ἀποστόλων κατὰ τὴν‎ τῶν ἑξῆς διαδοχὴν γεγενημένον .	After him the succession in the episcopate was: first Cassianus; after him Publius; then Maximus; following them Julian; then Gaius; after him Symmachus and another Gaius, and again another Julian; after these Capito and Valens and Dolichianus; and after all of them Narcissus, the thirtieth in regular succession from the apostles.

Chapter 13

13-1 Ἐν τούτῳ καὶ ῬόδωνRhodo , γένος τῶν ἀπὸ ἈσίαςAsia , μαθητευθεὶς ἐπὶ ῬώμηςRome , ὡς αὐτὸς ἱστορεῖ , ΤατιανῷTatian , ὃν ἐκ τῶν πρόσθεν ἔγνωμεν , διάφορα συντάξας βιβλία , μετὰ τῶν λοιπῶν καὶ πρὸς τὴν‎ ΜαρκίωνοςMarcion παρατέτακται αἵρεσιν ·	At this time Rhodo, a native of Asia, who had been instructed, as he himself states, by Tatian, with whom we have already become acquainted, having written several books, published among the rest one against the heresy of Marcion.
13-2 ἣν καὶ εἰς διαφόρους γνώμας κατ᾽ αὐτὸν διαστᾶσαν ἱστορεῖ , τοὺς τὴν‎ διάστασιν ἐμπεποιηκότας ἀναγράφων ἐπ᾽ ἀκριβές τε τὰς παρ᾽ ἑκάστῳ τούτων ἐπινενοημένας διελέγχων ψευδολογίας .	He says that this heresy was divided in his time into various opinions; and while describing those who occasioned the division, he refutes accurately the falsehoods devised by each of them.
13-3 ἄκουε δ᾽ οὖν καὶ αὐτοῦ‎ ταῦτα γράφοντος ·	But hear what he writes:
13-4 “διὰ τοῦτο καὶ παρ᾽ ἑαυτοῖς ἀσύμφωνοι γεγόνασιν , ἀσυστάτου γνώμης ἀντιποιούμενοι .	“Therefore also they disagree among themselves, maintaining an inconsistent opinion.
13-5 ἀπὸ γὰρ τῆς τούτων ἀγέλης ἈπελλῆςApelles μέν , ὁ τὴν‎ πολιτείαν σεμνυνόμενος καὶ τὸ γῆρας , μίαν ἀρχὴν ] ὁμολογεῖ , τὰς δὲ προφητείας ἐξ ἀντικειμένου λέγει πνεύματος , πειθόμενος ἀποφθέγμασι παρθένου δαιμονώσης , ὄνομα ΦιλουμένηςPhiloumene ·	For Apelles, one of the herd, priding himself on his manner of life and his age, acknowledges one principle,1but says that the prophecies are from an opposing spirit, being led to this view by the responses of a maiden by name Philumene, who was possessed by a demon.

13-6 ἕτεροι δέ , καθὼς καὶ αὐτὸς ὁ ναύτης ΜαρκίωνMarcion , δύο ἀρχὰς εἰσηγοῦνται · Ἀφ᾽ ὧν εἰσιν ΠοτῖτόςPotitus τε καὶ ΒασιλικόςBasilicus, royal .	But others, among whom are Potitus and Basilicus, hold to two principles, as does the mariner Marcion himself.
13-7 καὶ οὗτοι μὲν κατακολουθήσαντες τῷ ΠοντικῷPontus 1 λύκῳ καὶ μὴ εὑρίσκοντες τὴν‎ διαίρεσιν τῶν πραγμάτων , ὡς οὐδ᾽ ἐκεῖνος , ἐπὶ τὴν‎ εὐχέρειαν ἐτράποντο καὶ δύο ἀρχὰς ἀπεφήναντο ψιλῶς καὶ ἀναποδείκτως ·	These following the wolf of Pontus,1and, like him, unable to fathom the division of things, became reckless, and without giving any proof asserted two principles.

13-8 ἄλλοι δὲ πάλιν ἐπιστρέψας ἀπ᾽ αὐτῶν ἐπὶ τὸ χεῖρον ἐξοκείλαντες , οὐ μόνον δύο , ἀλλὰ καὶ τρεῖς ὑποτίθενται φύσεις ·	Others, again, drifting into a worse error, consider that there are not only two, but three natures.
13-9 ὧν ἐστιν ἀρχηγὸς καὶ προστάτης ΣυνέρωςSyneros , καθὼς οἱ τὸ διδασκαλεῖον αὐτοῦ‎ προβαλλόμενοι λέγουσιν .”	Of these, Syneros is the leader and chief, as those who defend his teaching say.”
13-10 Γράφει δὲ ὁ αὐτὸς ὡς καὶ εἰς λόγους ἐληλύθει τῷ ἈπελλῇApelles , φάσκων οὕτως ·	The same author writes that he engaged in conversation with Apelles. He speaks as follows:
13-11 “ὁ γὰρ γέρων ἈπελλῆςApelles συμμίξας ἡμῖν , πολλὰ μὲν κακῶς λέγων ἠλέγχθη · ὅθεν καὶ ἔφασκεν μὴ δεῖν ὅλως ἐξετάζειν τὸν λόγον , ἀλλ᾽ ἕκαστον , ὡς πεπίστευκεν , διαμένειν ·	“For the old man Apelles, when conversing with us, was refuted in many things which he spoke falsely; whence also he said that it was not at all necessary to examine one’s doctrine, but that each one should continue to hold what he believed.
13-12 σωθήσεσθαι γὰρ τοὺς ἐπὶ τὸν ἐσταυρωμένον ἠλπικότας ἀπεφαίνετο , μόνον ἐὰν ἐν ἔργοις ἀγαθοῖς εὑρίσκωνται ·	For he asserted that those who trusted in the Crucified would be saved, if only they were found doing good works.
13-13 τὸ δὲ πάντων ἀσαφέστατον ἐδογματίζετο αὐτῷ πρᾶγμα , καθὼς προειρήκαμεν , τὸ περὶ Θεοῦ .	But as we have said before, his opinion concerning God was the most obscure of all.
13-14 ἔλεγεν μὲν γὰρ μίαν ἀρχὴν καθὼς καὶ ὁ ἡμέτερος λόγος .”	For he spoke of one principle, as also our doctrine does.”
13-15 εἶτα προθεὶς αὐτοῦ‎ πᾶσαν τὴν‎ δόξαν , ἐπιφέρει φάσκων ·	Then, after stating fully his own opinion, he adds:
13-16 “λέγοντος δὲ πρὸς αὐτόν ‘πόθεν ἡ ἀπόδειξις αὕτη σοι , ἢ πῶς δύνασαι λέγειν μίαν ἀρχήν ; φράσον ἡμῖν ’	And when I said to him, ‘Where is this proof of yours, or how can you say that there is one principle?’
13-17 ἔφη τὰς μὲν προφητείας ἑαυτὰς ἐλέγχειν διὰ τὸ μηδὲν ὅλως ἀληθὲς εἰρηκέναι ·	He replied that the prophecies refuted themselves, because they have said nothing true;
13-18 ἀσύμφωνοι γὰρ ὑπάρχουσι καὶ ψευδεῖς καὶ ἑαυταῖς ἀντικείμεναι .	for they are inconsistent, and false, and self-contradictory.
13-19 τὸ δὲ πῶς ἐστιν μία ἀρχή , μὴ γινώσκειν ἔλεγεν , οὕτως δὲ κινεῖσθαι μόνον .	But how there is one principle he said that he did not know, but that he was thus persuaded.
13-20 εἶτ᾽ ἐπομοσαμένου μου τἀληθὲς εἰπεῖν , ὤμνυεν ἀληθεύων λέγειν μὴ ἐπίστασθαι πῶς εἷς ἐστιν ἀγένητος Θεός , τοῦτο δὲ πιστεύειν .	As I then adjured him to speak the truth, he swore that he did so when he said that he did not know how there is one unbegotten God, but that he believed it.
13-21 ἐγὼ δὲ γελάσας κατέγνων αὐτοῦ‎ , διότι διδάσκαλος εἶναι λέγων , οὐκ ᾔδει τὸ διδασκόμενον ὑπ᾽ αὐτοῦ‎ κρατύνειν .”	Thereupon I laughed and reproved him because, though calling himself a teacher, he knew not how to confirm what he taught.
13-22 Ἐν τῷ αὐτῷ δὲ συγγράμματι ΚαλλιστίωνιKallistio προσφωνῶν ὁ αὐτὸς μεμαθητεῦσθαι ἐπὶ ῬώμηςRome ΤατιανῷTatian ἑαυτὸν ὁμολογεῖ ·	In the same work, addressing Callistio, the same writer acknowledges that he had been instructed at Rome by Tatian.
13-23 φησὶν δὲ καὶ ἐσπουδάσθαι τῷ ΤατιανῷTatian Προβλημάτων βιβλίον · δι᾽ ὧν τὸ ἀσαφὲς καὶ ἐπικεκρυμμένον τῶν θείων γραφῶν παραστήσειν ὑποσχομένου τοῦ ΤατιανοῦTatian ,	And he says that a book of Problems had been prepared by Tatian, in which he promised to explain the obscure and hidden parts of the divine Scriptures.
13-24 αὐτὸς ὁ ῬόδωνRhodo ἐν ἰδίῳ συγγράμματι τὰς τῶν ἐκείνου προβλημάτων ἐπιλύσεις ἐκθήσεσθαι ἐπαγγέλλεται .	Rhodo himself promises to give in a work of his own solutions of Tatian’s problems.
13-25 φέρεται δὲ τοῦ αὐτοῦ‎ καὶ εἰς τὴν‎ ἑξαήμερον 1 ὑπόμνημα .	There is also extant a Commentary of his on the Hexaemeron.1

13-26 ὅ γέ τοι ἈπελλῆςApelles οὗτος μυρία κατὰ τοῦ ΜωυσέωςMoses ἠσέβησεν νόμου , διὰ πλειόνων συγγραμμάτων τοὺς θείους βλασφημήσας λόγους εἰς ἔλεγχόν τε , ὥς γε δὴ ἐδόκει , καὶ ἀνατροπὴν αὐτῶν οὐ μικρὰν πεποιημένος σπουδήν .	But this Apelles wrote many things, in an impious manner, of the law of Moses, blaspheming the divine words in many of his works, being, as it seemed, very zealous for their refutation and overthrow.
13-27 ταῦτα μὲν οὖν περὶ τούτων ·	So much concerning these.

Chapter 14

14-1 Μισόκαλός γε μὴν ἐς τὰ μάλιστα καὶ φιλοπόνηρος ὢν ὁ τῆς ἐκκλησίας τοῦ Θεοῦ πολέμιος , μηδένα τε μηδαμῶς τῆς κατὰ τῶν ἀνθρώπων ἀπολιπὼν ἐπιβουλῆς τρόπον , αἱρέσεις ξένας αὖθις ἐπιφύεσθαι κατὰ τῆς ἐκκλησίας ἐνήργει ·	The enemy of God’s Church, who is emphatically a hater of good and a lover of evil, and leaves untried no manner of craft against men, was again active in causing strange heresies to spring up against the Church.
14-2 ὧν οἱ μὲν ἰοβόλων δίκην ἐρπετῶν ἐπὶ τῆς ἈσίαςAsia καὶ ΦρυγίαςPhrygia εἷρπον , τὸν μὲν δὴ παράκλητον ΜοντανόνMontanus , τὰς δ᾽ ἐξ αὐτοῦ‎ γυναῖκας , ΠρίσκιλλανPriscilla καὶ ΜαξίμιλλανMaximilla , ὡς ἂν τοῦ ΜοντανοῦMontanus προφήτιδας γεγονυίας , αὐχοῦντες ·	For some persons, like venomous reptiles, crawled over Asia and Phrygia, boasting that Montanus was the Paraclete, and that the women that followed him, Priscilla and Maximilla, were prophetesses of Montanus.

Chapter 15

15-1 οἱ δ᾽ ἐπὶ ῬώμηςRome Ἤκμαζον ,	Others, of whom Florinus was chief, flourished at Rome.
15-2 ὧν ἡγεῖτο ΦλωρῖνοςFlorinus , πρεσβυτερίου τῆς ἐκκλησίας ἀποπεσών , ΒλάστοςBlastus τε σὺν τούτῳ , παραπλησίῳ πτώματι κατεσχημένος ·	He fell from the presbyterate of the Church, and Blastus was involved in a similar fall.
15-3 οἳ καὶ πλείους τῆς ἐκκλησίας περιέλκοντες ἐπὶ τὸ σφῶν ὑπῆγον βούλημα , θάτερος ἰδίως περὶ τὴν‎ ἀλήθειαν νεωτερίζειν πειρώμενος .	They also drew away many of the Church to their opinion, each striving to introduce his own innovations in respect to the truth.

Chapter 16

16-1 Πρὸς μὲν οὖν τὴν‎ λεγομένην κατὰ ΦρύγαςPhrygians 1 αἵρεσιν ὅπλον ἰσχυρὸν καὶ ἀκαταγώνιστον ἐπὶ τῆς ἹεραπόλεωςHierapolis τὸν ἈπολινάριονApolinarius , οὗ καὶ πρόσθεν μνήμην ὁ λόγος πεποίητο , ἄλλους τε σὺν αὐτῷ πλείους τῶν τηνικάδε λογίων ἀνδρῶν ἡ τῆς ἀληθείας ὑπέρμαχος ἀνίστη δύναμις , ἐξ ὧν καὶ ἡμῖν ἱστορίας πλείστη τις ὑπόθεσις καταλέλειπται .

Against the so-called Phrygian1heresy, the power which always contends for the truth raised up a strong and invincible weapon, Apolinarius of Hierapolis, whom we have mentioned before, and with him many other men of ability, by whom abundant material for our history has been left.

16-2 ἀρχόμενος γοῦν τῆς κατ᾽ αὐτῶν γραφῆς , τῶν εἰρημένων δή τις πρῶτον ἐπισημαίνεται ὡς καὶ ἀγράφοις τοῖς κατ᾽ αὐτῶν ἐπεξέλθοι ἐλέγχοις ·

A certain one of these, in the beginning of his work against them, first intimates that he had contended with them in oral controversies.

16-3 προοιμιάζεται γοῦν τοῦτον τὸν τρόπον · “ἐκ πλείστου ὅσου καὶ ἱκανωτάτου χρόνου , ἀγαπητὲ ἈυίρκιεAbercius ΜάρκελλεMarcellus , ἐπιταχθεὶς ὑπὸ σοῦ συγγράψαι τινὰ λόγον εἰς τὴν‎ τῶν κατὰ ΜιλτιάδηνMiltiades 1 λεγομένων αἵρεσιν , ἐφεκτικώτερόν πως μέχρι νῦν διεκείμην , οὐκ ἀπορίᾳ τοῦ δύνασθαι ἐλέγχειν μὲν τὸ ψεῦδος , μαρτυρεῖν δὲ τῇ ἀληθείᾳ , δεδιὼς δὲ καὶ ἐξευλαβούμενος μή πῃ δόξω τισὶν ἐπισυγγράφειν ἢ ἐπιδιατάσσεσθαι τῷ τῆς τοῦ εὐαγγελίου καινῆς διαθήκης λόγῳ , ᾧ μήτε προσθεῖναι μήτε ἀφελεῖν δυνατὸν τῷ κατὰ τὸ εὐαγγέλιον αὐτὸ πολιτεύεσθαι προῃρημένῳ .

He commences his work in this manner: “Having for a very long and sufficient time, O beloved Avircius Marcellus, been urged by you to write a treatise against the heresy of those who are called after Miltiades,1I have hesitated till the present time, not through lack of ability to refute the falsehood or bear testimony for the truth, but from fear and apprehension that I might seem to some to be making additions to the doctrines or precepts of the Gospel of the New Testament, which it is impossible for one who has chosen to live according to the Gospel, either to increase or to diminish.

16-4 προσφάτως δὲ γενόμενος ἐν ἈγκύρᾳAncyra τῆς ΓαλατίαςGalatia καὶ καταλαβὼν τὴν‎ κατὰ τόπον ἐκκλησίαν ὑπὸ τῆς ΝέαςNeapolis (linked w/ πόλεως) ταύτης , οὐχ , ὡς αὐτοί φασιν , προφητείας , πολὺ δὲ μᾶλλον , ὡς δειχθήσεται , ψευδοπροφητείας διατεθρυλημένην , καθ᾽ ὅσον δυνατόν , τοῦ κυρίου παρασχόντος , περὶ αὐτῶν τε τούτων καὶ τῶν προτεινομένων ὑπ᾽ αὐτῶν ἕκαστά τε 1 διελέχθημεν ἡμέραις πλείοσιν ἐν τῇ ἐκκλησίᾳ , ὡς τὴν‎ μὲν ἐκκλησίαν · ἀγαλλιαθῆναι καὶ πρὸς τὴν‎ ἀλήθειαν ἐπιρρωσθῆναι , τοὺς δ᾽ ἐξ ἐναντίας πρὸς τὸ παρὸν ἀποκρουσθῆναι καὶ τοὺς ἀντιθέτους λυπηθῆναι .

