Eusebius History Book 7

Introduction

τάδε καὶ ἡ ἱσταμένου περιέχει βίβλος τῆς Ἐκκλησιαστικῆς ἱστορίας

The Seventh Book of the Ecclesiastical History contains the follorving:

Chapter 1 περὶ τῆς καὶ κακοτροπίας . On the evil disposition of Decius and Gallus.
Chapter 2 Οἱ κατὰ τούσδε ἐπίσκοποι . The bishops of Rome in their day.
Chapter 3 Ὅπως ἅμα τοῖς κατ᾽ αὐτὸν ἐπισκόποις τοὺς ἐξ αἱρετικῆς πλάνης ἐπιστρέφοντας λουτρῷ δεῖν καθαίρειν πρῶτος ἐδογμάτισεν . How Cyprian, along with the bishops on his side, was the first to hold the opinion that those who were turning from heretical error ought to be cleansed by baptism.
Chapter 4 Ὁπόσας περὶ τούτου συνέταξεν ἐπιστολάς . How many letters Dionysius composed on this subject.
Chapter 5 περὶ τῆς μετὰ τὸν διωγμὸν εἰρήνης . On the peace after the persecution.
Chapter 6 περὶ τῆς κατὰ αἱρέσεως . On the heresy of Sabellius.
Chapter 7 περὶ τῆς τῶν αἱρετικῶν παμμιάρου πλάνης καὶ τῆς θεοπόμπου ὁράσεως οὗ τε παρείληφεν ἐκκλησιαστικοῦ κανόνος . On the abominable error of the heretics and the god-sent vision of Dionysius, and the rule of the church which he had reeeived.
Chapter 8 περὶ τῆς κατὰ ἑτεροδοξίας . On the heterodoxy of Novatus.
Chapter 9 περὶ τοῦ τῶν αἱρετικῶν ἀθέου βαπτίσματος . On the ungodly baptism of the heretics.
Chapter 10 περὶ καὶ τοῦ κατ᾽ αὐτὸν διωγμοῦ . On Valerian and the persecution in his day.
Chapter 11 περὶ τῶν τότε καὶ τοῖς κατ᾽ συμβάντων . On the things that then happened to Dionysius and those in Egypt.
Chapter 12 περὶ τῶν ἐν τῆς μαρτυρησάντων . On those who were martyred at Caesarea in Palestine.
Chapter 13 περὶ τῆς κατὰ εἰρήνης . On the peaee under Gallienus.
Chapter 14 Οἱ κατ᾽ ἐκεῖνο συνηκμακότες ἐπίσκοποι . The bishops who flourished at that time.
Chapter 15 Ὅπως κατὰ ἐμαρτύρησεν . How Marinus was martyred at Caesarea.
Chapter 16 Ἡ κατὰ ἱστορία . The story of Astyrius.
Chapter 17 περὶ τῶν κατὰ σημείων τῆς τοῦ σωτῆρος ἡμῶν μεγαλουργίας . On the signs at Paneas of the mighty working of our Saviour.
Chapter 18 The statue of the woman with the issue of blood.
Chapter 19 περὶ τοῦ θρόνου . On the throne of James.
Chapter 20 περὶ τῶν ἑορταστικῶν ἐπιστολῶν , ἔνθα καὶ περὶ τοῦ πάσχα κανονίζει . On the festal letters of Dionysius, where also he draws up a canon conerning the Pascha.
Chapter 21 περὶ τῶν ἐν συμβάντων . On the happenings at Alexandria.
Chapter 22 περὶ τῆς ἐπισκηψάσης νόσου . On the disease that visited it.
Chapter 23 περὶ τῆς βασιλείας . On the reign of Gallienus.
Chapter 24 περὶ καὶ τοῦ κατ᾽ αὐτὸν σχίσματος . On Nepos and his schism.
Chapter 25 περὶ τῆς ἀποκαλύψεως . On the Apocalypse of John.
Chapter 26 περὶ τῶν ἐπιστολῶν . On the letters of Dionysius.
Chapter 27 περὶ τοῦ καὶ τῆς ἐν συστάσης ὑπ᾽ αὐτοῦ‎ αἱρέσεως . On Paul of Samosata and the heresy put together by him at Antioch.
Chapter 28 περὶ τῶν τότε γνωριζομένων διαφανῶν ἐπισκόπων . On the illustrious bishops who were well known at that time.
Chapter 29 Ὅπως ὁ ἀπελεγχθεὶς ἐξεκηρύχθη . How Ρaul Was refuted and excommunicated.
Chapter 30 The epistle of the bishops against Paul.
Chapter 31 περὶ τῆς τῶν ἑτεροδόξου διαστροφῆς ἄρτι τότε ἀρξαμένης . On the perverse heterodoxy of the Manicheans, which began precisely at that time.
Chapter 32 περὶ τῶν καθ᾽ ἡμᾶς αὐτοὺς διαπρεψάντων ἐκκλησιαστικῶν ἀνδρῶν τίνες τε αὐτῶν μέχρι τῆς τῶν ἐκκλησιῶν πολιορκίας διέμειναν . On the distinguished churchmen of our own day, and which of them remained until the attack upon the churches.

Preliminary Introduction

Τὸν ἕβδομον τῆς ἐκκλησιαστικῆς ἱστορίας αὖθις ὁ μέγας ἡμῖν ἐπίσκοπος ἰδίαις φωναῖς συνεκπονήσει , τῶν καθ᾽ ἑαυτὸν πεπραγμένων ἕκαστα ἐν μέρει δι᾽ ὧν καταλέλοιπεν ἐπιστολῶν ὑφηγούμενος ·

In this seventh book of the Church History, the great bishop of Alexandria, Dionysius, shall again assist us by his own words; relating the several affairs of his time in the epistles which he has left.