But being recently in Ancyra in Galatia, I found the church there greatly agitated by this novelty, not prophecy, as they call it, but rather false prophecy, as will be shown. Therefore, to the best of our ability, with the Lord’s help, we disputed in the church many days1concerning these and other matters separately brought forward by them, so that the church rejoiced and was strengthened in the truth, and those of the opposite side were for the time confounded, and the adversaries were grieved.

16-5 ἀξιούντων οὖν τῶν κατὰ τόπον πρεσβυτέρων ὅπως τῶν λεχθέντων κατὰ τῶν ἀντιδιατιθεμένων τῷ τῆς ἀληθεία λόγῳ ὑπόμνημά τι καταλείπωμεν , παρόντος καὶ τοῦ συμπρεσβυτέρου ἡμῶν ΖωτικοῦZoticus τοῦ ὈτρηνοῦOtrous , τοῦτο μὲν οὐκ ἐπράξαμεν , ἐπηγγειλάμεθα δέ , ἐνθάδε γράψαντες , τοῦ κυρίου διδόντος , διὰ σπουδῆς πέμψειν αὐτοῖς .”	The presbyters in the place, our fellow presbyter Zoticus of Otrous also being present, requested us to leave a record of what had been said against the opposers of the truth. We did not do this, but we promised to write it out as soon as the Lord permitted us, and to send it to them speedily.”
16-6 Ταῦτα καὶ ἑξῆς τούτοις ἕτερα κατ᾽ ἀρχὰς εἰπὼν τοῦ λόγου , τὸν αἴτιον τῆς δηλουμένης αἱρέσεως προϊὼν τοῦτον ἀνιστορεῖ τὸν τρόπον ·	Having said this with other things, in the beginning of his work, he proceeds to state the cause of the above-mentioned heresy as follows:
16-7 “ἡ τοίνυν ἔνστασις αὐτῶν καὶ πρόσφατος τοῦ ἀποσχίσματος αἵρεσις πρὸς τὴν‎ ἐκκλησίαν τὴν‎ αἰτίαν ἔσχε τοιαύτην .	“Their opposition and their recent heresy which has separated them from the Church arose on the following account.
16-8 κώμη τις εἶναι λέγεται ἐν τῇ κατὰ τὴν‎ ΦρυγίανPhrygia, Phrygian ΜυσίᾳMysia , καλουμένη ἈρδαβαῦArdabav τοὔνομα ·	There is said to be a certain village called Ardabau in that part of Mysia, which borders upon Phrygia.
16-9 ἔνθα φασί τινα τῶν νεοπίστων πρώτως , ΜοντανὸνMontanus τοὔνομα , κατὰ ΓρᾶτονGratus ἈσίαςAsia ἀνθύπατον , ἐν ἐπιθυμίᾳ ψυχῆς ἀμέτρῳ φιλοπρωτείας δόντα πάροδον εἰς ἑαυτὸν τῷ ἀντικειμένῳ πνευματοφορηθῆναί τε καὶ αἰφνιδίως ἐν κατοχῇ τινι καὶ παρεκστάσει γενόμενον ἐνθουσιᾶν ἄρξασθαί τε λαλεῖν καὶ ξενοφωνεῖν , παρὰ τὸ κατὰ παράδοσιν καὶ κατὰ διαδοχὴν ἄνωθεν τῆς ἐκκλησίας ἔθος δῆθεν προφητεύοντα .	There first, they say, when Gratus was proconsul of Asia, a recent convert, Montanus by name, through his unquenchable desire for leadership, gave the adversary opportunity against him. And he became beside himself, and being suddenly in a sort of frenzy and ecstasy, he raved, and began to babble and utter strange things, prophesying in a manner contrary to the constant custom of the Church handed down by tradition from the beginning.
16-10 τῶν δὲ κατ᾽ ἐκεῖνο καιροῦ ἐν τῇ τῶν νόθων ἐκφωνημάτων ἀκροάσει γενομένων οἱ μὲν ὡς ἐπὶ ἐνεργουμένῳ καὶ δαιμονῶντι καὶ ἐν πλάνης πνεύματι ὑπάρχοντι καὶ τοὺς ὄχλους ταράττοντι ἀχθόμενοι , ἐπετίμων καὶ λαλεῖν ἐκώλυον , μεμνημένοι τῆς τοῦ κυρίου διαστολῆς τε καὶ ἀπειλῆς πρὸς τὸ φυλάττεσθαι τὴν‎ τῶν ψευδοπροφητῶν ἐγρηγορότως 1 παρουσίαν ·	Some of those who heard his spurious utterances at that time were indignant, and they rebuked him as one that was possessed, and that was under the control of a demon, and was led by a deceitful spirit, and was distracting the multitude; and they forbade him to talk, remembering the distinction drawn by the Lord and his warning to guard watchfully against the coming of false prophets.1

16-11 οἱ δὲ ὡς ἁγίῳ πνεύματι καὶ προφητικῷ χαρίσματι ἐπαιρόμενοι καὶ οὐχ ἥκιστα χαυνούμενοι καὶ τῆς διαστολῆς τοῦ κυρίου ἐπιλανθανόμενοι , τὸ βλαψίφρον καὶ ὑποκοριστικὸν καὶ λαοπλάνον πνεῦμα προυκαλοῦντο , θελγόμενοι καὶ πλανώμενοι ὑπ᾽ αὐτοῦ‎ ,	But others imagining themselves possessed of the Holy Spirit and of a prophetic gift, were elated and not a little puffed up; and forgetting the distinction of the Lord, they challenged the mad and insidious and seducing spirit, and were cheated and deceived by him.
16-12 εἰς τὸ μηκέτι κωλύεσθαι σιωπᾶν .1	In consequence of this, he could no longer be held in check, so as to keep silence.1

16-13 τέχνῃ δέ τινι , μᾶλλον δὲ τοιαύτῃ μεθόδῳ κακοτεχνίας ὁ διάβολος τὴν‎ κατὰ τῶν παρηκόων ἀπώλειαν μηχανησάμενος καὶ παρ᾽ ἀξίαν ὑπ᾽ αὐτῶν τιμώμενος ὑπεξήγειρέν τε καὶ προσεξέκαυσεν αὐτῶν τὴν‎ ἀποκεκοιμημένην ἀπὸ τῆς κατ᾽ ἀλήθειαν πίστεως διάνοιαν ,	Thus by artifice, or rather by such a system of wicked craft, the devil, devising destruction for the disobedient, and being unworthily honoured by them, secretly excited and inflamed their understandings which had already become estranged from the true faith.
16-14 ὡς καὶ ἑτέρας τινὰς δύο γυναῖκας ἐπεγεῖραι καὶ τοῦ νόθου πνεύματος πληρῶσαι , ὡς καὶ λαλεῖν ἐκφρόνως καὶ ἀκαίρως καὶ ἀλλοτριοτρόπως , ὁμοίως τῷ προειρημένῳ .	And he stirred up besides two women, and filled them with the false spirit, so that they talked wildly and unreasonably and strangely, like the person already mentioned.
16-15 καὶ τοὺς μὲν χαίροντας καὶ χαυνουμένους ἐπ᾽ αὐτῷ μακαρίζοντος τοῦ πνεύματος καὶ διὰ τοῦ μεγέθους τῶν ἐπαγγελμάτων ἐκφυσιοῦντος ,	And the spirit1pronounced them blessed as they rejoiced and gloried in him, and puffed them up by the magnitude of his promises.

16-16 ἔσθ᾽ ὅπῃ δὲ καὶ κατακρίνοντος στοχαστικῶς καὶ ἀξιοπίστως αὐτοὺς ἄντικρυς , ἵνα καὶ ἐλεγκτικὸν εἶναι δοκῇ	But sometimes he rebuked them openly in a wise and faithful manner, that he might seem to be a reprover.
16-17 ( ὀλίγοι δ᾽ ἦσαν οὗτοι τῶν ΦρυγῶνPhrygians ἐξηπατημένοι ,)	(But those of the Phrygians that were deceived were few in number.)
16-18 τὴν‎ δὲ καθόλου καὶ πᾶσαν τὴν‎ ὑπὸ τὸν οὐρανὸν ἐκκλησίαν βλασφημεῖν διδάσκοντος τοῦ ἀπηυθαδισμένου πνεύματος , ὅτι μήτε τιμὴν μήτε πάροδον εἰς αὐτὴν τὸ ψευδοπροφητικὸν ἐλάμβανε πνεῦμα ,	And the arrogant spirit taught them to revile the entire universal Church under heaven, because the spirit of false prophecy received neither honour from it nor entrance into it.
16-19 τῶν γὰρ κατὰ τὴν‎ ἈσίανAsia πιστῶν πολλάκις καὶ πολλαχῇ τῆς ἈσίαςAsia εἰς τοῦτο συνελθόντων καὶ τοὺς προσφάτους λόγους ἐξετασάντων καὶ βεβήλους ἀποφηνάντων καὶ ἀποδοκιμασάντων τὴν‎ αἵρεσιν , οὕτω δὴ τῆς τε ἐκκλησίας ἐξεώσθησαν καὶ τῆς κοινωνίας εἴρχθησαν .”	For the faithful in Asia met often in many places throughout Asia to consider this matter, and examined the novel utterances and pronounced them profane, and rejected the heresy, and thus these persons were expelled from the Church and debarred from communion.”1

16-20 Ταῦτα ἐν πρώτοις ἱστορήσας καὶ δι᾽ ὅλου τοῦ συγγράμματος τὸν ἔλεγχον τῆς κατ᾽ αὐτοὺς πλάνης ἐπαγαγών , ἐν τῷ δευτέρῳ περὶ τῆς τελευτῆς τῶν προδεδηλωμένων ταῦτά φησιν ·	Having related these things at the outset, and continued the refutation of their delusion through his entire work, in the second book he speaks as follows of their end:
16-21 “ἐπειδὴ τοίνυν καὶ προφητοφόντας ἡμᾶς ἀπεκάλουν , ὅτι μὴ τοὺς ἀμετροφώνους αὐτῶν προφήτας ἐδεξάμεθα (τούτους γὰρ εἶναί φασιν οὕσπερ ἐπηγγείλατο τῷ λαῷ πέμψειν ὁ κύριος ), ἀποκρινάσθωσαν ἡμῖν πρὸς Θεοῦ · ἔστιν τις , ὦ βέλτιστοι , τούτων τῶν ἀπὸ ΜοντανοῦMontanus καὶ τῶν γυναικῶν λαλεῖν ἀρξαμένων ὅστις ὑπὸ ἸουδαίωνJewish, Jews ἐδιώχθη ἢ ὑπὸ παρανόμων ἀπεκτάνθη ; οὐδείς .	“Since, therefore, they called us slayers of the prophets because we did not receive their loquacious prophets, who, they say, are those whom the Lord promised to send to the people,1let them answer as in God’s presence: Who is there, O friends, of these who began to talk, from Montanus and the women down, that was persecuted by the Jews, or slain by lawless men? None.

16-22 οὐδέ γέ τις αὐτῶν κρατηθεὶς ὑπὲρ τοῦ ὀνόματος ἀνεσταυρώθη ; οὐ γὰρ οὖν .	Or has any of them been seized and crucified for the Name? Truly not.
16-23 οὐδὲ μὴν οὐδὲ ἐν συναγωγαῖς ἸουδαίωνJewish, Jews τῶν γυναικῶν τις ἐμαστιγώθη ποτὲ ἢ ἐλιθοβολήθη ; οὐδαμόσε οὐδαμῶς ,	Or has one of these women ever been scourged in the synagogues of the Jews, or stoned? No; never anywhere.
16-24 ἄλλῳ δὲ θανάτῳ τελευτῆσαι λέγονται ΜοντανόςMontanus τε καὶ ΜαξίμιλλαMaximilla .	But by another kind of death Montanus and Maximilla are said to have died.
16-25 τούτους γὰρ ὑπὸ πνεύματος βλαψίφρονος ἑκατέρους ὑποκινήσαντος λόγος ἀναρτῆσαι ἑαυτοὺς οὐχ ὁμοῦ , κατὰ δὲ τὸν τῆς ἑκάστου τελευτῆς καιρὸν φήμη πολλὴ καὶ οὕτω δὲ τελευτῆσαι καὶ τὸν βίον καταστρέψαι ἸούδαJude, Judas προδότου δίκην ,	For the report is that, incited by the spirit of frenzy, they both hung themselves; not at the same time, but at the time which common report gives for the death of each. And thus they died, and ended their lives like the traitor Judas.
16-26 καθάπερ καὶ τὸν θαυμαστὸν ἐκεῖνον τὸν πρῶτον τῆς κατ᾽ αὐτοὺς λεγομένης προφητείας οἷον ἐπίτροπόν τινα ΘεόδοτονTheodotus πολὺς αἱρεῖ λόγος ὡς αἰρόμενόν ποτε καὶ ἀναλαμβανόμενον εἰς οὐρανοὺς παρεκστῆναί τε καὶ καταπιστεῦσαι ἑαυτὸν τῷ τῆς ἀπάτης πνεύματι καὶ δισκευθέντα κακῶς τελευτῆσαι ·	So also, as general report says, that remarkable person, the first steward, as it were, of their so-called prophecy, one Theodotus — who, as if at sometime taken up and received into heaven, fell into trances, and entrusted himself to the deceitful spirit — was pitched like a quoit, and died miserably.
16-27 φασὶ γοῦν τοῦτο οὕτως γεγονέναι .	They say that these things happened in this manner.
16-28 ἀλλὰ μὴ ἄνευ τοῦ ἰδεῖν ἡμᾶς ἐπίστασθαί τι τῶν τοιούτων νομίζωμεν , ὦ μακάριε ·	But as we did not see them, O friend, we do not pretend to know.
16-29 ἴσως μὲν γὰρ οὕτως , ἴσως δὲ οὐχ οὕτως τετελευτήκασιν ΜοντανόςMontanus τε καὶ ΘεόδοτοςTheodotus καὶ ἡ προειρημένη γυνή .”	Perhaps in such a manner, perhaps not, Montanus and Theodotus and the above-mentioned woman died.”
16-30 Αὖθις δ᾽ ἐν τῷ αὐτῷ φησιν λόγῳ τοὺς τότε ἱεροὺς ἐπισκόπους πεπειρᾶσθαι μὲν τὸ ἐν τῇ ΜαξιμίλλῃMaximilla πνεῦμα διελέγξαι , κεκωλύσθαι δὲ πρὸς ἑτέρων , συνεργούντων δηλαδὴ τῷ πνεύματι ·	He says again in the same book that the holy bishops of that time attempted to refute the spirit in Maximilla, but were prevented by others who plainly co-operated with the spirit.
16-31 γράφει δὲ οὕτως · “καὶ μὴ λεγέτω ἐν τῷ αὐτῷ λόγῳ τῷ κατὰ ἈστέριονAsterius ὈρβανὸνOrbanus 1 τὸ διὰ ΜαξιμίλληςMaximilla πνεῦμα ‘διώκομαι ὡς λύκος ἐκ προβάτων · οὐκ εἰμὶ λύκος · ῥῆμά εἰμι καὶ πνεῦμα καὶ δύναμις ,’ ἀλλὰ τὴν‎ ἐν τῷ πνεύματι δύναμιν ἐναργῶς δειξάτω καὶ ἐλεγξάτω καὶ ἐξομολογεῖσθαι διὰ τοῦ πνεύματος καταναγκασάτω τοὺς τότε παρόντας εἰς τὸ δοκιμάσαι καὶ διαλεχθῆναι τῷ πνεύματι λαλοῦντι , ἄνδρας δοκίμους καὶ ἐπισκόπους , ΖωτικὸνZoticus ἀπὸ ΚουμάνηςCumane κώμης καὶ ἸουλιανὸνJulian ἀπὸ ἈπαμείαςApamea , ὧν οἱ περὶ ΘεμίσωναThemiso τὰ στόματα φιμώσαντες οὐκ εἴασαν τὸ ψευδὲς καὶ λαοπλάνον πνεῦμα ὑπ᾽ αὐτῶν ἐλεγχθῆναι .”	He writes as follows: “And let not the spirit, in the same work of Asterius Urbanus,1say through Maximilla, ‘I am driven away from the sheep like a wolf. I am not a wolf. I am word and spirit and power.’ But let him show clearly and prove the power in the spirit. And by the spirit let him compel those to confess him who were then present for the purpose of proving and reasoning with the talkative spirit, — those eminent men and bishops, Zoticus, from the village Comana, and Julian, from Apamea, whose mouths the followers of Themiso muzzled, refusing to permit the false and seductive spirit to be refuted by them.”