ἐμοὶ δ᾽ ὁ λόγος ἐντεῦθεν ποιήσεται τὴν‎ ἀρχήν .

From that point in time, my record will take its beginning.

Chapter 1

1-1 οὐδ᾽ ὅλον ἐπικρατήσαντα δυεῖν ἐτοῖν χρόνον αὐτίκα τε ἅμα τοῖς παισὶν κατασφαγέντα διαδέχεται ·

When Decius had reigned not quite two years, he was slain with his children, and Gallus succeeded him.¹

¹AD 251.

1-2 ἐν τούτῳ ἑνὸς δέοντα τῆς ζωῆς ἑβδομήκοντα ἔτη , τελευτᾷ .¹

At this time Origen died, being sixty-nine years of age.¹

¹Origen died in about 253 during the reign of Valerian.

1-3 γράφων γέ τοι ὁ ΔιονύσιοςDionysius Ἑρμάμμωνι , περὶ τοῦ ΓάλλουGallus ταῦτα φάσκει ·	Dionysius, writing to Hermammon, speaks as follows of Gallus:
1-4 “ἀλλ᾽ οὐδὲ ΓάλλοςGallus ἔγνω τὸ ΔεκίουDecius κακὸν οὐδὲ προεσκόπησεν τί ποτ᾽ ἐκεῖνον ἔσφηλεν , ἀλλὰ πρὸς τὸν αὐτὸν πρὸ τῶν ὀφθαλμῶν αὐτοῦ‎ γενόμενον ἔπταισε λίθον ·	“Gallus neither recognized the wickedness of Decius, nor considered what had destroyed him; but stumbled on the same stone, though it lay before his eyes.
1-5 ὃς εὖ φερομένης αὐτῷ τῆς βασιλείας καὶ κατὰ νοῦν χωρούντων τῶν πραγμάτων , τοὺς ἱεροὺς ἄνδρας , τοὺς περὶ τῆς εἰρήνης αὐτοῦ‎ καὶ τῆς ὑγιείας πρεσβεύοντας πρὸς τὸν Θεόν , ἤλασεν .	For when his reign was prosperous and affairs were proceeding according to his mind, he attacked the holy men who were interceding with God for his peace and welfare.
1-6 οὐκοῦν σὺν ἐκείνοις ἐδίωξεν καὶ τὰς ὑπὲρ αὐτοῦ‎ προσευχάς .”	Therefore with them he persecuted also their prayers in his behalf.”

Chapter 2

2-1 Ταῦτα μὲν οὖν περὶ τοῦδε ·	So much concerning him.
2-2 κατὰ δὲ τὴν‎ ῬωμαίωνRoman, Latin πόλιν ΚορνηλίουCornelius ἔτεσιν ἀμφὶ τὰ τρία τὴν‎ ἐπισκοπὴν διανύσαντος , ΛούκιοςLucius κατέστη διάδοχος ,	Cornelius, having held the episcopate in the city of Rome about three years, was succeeded by Lucius.
2-3 μησὶν δ᾽ οὐδ᾽ ὅλοις οὗτος ὀκτὼ τῇ λειτουργίᾳ διακονησάμενος , ΣτεφάνῳStephen τελευτῶν μεταδίδωσι τὸν κλῆρον .	He died in less than eight months, and transmitted his office to Stephen.
2-4 τούτῳ τὴν‎ πρώτην ὁ ΔιονύσιοςDionysius τῶν περὶ βαπτίσματος ἐπιστολῶν διατυποῦται , ζητήματος οὐ σμικροῦ τηνικάδε ἀνακινηθέντος , εἰ δέοι τοὺς ἐξ οἵας δ᾽ οὖν αἱρέσεως ἐπιστρέφοντας διὰ λουτροῦ καθαίρειν .	Dionysius wrote to him the first of his letters on baptism, as no small controversy had arisen as to whether those who had turned from any heresy should be purified by baptism.
2-5 παλαιοῦ γέ τοι κεκρατηκότος ἔθους ἐπὶ τῶν τοιούτων μόνῃ χρῆσθαι τῇ διὰ χειρῶν ἐπιθέσεως εὐχῇ .	For the ancient custom prevailed concerning such, that they should receive only the laying on of hands with prayers.

Chapter 3

3-1 πρῶτος τῶν τότε ΚυπριανόςCyprian , τῆς κατὰ ΚαρχηδόναCarthage παροικίας ποιμήν , οὐδ᾽ ἄλλως ἢ διὰ λουτροῦ πρότερον τῆς πλάνης ἀποκαθηραμένους προσίεσθαι δεῖν ἡγεῖτο .	First of all, Cyprian, pastor of the parish of Carthage, maintained that they should not be received except they had been purified from their error by baptism.
3-2 ἀλλ᾽ ὅ γε ΣτέφανοςStephen μὴ δεῖν τι νεώτερον παρὰ τὴν‎ κρατήσασαν ἀρχῆθεν παράδοσιν ἐπικαινοτομεῖν οἰόμενος , ἐπὶ τούτῳ διηγανάκτει ·	But Stephen considering it unnecessary to add any innovation contrary to the tradition which had been held from the beginning, was very indignant at this.

Chapter 4

4-1 πλεῖστα δὴ οὖν αὐτῷ περὶ τούτου διὰ γραμμάτων ὁ ὁμιλήσας , τελευτῶν δηλοῖ ὡς ἄρα τοῦ διωγμοῦ λελωφηκότος αἱ πανταχόσε ἐκκλησίαι τὴν‎ κατὰ ἀποστραφεῖσαι νεωτεροποιίαν , εἰρήνην πρὸς ἑαυτὰς ἀνειλήφεσαν ·

Dionysius, therefore, having communicated with him extensively on this question by letter, finally showed him that since the persecution had abated, the churches everywhere had rejected the novelty of Novatus, and were at peace among themselves.