16-32 Ἐν ταὐτῷ δὲ πάλιν ἐπιστρέψας ἕτερα μεταξὺ πρὸς ἔλεγχον τῶν τῆς ΜαξιμίλληςMaximilla ψευδοπροφητειῶν εἰπών , ὁμοῦ τόν τε χρόνον καθ᾽ ὃν ταῦτ᾽ ἔγραφεν , σημαίνει καὶ τῶν προρρήσεων αὐτῆς μέμνηται δι᾽ ὧν πολέμους ἔσεσθαι καὶ ἀκαταστασίας προεμαντεύσατο ,	Again in the same work, after saying other things in refutation of the false prophecies of Maximilla, he indicates the time when he wrote these accounts, and mentions her predictions in which she prophesied wars and anarchy.
16-33 ὧν καὶ τὴν‎ ψευδολογίαν εὐθύνει , ὧδε λέγων ·	Their falsehood he censures in the following manner:
16-34 “καὶ πῶς οὐ καταφανὲς ἤδη γέγονεν καὶ τοῦτο τὸ ψεῦδος ; πλείω γὰρ ἢ τρισκαίδεκα ἔτη εἰς ταύτην τὴν‎ ἡμέραν ἐξ οὗ τετελεύτηκεν ἡ γυνή , καὶ οὔτε μερικὸς οὔτε καθολικὸς κόσμῳ γέγονεν πόλεμος , ἀλλὰ καὶ ΧριστιανοῖςChristians μᾶλλον εἰρήνη διάμονος ἐξ ἐλέου Θεοῦ .”1	“And has not this been shown clearly to be false? for it is today more than thirteen years since the woman died, and there has been neither a partial nor general war in the world; but rather, through the mercy of God, continued peace even to the Christians.”1

16-35 Καὶ ταῦτα δ᾽ ἐκ τοῦ δευτέρας συγγράμματος .	These things are taken from the second book.
16-36 καὶ ἀπὸ τοῦ τρίτου δὲ σμικρὰς παραθήσομαι λέξεις , δι᾽ ὧν πρὸς τοὺς αὐχοῦντας ὡς ἄρα πλείους καὶ αὐτῶν μεμαρτυρηκότες εἶεν , ταῦτά φησιν ·	I will add also short extracts from the third book, in which he speaks thus against their boasts that many of them had suffered martyrdom:
16-37 “ ὅταν τοίνυν ἐν πᾶσι τοῖς εἰρημένοις ἐλεγχθέντες ἀπορήσωσιν , ἐπὶ τοὺς μάρτυρας καταφεύγειν πειρῶνται , λέγοντες πολλοὺς ἔχειν μάρτυρας καὶ τοῦτ᾽ εἶναι τεκμήριον πιστὸν τῆς δυνάμεως τοῦ παρ᾽ αὐτοῖς λεγομένου προφητικοῦ πνεύματος .	“When therefore they are at a loss, being refuted in all that they say, they try to take refuge in their martyrs, alleging that they have many martyrs, and that this is sure evidence of the power of the so-called prophetic spirit that is with them.
16-38 τὸ δ᾽ ἐστὶν ἄρα , ὡς ἔοικεν , παντὸς μᾶλλον οὐκ ἀληθές .	But this, as it appears, is entirely fallacious.
16-39 καὶ γὰρ τῶν ἄλλων αἱρέσεών τινες πλείστου ὅσους ἔχουσι μάρτυρας , καὶ οὐ παρὰ τοῦτο δήπου συγκαταθησόμεθα , οὐδὲ ἀλήθειαν ἔχειν αὐτοὺς ὁμολογήσομεν .	For some of the heresies have a great many martyrs; but surely we shall not on that account agree with them or confess that they hold the truth.
16-40 καὶ πρῶτοί γε οἱ ἀπὸ τῆς ΜαρκίωνοςMarcion αἱρέσεως ΜαρκιανισταὶMarcianists καλούμενοι πλείστου ὅσους ἔχειν ΧριστοῦChrist μάρτυρας λέγουσιν , ἀλλὰ τόν γε ΧριστὸνChrist αὐτὸν κατ᾽ ἀλήθειαν οὐχ ὁμολογοῦσιν .”	And first, indeed, those called Marcionites, from the heresy of Marcion, say that they have a multitude of martyrs for Christ; yet they do not confess Christ himself in truth.”
16-41 Καὶ μετὰ βραχέα τούτοις ἐπιφέρει λέγων ·	A little further on he continues:
16-42 “ ὅθεν τοι καὶ ἐπειδὰν οἱ ἐπὶ τὸ τῆς κατ᾽ ἀλήθειαν πίστεως μαρτύριον κληθέντες ἀπὸ τῆς ἐκκλησίας τύχωσι μετά τινων τῶν ἀπὸ τῆς τῶν ΦρυγῶνPhrygians αἱρέσεως λεγομένων μαρτύρων , διαφέρονταί τε πρὸς αὐτοὺς καὶ μὴ κοινωνήσαντες αὐτοῖς τελειοῦνται διὰ τὸ μὴ βούλεσθαι συγκαταθέσθαι τῷ διὰ ΜοντανοῦMontanus καὶ τῶν γυναικῶν πνεύματι .	“When those called to martyrdom from the Church for the truth of the faith have met with any of the so-called martyrs of the Phrygian heresy, they have separated from them, and died without any fellowship with them, because they did not wish to give their assent to the spirit of Montanus and the women.
16-43 καὶ ὅτι τοῦτ᾽ ἀληθές , καὶ ἐπὶ τῶν ἡμετέρων χρόνων ἐν ἈπαμείᾳApamea τῇ πρὸς ΜαιάνδρῳMeander τυγχάνει γεγενημένον ἐν τοῖς περὶ ΓάϊονGaius, Caius καὶ ἈλέξανδρονAlexander ἀπὸ ΕὐμενείαςEumeneia μαρτυρήσασι πρόδηλον .”	And that this is true and took place in our own time in Apamea on the Maeander, among those who suffered martyrdom with Gaius and Alexander of Eumenia, is well known.”

Chapter 17

17-1 Ἐν τούτῳ δὲ τῷ συγγράμματι καὶ ΜιλτιάδουMiltiades συγγραφέως μέμνηται , ὡς λόγον τινὰ καὶ αὐτοῦ‎ κατὰ τῆς προειρημένης αἱρέσεως γεγραφότος ·	In this work he mentions a writer, Miltiades, stating that he also wrote a certain book against the above-mentioned heresy.
17-2 παραθέμενος γοῦν αὐτῶν λέξεις τινάς , ἐπιφέρει λέγων ·	After quoting some of their words, he adds:
17-3 “ταῦτα εὑρὼν ἔν τινι συγγράμματι αὐτῶν ἐνισταμένων τῷ ἈλκιβιάδουAlcibiades τοῦ ἀδελφοῦ συγγράμματι , ἐν ᾧ ἀποδείκνυσιν περὶ τοῦ μὴ δεῖν προφήτην ἐν ἐκστάσει λαλεῖν , ἐπετεμόμην .”	“Having found these things in a certain work of theirs in opposition to the work of the brother Alcibiades,1in which he shows that a prophet ought not to speak in ecstasy, I made an abridgment.”

17-4 ὑποκαταβὰς δ᾽ ἐν ταὐτῷ τοὺς κατὰ τὴν‎ καινὴν διαθήκην 1 προπεφητευκότας καταλέγει , ἐν οἷς καταριθμεῖ ἈμμίανAmmia τινὰ καὶ ΚοδρᾶτονQuadratus , λέγων οὕτως ·

A little further on in the same work he gives a list of those who prophesied under the new covenant,1among whom he enumerates a certain Ammia and Quadratus, saying:

17-5 “ἀλλ᾽ ὅ γε ψευδοπροφήτης ἐν παρεκστάσει , ᾧ ἕπεται ἄδεια καὶ ἀφοβία ,	“But the false prophet falls into an ecstasy, in which he is without shame or fear.
17-6 ἀρχομένου μὲν ἐξ ἑκουσίου ἀμαθίας , καταστρέφοντος δὲ εἰς ἀκούσιον μανίαν ψυχῆς , ὡς προείρηται .	Beginning with purposed ignorance, he passes on, as has been stated, to involuntary madness of soul.
17-7 τοῦτον δὲ τὸν τρόπον οὔτε τινὰ τῶν κατὰ τὴν‎ παλαιὰν 1 οὔτε τῶν κατὰ τὴν‎ καινὴν 2 πνευματοφορηθέντα προφήτην δεῖξαι δυνήσονται , οὔτε ἌγαβονAgabus οὔτε ἸούδανJudas οὔτε ΣίλανSilas οὔτε τὰς ΦιλίππουPhilip θυγατέρας , οὔτε τὴν‎ ἐν ΦιλαδελφίᾳPhiladelphia ἈμμίανAmmia οὔτε ΚοδρᾶτονQuadratus , οὔτε εἰ δή τινας ἄλλους μηδὲν αὐτοῖς προσήκοντας καυχήσονται .”	They cannot show that one of the old1or one of the new2prophets was thus carried away in spirit. Neither can they boast of Agabus, or Judas, or Silas, or the daughters of Philip, or Ammia in Philadelphia, or Quadratus, or any others not belonging to them.

17-8 καὶ αὖθις δὲ μετὰ βραχέα ταῦτά φησιν ·	And again after a little he says:
17-9 “εἰ γὰρ μετὰ ΚοδρᾶτονQuadratus καὶ τὴν‎ ἐν ΦιλαδελφίᾳPhiladelphia ἈμμίανAmmia , ὥς φασιν , αἱ περὶ ΜοντανὸνMontanus διεδέξαντο γυναῖκες τὸ προφητικὸν χάρισμα , τοὺς ἀπὸ ΜοντανοῦMontanus καὶ τῶν γυναικῶν τίνες παρ᾽ αὐτοῖς διεδέξαντο , δειξάτωσαν ·	“For if after Quadratus and Ammia in Philadelphia, as they assert, the women with Montanus received the prophetic gift, let them show who among them received it from Montanus and the women.
17-10 δεῖν γὰρ εἶναι τὸ προφητικὸν χάρισμα ἐν πάσῃ τῇ ἐκκλησίᾳ μέχρι τῆς τελείας παροιμίαι ὁ ἀπόστολος ἀξιοῖ .	For the apostle thought it necessary that the prophetic gift should continue in all the Church until the final coming.
17-11 ἀλλ᾽ οὐκ ἂν ἔχοιεν δεῖξαι τεσσαρεσκαιδέκατον ἤδη που τοῦτο ἔτος ἀπὸ τῆς ΜαξιμίλληςMaximilla τελευτῆς .”	But they cannot show it, though this is the fourteenth year since the death of Maximilla.”
17-12 Οὗτος μὲν δὴ τοσαῦτα ·	Therefore he writes thus.
17-13 ὅ γέ τοι πρὸς αὐτοῦ‎ δεδηλωμένος ΜιλτιάδηςMiltiades καὶ ἄλλας ἡμῖν τῆς ἰδίας περὶ τὰ θεῖα λόγια σπουδῆς μνήμας καταλέλοιπεν ἔν τε οἷς πρὸς ἝλληναςGreeks συνέταξε λόγοις καὶ τοῖς πρὸς ἸουδαίουςJews , ἑκατέρᾳ ἰδίως ὑποθέσει ἐν δυσὶν ὑπαντήσας συγγράμμασιν ,	But the Miltiades to whom he refers has left other monuments of his own zeal for the Divine Scriptures, in the discourses which he composed against the Greeks and against the Jews, answering each of them separately in two books.
17-14 ἔτι δὲ καὶ πρὸς τοὺς κοσμικοὺς ἄρχοντας ὑπὲρ ἧς μετῄει φιλοσοφίας πεποίηται ἀπολογίαν .	And in addition he addresses an apology to the earthly rulers, in behalf of the philosophy which he embraced.

Chapter 18

18-1 Τῆς δὲ κατὰ ΦρύγαςPhrygians καλουμένης αἱρέσεως καὶ ἈπολλώνιοςApollonius , ἐκκλησιαστικὸς συγγραφεύς , ἀκμαζούσης εἰς ἔτι τότε κατὰ τὴν‎ ΦρυγίανPhrygia, Phrygian ἔλεγχον ἐνστησάμενος , ἴδιον κατ᾽ αὐτῶν πεποίηται σύγγραμμα , τὰς μὲν φερομένας αὐτῶν προφητείας ψευδεῖς οὔσας κατὰ λέξιν εὐθύνων , τὸν δὲ βίον τῶν τῆς αἱρέσεως ἀρχηγῶν ὁποῖός τις γέγονεν , διελέγχων ·	As the so-called Phrygian heresy was still flourishing in Phrygia in his time, Apollonius also, an ecclesiastical writer, undertook its refutation, and wrote a special work against it, correcting in detail the false prophecies current among them and reproving the life of the founders of the heresy.
18-2 αὐτοῖς δὲ ῥήμασιν περὶ τοῦ ΜοντανοῦMontanus ταῦτα λέγοντος ἄκουε ·	But hear his own words respecting Montanus:
18-3 “ἀλλὰ τίς ἐστιν οὗτος ὁ πρόσφατος διδάσκαλος , τὰ ἔργα αὐτοῦ‎ καὶ ἡ διδασκαλία δείκνυσιν .	“His actions and his teaching show who this new teacher is.
18-4 οὗτός ἐστιν ὁ διδάξας λύσεις γάμων , ὁ νηστείας νομοθετήσας , ὁ ΠέπουζανPepuza καὶ ΤύμιονTymion ἹερουσαλὴμJerusalem ὀνομάσας “πόλεις δ᾽ εἰσὶν αὗται μικραὶ τῆς ΦρυγίαςPhrygia ’ , τοὺς πανταχόθεν ἐκεῖ συναγαγεῖν ἐθέλων , ὁ πρακτῆρας χρημάτων καταστήσας , ὁ ἐπ᾽ ὀνόματι προσφορῶν τὴν‎ δωροληψίαν ἐπιτεχνώμενος , ὁ σαλάρια χορηγῶν τοῖς κηρύσσουσιν αὐτοῦ‎ τὸν λόγον , ἵνα διὰ τῆς γαστριμαργίας ἡ διδασκαλία τοῦ λόγου κρατύνηται .”	This is he who taught the dissolution of marriage; who made laws for fasting; who named Pepuza and Tymion, small towns in Phrygia, Jerusalem, wishing to gather people to them from all directions; who appointed collectors of money; who contrived the receiving of gifts under the name of offerings; who provided salaries for those who preached his doctrine, that its teaching might prevail through gluttony.”
18-5 Καὶ ταῦτα μὲν περὶ τοῦ ΜοντανοῦMontanus ·	He writes thus concerning Montanus;
18-6 καὶ περὶ τῶν προφητίδων δὲ αὐτοῦ‎ ὑποκαταβὰς οὕτω γράφει ·	and a little further on he writes as follows concerning his prophetesses:
18-7 “δείκνυμεν οὖν αὐτὰς πρώτας τὰς προφήτιδας ταύτας , Ἀφ᾽ οὗ τοῦ πνεύματος ἐπληρώθησαν , τοὺς ἄνδρας καταλιπούσας .	“We show that these first prophetesses themselves, as soon as they were filled with the Spirit, abandoned their husbands.
18-8 πῶς οὖν ἐψεύδοντο ΠρίσκιλλανPriscilla 1 παρθένον ἀποκαλοῦντεςto recall ;”	How can they therefore lie in calling Prisca1a virgin?”

18-9 εἶτ᾽ ἐπιφέρει λέγων ·	Afterward he says:
18-10 “δοκεῖ σοι πᾶσα γραφὴ κωλύειν προφήτην λαμβάνειν δῶρα καὶ χρήματα ; ὅταν οὖν ἴδω τὴν‎ προφῆτιν εἰληφυῖαν καὶ χρυσὸν καὶ ἄργυρον καὶ πολυτελεῖς ἐσθῆτας , πῶς αὐτὴν μὴ παραιτήσωμαι .”	“Does not all Scripture seem to you to forbid a prophet to receive gifts and money? When therefore I see the prophetess receiving gold and silver and costly garments, how can I avoid reproving her?”
18-11 Αὖθις δ᾽ ὑποκαταβὰς περὶ τινος τῶν κατ᾽ αὐτοὺς ὁμολογητῶν ταῦτά φησιν ·	And again a little further on he speaks thus concerning one of their confessors:
18-12 “ἔτι δὲ καὶ ΘεμίσωνThemiso , ὁ τὴν‎ ἀξιόπιστον πλεονεξίαν ἠμφιεσμένος , ὁ μὴ βαστάσας τῆς ὁμολογίας τὸ σημεῖον , ἀλλὰ πλήθει χρημάτων ἀποθέμενος τὰ δεσμά ,	“So also Themiso, who was clothed with plausible covetousness, could not endure the sign of confession, but threw aside bonds for an abundance of possessions.
18-13 δέον ἐπὶ τούτῳ ταπεινοφρονεῖν , ὡς μάρτυς καυχώμενος , ἐτόλμησεν , μιμούμενος τὸν ἀπόστολον , καθολικήν τινα συνταξάμενος ἐπιστολήν , κατηχεῖν μὲν τοὺς ἄμεινον αὐτοῦ‎ πεπιστευκότας , συναγωνίζεσθαι δὲ τοῖς τῆς κενοφωνίας λόγοις , βλασφημῆσαι δὲ εἰς τὸν κύριον καὶ τοὺς ἀποστόλους καὶ τὴν‎ ἁγίαν ἐκκλησίαν .”	Yet, though he should have been humble on this account, he dared to boast as a martyr, and in imitation of the apostle, he wrote a certain catholic epistle, to instruct those whose faith was better than his own, contending for words of empty sound, and blaspheming against the Lord and the apostles and the holy Church.”
18-14 καὶ περὶ ἑτέρου δὲ αὖθις τῶν κατ᾽ αὐτοὺς τετιμημένων ὡς δὴ μαρτύρων οὕτω γράφει ·	And again concerning others of those honoured among them as martyrs, he writes as follows:
18-15 “ ἵνα δὲ μὴ περὶ πλειόνων λέγωμεν , ἡ προφῆτις 1 ἡμῖν εἰπάτω τὰ κατὰ ἈλέξανδρονAlexander , τὸν λέγοντα ἑαυτὸν μάρτυρα , ᾧ συνεστιᾶται , ᾧ προσκυνοῦσιν καὶ αὐτῷ πολλοί ·	Not to speak of many, let the prophetess1herself tell us of Alexander, who called himself a martyr, with whom she is in the habit of banqueting, and who is worshipped by many.