4-2 γράφει δὲ ὧδε ·

He writes as follows:

Chapter 5

5-1 “ ἴσθι δὲ νῦν , ἀδελφέ , ὅτι ἥνωνται πᾶσαι αἱ πρότερον διεσχισμέναι κατά τε τὴν‎ ἀνατολὴν ἐκκλησίαι καὶ ἔτι προσωτέρω , καὶ πάντες εἰσὶν ὁμόφρονες	But know now, my brothers, that all the churches throughout the East and beyond, which formerly were divided, have become united.
5-2 οἱ πανταχοῦ προεστῶτες , χαίροντες καθ᾽ ὑπερβολὴν ἐπὶ τῇ παρὰ προσδοκίαν εἰρήνῃ γενομένῃ ,	And all the bishops everywhere are of one mind, and rejoice greatly in the peace which has come beyond expectation.
5-3 ΔημητριανὸςDemetrian ἐν ἈντιοχείᾳAntioch , ΘεόκτιστοςTheoctistus ἐν ΚαισαρείᾳCaesarea , ΜαζαβάνηςMazabanes ἐν ΑἰλίᾳAelia , ΜαρῖνοςMarinus ἐν ΤύρῳTyre κοιμηθέντος ἈλεξάνδρουAlexander , ἩλιόδωροςHeliodorus ἐν ΛαοδικείᾳLaodicea ἀναπαυσαμένου ΘηλυμίδρουThelymidres , ἝλενοςHelenus ἐν ΤαρσῷTarsus καὶ πᾶσαι αἱ τῆς ΚιλικίαςCilicia ἐκκλησίαι , ΦιρμιλιανὸςFirmilianus καὶ πᾶσα ΚαππαδοκίαCappadocia ·	Thus Demetrianus in Antioch, Theoctistus in Caesarea, Mazabanes in Aelia, Marinus in Tyre (Alexander having fallen asleep), Heliodorus in Laodicea (Thelymidres being dead), Helenus in Tarsus, and all the churches of Cilicia, Firmilianus, and all Cappadocia.
5-4 τοὺς γὰρ περιφανεστέρους μόνους τῶν ἐπισκόπων ὠνόμασα , ἵνα μήτε μῆκος τῇ ἐπιστολῇ μήτε βάρος προσάψω τῷ λόγῳ .	I have named only the more illustrious bishops, that I may not make my epistle too long and my words too burdensome.
5-5 αἱ μέντοι ΣυρίαιSyrias ὅλαι καὶ ἡ ἈραβίαArabia , οἷς ἐπαρκεῖτε ἑκάστοτε καὶ οἷς νῦν ἐπεστείλατε , ἥ τε ΜεσοποταμίαMesopotamia ΠόντοςPontus τε καὶ ΒιθυνίαBithynia καί , συνελόντι εἰπεῖν , ἀγαλλιῶνται πάντες πανταχοῦ τῇ ὁμονοίᾳ καὶ φιλαδελφίᾳ , δοξάζοντες τὸν Θεόν .”	And all Syria, and Arabia to which you send help when needed, and whither you have just written, Mesopotamia, Pontus, Bithynia, and in short all everywhere are rejoicing and glorifying God for the unanimity and brotherly love.
5-6 Ταῦτα μὲν ὁ ΔιονύσιοςDionysius ·	Thus far Dionysius.
5-7 ΣτέφανονStephen δ᾽ ἐπὶ δυσὶν ἀποπλήσαντα τὴν‎ λειτουργίαν ἔτεσιν , ΞύστοςXystus διαδέχεται .	But Stephen, having filled his office two years, was succeeded by Xystus.
5-8 τούτῳ δευτέραν ὁ ΔιονύσιοςDionysius περὶ βαπτίσματος χαράξας ἐπιστολήν , ὁμοῦ τὴν‎ ΣτεφάνουStephen καὶ τῶν λοιπῶν ἐπισκόπων γνώμην τε καὶ κρίσιν δηλοῖ , περὶ τοῦ ΣτεφάνουStephen λέγων ταῦτα ·	Dionysius wrote him a second epistle on baptism, in which he shows him at the same time the opinion and judgment of Stephen and the other bishops, and speaks in this manner of Stephen:
5-9 “ ἐπεστάλκει μὲν οὖν πρότερον καὶ περὶ ἙλένουHelenus καὶ περὶ ΦιρμιλιανοῦFirmilian καὶ πάντων τῶν τε ἀπὸ ΚιλικίαςCilicia καὶ ΚαππαδοκίαςCappadocia καὶ δῆλον ὅτι ΓαλατίαςGalatia καὶ πάντων τῶν ἑξῆς ὁμορούντων ἐθνῶν , ὡς οὐδὲ ἐκείνοις κοινωνήσων διὰ τὴν‎ αὐτὴν ταύτην αἰτίαν , ἐπειδὴ τοὺς αἱρετικούς , φησίν , ἀναβαπτίζουσιν .	“He therefore had written previously concerning Helenus and Firmilianus, and all those in Cilicia and Cappadocia and Galatia and the neighbouring nations, saying that he would not commune with them for this same cause; namely, that they re-baptized heretics.
5-10 καὶ σκόπει τὸ μέγεθος τοῦ πράγματος .	But consider the importance of the matter.
5-11 ὄντως γὰρ δόγματα περὶ τούτου γέγονεν ἐν ταῖς μεγίσταις τῶν ἐπισκόπων συνόδοις , ὡς πυνθάνομαι , ὥστε τοὺς προσιόντας ἀπὸ αἱρέσεων προκατηχηθέντας εἶτα ἀπολούεσθαι καὶ ἀνακαθαίρεσθαι τὸν τῆς παλαιᾶς καὶ ἀκαθάρτου ζύμης ῥύπον .	For truly in the largest synods of the bishops, as I learn, decrees have been passed on this subject, that those coming over from heresies should be instructed, and then should be washed and cleansed from the filth of the old and impure leaven.
5-12 καὶ περὶ τούτων αὐτοῦ‎ πάντων δεόμενος ἐπέστειλα .”	And I wrote entreating him concerning all these things.”
5-13 Καὶ μετ᾽ ἕτερά φησιν ·	Further on he says:
5-14 “καὶ τοῖς ἀγαπητοῖς δὲ ἡμῶν καὶ συμπρεσβυτέροις ΔιονυσίῳDionysius καὶ ΦιλήμονιPhilemon , συμψήφοις πρότερον ΣτεφάνῳStephen γενομένοις καὶ περὶ τῶν αὐτῶν μοι γράφουσιν , πρότερον μὲν ὀλίγα , καὶ νῦν δὲ διὰ πλειόνων ἐπέστειλα .”	I wrote also, at first in few words, recently in many, to our beloved fellow presbyters, Dionysius and Philemon, who formerly had held the same opinion as Stephen, and had written to me on the same matters.
5-15 Ἀλλὰ ταῦτα μὲν περὶ τοῦ δηλουμένου ζητήματος ·	So much concerning the above-mentioned controversy.

Chapter 6

6-1 σημαίνων δὲ ἐν ταὐτῷ καὶ περὶ τῶν κατὰ αἱρετικῶν ¹ ὡς κατ᾽ αὐτὸν ἐπιπολαζόντων , ταῦτά φησιν ·

He refers also in the same letter to the heretical teachings of Sabellius,¹which were in his time becoming prominent, and says:

¹Sabellius taught that Father, Son, and Holy Spirit were only πρόσωπα or characters by which God is revealed to men: the Trinity being one of revelation, not of essence.

6-2 “περὶ γὰρ τοῦ νῦν κινηθέντος ἐν τῇ τῆς δόγματος , ὄντος ἀσεβοῦς καὶ βλασφημίαν πολλὴν ἔχοντος περὶ τοῦ παντοκράτορος Θεοῦ πατρὸς τοῦ κυρίου ἡμῶν ἀπιστίαν τε πολλὴν περὶ τοῦ μονογενοῦς παιδὸς αὐτοῦ‎ , τοῦ πρωτοτόκου πάσης κτίσεως , τοῦ ἐνανθρωπήσαντος λόγου , ἀναισθησίαν δὲ τοῦ ἁγίου πνεύματος , ἐλθόντων ἑκατέρωθεν πρὸς ἐμὲ καὶ προγραμμάτων καὶ τῶν διαλεξομένων ἀδελφῶν , ἐπέστειλά τινα , ὡς ἐδυνήθην , παρασχόντος τοῦ Θεοῦ , διδασκαλικώτερον ὑφηγούμενος , ὧν τὰ ἀντίγραφα ἔπεμψά σοι .”

“For concerning the doctrine now agitated in Ptolemais of Pentapolis, — which is impious and marked by great blasphemy against the Almighty God, the Father, and our Lord Jesus Christ, and contains much unbelief respecting his Only Begotten Son and the first-born of every creature, the Word which became man, and a want of perception of the Holy Spirit — as there came to me communications from both sides and brothers discussing the matter, I wrote certain letters treating the subject as instructively as, by the help of God, I was able. Of these I send you copies.”

Chapter 7

7-1 Καὶ ἐν τῇ τρίτῃ δὲ τῶν περὶ βαπτίσματος , ἣν ΦιλήμονιPhilemon τῷ κατὰ ῬώμηνRome πρεσβυτέρῳ ὁ αὐτὸς γράφει ΔιονύσιοςDionysius , ταῦτα παρατίθεται · “ἐγὼ δὲ καὶ τοῖς συντάγμασιν καὶ ταῖς παραδόσεσιν τῶν αἱρετικῶν ἐνέτυχον , χραίνων μέν μου πρὸς ὀλίγον τὴν‎ ψυχὴν ταῖς παμμιάροις αὐτῶν ἐνθυμήσεσιν , ὄνησιν δ᾽ οὖν ἀπ᾽ αὐτῶν ταύτην λαμβάνων , τὸ ἐξελέγχειν αὐτοὺς παρ᾽ ἐμαυτῷ καὶ πολὺ πλέον βδελύττεσθαι .	In the third epistle on baptism which this same Dionysius wrote to Philemon, the Roman presbyter, he relates the following: “But I examined the works and traditions of the heretics, defiling my mind for a little time with their abominable opinions, but receiving this benefit from them, that I refuted them by myself, and detested them all the more.
7-2 καὶ δή τινος ἀδελφοῦ τῶν πρεσβυτέρων με ἀπείργοντος καὶ δεδιττομένου συμφύρεσθαι τῷ τῆς πονηρίας αὐτῶν βορβόρῳ , λυμανεῖσθαι γὰρ τὴν‎ ψυχὴν τὴν‎ ἐμαυτοῦ , καὶ ἀληθῆ γε λέγοντος , ὡς ᾐσθόμην · ὅραμα θεόπεμπτον προσελθὸν ἐπέρρωσέν με ,	And when a certain brother among the presbyters restrained me, fearing that I should be carried away with the filth of their wickedness (for it would defile my soul) — in which also, as I perceived, he spoke the truth,— a vision sent from God came and strengthened me.
7-3 καὶ λόγος πρός με γενόμενος προσέταξεν , διαρρήδην λέγων ·	And the word which came to me commanded me, saying distinctly,
7-4 ‘πᾶσιν ἐντύγχανε οἷς ἂν εἰς χεῖρας λάβοις · διευθύνειν γὰρ ἕκαστα καὶ δοκιμάζειν ἱκανὸς εἶ , καί σοι γέγονεν τοῦτο ἐξ ἀρχῆς καὶ τῆς πίστεως αἴτιον .’	‘Read everything which you can take in hand, for you are able to correct and prove all; and this has been to you from the beginning the cause of your faith.’
7-5 ἀπεδεξάμην τὸ ὅραμα , ὡς ἀποστολικῇ φωνῇ συντρέχον τῇ λεγούσῃ πρὸς τοὺς δυνατωτέρους “γίνεσθε δόκιμοι τραπεζῖται .’ ”	I received the vision as agreeing with the apostolic word, which says to them that are stronger, ‘Be skillful money-changers.’ ”¹