18-16 οὗ τὰς λῃστείας καὶ τὰ ἄλλα τολμήματα ἐφ᾽ οἷς κεκόλασται , οὐχ ἡμᾶς δεῖ λέγειν , ἀλλὰ ὁ ὀπισθόδομος 1 ἔχει .

We need not mention his robberies and other daring deeds for which he was punished, but the archives1contain them.

18-17 τίς οὖν τίνι χαρίζεται τὰ ἁμαρτήματα ;	Which of these forgives the sins of the other?
18-18 πότερον ὁ προφήτης τὰς λῃστείας τῷ μάρτυρι ἢ ὁ μάρτυς τῷ προφήτῃ τὰς πλεονεξίας ;	Does the prophet the robberies of the martyr, or the martyr the covetousness of the prophet?
18-19 εἰρηκότος γὰρ τοῦ κυρίου ‘μὴ κτήσησθε χρυσὸν μήτε ἄργυρον μηδὲ δύο χιτῶνας ,’1 οὗτοι πᾶν τοὐναντίον πεπλημμελήκασιν περὶ τὰς τούτων τῶν ἀπηγορευμένων κτήσεις .	for although the Lord said, ‘Provide neither gold, nor silver, neither two coats,’1these men, in complete opposition, transgress in respect to the possession of the forbidden things.

18-20 δείξομεν γὰρ τοὺς λεγομένους παρ᾽ αὐτοῖς προφήτας καὶ μάρτυρας μὴ μόνον παρὰ πλουσίων , ἀλλὰ καὶ παρὰ πτωχῶν καὶ ὀρφανῶν καὶ χηρῶν κερματιζομένους .	For we will show that those whom they call prophets and martyrs gather their gain not only from rich men, but also from the poor, and orphans, and widows.
18-21 καὶ εἰ πεποίθησιν ἔχουσιν , στήτωσαν ἐν τούτῳ καὶ διορισάσθωσαν ἐπὶ τούτοις , ἵνα ἐὰν ἐλεγχθῶσιν , κἂν τοῦ λοιποῦ παύσωνται πλημμελοῦντες .	But if they are confident, let them stand up and discuss these matters, that if convicted they may hereafter cease transgressing.
18-22 δεῖ γὰρ ‘τοὺς καρποὺς δοκιμάζεσθαι ’ τοῦ προφήτου ·	For the fruits of the prophet must be tried; ‘for the tree is known by its fruit.’ 1

18-23 ἀπὸ γὰρ τοῦ καρποῦ τὸ ξύλον γινώσκεται . ἵνα δὲ τοῖς βουλομένοις τὰ κατὰ ἈλέξανδρονAlexander ᾖ γνώριμα , κέκριται ὑπὸ ΑἰμιλίουAemilius ΦροντίνουPompinus ἐν ἘφέσῳEphesus , οὐ διὰ τὸ ὄνομα , ἀλλὰ δι᾽ ἃς ἐτόλμησεν λῃστείας , ὢν ἤδη παραβάτης ·	But that those who wish may know concerning Alexander, he was tried by Aemilius Frontinus, proconsul at Ephesus; not on account of the Name, but for the robberies which he had committed, being already an apostate.
18-24 εἶτ᾽ ἐπιψευσάμενος τῷ ὀνόματι τοῦ κυρίου , ἀπολέλυται , πλανήσας τοὺς ἐκεῖ πιστούς ,	Afterward, having falsely declared for the name of the Lord, he was released, having deceived the faithful that were there.
18-25 καὶ ἡ ἰδία παροικία αὐτόν , ὅθεν ἦν , οὐκ ἐδέξατο διὰ τὸ εἶναι αὐτὸν λῃστήν ,	And his own parish, from which he came, did not receive him, because he was a robber.
18-26 καὶ οἱ θέλοντες μαθεῖν τὰ κατ᾽ αὐτὸν ἔχουσιν τὸ τῆς ἈσίαςAsia δημόσιον ἀρχεῖον ·1	Those who wish to learn about him have the public records of Asia.1

18-27 ὃν ὁ προφήτης συνόντα πολλοῖς ἔτεσιν ἀγνοεῖ .	And yet the prophet with whom he spent many years knows nothing about him!
18-28 τοῦτον ἐλέγχοντες ἡμεῖς , δι᾽ αὐτοῦ‎ καὶ τὴν‎ ὑπόστασιν ἐξελέγχομεν τοῦ προφήτου .	Exposing him, through him we expose also the pretense of the prophet.
18-29 τὸ ὅμοιον ἐπὶ πολλῶν δυνάμεθα ἀποδεῖξαι , καὶ εἰ θαρροῦσιν , ὑπομεινάτωσαν τὸν ἔλεγχον .”	We could show the same thing of many others. But if they are confident, let them endure the test.
18-30 Πάλιν τε αὖ ἐν ἑτέρῳ τόπῳ τοῦ συγγράμματος περὶ ὧν αὐχοῦσι προφητῶν ἐπιλέγει ταῦτα ·	Again, in another part of his work he speaks as follows of the prophets of whom they boast:
18-31 “ ἐὰν ἀρνῶνται δῶρα τοὺς προφήτας αὐτῶν εἰληφέναι , ταῦθ᾽ ὁμολογησάτωσαν ὅτι ἐὰν ἐλεγχθῶσιν εἰληφότες , οὐκ εἰσὶ προφῆται ,	“If they deny that their prophets have received gifts, let them acknowledge this: that if they are convicted of receiving them, they are not prophets.
18-32 καὶ μυρίας ἀποδείξεις τούτων παραστήσομεν .	And we will bring a multitude of proofs of this.
18-33 ἀναγκαῖον δέ ἐστιν πάντας καρποὺς δοκιμάζεσθαι προφήτου .	But it is necessary that all the fruits of a prophet should be examined.
18-34 προφήτης , εἰπέ μοι , βάπτεται ; προφήτης στιβίζεται ; προφήτης φιλοκοσμεῖ ; προφήτης τάβλαις καὶ κύβοις παίζει ; προφήτης δανείζει ; ταῦτα ὁμολογησάτωσαν πότερον ἔξεστιν ἢ μή , ἐγὼ δ᾽ ὅτι γέγονεν παρ᾽ αὐτοῖς , δείξω .”	Tell me, does a prophet dye his hair? Does a prophet stain his eyelids? Does a prophet delight in adornment? Does a prophet play with tables and dice? Does a prophet lend on usury? Let them confess whether these things are lawful or not; but I will show that they have been done by them.”
18-35 Ὁ δ᾽ αὐτὸς οὗτος ἈπολλώνιοςApollonius κατὰ τὸ αὐτὸ σύγγραμμα ἱστορεῖ ὡς ἄρα τεσσαρακοστὸν ἐτύγχανεν ἔτος ἐπὶ τὴν‎ τοῦ συγγράμματος αὐτοῦ‎ γραφὴ ἐξ οὗ τῇ προσποιήτῳ αὐτοῦ‎ προφητείᾳ ὁ ΜοντανὸςMontanus ἐπικεχείρηκεν ,	This same Apollonius states in the same work that, at the time of his writing, it was the fortieth year since Montanus had begun his pretended prophecy.
18-36 καὶ πάλιν ἐπιστρέψας φησὶν ὡς ἄρα ΖωτικόςZoticus , οὗ καὶ ὁ πρότερος συγγραφεὺς ἐμνημόνευσεν , ἐν ΠεπούζοιςPepuza προφητεύειν δὴ προσποιουμένης τῆς ΜαξιμίλληςMaximilla ἐπιστὰς διελέγξαι τὸ ἐνεργοῦν ἐν αὐτῇ πνεῦμα πεπείραται , ἐκωλύθη γε μὴν πρὸς τῶν τὰ ἐκείνης φρονούντων .	And he says also that Zoticus, who was mentioned by the former writer, when Maximilla was pretending to prophesy in Pepuza, resisted her and endeavored to refute the spirit that was working in her; but was prevented by those who agreed with her.
18-37 καὶ ΘρασέαThraseas δέ τινος τῶν τότε μαρτύρων μνημονεύει .	He mentions also a certain Thraseas among the martyrs of that time.
18-38 ἔτι δὲ ὡς ἐκ παραδόσεως τὸν σωτῆρά φησιν προστεταχέναι τοῖς αὐτοῦ‎ ἀποστόλοις ἐπὶ δώδεκα ἔτεσιν μὴ χωρισθῆναι τῆς ἹερουσαλήμJerusalem ,	He speaks, moreover, of a tradition that the Saviour commanded his apostles not to depart from Jerusalem for twelve years.
18-39 κέχρηται δὲ καὶ μαρτυρίαις ἀπὸ τῆς ἸωάννουJohn Ἀποκαλύψεως , καὶ νεκρὸν δὲ δυνάμει θείᾳ πρὸς αὐτοῦ‎ ἸωάννουJohn ἐν τῇ ἘφέσῳEphesus ἐγηγέρθαι ἱστορεῖ ,	He uses testimonies also from the Revelation of John, and he relates that a dead man had, through the Divine power, been raised by John himself in Ephesus.
18-40 καὶ ἄλλα τινά φησιν , δι᾽ ὧν ἱκανῶς τῆς προειρημένης αἱρέσεως πληρέστατα διηύθυνεν τὴν‎ πλάνην .	He also adds other things by which he fully and abundantly exposes the error of the heresy of which we have been speaking.
18-41 ταῦτα καὶ ὁ ἈπολλώνιοςApollonius .	These are the matters recorded by Apollonius.

Chapter 19

19-1 Τῶν δὲ ἈπολιναρίουApolinarius κατὰ τῆς δηλωθείσης αἱρέσεως μνήμην πεποίηται ΣεραπίωνSerapion , ὃν ἐπὶ τῶν δηλουμένων χρόνων μετὰ ΜαξιμῖνονMaximin, Maximinus ἐπίσκοπον τῆς ἈντιοχέωνAntioch, Antiochians ἐκκλησίας γενέσθαι κατέχει λόγος ·	Serapion, who, as report says, succeeded Maximinus at that time as bishop of the church of Antioch, mentions the works of Apolinarius against the above-mentioned heresy.
19-2 μέμνηται δ᾽ αὐτοῦ‎ ἐν ἰδίᾳ ἐπιστολῇ τῇ πρὸς ΚαρικὸνCaricus καὶ ΠόντιονPontius , ἐν ᾗ διευθύνων καὶ αὐτὸς τὴν‎ αὐτὴν αἵρεσιν , ἐπιλέγει ταῦτα ·	And he alludes to him in a private letter to Caricus and Pontius, in which he himself exposes the same heresy, and adds the following words:
19-3 “ ὅπως δὲ καὶ τοῦτο εἰδῆτε ὅτι τῆς ψευδοῦς ταύτης τάξεως τῆς ἐπικαλουμένης ΝέαςNeapolis (linked w/ πόλεως) προφητείας ἐβδέλυκται ἡ ἐνέργεια παρὰ πάσῃ τῇ ἐν κόσμῳ ἀδελφότητι , πέπομφα ὑμῖν καὶ ΚλαυδίουClaudius ἈπολιναρίουApolinarius , τοῦ μακαριωτάτου γενομένου ἐν ἹεραπόλειHierapolis τῆς ἈσίαςAsia ἐπισκόπου , γράμματα .”	“That you may see that the doings of this lying band of the new prophecy, so called, are an abomination to all the brotherhood throughout the world, I have sent you writings of the most blessed Claudius Apolinarius, bishop of Hierapolis in Asia.”
19-4 ἐν ταύτῃ δὲ τῇ τοῦ ΣεραπίωνοςSerapion ἐπιστολῇ καὶ ὑποσημειώσεις φέρονται διαφόρων ἐπισκόπων , ὧν ὁ μέν τις ὧδέ πως ὑποσεσημείωται ·	In the same letter of Serapion the signatures of several bishops are found, one of whom subscribes himself as follows:
19-5 “ ΑὐρήλιοςAurelius ΚυρίνιοςCyrenius, Cyrenaeus μάρτυς ἐρρῶσθαι ὑμᾶς εὔχομαι ,”	“I, Aurelius Cyrenius, a witness, pray for your health.”
19-6 ὁ δέ τις τοῦτον τὸν τρόπον ·	And another in this manner:
19-7 “ΑἴλιοςAelius ΠούπλιοςPublius ΠούπλιοςPublius ἀπὸ ΔεβελτοῦDebeltum κολωνίας τῆς ΘρᾴκηςThrace ἐπίσκοπος ·	“Aelius Publius Julius, bishop of Debeltum, a colony of Thrace.
19-8 ζῇ ὁ Θεὸς ὁ ἐν τοῖς οὐρανοῖς , ὅτι ΣωτᾶςSotas ὁ μακάριος ὁ ἐν ἈγχιάλῳAnchialus ἠθέλησε τὸν δαίμονα τὸν ΠρισκίλληςPriscilla ἐκβαλεῖν , καὶ οἱ ὑποκριταὶ οὐκ ἀφῆκαν .”	As God lives in the heavens, the blessed Sotas in Anchialus desired to cast the demon out of Priscilla, but the hypocrites did not permit him.”
19-9 καὶ ἄλλων δὲ πλειόνων τὸν ἀριθμὸν ἐπισκόπων συμψήφων τούτοις ἐν τοῖς δηλωθεῖσιν γράμμασιν αὐτόγραφοι φέρονται σημειώσεις .	And the autograph signatures of many other bishops who agreed with them are contained in the same letter.
19-10 καὶ τὰ μὲν κατὰ τούτους ἦν τοιαῦτα .	So much for these persons.

Chapter 20

20-1 Ἐξ ἐναντίας δὲ τῶν ἐπὶ ῬώμηςRome τὸν ὑγιῆ τῆς ἐκκλησίας θεσμὸν παραχαραττόντων , ΕἰρηναῖοςIrenaeus διαφόρους ἐπιστολὰς συντάττει , τὴν‎ μὲν ἐπιγράψας Πρὸς ΒλάστονBlastus περὶ σχίσματος , τὴν‎ δὲ πρὸς ΦλωρῖνονFlorinus περὶ μοναρχίας ἢ περὶ τοῦ μὴ εἶναι τὸν Θεὸν ποιητὴν κακῶν .

Irenaeus wrote several letters against those who were disturbing the sound ordinance of the Church at Rome. One of them was to Blastus On Schism; another to Florinus On Monarchy,]1or That God is not the Author of Evil.

20-2 ταύτης γάρ τοι τῆς γνώμης οὗτος ἐδόκει προασπίζειν ·	For [Florinus] seemed to be defending this opinion.
20-3 δι᾽ ὃν αὖθις ὑποσυρόμενον τῇ κατὰ ΟὐαλεντῖνονValentinus πλάνῃ καὶ τὸ περὶ ὀγδοάδος συντάττεται τῷ ΕἰρηναίῳIrenaeus σπούδασμα , ἐν ᾧ καὶ ἐπισημαίνεται τὴν‎ πρώτην τῶν ἀποστόλων κατειληφέναι ἑαυτὸν διαδοχήν ·	And because he was being drawn away by the error of Valentinus, Irenaeus wrote his work On the Ogdoad,1in which he shows that he himself had been acquainted with the first successors of the apostles.

20-4 ἔνθα πρὸς τῷ τοῦ συγγράμματος τέλει χαριεστάτην αὐτοῦ‎ σημείωσιν εὑρόντες , ἀναγκαίως καὶ ταύτην τῇδε καταλέξομεν τῇ γραφῇ ,	At the close of the treatise we have found a most beautiful note which we are constrained to insert in this work.
20-5 τοῦτον ἔχουσαν τὸν τρόπον ·	It runs as follows:
20-6 “ Ὁρκίζω σε τὸν μεταγραψόμενον τὸ βιβλίον τοῦτο κατὰ τοῦ κυρίου ἡμῶν ἸησοῦJesus, Joshua ΧριστοῦChrist καὶ κατὰ τῆς ἐνδόξου παροιμίαι αὐτοῦ‎ , ἧς ἔρχεται κρῖναι ζῶντας καὶ νεκρούς , ἵνα ἀντιβάλῃς ὃ μετεγράψω , καὶ κατορθώσῃς αὐτὸ πρὸς τὸ ἀντίγραφον τοῦτο ὅθεν μετεγράψω , ἐπιμελῶς · καὶ τὸν ὅρκον τοῦτον ὁμοίως μεταγράψεις καὶ θήσεις ἐν τῷ ἀντιγράφῳ .”	“I adjure you who may copy this book, by our Lord Jesus Christ, and by his glorious advent when he comes to judge the living and the dead, to compare what you shall write, and correct it carefully by this manuscript, and also to write this adjuration, and place it in the copy.”
20-7 καὶ ταῦτα δὲ ὠφελίμως ὑπ᾽ ἐκείνου λελέχθω πρὸς ἡμῶν τε ἱστορείσθω , ὡς ἂν ἔχοιμεν ἄριστον σπουδαιοτάτης ἐπιμελείας τοὺς ἀρχαίους ἐκείνους καὶ ὄντως ἱεροὺς ἄνδρας ὑπόδειγμα .	These things may be profitably read in his work, and related by us, that we may have those ancient and truly holy men as the best example of painstaking carefulness.
20-8 Ἐν ᾗ γε μὴν προειρήκαμεν πρὸς τὸν ΦλωρῖνονFlorinus ὁ ΕἰρηναῖοςIrenaeus ἐπιστολῇ αὖθις τῆς ἅμα ΠολυκάρπῳPolycarp συνουσίας αὐτοῦ‎ μνημονεύει , λέγων ·	In the letter to Florinus, of which we have spoken, Irenaeus mentions again his association with Polycarp, saying:
20-9 “ταῦτα τὰ δόγματα , ΦλωρῖνεFlorinus , ἵνα πεφεισμένως εἴπω , οὐκ ἔστιν ὑγιοῦς γνώμης ·	“These doctrines, O Florinus, to speak mildly, are not of sound judgment.
20-10 ταῦτα τὰ δόγματα ἀσύμφωνά ἐστιν τῇ ἐκκλησίᾳ εἰς τὴν‎ μεγίστην ἀσέβειαν περιβάλλοντα τοὺς πειθομένους αὐτοῖς ·	These doctrines disagree with the Church, and drive into the greatest impiety those who accept them.
20-11 ταῦτα τὰ δόγματα οὐδὲ οἱ ἔξω τῆς ἐκκλησίας αἱρετικοὶ ἐτόλμησαν ἀποφήνασθαί ποτε ·	These doctrines, not even the heretics outside of the Church, have ever dared to publish.
20-12 ταῦτα τὰ δόγματα οἱ πρὸ ἡμῶν πρεσβύτεροί , οἱ καὶ τοῖς ἀποστόλοις συμφοιτήσαντες , οὐ παρέδωκάν σοι .	These doctrines, the presbyters who were before us, and who were companions of the apostles, did not deliver to you.
20-13 εἶδον γάρ σε , παῖς ἔτι ὤν , ἐν τῇ κάτω ἈσίᾳAsia παρὰ ΠολυκάρπῳPolycarp , λαμπρῶς πράσσοντα ἐν τῇ βασιλικῇ αὐλῇ καὶ πειρώμενον εὐδοκιμεῖν παρ᾽ αὐτῷ .	For when I was a boy, I saw you in lower Asia with Polycarp, moving in splendor in the royal court, and endeavoring to gain his approbation.
20-14 μᾶλλον γὰρ τὰ τότε διαμνημονεύω τῶν ἔναγχος γινομένων (αἱ γὰρ ἐκ παίδων μαθήσεις συναύξουσαι τῇ ψυχῇ , ἑνοῦνται αὐτῇ ),	I remember the events of that time more clearly than those of recent years. (For what boys learn, growing with their mind, becomes joined with it;)
20-15 ὥστε με δύνασθαι εἰπεῖν καὶ τὸν τόπον ἐν ᾧ καθεζόμενος διελέγετο ὁ μακάριος ΠολύκαρποςPolycarp , καὶ τὰς προόδους αὐτοῦ‎ καὶ τὰς εἰσόδους καὶ τὸν χαρακτῆρα τοῦ βίου καὶ τὴν‎ τοῦ σώματος ἰδέαν καὶ τὰς διαλέξεις ἃς ἐποιεῖτο πρὸς τὸ πλῆθος , καὶ τὴν‎ μετὰ ἸωάννουJohn συναναστροφὴν ὡς ἀπήγγελλεν καὶ τὴν‎ μετὰ τῶν λοιπῶν τῶν ἑορακότων τὸν κύριον ,	so that I am able to describe the very place in which the blessed Polycarp sat as he discoursed, and his goings out and his comings in, and the manner of his life, and his physical appearance, and his discourses to the people, and the accounts which he gave of his association with John and with the others who had seen the Lord.
20-16 καὶ ὡς ἀπεμνημόνευεν τοὺς λόγους αὐτῶν , καὶ περὶ τοῦ κυρίου τίνα ἦν ἃ παρ᾽ ἐκείνων ἀκηκόει , καὶ περὶ τῶν δυνάμεων αὐτοῦ‎ , καὶ περὶ τῆς διδασκαλίας , ὡς παρὰ τῶν αὐτοπτῶν τῆς ζωῆς τοῦ λόγου 1 παρειληφὼς ὁ ΠολύκαρποςPolycarp ἀπήγγελλεν πάντα σύμφωνα ταῖς γραφαῖς .	And as he remembered their words, and what he heard from them concerning the Lord, and concerning his miracles and his teaching, having received them from eyewitnesses of the ‘Word of life,’1Polycarp related all things in harmony with the Scriptures.

20-17 ταῦτα καὶ τότε διὰ τὸ ἔλεος τοῦ Θεοῦ τὸ ἐπ᾽ ἐμοὶ γεγονὸς σπουδαίως ἤκουον , ὑπομνηματιζόμενος αὐτὰ οὐκ ἐν χάρτῃ , ἀλλ᾽ ἐν τῇ ἐμῇ καρδίᾳ ·	These things being told me by the mercy of God, I listened to them attentively, noting them down, not on paper, but in my heart.
20-18 καὶ ἀεὶ διὰ τὴν‎ χάριν τοῦ Θεοῦ γνησίως αὐτὰ ἀναμαρυκῶμαι , καὶ δύναμαι διαμαρτύρασθαι ἔμπροσθεν τοῦ Θεοῦ ὅτι εἴ τι τοιοῦτον ἀκηκόει ἐκεῖνος ὁ μακάριος καὶ ἀποστολικὸς πρεσβύτερος , ἀνακράξας ἂν καὶ ἐμφράξας τὰ ὦτα αὐτοῦ‎ καὶ κατὰ τὸ σύνηθες αὐτῷ εἰπών “ὦ καλὲ θεέ , εἰς οἵους με καιροὺς τετήρηκας , ἵνα τούτων ἀνέχωμαι ,’ πεφεύγει ἂν καὶ τὸν τόπον ἐν ᾧ καθεζόμενος ἢ ἑστὼς τῶν τοιούτων ἀκηκόει λόγων .	And continually, through God’s grace, I recall them faithfully. And I am able to bear witness before God that if that blessed and apostolic presbyter had heard any such thing, he would have cried out, and stopped his ears, and as was his custom, would have exclaimed, ‘O good God, unto what times have you spared me that I should endure these things?’ and he would have fled from the place where, sitting or standing, he had heard such words.
20-19 καὶ ἐκ τῶν ἐπιστολῶν δὲ αὐτοῦ‎ ὧν ἐπέστειλεν ἤτοι ταῖς γειτνιώσαις ἐκκλησίαις , ἐπιστηρίζων αὐτάς , ἢ τῶν ἀδελφῶν τισί , νουθετῶν αὐτοὺς καὶ προτρεπόμενος , δύναται φανερωθῆναι .”	And this can be shown plainly from the letters which he sent, either to the neighbouring churches for their confirmation, or to some of the brothers, admonishing and exhorting them.”
20-20 ταῦτα ὁ ΕἰρηναῖοςIrenaeus .	So says Irenaeus.

Chapter 21

21-1 Κατὰ δὲ τὸν αὐτὸν τῆς ΚομόδουCommodus βασιλείας χρόνον μεταβέβλητο μὲν ἐπὶ τὸ πρᾶον τὰ καθ᾽ ἡμᾶς , εἰρήνης σὺν θείᾳ χάριτι τὰς καθ᾽ ὅλης τῆς οἰκουμένης διαλαβούσης ἐκκλησίας ·	About the same time, in the reign of Commodus, our condition became more favorable, and through the grace of God the churches throughout the entire world enjoyed peace,
21-2 ὅτε καὶ ὁ σωτήριος λόγος ἐκ παντὸς γένους ἀνθρώπων πᾶσαν ὑπήγετο ψυχὴν ἐπὶ τὴν‎ εὐσεβῆ τοῦ τῶν ὅλων Θεοῦ θρῃσκείαν ,	and the word of salvation was leading every soul, from every race of man to the devout worship of the God of the universe.
21-3 ὡς ἤδη καὶ τῶν ἐπὶ ῬώμηςRome εὖ μάλα πλούτῳ καὶ γένει διαφανῶν πλείους ἐπὶ τὴν‎ σφῶν ὁμόσε χωρεῖν πανοικεί τε καὶ παγγενεῖ σωτηρίαν .	So that now at Rome many who were highly distinguished for wealth and family turned with all their household and relatives unto their salvation.
21-4 οὐκ ἦν δὲ ἄρα τοῦτο τῷ μισοκάλῳ δαίμονι βασκάνῳ ὄντι τὴν‎ φύσιν οἰστόν , ἀπεδύετο δ᾽ οὖν εἰς αὖθις , ποικίλας τὰς καθ᾽ ἡμῶν μηχανὰς ἐπιτεχνώμενος .	But the demon who hates what is good, being malignant in his nature, could not endure this, but prepared himself again for conflict, contriving many devices against us.
21-5 ἐπὶ γοῦν τῆς ῬωμαίωνRoman, Latin πόλεως ἈπολλώνιονApollonius , ἄνδρα τῶν τότε πιστῶν ἐπὶ παιδείᾳ καὶ φιλοσοφίᾳ βεβοημένον , ἐπὶ δικαστήριον ἄγει , ἕνα γέ τινα τῶν εἰς ταῦτ᾽ ἐπιτηδείων αὐτῷ διακόνων ἐπὶ κατηγορίᾳ τἀνδρὸς ἐγείρας .	And he brought to the judgment seat Apollonius, of the city of Rome, a man renowned among the faithful for learning and philosophy, having stirred up one of his servants, who was well fitted for such a purpose, to accuse him.
21-6 ἀλλ᾽ ὁ μὲν δείλαιος παρὰ καιρὸν τὴν‎ δίκην εἰσελθών , ὅτι μὴ ζῆν ἐξὸν ἦν κατὰ βασιλικὸν ὅρον τοὺς τῶν τοιῶνδε μηνυτάς ,	But this wretched man made the charge unseasonably, because by a royal decree it was unlawful that informers of such things should live.
21-7 αὐτίκα κατεάγνυται τὰ σκέλη , ΠερεννίουPerennius δικαστοῦ τοιαύτην κατ᾽ αὐτοῦ‎ ψῆφον ἀπενέγκαντος ·	And his legs were broken immediately, Perennius the judge having pronounced this sentence upon him.
21-8 ὁ δέ γε θεοφιλέστατος μάρτυς , πολλὰ λιπαρῶς ἱκετεύσαντος τοῦ δικαστοῦ καὶ λόγον αὐτὸν ἐπὶ τῆς συγκλήτου βουλῆς αἰτήσαντος , λογιωτάτην ὑπὲρ ἧς ἐμαρτύρει πίστεως ἐπὶ πάντων παρασχὼν ἀπολογίαν ,	But the martyr, highly beloved of God, being earnestly entreated and requested by the judge to give an account of himself before the Senate, made in the presence of all an eloquent defence of the faith for which he was witnessing.
21-9 κεφαλικῇ κολάσει ὡς ἂν ἀπὸ δόγματος συγκλήτου τελειοῦται , μηδ᾽ ἄλλως ἀφεῖσθαι τοὺς ἅπαξ εἰς δικαστήριον παριόντας καὶ μηδαμῶς τῆς προθέσεως μεταβαλλομένους ἀρχαίου παρ᾽ αὐτοῖς νόμου κεκρατηκότος .	And as if by decree of the Senate he was put to death by decapitation; an ancient law requiring that those who were brought to the judgment seat and refused to recant should not be liberated.
21-10 τούτου μὲν οὖν τὰς ἐπὶ τοῦ δικαστοῦ φωνὰς καὶ τὰς ἀποκρίσεις ἃς πρὸς πεῦσιν πεποίητο τοῦ ΠερεννίουPerennius , πᾶσάν τε τὴν‎ πρὸς τὴν‎ σύγκλητον ἀπολογίαν , ὅτῳ διαγνῶναι φίλον , ἐκ τῆς τῶν ἀρχαίων μαρτύρων συναχθείσης ἡμῖν ἀναγραφῆς εἴσεται .	Whoever desires to know his arguments before the judge and his answers to the questions of Perennius, and his entire defence before the Senate will find them in the records of the ancient martyrdoms which we have collected.1

Chapter 22

22-1 Δεκάτῳ γε μὴν τῆς ΚομόδουCommodus 1 βασιλείας ἔτει δέκα πρὸς τρισὶν ἔτεσιν τὴν‎ ἐπισκοπὴν λελειτουργηκότα ἘλεύθερονEleutherus διαδέχεται ΒίκτωρVictor ·	In the tenth year of the reign of Commodus, Victor succeeded Eleutherus, the latter having held the episcopate for thirteen years.
22-2 ἐν ᾧ καὶ ἸουλιανοῦJulian δέκατον ἔτος ἀποπλήσαντος , τῶν κατ᾽ ἈλεξάνδρειανAlexandria παροικιῶν τὴν‎ λειτουργίαν ἐγχειρίζεται ΔημήτριοςDemetrius ·	In the same year, after Julian had completed his tenth year, Demetrius received the charge of the parishes at Alexandria.
22-3 καθ᾽ οὓς καὶ τῆς ἈντιοχέωνAntioch, Antiochians ἐκκλησίας ὄγδοος ἀπὸ τῶν ἀποστόλων ὁ πρόσθεν ἤδη δεδηλωμένος ἔτι τότε ΣεραπίωνSerapion ἐπίσκοπος ἐγνωρίζετο .	At this time the above-mentioned Serapion, the eighth from the apostles, was still well known as bishop of the church at Antioch.
22-4 ΚαισαρείαςCaesarea δὲ τῆς ΠαλαιστίνωνPalestine ἡγεῖτο ΘεόφιλοςTheophilus , καὶ ΝάρκισσοςNarcissus δὲ ὁμοίως , οὗ καὶ πρόσθεν ὁ λόγος μνήμην ἐποιήσατο , τῆς ἐν ἹεροσολύμοιςJerusalem ἐκκλησίας ἔτι τότε τὴν‎ λειτουργίαν εἶχεν ,	Theophilus presided at Caesarea in Palestine; and Narcissus, whom we have mentioned before, still had charge of the church at Jerusalem.
22-5 ΚορίνθουCorinth δὲ τῆς καθ᾽ ἙλλάδαGreece, Greek κατὰ τοὺς αὐτοὺς ἐπίσκοπος ἦν ΒάκχυλλοςBacchylus καὶ τῆς ἐν ἘφέσῳEphesus παροικίας ΠολυκράτηςPolycrates .	Bacchylus at the same time was bishop of Corinth in Greece, and Polycrates of the parish of Ephesus.
22-6 καὶ ἄλλοι δ᾽ , ὥς γε εἰκός , ἐπὶ τούτοις μυρίας κατὰ τούσδε διέπρεπον ·	And besides these a multitude of others, as is likely, were then prominent.
22-7 ὧν γε μὴν ἔγγραφος ἡ τῆς πίστεως εἰς ἡμᾶς κατῆλθεν ὀρθοδοξία , τούτους εἰκότως ὀνομαστὶ κατελέξαμεν .	But we have given the names of those alone, the soundness of whose faith has come down to us in writing.