¹This saying is quoted by many earlier writers, and is usually cited as a saying of Christ.

7-6 Εἶτά τινα περὶ πασῶν εἰπὼν τῶν αἱρέσεων , ἐπιφέρει λέγων ·	Then after saying some things concerning all the heresies he adds:
7-7 “τοῦτον ἐγὼ τὸν κανόνα καὶ τὸν τύπον παρὰ τοῦ μακαρίου πάπα ¹ ἡμῶν ἩρακλᾶHeraclas παρέλαβον .	“I received this rule and ordinance from our blessed pope,¹Heraclas.

¹πάπα: This is the earliest occasion on which an Alexandrian bishop is entitled “pope,” though later on there are several instances of the practice.

7-8 τοὺς γὰρ προσιόντας ἀπὸ τῶν αἱρέσεων , καίτοι τῆς ἐκκλησίας ἀποστάντας , μᾶλλον δὲ οὐδὲ ἀποστάντας , ἀλλὰ συνάγεσθαι μὲν δοκοῦντας , καταμηνυθέντας δὲ ὡς προσφοιτῶντάς τινι τῶν ἑτεροδιδασκαλούντων , ἀπελάσας τῆς ἐκκλησίας , δεομένους οὐ προσήκατο , ἕως δημοσίᾳ πάντα ὅσα ἀκηκόασιν παρὰ τοῖς ἀντιδιατιθεμένοις ἐξέφρασαν , καὶ τότε συνήγαγεν αὐτούς , οὐ δεηθεὶς ἐπ᾽ αὐτῶν ἑτέρου βαπτίσματος ·	For those who came over from heresies, although they had apostatized from the Church — or rather had not apostatized, but seemed to meet with them, yet were charged with resorting to some false teacher — when he had expelled them from the Church he did not receive them back, though they entreated for it, until they had publicly reported all things which they had heard from their adversaries; but then he received them without requiring of them another baptism.”
7-9 τοῦ γὰρ ἁγίου πρότερον παρ᾽ αὐτοῦ‎ τετυχήκεσαν . ”	For they had formerly received the Holy Spirit from him.”
7-10 Πάλιν δὲ ἐπὶ πολὺ γυμνάσας τὸ πρόβλημα , ταῦτ᾽ ἐπιλέγει · “μεμάθηκα καὶ τοῦτο ὅτι μὴ νῦν οἱ ἐν ἈφρικῇAfrica μόνον τοῦτο παρεισήγαγον , ἀλλὰ καὶ πρὸ πολλοῦ κατὰ τοὺς πρὸ ἡμῶν ἐπισκόπους ἐν ταῖς πολυανθρωποτάταις ἐκκλησίαις καὶ ταῖς συνόδοις τῶν ἀδελφῶν , ἐν ἸκονίῳIconium καὶ ΣυνάδοιςSynnada καὶ παρὰ πολλοῖς , τοῦτο ἔδοξεν ·	Again, after treating the question thoroughly, he adds: “I have learned also that this is not a novel practice introduced in Africa alone, but that even long ago in the times of the bishops before us this opinion has been adopted in the most populous churches, and in synods of the brothers in Iconium and Synnada, and by many others.
7-11 ὧν τὰς βουλὰς ἀνατρέπων εἰς ἔριν αὐτοὺς καὶ φιλονεικίαν ἐμβαλεῖν οὐχ ὑπομένω .	To overturn their counsels and throw them into strife and contention, I cannot endure.
7-12 “οὐ γὰρ μετακινήσεις ,’ φησίν , “ ὅρια τοῦ πλησίον σου , ἃ ἔθεντο οἱ πατέρες σου . ’ ”	For it is said, ‘You shall not remove your neighbour’s landmark, which your fathers have set.’ ”¹

¹ Deuteronomy 19:14

7-13 Ἡ τετάρτη αὐτοῦ‎ τῶν περὶ βαπτίσματος ἐπιστολῶν πρὸς τὸν κατὰ ῬώμηνRome ἐγράφη ΔιονύσιονDionysius , τότε μὲν πρεσβείου ἠξιωμένον , οὐκ εἰς μακρὸν δὲ καὶ τὴν‎ ἐπισκοπὴν τῶν ἐκεῖσε παρειληφότα ·	His fourth epistle on baptism was written to Dionysius of Rome, who was then a presbyter, but not long after received the episcopate of that church.
7-14 ἐξ ἧς γνῶναι πάρεστιν ὅπως καὶ αὐτὸς οὗτος λόγιός τε καὶ θαυμάσιος πρὸς τοῦ κατ᾽ Ἀλεξανδρειαν ΔιονυσίουDionysius μεμαρτύρηται .	It is evident from what is stated of him by Dionysius of Alexandria, that he also was a learned and admirable man.
7-15 γράφει δὲ αὐτῷ μετ᾽ ἕτερα τῶν κατὰ ΝοουάτονNovatus μνημονεύων ἐν τούτοις ·	Among other things he writes to him as follows concerning Novatus:

Chapter 8

8-1 “ μὲν γὰρ εὐλόγως ἀπεχθανόμεθα , διακόψαντι τὴν‎ ἐκκλησίαν καί τινας τῶν ἀδελφῶν εἰς ἀσεβείας καὶ βλασφημίας ἑλκύσαντι καὶ περὶ τοῦ Θεοῦ διδασκαλίαν ἀνοσιωτάτην ἐπεισκυκλήσαντι καὶ τὸν χρηστότατον κύριον ἡμῶν ὡς ἀνηλεῆ συκοφαντοῦντι ,

“For with good reason do we feel hatred toward Novatian, who has sundered the Church and drawn some of the brothers into impiety and blasphemy, and has introduced impious teaching concerning God, and has calumniated our most compassionate Lord Jesus Christ as unmerciful.

8-2 ἐπὶ πᾶσι δὲ τούτοις τὸ λουτρὸν ἀθετοῦντι τὸ ἅγιον καὶ τὴν‎ τε πρὸ αὐτοῦ‎ πίστιν καὶ ὁμολογίαν ἀνατρέποντι τό τε πνεῦμα τὸ ἅγιον ἐξ αὐτῶν , εἰ καί τις ἦν ἐλπὶς τοῦ παραμεῖναι ἢ καὶ ἐπανελθεῖν πρὸς αὐτούς , παντελῶς φυγαδεύοντι . ”

And besides all this he rejects the holy baptism, and overturns the faith and confession which precede it, and entirely banishes from them the Holy Ghost, if indeed there was any hope that he would remain or return to them.”

Chapter 9

9-1 Καὶ ἡ πέμπτη δὲ αὐτῷ πρὸς τὸν ῬωμαίωνRoman, Latin ἐπίσκοπον ΞύστονXystus γέγραπτο ·	His fifth epistle was written to Xystus, bishop of Rome.
9-2 ἐν ᾗ πολλὰ κατὰ τῶν αἱρετικῶν εἰπών , τοιοῦτόν τι γεγονὸς κατ᾽ αὐτὸν ἐκτίθεται , λέγων · “καὶ γὰρ ὄντως , ἀδελφέ , καὶ συμβουλῆς δέομαι καὶ γνώμην αἰτῶ παρὰ σοῦ , τοιούτου τινός μοι προσελθόντος πράγματος , δεδιὼς μὴ ἄρα σφάλλομαι .	In this, after saying much against the heretics, he relates a certain occurrence of his time as follows: for truly, brother, I am in need of counsel, and I ask your judgment concerning a certain matter which has come to me, fearing that I may be in error.
9-3 τῶν γὰρ συναγομένων ἀδελφῶν πιστὸς νομιζόμενος ἀρχαῖος καὶ πρὸ τῆς ἐμῆς χειροτονίας , οἶμαι δὲ καὶ τῆς τοῦ μακαρίου ἩρακλᾶHeraclas καταστάσεως , τῆς συναγωγῆς μετασχών , τοῖς ὑπόγυον βαπτιζομένοις παρατυχὼν	For one of the brothers that assemble, who has long been considered a believer, and who, before my ordination, and I think before the appointment of the blessed Heraclas, was a member of the congregation, was present with those who were recently baptized.
9-4 καὶ τῶν ἐπερωτήσεων καὶ τῶν ἀποκρίσεων ἐπακούσας , προσῆλθέν μοι κλαίων καὶ καταθρηνῶν ἑαυτὸν καὶ πίπτων πρὸ τῶν ποδῶν μου , ἐξομολογούμενος μὲν καὶ ἐξομνύμενος τὸ βάπτισμα , ὃ παρὰ τοῖς αἱρετικοῖς βεβάπτιστο , μὴ τοῦτο εἶναι μηδὲ ὅλως ἔχειν τινὰ πρὸς τοῦτο κοινωνίαν , ἀσεβείας γὰρ ἐκεῖνο καὶ βλασφημιῶν πεπληρῶσθαι ,	And when he heard the questions and answers, he came to me weeping, and bewailing himself; and falling at my feet he acknowledged and protested that the baptism with which he had been baptized among the heretics was not of this character, nor in any respect like this, because it was full of impiety and blasphemy.
9-5 λέγων δὲ πάνυ τι τὴν‎ ψυχὴν νῦν κατανενύχθαι καὶ μηδὲ παρρησίαν ἔχειν ἐπᾶραι τοὺς ὀφθαλμοὺς πρὸς τὸν Θεὸν ἀπὸ τῶν ἀνοσίων ἐκείνων ῥημάτων καὶ πραγμάτων ὁρμώμενος ,	And he said that his soul was now pierced with sorrow, and that he had not confidence to lift his eyes to God, because he had set out from those impious words and deeds.
9-6 καὶ διὰ τοῦτο δεόμενος τῆς εἰλικρινεστάτης ταύτης καθάρσεως καὶ παραδοχῆς καὶ χάριτος τυχεῖν ·	And on this account he besought that he might receive this most perfect purification, and reception and grace.
9-7 ὅπερ ἐγὼ μὲν οὐκ ἐτόλμησα ποιῆσαι , φήσας αὐτάρκη τὴν‎ πολυχρόνιον αὐτῷ κοινωνίαν εἰς τοῦτο γεγονέναι .	But I did not dare to do this; and said that his long communion was sufficient for this.
9-8 εὐχαριστίας γὰρ ἐπακούσαντα καὶ συνεπιφθεγξάμενον τὸ ἀμὴν καὶ τραπέζῃ παραστάντα καὶ χεῖρας εἰς ὑποδοχὴν τῆς ἁγίας τροφῆς προτείναντα καὶ ταύτην καταδεξάμενον καὶ τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου ἡμῶν μετασχόντα ἱκανῷ χρόνῳ , οὐκ ἂν ἐξ ὑπαρχῆς ἀνασκευάζειν ἔτι τολμήσαιμι ·	For I should not dare to renew from the beginning one who had heard the giving of thanks and joined in repeating the Amen; who had stood by the table and had stretched forth his hands to receive the blessed food; and who had received it, and partaken for a long while of the body and blood of our Lord [Jesus Christ].
9-9 θαρσεῖν δὲ ἐκέλευον καὶ μετὰ βεβαίας πίστεως καὶ ἀγαθῆς ἐλπίδος τῇ μετοχῇ τῶν ἁγίων προσιέναι .	But I exhorted him to be of good courage, and to approach the partaking of the saints with firm faith and good hope.
9-10 ὃ δὲ οὔτε πενθῶν παύεται πέφρικέν τε τῇ τραπέζῃ προσιέναι καὶ μόλις παρακαλούμενος συνεστάναι ταῖς προσευχαῖς ἀνέχεται .”	But he does not cease lamenting, and he shudders to approach the table, and scarcely, though entreated, does he dare to be present at the prayers.
9-11 Ἐπὶ ταῖς προειρημέναις φέρεταί τις καὶ ἄλλη τοῦ αὐτοῦ‎ περὶ βαπτίσματος ἐπιστολή , ἐξ αὐτοῦ‎ καὶ ἧς ἡγεῖτο παροικίας ΞύστῳXystus καὶ τῇ κατὰ ῬώμηνRome ἐκκλησίᾳ προσπεφωνημένη ,	Besides these there is also extant another epistle of the same man on baptism, addressed by him and his parish to Xystus and the church at Rome.
9-12 ἐν ᾗ διὰ μακρᾶς ἀποδείξεως τὸν περὶ τοῦ ὑποκειμένου ζητήματος παρατείνει λόγον .	In this he considers the question then agitated with extended argument.
9-13 καὶ ἄλλη δέ τις αὐτοῦ‎ μετὰ ταύτας φέρεται πρὸς τὸν κατὰ ῬώμηνRome ΔιονύσιονDionysius , ἡ περὶ ΛουκιανοῦLucian .	And there is extant yet another after these, addressed to Dionysius of Rome, concerning Lucian.
9-14 καὶ περὶ μὲν τούτων τοσαῦτα .	So much with reference to these.