Chapter 23

23-1 Ζητήσεως δῆτα κατὰ τούσδε οὐ σμικρᾶς ἀνακινηθείσης , ὅτι δὴ τῆς ἈσίαςAsia ἁπάσης αἱ παροικίαι ὡς ἐκ παραδόσεως ἀρχαιοτέρας σελήνης τὴν‎ τεσσαρεσκαιδεκάτην ᾤοντο δεῖν ἐπὶ τῆς τοῦ σωτηρίου πάσχα ἑορτῆς παραφυλάττειν , ἐν ᾗ θύειν τὸ πρόβατον ἸουδαίοιςJews προηγόρευτο ,	A question of no small importance arose at that time because all the parishes of Asia, as from an older tradition, held that the fourteenth day of the moon, on which day the Jews were commanded to sacrifice the lamb, should be observed as the feast of the Saviour’s Passover.
23-2 ὡς δέον ἐκ παντὸς κατὰ ταύτην , ὁποίᾳ δἂν ἡμέρᾳ τῆς ἑβδομάδος περιτυγχάνοι ,	It was therefore necessary to end their fast on that day, whatever day of the week it should happen to be.
23-3 τὰς τῶν ἀσιτιῶν ἐπιλύσεις ποιεῖσθαι , οὐκ ἔθους ὄντος τοῦτον ἐπιτελεῖν τὸν τρόπον ταῖς ἀνὰ τὴν‎ λοιπὴν ἅπασαν οἰκουμένην ἐκκλησίαις , ἐξ ἀποστολικῆς παραδόσεως τὸ καὶ εἰς δεῦρο κρατῆσαν ἔθος φυλαττούσαις , ὡς μηδ᾽ ἑτέρᾳ προσήκειν παρὰ τὴν‎ τῆς ἀναστάσεως τοῦ σωτῆρος ἡμῶν ἡμέρᾳ τὰς νηστείας ἐπιλύεσθαι ,	But it was not the custom of the churches in the rest of the world to end it at this time, as they observed the practice which, from apostolic tradition, has prevailed to the present time, of terminating the fast on no other day than on that of the resurrection of our Saviour.
23-4 σύνοδοι δὴ καὶ συγκροτήσεις ἐπισκόπων ἐπὶ ταὐτὸν ἐγίνοντο , πάντες τε μιᾷ γνώμῃ δι᾽ ἐπιστολῶν ἐκκλησιαστικὸν δόγμα τοῖς πανταχόσε διετυποῦντο ὡς ἂν μηδ᾽ ἐν ἄλλῃ ποτὲ τῆς κυριακῆς ἡμέρᾳ τὸ τῆς ἐκ νεκρῶν ἀναστάσεως ἐπιτελοῖτο τοῦ κυρίου μυστήριον , καὶ ὅπως ἐν ταύτῃ μόνῃ τῶν κατὰ τὸ πάσχα νηστειῶν φυλαττοίμεθα τὰς ἐπιλύσεις .	Synods and assemblies of bishops were held on this account, and all, with one consent, through mutual correspondence drew up an ecclesiastical decree, that the mystery of the resurrection of the Lord should be celebrated on no other but the Lord’s day, and that we should observe the close of the paschal fast on this day only.
23-5 φέρεται δ᾽ εἰς ἔτι νῦν τῶν κατὰ ΠαλαιστίνηνPalestine τηνικάδε συγκεκροτημένων γραφή , ὧν προυτέτακτο ΘεόφιλοςTheophilus τῆς ἐν ΚαισαρείᾳCaesarea παροικίας ἐπίσκοπος καὶ ΝάρκισσοςNarcissus τῆς ἐν ἹεροσολύμοιςJerusalem ,	There is still extant a writing of those who were then assembled in Palestine, over whom Theophilus, bishop of Caesarea, and Narcissus, bishop of Jerusalem, presided.
23-6 καὶ τῶν ἐπὶ ῬώμηςRome δ᾽ ὁμοίως ἄλλη περὶ τοῦ αὐτοῦ‎ ζητήματος , ἐπίσκοπον ΒίκτοραVictor δηλοῦσα , τῶν τε κατὰ ΠόντονPontus ἐπισκόπων , ὧν ΠάλμαςPalmas ὡς ἀρχαιότατος προυτέτακτο , καὶ τῶν κατὰ ΓαλλίανGaul δὲ παροικιῶν , ἃς ΕἰρηναῖοςIrenaeus ἐπεσκόπει , ἔτι τε τῶν κατὰ τὴν‎ ὈσροηνὴνOsrhoëne καὶ τὰς ἐκεῖσε πόλεις , καὶ ἰδίως ΒακχύλλουBacchylus τῆς ΚορινθίωνCorinth ἐκκλησίας ἐπισκόπου , καὶ πλείστων ὅσων ἄλλων , οἳ μίαν καὶ τὴν‎ αὐτὴν δόξαν τε καὶ κρίσιν ἐξενηνεγμένοι , τὴν‎ αὐτὴν τέθεινται ψῆφον .	And there is also another writing extant of those who were assembled at Rome to consider the same question, which bears the name of Bishop Victor; also of the bishops in Pontus over whom Palmas, as the oldest, presided; and of the parishes in Gaul of which Irenaeus was bishop, and of those in Osrhoëne and the cities there; and a personal letter of Bacchylus, bishop of the church at Corinth, and of a great many others, who uttered the same opinion and judgment, and cast the same vote.

Chapter 24

24-1 Καὶ τούτων μὲν ἦν ὅρος εἷς , ὁ δεδηλωμένος ·	These issued a single definition which was given above.
24-2 τῶν δὲ ἐπὶ τῆς ἈσίαςAsia ἐπισκόπων τὸ πάλαι πρότερον αὐτοῖς παραδοθὲν διαφυλάττειν ἔθος χρῆναι διισχυριζομένων ἡγεῖτο ΠολυκράτηςPolycrates ·	But the bishops of Asia, led by Polycrates, decided to hold to the old custom handed down to them.
24-3 ὃς καὶ αὐτὸς ἐν ᾗ πρὸς ΒίκτοραVictor καὶ τὴν‎ ῬωμαίωνRoman, Latin ἐκκλησίαν διετυπώσατο γραφῇ τὴν‎ εἰς αὐτὸν ἐλθοῦσαν παράδοσιν ἐκτίθεται διὰ τούτων ·	He himself, in a letter which he addressed to Victor and the church of Rome, set forth in the following words the tradition which had come down to him:
24-4 “ἡμεῖς οὖν ἀρᾳδιούργητον ἄγομεν τὴν‎ ἡμέραν , μήτε προστιθέντες μήτε ἀφαιρούμενοι .	“We observe the exact day; neither adding, nor taking away.
24-5 καὶ γὰρ κατὰ τὴν‎ ἈσίανAsia μεγάλα στοιχεῖα 1 κεκοίμηται ·	For in Asia also great lights1have fallen asleep,

24-6 ἅτινα ἀναστήσεται τῇ ἡμέρᾳ τῆς παροιμίαι τοῦ κυρίου , ἐν ᾗ ἔρχεται μετὰ δόξης ἐξ οὐρανῶν καὶ ἀναζητήσει 1 πάντας τοὺς ἁγίους ,

which shall rise again on the day of the Lord’s coming, when he shall come with glory from heaven, and shall seek out1all the saints.

24-7 ΦίλιππονPhilip τῶν δώδεκα ἀποστόλων , ὃς κεκοίμηται ἐν ἹεραπόλειHierapolis καὶ δύο θυγατέρες αὐτοῦ‎ γεγηρακυῖαι παρθένοι καὶ ἡ ἑτέρα αὐτοῦ‎ θυγάτηρ ἐν ἁγίῳ πνεύματι πολιτευσαμένη ἐν ἘφέσῳEphesus ἀναπαύεται ·	Among these are Philip, one of the twelve apostles, who fell asleep in Hierapolis; and his two aged virgin daughters, and another daughter, who lived in the Holy Spirit and now rests at Ephesus;
24-8 ἔτι δὲ καὶ ἸωάννηςJohn ὁ ἐπὶ τὸ στῆθος τοῦ κυρίου ἀναπεσών , ὃς ἐγενήθη ἱερεὺς τὸ πέταλον πεφορεκὼς καὶ μάρτυς καὶ διδάσκαλος ·	and, moreover, John, who was both a witness and a teacher, who reclined upon the bosom of the Lord, and, being a priest, wore the sacerdotal plate.
24-9 οὗτος ἐν ἘφέσῳEphesus κεκοίμηται ,	He fell asleep at Ephesus.
24-10 ἔτι δὲ καὶ ΠολύκαρποςPolycarp ἐν ΣμύρνῃSmyrna , καὶ ἐπίσκοπος καὶ μάρτυς ·	And Polycarp in Smyrna, who was a bishop and martyr;
24-11 καὶ ΘρασέαςThraseas καὶ ἐπίσκοπος καὶ μάρτυς ἀπὸ ΕὐμενείαςEumeneia , ὃς ἐν ΣμύρνῃSmyrna κεκοίμηται .	and Thraseas, bishop and martyr from Eumenia, who fell asleep in Smyrna.
24-12 τί δὲ δεῖ λέγειν ΣάγαρινSagaris ἐπίσκοπον καὶ μάρτυρα , ὃς ἐν ΛαοδικείᾳLaodicea κεκοίμηται , ἔτι δὲ καὶ ΠαπίριονPapirius τὸν μακάριον καὶ ΜελίτωναMelito τὸν εὐνοῦχον , τὸν ἐν ἁγίῳ πνεύματι πάντα πολιτευσάμενον , ὃς κεῖται ἐν ΣάρδεσινSardis περιμένων τὴν‎ ἀπὸ τῶν οὐρανῶν ἐπισκοπὴν ἐν ᾗ ἐκ νεκρῶν ἀναστήσεται ;	Why need I mention the bishop and martyr Sagaris who fell asleep in Laodicea, or the blessed Papirius, or Melito, the Eunuch who lived altogether in the Holy Spirit, and who lies in Sardis, awaiting the episcopate from heaven, when he shall rise from the dead?
24-13 οὗτοι πάντες ἐτήρησαν τὴν‎ ἡμέραν τῆς τεσσαρεσκαιδεκάτης τοῦ πάσχα κατὰ τὸ εὐαγγέλιον , μηδὲν παρεκβαίνοντες , ἀλλὰ κατὰ τὸν κανὸνα τῆς πίστεως ἀκολουθοῦντες ·	All these observed the fourteenth day of the Passover according to the Gospel, deviating in no respect, but following the rule of faith.
24-14 ἔτι δὲ κἀγὼ ὁ μικρότερος πάντων ὑμῶν ΠολυκράτηςPolycrates , κατὰ παράδοσιν τῶν συγγενῶν μου , οἷς καὶ παρηκολούθησά τισιν αὐτῶν .	And I also, Polycrates, the least of you all, do according to the tradition of my relatives, some of whom I have closely followed.
24-15 ἑπτὰ μὲν ἦσαν συγγενεῖς μου ἐπίσκοποι , ἐγὼ δὲ ὄγδοος ·	For seven of my relatives were bishops; and I am the eighth.
24-16 καὶ πάντοτε τὴν‎ ἡμέραν ἤγαγον οἱ συγγενεῖς μου ὅταν ὁ λαὸς ἤρνυεν τὴν‎ ζύμην .	And my relatives always observed the day when the people put away the leaven.
24-17 ἐγὼ οὖν , ἀδελφοί , ἑξήκοντα πέντε ἔτη ἔχων ἐν κυρίῳ καὶ συμβεβληκὼς τοῖς ἀπὸ τῆς οἰκουμένης ἀδελφοῖς καὶ πᾶσαν ἁγίαν γραφὴ διεληλυθώς , οὐ πτύρομαι ἐπὶ τοῖς καταπλησσομένοις ·	I, therefore, brothers, who have lived sixty-five years in the Lord, and have met with the brothers throughout the world, and have gone through every Holy Scripture, am not frightened by terrifying words.
24-18 οἱ γὰρ ἐμοῦ μείζονες εἰρήκασι ‘πειθαρχεῖν δεῖ Θεῷ μᾶλλον ἢ ἀνθρώποις .’ ”1	For those greater than I have said ‘We ought to obey God rather than man.’

24-19 Τούτοις ἐπιφέρει περὶ τῶν γράφοντι συμπαρόντων αὐτῷ καὶ ὁμοδοξούντων ἐπισκόπων ταῦτα λέγων	He then writes of all the bishops who were present with him and thought as he did. His words are as follows:
24-20 “ ἐδυνάμην δὲ τῶν ἐπισκόπων τῶν συμπαρόντων μνημονεῦσαι , οὓς ὑμεῖς ἠξιώσατε μετακληθῆναι ὑπ᾽ ἐμοῦ καὶ μετεκαλεσάμην ·	I could mention the bishops who were present, whom I summoned at your desire;
24-21 ὧν τὰ ὀνόματα ἐὰν γράφω , πολλὰ πλήθη εἰσίν ·	whose names, should I write them, would constitute a great multitude.
24-22 οἱ δὲ εἰδότες τὸν μικρόν μου ἄνθρωπον συνηυδόκησαν τῇ ἐπιστολῇ , εἰδότες ὅτι εἰκῇ πολιὰς οὐκ ἤνεγκα , ἀλλ᾽ ἐν ΧριστῷChrist ἸησοῦJesus, Joshua πάντοτε πεπολίτευμαι .”	And they, beholding my littleness, gave their consent to the letter, knowing that I did not bear my gray hairs in vain, but had always governed my life by the Lord Jesus.
24-23 Ἐπὶ τούτοις ὁ μὲν τῆς ῬωμαίωνRoman, Latin προεστὼς ΒίκτωρVictor ἀθρόως τῆς ἈσίαςAsia πάσης ἅμα ταῖς ὁμόροις ἐκκλησίαις τὰς παροικίας ἀποτέμνειν , ὡς ἂν ἑτεροδοξούσας ,1 τῆς κοινῆς ἑνώσεως πειρᾶται , καὶ στηλιτεύει γε διὰ γραμμάτων ἀκοινωνήτους πάντας ἄρδην τοὺς ἐκεῖσε ἀνακηρύττων ἀδελφούς ·	Upon these things, Victor, who presided over the church at Rome, immediately attempted to cut off from the common unity the parishes of all Asia, with the churches that agreed with them, as heterodox;1and he wrote letters and declared all the brothers there were utterly excommunicated.

24-24 ἀλλ᾽ οὐ πᾶσί γε τοῖς ἐπισκόποις ταῦτ᾽ ἠρέσκετο .	But by no means were they [the bishops] all pleased by this [decision].
24-25 ἀντιπαρακελεύονται δῆτα αὐτῷ τὰ τῆς εἰρήνης καὶ τῆς πρὸς τοὺς πλησίον ἑνώσεώς τε καὶ ἀγάπης φρονεῖν ,	So they issued counter-requests to him to consider the things of peace and unity and love toward his neighbours.
24-26 φέρονται δὲ καὶ αἱ τούτων φωναὶ πληκτικώτερον καθαπτομένων τοῦ ΒίκτοροςVictor · ἐν οἷς καὶ ὁ ΕἰρηναῖοςIrenaeus ἐκ προσώπου ὧν ἡγεῖτο κατὰ τὴν‎ ΓαλλίανGaul ἀδελφῶν ἐπιστείλας , παρίσταται μὲν τῷ δεῖν ἐν μόνῃ τῇ τῆς κυριακῆς ἡμέρᾳ τὸ τῆς τοῦ κυρίου ἀναστάσεως ἐπιτελεῖσθαι μυστήριον ,	These words are extant, sharply rebuking Victor. Among them was Irenaeus, who, sending letters in the name of the brothers in Gaul over whom he presided, maintained that the mystery of the resurrection of the Lord should be observed only on the Lord’s day.
24-27 τῷ γε μὴν ΒίκτοριVictor προσηκόντως , ὡς μὴ ἀποκόπτοι ὅλας ἐκκλησίας Θεοῦ ἀρχαίου ἔθους παράδοσιν ἐπιτηρούσας , πλεῖστα ἕτερα παραινεῖ , καὶ αὐτοῖς δὲ ῥήμασιν τάδε ἐπιλέγων ·	He fittingly admonishes Victor that he should not cut off whole churches of God which observed the tradition of an ancient custom and after many other words he proceeds as follows:
24-28 “οὐδὲ γὰρ μόνον περὶ τῆς ἡμέρας ἐστὶν ἡ ἀμφισβήτησις , ἀλλὰ καὶ περὶ τοῦ εἴδους αὐτοῦ‎ τῆς νηστείας .	“For the controversy is not only concerning the day, but also concerning the very manner of the fast.
24-29 οἱ μὲν γὰρ οἴονται μίαν ἡμέραν δεῖν αὐτοὺς νηστεύειν , οἱ δὲ δύο , οἱ δὲ καὶ πλείονας · οἱ δὲ τεσσαράκοντα ὥρας ἡμερινάς τε καὶ νυκτερινὰς συμμετροῦσιν τὴν‎ ἡμέραν αὐτῶν .1	For some think that they should fast one day, others two, yet others more; some, moreover, count their day as consisting of forty hours day and night.1

24-30 καὶ τοιαύτη μὲν ποικιλία τῶν ἐπιτηρούντων οὐ νῦν ἐφ᾽ ἡμῶν γεγονυῖα ,1 ἀλλὰ καὶ πολὺ πρότερον ἐπὶ τῶν πρὸ ἡμῶν ,

And this variety in its observance has not originated in our time;1but much earlier, in the time before us.