Chapter 10

10-1 Οἵ γε μὴν ἀμφὶ τὸν ΓάλλονGallus οὐδ᾽ ὅλοις ἔτεσιν δύο τὴν‎ ἀρχὴν ἐπικατασχόντες , ἐκποδὼν μεθίστανται , ΟὐαλεριανὸςValerian δ᾽ ἅμα παιδὶ ΓαλλιήνῳGallienus διαδέχεται τὴν‎ ἡγεμονίαν .	Gallus and the other rulers, having held the government less than two years, were overthrown, and Valerian, with his son Gallienus, received the empire.
10-2 αὖθις δὴ οὖν ὁ ΔιονύσιοςDionysius οἷα καὶ περὶ τούτου διέξεισιν , ἐκ τῆς πρὸς ἙρμάμμωναHermammon ἐπιστολῆς μαθεῖν ἔστιν , ἐν ᾗ τοῦτον ἱστορεῖ τὸν τρόπον ·	The circumstances which Dionysius relates of him we may learn from his epistle to Hermammon, in which he gives the following account:
10-3 “καὶ τῷ ἸωάννῃJohn δὲ ὁμοίως ἀποκαλύπτεται · ‘καὶ ἐδόθη γὰρ αὐτῷ ,’ φησίν , ‘στόμα λαλοῦν μεγάλα καὶ βλασφημίαν , καὶ ἐδόθη αὐτῷ ἐξουσία καὶ μῆνες τεσσαράκοντα δύο .’¹	And in like manner it is revealed to John; ‘For there was given to him,’ he says, ‘a mouth speaking great things and blasphemy; and there was given unto him authority and forty-two months.’

¹ Revelation 13:5 After ἐξουσία (authority) Eusebius omits ποιῆσαι (to do).

10-4 ἀμφότερα δὲ ἔστιν ἐπὶ θαυμάσαι καὶ τούτων μάλιστα τὰ πρῶτα ὡς οὕτως ἔσχεν , συννοεῖν ὡς μὲν ἤπιος καὶ φιλόφρων ἦν πρὸς τοὺς ἀνθρώπους τοῦ Θεοῦ · οὐδὲ γὰρ ἄλλος τις οὕτω τῶν πρὸ αὐτοῦ‎ βασιλέων εὐμενῶς καὶ δεξιῶς πρὸς αὐτοὺς διετέθη , οὐδ᾽ οἱ λεχθέντες γεγονέναι , ὡς ἐκεῖνος οἰκειότατα ἐν ἀρχῇ καὶ προσφιλέστατα φανερὸς ἦν αὐτοὺς ἀποδεχόμενος ,

It is wonderful that both of these things¹occurred under Valerian; and it is the more remarkable in this case when we consider his previous conduct, for he had been mild and friendly toward the men of God, for none of the emperors before him had treated them so kindly and favorably; and not even those who were said openly to be Christians received them with such manifest hospitality and friendliness as he did at the beginning of his reign.

¹Apparently, in the preceeding context, Dionysius had quoted a passage of Scripture, not from the Apocalypse, which predicted Valerian, and (as we may suppose) depicted him as favourable to the Church. The word “both” (ἀμφότερα) refers to it and Rev. 13:5.

10-5 καὶ πᾶς τε ὁ οἶκος αὐτοῦ‎ θεοσεβῶν πεπλήρωτο καὶ ἦν ἐκκλησία Θεοῦ ·

For his entire house was filled with pious persons and was a church of God.