24-31 τῶν παρὰ τὸ ἀκριβές , ὡς εἰκός , κρατούντων τὴν‎ καθ᾽ ἁπλότητα καὶ ἰδιωτισμὸν συνήθειαν εἰς τὸ μετέπειτα πεποιηκότων ,	It is likely that they did not hold to strict accuracy, and thus formed a custom for their posterity according to their own simplicity and peculiar mode.
24-32 καὶ οὐδὲν ἔλαττον πάντες οὗτοι εἰρήνευσάν τε καὶ εἰρηνεύομεν πρὸς ἀλλήλους , καὶ ἡ διαφωνία τῆς νηστείας τὴν‎ ὁμόνοιαν τῆς πίστεως συνίστησιν .”	Yet all of these lived none the less in peace, and we also live in peace with one another; and the disagreement concerning the fast confirms the agreement in the faith.”
24-33 Τούτοις καὶ ἱστορίαν προστίθησιν , ἣν οἰκείως παραθήσομαι , τοῦτον ἔχουσαν τὸν τρόπον ·	He adds to this the following account, which I may properly insert:
24-34 “ἐν οἷς καὶ οἱ πρὸ ΣωτῆροςSoter πρεσβύτεροί , οἱ προστάντες τῆς ἐκκλησίας ἧς σὺ νῦν ἀφηγῇ ,	“Among these were the presbyters before Soter, who presided over the church which you now rule.
24-35 ἈνίκητονAnicetus λέγομεν καὶ ΠίονPius ὙγῖνόνHyginus τε καὶ ΤελεσφόρονTelesphorus καὶ ΞύστονXystus ,	We mean Anicetus, and Pius, and Hyginus, and Telesphorus, and Xystus.
24-36 οὔτε αὐτοὶ ἐτήρησαν 1 οὔτε τοῖς μετ᾽ αὐτῶν ἐπέτρεπον ,	They neither observed it themselves,1nor did they permit those after them to do so.

24-37 καὶ οὐδὲν ἔλαττον αὐτοὶ μὴ τηροῦντες εἰρήνευον τοῖς ἀπὸ τῶν παροικιῶν ἐν αἷς ἐτηρεῖτο , ἐρχομένοις πρὸς αὐτούς ·	And yet though not observing it, they were none the less at peace with those who came to them from the parishes in which it was observed;
24-38 καίτοι μᾶλλον ἐναντίον ἦν τὸ τηρεῖν τοῖς μὴ τηροῦσιν .1	although this observance was more opposed to those who did not observe it.1

24-39 καὶ οὐδέποτε διὰ τὸ εἶδος τοῦτο ἀπεβλήθησάν τινες , ἀλλ᾽ αὐτοὶ μὴ τηροῦντες οἱ πρὸ σοῦ πρεσβύτεροί τοῖς ἀπὸ τῶν παροικιῶ τηροῦσιν ἔπεμπον εὐχαριστίαν ,	But none were ever cast out on account of this form; but the presbyters before you who did not observe it, sent the eucharist to those of other parishes who observed it.
24-40 καὶ τοῦ μακαρίου ΠολυκάρπουPolycarp ἐπιδημήσαντος τῇ ῬώμῃRome ἐπὶ ἈνικήτουAnicetus καὶ περὶ ἄλλων τινῶν μικρὰ σχόντες πρὸς ἀλλήλους , εὐθὺς εἰρήνευσαν , περὶ τούτου τοῦ κεφαλαίου μὴ φιλεριστήσαντες εἰς ἑαυτούς .	And when the blessed Polycarp was at Rome in the time of Anicetus, and they disagreed a little about certain other things, they immediately made peace with one another, not caring to quarrel over this matter.
24-41 οὔτε γὰρ ὁ ἈνίκητοςAnicetus τὸν ΠολύκαρπονPolycarp πεῖσαι ἐδύνατο μὴ τηρεῖν , ἅτε μετὰ ἸωάννουJohn τοῦ μαθητοῦ τοῦ κυρίου ἡμῶν καὶ τῶν λοιπῶν ἀποστόλων οἷς συνδιέτριψεν , ἀεὶ τετηρηκότα , οὔτε μὴν ὁ ΠολύκαρποςPolycarp τὸν ἈνίκητονAnicetus ἔπεισεν τηρεῖν , λέγοντα τὴν‎ συνήθειαν τῶν πρὸ αὐτοῦ‎ πρεσβυτέρων ὀφείλειν κατέχειν .	For neither could Anicetus persuade Polycarp not to observe what he had always observed with John the disciple of our Lord, and the other apostles with whom he had associated; neither could Polycarp persuade Anicetus to observe it as he said that he ought to follow the customs of the presbyters that had preceded him.
24-42 καὶ τούτων οὕτως δυσμενῶς , ἐκοινώνησαν ἑαυτοῖς , καὶ ἐν τῇ ἐκκλησίᾳ παρεχώρησεν ὁ ἈνίκητοςAnicetus τὴν‎ εὐχαριστίαν τῷ ΠολυκάρπῳPolycarp , κατ᾽ ἐντροπὴν δηλονότι , καὶ μετ᾽ εἰρήνης ἀπ᾽ ἀλλήλων ἀπηλλάγησαν , πάσης τῆς ἐκκλησίας εἰρήνην δυσμενῶς , καὶ τῶν τηρούντων καὶ τῶν μὴ τηρούντων .”	But though matters were in this shape, they communed together, and Anicetus conceded the administration of the eucharist in the church to Polycarp, manifestly as a mark of respect. And they parted from each other in peace, both those who observed, and those who did not, maintaining the peace of the whole church.
24-43 Καὶ ὁ μὲν ΕἰρηναῖοςIrenaeus φερώνυμός τις ὢν τῇ προσηγορίᾳ αὐτῷ τε τῷ τρόπῳ εἰρηνοποιός , τοιαῦτα ὑπὲρ τῆς τῶν ἐκκλησιῶν εἰρήνης παρεκάλει τε καὶ ἐπρέσβευεν ,	Thus Irenaeus, who truly was well named, became a peacemaker in this matter, exhorting and negotiating in this way in behalf of the peace of the churches.
24-44 ὁ δ᾽ αὐτὸς οὐ μόνῳ τῷ ΒίκτοριVictor , καὶ διαφόροις δὲ πλείστοις ἄρχουσιν ἐκκλησιῶν τὰ κατάλληλα δι᾽ ἐπιστολῶν περὶ τοῦ κεκινημένου ζητήματος ὡμίλει .	And he conferred by letter about this mooted question, not only with Victor, but also with most of the other rulers of the churches.

Chapter 25

25-1 Οἵ γε μὴν ἐπὶ ΠαλαιστίνηςPalestine , οὓς ἀρτίως διεληλύθαμεν , ὅ τε ΝάρκισσοςNarcissus καὶ ΘεόφιλοςTheophilus , καὶ σὺν αὐτοῖς ΚάσσιοςCassius τῆς κατὰ ΤύρονTyre ἐκκλησίας ἐπίσκοπος καὶ ΚλᾶροςClarus τῆς ἐν ΠτολεμαΐδιPtolemais Οἵ τε μετὰ τούτων συνεληλυθότες , περὶ τῆς κατελθούσης εἰς αὐτοὺς ἐκ διαδοχῆς τῶν ἀποστόλων περὶ τοῦ πάσχα παραδόσεως πλεῖστα διειληφότες , κατὰ τὸ τέλος τῆς γραφῆς αὐτοῖς ῥήμασιν ἐπιλέγουσιν ταῦτα ·	Those in Palestine whom we have recently mentioned, Narcissus and Theophilus, and with them Cassius, bishop of the church of Tyre, and Clarus of the church of Ptolemais, and those who met with them, having stated many things respecting the tradition concerning the Passover which had come to them in succession from the apostles, at the close of their writing add these words:
25-2 “τῆς δ᾽ ἐπιστολῆς ἡμῶν πειράθητε κατὰ πᾶσαν παροικίαν ἀντίγραφα διαπέμψασθαι , ὅπως μὴ ἔνοχοι ὦμεν τοῖς ῥᾳδίως πλανῶσιν ἑαυτῶν τὰς ψυχάς .	“Endeavor to send copies of our letter to every church, that we may not furnish occasion to those who easily deceive their souls.
25-3 δηλοῦμεν δὲ ὑμῖν ὅτι τῇ αὐτῇ ἡμέρᾳ καὶ ἐν ἈλεξανδρείᾳAlexandria ἄγουσιν ᾗπερ καὶ ἡμεῖς ·	We show you indeed that also in Alexandria they keep it on the same day that we do.
25-4 παρ᾽ ἡμῶν γὰρ τὰ γράμματα κομίζεται αὐτοῖς καὶ ἡμῖν παρ᾽ αὐτῶν , ὥστε συμφώνως καὶ ὁμοῦ ἄγειν ἡμᾶς τὴν‎ ἁγίαν ἡμέραν .”	For letters are carried from us to them and from them to us, so that in the same manner and at the same time we keep the sacred day.”

Chapter 26

26-1 Ἀλλὰ γὰρ πρὸς τοῖς ἀποδοθεῖσιν ΕἰρηναίουIrenaeus συγγράμμασιν καὶ ταῖς ἐπιστολαῖς φέρεταί τις αὐτοῦ‎ πρὸς ἝλληναςGreeks λόγος συντομώτατος καὶ τὰ μάλιστα ἀναγκαιότατος , περὶ ἐπιστήμης ἐπιγεγραμμένος , καὶ ἄλλος , ὃν ἀνατέθεικεν ἀδελφῷ ΜαρκιανῷMarcian τοὔνομα εἰς ἐπίδειξιν τοῦ ἀποστολικοῦ κηρύγματος , καὶ βιβλίον τι διαλέξεων διαφόρων , ἐν ᾧ τῆς πρὸς ἙβραίουςHebrews ἐπιστολῆς καὶ τῆς λεγομένης ΣολομῶνοςSolomon ΣοφίαςWisdom μνημονεύει , ῥητά τινα ἐξ αὐτῶν παραθέμενος .	Besides the works and letters of Irenaeus which we have mentioned, a certain book of his on Knowledge, written against the Greeks, very concise and remarkably forcible, is extant; and another, which he dedicated to a brother Marcian, in Demonstration of the Apostolic Preaching; and a volume containing various Dissertations, in which he mentions the Epistle to the Hebrews and the so-called Wisdom of Solomon, making quotations from them.
26-2 καὶ τὰ μὲν εἰς ἡμετέραν ἐλθόντα γνῶσιν τῶν ΕἰρηναίουIrenaeus τοσαῦτα .	These are the works of Irenaeus which have come to our knowledge.
26-3 ΚομόδουCommodus δὲ τὴν‎ ἀρχὴν ἐπὶ δέκα καὶ τρισὶν ἔτεσιν καταλύσαντος , αὐτοκράτωρ ΣευῆροςSeverus οὐδ᾽ ὅλοις μησὶν ἓξ μετὰ τὴν‎ ΚομόδουCommodus τελευτὴν ΠερτίνακοςPertinax διαγενομένου κρατεῖ .1	Commodus having ended his reign after thirteen years, Severus became emperor in less than six months after his death, Pertinax having reigned during the intervening time.1

Chapter 27

27-1 πλεῖστα μὲν οὖν παρὰ πολλοῖς εἰς ἔτι νῦν τῶν τότε σῴζεται παλαιῶν καὶ ἐκκλησιαστικῶν ἀνδρῶν ἐναρέτου σπουδῆς ὑπομνήματα ·	Numerous memorials of the faithful zeal of the ancient ecclesiastical men of that time are still preserved by many.
27-2 ὧν γε μὴν αὐτοὶ διέγνωμεν , εἴη ἂν τὰ ἩρακλείτουHeraclitus εἰς τὸν ἀπόστολον ,1 καὶ τὰ ΜαξίμουMaximus περὶ τοῦ πολυθρυλήτου παρὰ τοῖς αἱρεσιώταις ζητήματος τοῦ πόθεν ἡ κακία , καὶ περὶ τοῦ γενητὴν ὑπάρχειν τὴν‎ ὕλην ,	Of these we would note particularly the writings of Heraclitus on the Apostle,1and those of Maximus on the question so much discussed among heretics, the Origin of Evil, and on the Creation of Matter.

27-3 τά τε ΚανδίδουCandidus εἰς τὴν‎ ἑξαήμερον ,1 καὶ ἈπίωνοςApion εἰς τὴν‎ αὐτὴν ὑπόθεσιν , ὁμοίως ΣέξτουSextus περὶ ἀναστάσεως , καὶ ἄλλη τις ὑπόθεσις ἈραβιανοῦArabianus , καὶ μυρίων ἄλλων , ὧν διὰ τὸ μηδεμίαν ἔχειν ἀφορμὴν οὐχ οἷόν τε οὔτε τοὺς χρόνους παραδοῦναι γραφῇ οὔθ᾽ ἱστορίας μνήμην ὑποσημήνασθαι .

Also those of Candidus on the Hexaemeron,1and of Apion on the same subject; likewise of Sextus on the Resurrection, and another treatise of Arabianus, and writings of a multitude of others, concerning whom, because we have no data, it is impossible to state in our work when they lived, or to give any account of their history.

27-4 καὶ ἄλλων δὲ πλείστων , ὧν οὐδὲ τὰς προσηγορίας καταλέγειν ἡμῖν δυνατόν , ἦλθον εἰς ἡμᾶς λόγοι , ὀρθοδόξων μὲν καὶ ἐκκλησιαστικῶν , ὥς γε δὴ ἡ ἐκάστου παραδείκνυσιν τῆς θείας γραφῆς ἑρμηνεία , ἀδήλων δ᾽ ὅμως ἡμῖν , ὅτι μὴ τὴν‎ προσηγορίαν ἐπάγεται τῶν συγγραψαμένων .

And works of many others have come down to us whose names we are unable to give, orthodox and ecclesiastical, as their interpretations of the Divine Scriptures show, but unknown to us, because their names are not stated in their writings.

Chapter 28

28-1 Τούτων ἔν τινος σπουδάσματι κατὰ τῆς ἈρτέμωνοςArtemon αἱρέσεως πεπονημένῳ , ἣν αὖθις ὁ ἐκ ΣαμοσάτωνSamosata ΠαῦλοςPaul καθ᾽ ἡμᾶς ἀνανεώσασθαι πεπείραται , φέρεταί τις διήγησις ταῖς ἐξεταζομέναις ἡμῖν προσήκουσα ἱστορίαις .	In a laborious work by one of these writers against the heresy of Artemon, which Paul of Samosata attempted to revive again in our day, there is an account appropriate to the history which we are now examining.
28-2 τὴν‎ γάρ τοι δεδηλωμένην αἵρεσιν ψιλὸν ἄνθρωπον γενέσθαι τὸν σωτῆρα φάσκουσαν οὐ πρὸ πολλοῦ τε νεωτερισθεῖσαν διευθύνων , ἐπειδὴ σεμνύνειν αὐτὴν ὡς ἂν ἀρχαίαν οἱ ταύτης ἤθελον εἰσηγηταί ,	For he criticises, as a late innovation, the above-mentioned heresy which teaches that the Saviour was a mere man, because they were attempting to magnify it as ancient.
28-3 πολλὰ καὶ ἄλλα εἰς ἔλεγχον αὐτῶν τῆς βλασφήμου ψευδηγορίας παραθεὶς ὁ λόγος ταῦτα κατὰ λέξιν ἱστορεῖ ·	Having given in his work many other arguments in refutation of their blasphemous falsehood, he adds the following words:
28-4 “φασὶν γὰρ τοὺς μὲν προτέρους ἅπαντας καὶ αὐτοὺς τοὺς ἀποστόλους παρειληφέναι τε καὶ δεδιδαχέναι ταῦτα ἃ νῦν οὗτοι λέγουσιν , καὶ τετηρῆσθαι τὴν‎ ἀλήθειαν τοῦ κηρύγματος μέχρι τῶν ΒίκτοροςVictor χρόνων , ὃς ἦν τρισκαιδέκατος ἀπὸ ΠέτρουPeter ἐν ῬώμῃRome ἐπίσκοπος · ἀπὸ δὲ τοῦ διαδόχου αὐτοῦ‎ ΖεφυρίνουZephyrinus παρακεχαράχθαι τὴν‎ ἀλήθειαν .	“For they say that all the early teachers and the apostles received and taught what they now declare, and that the truth of the Gospel was preserved until the times of Victor, who was the thirteenth bishop of Rome from Peter, but that from his successor, Zephyrinus, the truth had been corrupted.
28-5 ἦν δ᾽ ἂν τυχὸν πιθανὸν τὸ λεγόμενον , εἰ μὴ πρῶτον μὲν ἀντέπιπτον αὐτοῖς αἱ θεῖαι γραφαί ·	And what they say might be plausible, if first of all the Divine Scriptures did not contradict them.
28-6 καὶ ἀδελφῶν δέ τινων ἔστιν γράμματα , πρεσβύτερα τῶν ΒίκτοροςVictor χρόνων , ἃ ἐκεῖνοι καὶ πρὸς τὰ ἔθνη ὑπὲρ τῆς ἀληθείας καὶ πρὸς τὰς τότε αἱρέσεις ἔγραψαν ,	And there are writings of certain brothers older than the times of Victor, which they wrote in behalf of the truth against the heathen, and against the heresies which existed in their day.
28-7 λέγω δὲ ἸουστίνουJustin καὶ ΜιλτιάδουMiltiades καὶ ΤατιανοῦTatian καὶ ΚλήμεντοςClement καὶ ἑτέρων πλειόνων , ἐν οἷς ἅπασιν θεολογεῖται ὁ ΧριστόςChrist .	I refer to Justin and Miltiades and Tatian and Clement and many others, in all of whose works Christ is spoken of as God.
28-8 τὰ γὰρ ΕἰρηναίουIrenaeus τε καὶ ΜελίτωνοςMelito καὶ τῶν λοιπῶν τίς ἀγνοεῖ βιβλία , Θεὸν καὶ ἄνθρωπον καταγγέλλοντα τὸν ΧριστόνChrist , ψαλμοὶ δὲ ὅσοι καὶ ᾠδαὶ ἀδελφῶν ἀπ᾽ ἀρχῆς ὑπὸ πιστῶν γραφεῖσαι τὸν λόγον τοῦ Θεοῦ τὸν ΧριστὸνChrist ὑμνοῦσιν θεολογοῦντες ;	For who does not know the works of Irenaeus and of Melito and of others which teach that Christ is God and man and how many psalms and hymns, written by the faithful brothers from the beginning, celebrate Christ the Word of God, speaking of him as Divine?
28-9 πῶς οὖν ἐκ τοσούτων ἐτῶν καταγγελλομένου τοῦ ἐκκλησιαστικοῦ φρονήματος , ἐνδέχεται τοὺς μέχρι ΒίκτοροςVictor οὕτως ὡς οὗτοι λέγουσιν κεκηρυχέναι ;	How then since the opinion held by the Church has been preached for so many years, can its preaching have been delayed as they affirm, until the times of Victor?
28-10 πῶς δὲ οὐκ αἰδοῦνται ταῦτα ΒίκτοροςVictor καταψεύδεσθαι , ἀκριβῶς εἰδότες ὅτι ΒίκτωρVictor ΘεόδοτονTheodotus τὸν σκυτέα , τὸν ἀρχηγὸν καὶ πατέρα ταύτης τῆς ἀρνησιθέου ἀποστασίας , ἀπεκήρυξεν τῆς κοινωνίας , πρῶτον εἰπόντα ψιλὸν ἄνθρωπον τὸν ΧριστόνChrist ;	and how is it that they are not ashamed to speak thus falsely of Victor, knowing well that he cut off from communion Theodotus, the cobbler, the leader and father of this God-denying apostasy, and the first to declare that Christ is mere man?
28-11 εἰ γὰρ ΒίκτωρVictor κατ᾽ αὐτοὺς οὕτως ἐφρόνει ὡς ἡ τούτων διδάσκει βλασφημία , πῶς ἂν ἀπέβαλεν ΘεόδοτονTheodotus τὸν τῆς αἱρέσεως ταύτης εὑρετήν ;”	for if Victor agreed with their opinions, as their slander affirms, how came he to cast out Theodotus, the inventor of this heresy?
28-12 Καὶ τὰ μὲν κατὰ τὸν ΒίκτοραVictor τοσαῦτα ·	So much concerning Victor.
28-13 τούτου δὲ ἔτεσιν δέκα προστάντος τῆς λειτουργίας διάδοχος καθίσταται ΖεφυρῖνοςZephyrinus ἀμφὶ τὸ ἔνατον τῆς ΣευήρουSeverus βασιλείας ἔτος .1	His bishopric lasted ten years, and Zephyrinus was appointed his successor about the ninth year of the reign of Severus.1

28-14 προστίθησιν δὲ ὁ τὸ προειρημένον συντάξας περὶ τοῦ κατάρξαντος τῆς δηλωθείσης αἱρέσεως βιβλίον καὶ ἄλλην κατὰ ΖεφυρῖνονZephyrinus γενομένην πρᾶξιν , ὧδέ πως αὐτοῖς ῥήμασι γράφων ·	The author of the above-mentioned book, concerning the founder of this heresy, narrates another event which occurred in the time of Zephyrinus, using these words:
28-15 “ ὑπομνήσω γοῦν πολλοὺς τῶν ἀδελφῶν πρᾶγμα ἐφ᾽ ἡμῶν γενόμενον , ὃ νομίζω ὅτι εἰ ἐν ΣοδόμοιςSodom ἐγεγόνει , τυχὸν ἂν κἀκείνους ἐνουθέτησεν .	“I will remind many of the brothers of a fact which took place in our time, which, had it happened in Sodom, might, I think, have proved a warning to them.
28-16 ΝατάλιοςNatalius ἦν τις ὁμολογητής , οὐ πάλαι , ἀλλ᾽ ἐπὶ τῶν ἡμετέρων γενόμενος καιρῶν .	There was a certain confessor, Natalius, not long ago, but in our own day.
28-17 οὗτος ἠπατήθη ποτὲ ὑπὸ Ἀσκληπιοδότου καὶ ἑτέρου ΘεοδότουTheodotus τινὸς τραπεζίτου ·	This man was deceived at one time by Asclepiodotus and another Theodotus, a money-changer.
28-18 ἦσαν δὲ οὗτοι ἄμφω ΘεοδότουTheodotus τοῦ σκυτέως μαθηταὶ τοῦ πρώτου ἐπὶ ταύτῃ τῇ φρονήσει , μᾶλλον δὲ ἀφροσύνῃ , ἀφορισθέντος τῆς κοινωνίας ὑπὸ ΒίκτοροςVictor , ὡς ἔφην , τοῦ τότε ἐπισκόπου .	Both of them were disciples of Theodotus, the cobbler, who, as I have said, was the first person excommunicated by Victor, bishop at that time, on account of this sentiment, or rather senselessness.
28-19 ἀνεπείσθη δὲ ὁ ΝατάλιοςNatalius ὑπ᾽ αὐτῶν ἐπὶ σαλαρίῳ ἐπίσκοπος κληθῆναι ταύτης τῆς αἱρέσεως , ὥστε λαμβάνειν παρ᾽ αὐτῶν μηνιαῖα δηνάρια ρν .	Natalius was persuaded by them to allow himself to be chosen bishop of this heresy with a salary, to be paid by them, of one hundred and fifty denarii a month.1

28-20 γενόμενος οὖν σὺν αὐτοῖς , δι᾽ ὁραμάτων πολλάκις ἐνουθετεῖτο ὑπὸ τοῦ κυρίου ·	When he had thus connected himself with them, he was warned oftentimes by the Lord through visions.
28-21 ὁ γὰρ εὔσπλαγχνος Θεὸς καὶ κύριος ἡμῶν ἸησοῦςJesus, Joshua ΧριστὸςChrist οὐκ ἐβούλετο ἔξω ἐκκλησίας γενόμενον ἀπολέσθαι μάρτυρα τῶν ἰδίων παθῶν .	For the compassionate God and our Lord Jesus Christ was not willing that a witness of his own sufferings, being cast out of the Church, should perish.
28-22 ἐπεὶ δὲ ῥᾳθυμότερον τοῖς ὁράμασιν προσεῖχεν , δελεαζόμενος τῇ τε παρ᾽ αὐτοῖς πρωτοκαθεδρίᾳ καὶ τῇ πλείστου ἀπολλυούσῃ αἰσχροκερδίᾳ , τελευταῖον ὑπὸ ἁγίων ἀγγέλων ἐμαστιγώθη δι᾽ ὅλης τῆς νυκτὸς οὐ μικρῶς αἰκισθείς ,	But as he paid little regard to the visions, because he was ensnared by the first position among them and by that shameful covetousness which destroys a great many, he was scourged by holy angels, and punished severely through the entire night.
28-23 ὥστε ἕωθεν ἀναστῆναι καὶ ἐνδυσάμενον σάκκον καὶ σποδὸν καταπασάμενον μετὰ πολλῆς σπουδῆς καὶ δακρύων προσπεσεῖν ΖεφυρίνῳZephyrinus τῷ ἐπισκόπῳ , κυλιόμενον ὑπὸ τοὺς πόδας οὐ μόνον τῶν ἐν κλήρῳ , ἀλλὰ καὶ τῶν λαϊκῶν , συγχέαι τε τοῖς δάκρυσιν τὴν‎ εὔσπλαγχνον ἐκκλησίαν τοῦ ἐλεήμονος ΧριστοῦChrist πολλῇ τε τῇ δεήσει χρησάμενον δείξαντά τε τοὺς μώλωπας ὧν εἰλήφει πληγῶν μόλις κοινωνηθῆναι .”	Thereupon having risen in the morning, he put on sackcloth and covered himself with ashes, and with great haste and tears he fell down before Zephyrinus, the bishop, rolling at the feet not only of the clergy, but also of the laity; and he moved with his tears the compassionate Church of the merciful Christ. And though he used much supplication, and showed the welts of the stripes which he had received, yet scarcely was he taken back into communion.”
28-24 Τούτοις ἐπισυνάψομεν καὶ ἄλλας περὶ τῶν αὐτῶν τοῦ αὐτοῦ‎ συγγραφέως φωνάς , τοῦτον ἐχούσας τὸν τρόπον ·	We will add from the same writer some other extracts concerning them, which run as follows:
28-25 “γραφὰς μὲν θείας ἀφόβως ῥερᾳδιουργήκασιν ,	“They have treated the Divine Scriptures recklessly and without fear.
28-26 πίστεώς τε ἀρχαίας κανόνα ἠθετήκασιν , ΧριστὸνChrist δὲ ἠγνοήκασιν ,	They have set aside the rule of ancient faith; and Christ they have not known.
28-27 οὐ τί αἱ θεῖαι λέγουσιν γραφαί , ζητοῦντες , ἀλλ᾽ ὁποῖον σχῆμα συλλογισμοῦ εἰς τὴν‎ τῆς ἀθεότητος σύστασιν εὑρεθῇ , φιλοπόνως ἀσκοῦντες .	They do not endeavor to learn what the Divine Scriptures declare, but strive laboriously after any form of syllogism which may be devised to sustain their impiety.
28-28 κἂν αὐτοῖς προτείνῃ τις ῥητὸν γραφῆς θεϊκῆς , ἐξετάζουσιν πότερον συνημμένον ἢ διεζευγμένον δύναται ποιῆσαι σχῆμα συλλογισμοῦ ·	And if any one brings before them a passage of Divine Scripture, they see whether a conjunctive or disjunctive form of syllogism can be made from it.
28-29 καταλιπόντες δὲ τὰς ἁγίας τοῦ Θεοῦ γραφάς , γεωμετρίαν 1 ἐπιτηδεύουσιν , ὡς ἂν ἐκ τῆς γῆς ὄντες καὶ ἐκ τῆς γῆς λαλοῦντες καὶ τὸν ἄνωθεν ἐρχόμενον ἀγνοοῦντες .	And as being of the earth and speaking of the earth, and as ignorant of him who comes from above, they forsake the holy writings of God to devote themselves to geometry.1

28-30 ΕὐκλείδηςEuclid γοῦν παρά τισιν αὐτῶν φιλοπόνως γεωμετρεῖται , ἈριστοτέληςAristotle δὲ καὶ ΘεόφραστοςTheophrastus θαυμάζονται · ΓαληνὸςGalen γὰρ ἴσως ὑπό τινων καὶ προσκυνεῖται .1

Euclid is laboriously measured by some of them; and Aristotle and Theophrastus are admired; and Galen, perhaps, by some is even worshipped.1

28-31 οἱ δὲ ταῖς τῶν ἀπίστων τέχναις εἰς τὴν‎ τῆς αἱρέσεως αὐτῶν γνώμην ἀποχρώμενοι καὶ τῇ τῶν ἀθέων πανουργίᾳ ὅτι μηδὲ ἐγγὺς πίστεως ὑπάρχουσιν , τί δεῖ καὶ λέγειν ; διὰ τοῦτο ταῖς θείαις γραφαῖς ἀφόβως ἐπέβαλον τὰς χεῖρας , λέγοντες αὐτὰς διωρθωκέναι .	But that those who use the arts of unbelievers for their heretical opinions and adulterate the simple faith of the Divine Scriptures by the craft of the godless, are far from the faith, what need is there to say? Therefore they have laid their hands boldly upon the Divine Scriptures, alleging that they have corrected them.
28-32 καὶ ὅτι τοῦτο μὴ καταψευδόμενος αὐτῶν λέγω , ὁ βουλόμενος δύναται μαθεῖν .	That I am not speaking falsely of them in this matter, whoever wishes may learn.
28-33 εἰ γάρ τις θελήσει συγκομίσας αὐτῶν ἑκάστου τὰ ἀντίγραφα ἐξετάζειν πρὸς ἄλληλα , κατὰ πολὺ ἂν εὕροι διαφωνοῦντα .	For if any one will collect their respective copies, and compare them one with another, he will find that they differ greatly.
28-34 ἀσύμφωνα γοῦν ἔσται τὰ ἈσκληπιάδουAsclepiades τοῖς ΘεοδότουTheodotus ,	Those of Asclepiades,1for example, do not agree with those of Theodotus.

28-35 πολλῶν δὲ ἔστιν εὐπορῆσαι διὰ τὸ φιλοτίμως ἐκγεγράφθαι τοὺς μαθητὰς αὐτῶν τὰ ὑφ᾽ ἑκάστου αὐτῶν , ὡς αὐτοὶ καλοῦσιν , κατωρθωμένα , τοῦτ᾽ ἐστὶν ἠφανισμένα ·	And many of these can be obtained, because their disciples have assiduously written the corrections, as they call them, that is the corruptions, of each of them.
28-36 πάλιν ἐπιστρέψας δὲ τούτοις τὰ ἙρμοφίλουHermophilus οὐ συνᾴδει . τὰ γὰρ ἈπολλωνιάδουApollonides οὐδὲ αὐτὰ ἑαυτοῖς ἐστιν σύμφωνα ·	Again, those of Hermophilus do not agree with these, and those of Apollonides are not consistent with themselves.
28-37 ἔνεστιν γὰρ συγκρῖναι τὰ πρότερον ὑπ᾽ αὐτῶν κατασκευασθέντα τοῖς ὕστερον πάλιν ἐπιστρέψας ἐπιδιαστραφεῖσιν καὶ εὑρεῖν κατὰ πολὺ ἀπᾴδοντα .	For you can compare those prepared by them at an earlier date with those which they corrupted later, and you will find them widely different.
28-38 ὅσης δὲ τόλμης ἐστὶ τοῦτο τὸ ἁμάρτημα , εἰκὸς μηδὲ ἐκείνους ἀγνοεῖν .	But how daring this offence is, it is not likely that they themselves are ignorant.
28-39 ἢ γὰρ οὐ πιστεύουσιν ἁγίῳ πνεύματι λελέχθαι τὰς θείας γραφάς , καί εἰσιν ἄπιστοι · ἢ ἑαυτοὺς ἡγοῦνται σοφωτέρους τοῦ ἁγίου πνεύματος ὑπάρχειν , καὶ τί ἕτερον ἢ δαιμονῶσιν ; οὐδὲ γὰρ ἀρνήσασθαι δύνανται ἑαυτῶν εἶναι τὸ τόλμημα , ὁπόταν καὶ τῇ αὐτῶν χειρὶ ᾖ γεγραμμένα ,	For either they do not believe that the Divine Scriptures were spoken by the Holy Spirit, and thus are unbelievers, or else they think themselves wiser than the Holy Spirit, and in that case what else are they than demoniacs? for they cannot deny the commission of the crime, since the copies have been written by their own hands.
28-40 καὶ παρ᾽ ὧν κατηχήθησαν , μὴ τοιαύτας παρέλαβον τὰς γραφάς , καὶ δεῖξαι ἀντίγραφα ὅθεν αὐτὰ μετεγράψαντο , μὴ ἔχωσιν .	For they did not receive such Scriptures from their instructors, nor can they produce any copies from which they were transcribed.
28-41 ἔνιοι δ᾽ αὐτῶν οὐδὲ παραχαράσσειν ἠξίωσαν αὐτάς , ἀλλ᾽ ἁπλῶς ἀρνησάμενοι τόν τε νόμον καὶ τοὺς προφήτας , ἀνόμου καὶ ἀθέου διδασκαλίας προφάσει χάριτος 1 εἰς ἔσχατον ἀπωλείας ὄλεθρον κατωλίσθησαν .”	But some of them have not thought it worth while to corrupt them, but simply deny the law and the prophets, and thus through their lawless and impious teaching under pretense1of grace, have sunk to the lowest depths of perdition.”

28-42 Καὶ ταῦτα μὲν τοῦτον ἱστορήσθω τὸν τρόπον .

Let this suffice for these things.