10-6 ἀποσκευάσασθαι δὲ παρέπεισεν αὐτὸν ὁ διδάσκαλος καὶ τῶν ἀπ᾽ μάγων ¹ ἀρχισυνάγωγος , τοὺς μὲν καθαροὺς καὶ ὁσίους ἄνδρας κτείννυσθαι καὶ διώκεσθαι κελεύων ὡς ἀντιπάλους καὶ κωλυτὰς τῶν παμμιάρων καὶ βδελυκτῶν ἐπαοιδῶν ὑπάρχοντας

But the teacher and ruler of the synagogue of the Magi¹from Egypt persuaded him to change his course, urging him to slay and persecute pure and holy men because they opposed and hindered the corrupt and abominable incantations.

¹i.e., Macrianus who is mentioned in this work further on.

10-7 (καὶ γὰρ εἰσὶν καὶ ἦσαν ἱκανοί , παρόντες καὶ ὁρώμενοι καὶ μόνον ἐμπνέοντες καὶ φθεγγόμενοι διασκεδάσαι τὰς τῶν ἀλιτηρίων δαιμόνων ἐπιβουλάς ),	For there are and there were men who, being present and being seen, though they only breathed and spoke, were able to scatter the counsels of the sinful demons.
10-8 τελετάς δὲ ἀνάγνους καὶ μαγγανείας ἐξαγίστους καὶ ἱερουργίας ἀκαλλιερήτους ἐπιτελεῖν ὑποτιθέμενος , παῖδας ἀθλίους ἀποσφάττειν καὶ τέκνα δυστήνων πατέρων καταθύειν καὶ σπλάγχνα νεογενῆ διαιρεῖν καὶ τὰ τοῦ Θεοῦ διακόπτειν καὶ καταχορδεύειν πλάσματα , ὡς ἐκ τούτων εὐδαιμονήσοντας .”	And he induced him to practice initiations and abominable sorceries and to offer unacceptable sacrifices; to slay innumerable children and to sacrifice the offspring of unhappy fathers; to divide the bowels of new-born babes and to mutilate and cut to pieces the creatures of God, as if by such practices they could attain happiness.
10-9 Καὶ τούτοις γε ἐπιφέρει λέγων ·	He adds to this the following:
10-10 “καλὰ γοῦν αὐτοῖς ΜακριανὸςMacrianus τῆς ἐλπιζομένης βασιλείας προσήνεγκεν χαριστήρια ·	Splendid indeed were the thank-offerings which Macrianus brought them for the empire which was the object of his hopes.¹

¹Obscure: probably the meaning is that Macrianus propitiated them (i.e., the demons) in order to gain his ambitious ends. A double play on words follows, which cannot be reproduced in English, between λόγων (“accounts”) and εὔλογον (“reasonable”), and also between καθόλου and καθολικόν; and, in order to maintain this latter play, Dionysius, in his quotation of Ezek. 13:3 (LXX), takes τὸ καθόλου as the object of the sentence (“the whole”) instead of adverbially (“not at all”).

10-11 ὃς πρότερον μὲν ἐπὶ τῶν καθόλου λόγων λεγόμενος εἶναι βασιλέως , οὐδὲν Εὔλογον οὐδὲ καθολικὸν ἐφρόνησεν , ἀλλ᾽ ὑποπέπτωκεν ἀρᾷ προφητικῇ τῇ λεγούσῃ	He is said to have been formerly the emperor’s general finance minister ; yet he did nothing praiseworthy or of general benefit, but fell under the prophetic saying,
10-12 ‘οὐαὶ τοῖς προφητεύουσιν ἀπὸ καρδίας αὐτῶν καὶ τὸ καθόλου μὴ βλέπουσιν ·’¹	‘Woe unto those who prophesy from their own heart and do not consider the general good.’¹

¹ Ezekiel 13:3

10-13 οὐ γὰρ συνῆκεν τὴν‎ καθόλου πρόνοιαν , οὐδὲ τὴν‎ κρίσιν ὑπείδετο τοῦ πρὸ πάντων καὶ διὰ πάντων καὶ ἐπὶ πᾶσιν ,

for he did not perceive the general Providence, nor did he look for the judgment of Him who is before all, and through all, and over all.

10-14 δι᾽ ὃ καὶ τῆς μὲν καθολικῆς αὐτοῦ‎ ἐκκλησίας γέγονεν πολέμιος , ἠλλοτρίωσεν δὲ καὶ ἀπεξένωσεν ἑαυτὸν τοῦ ἐλέους τοῦ Θεοῦ καὶ πορρωτάτω τῆς ἑαυτοῦ σωτηρίας ἐφυγάδευσεν , ἐν τούτῳ τὸ ἴδιον ἐπαληθεύων ὄνομα .¹ ”

Wherefore he became an enemy of his Catholic Church, and alienated and estranged himself from the compassion of God, and fled as far as possible from his salvation. In this he showed the truth of his own name.¹

¹Another play on words: Macrianus and μακρός (“far off”).

10-15 Καὶ πάλιν ἐπιστρέψας μετ᾽ ἕτερά φησιν · “ὁ μὲν γὰρ ΟὐαλεριανὸςValerian εἰς ταῦτα ὑπὸ τούτου προαχθείς , εἰς ὕβρεις καὶ ὀνειδισμοὺς ἐκδοθείς , κατὰ τὸ ῥηθὲν πρὸς ἩσαΐανIsaiah ·	And again, further on he says: “for Valerian, being instigated to such acts by this man, was given over to insults and reproaches, according to what was said by Isaiah:
10-16 ‘καὶ οὗτοι ἐξελέξαντο τὰς ὁδοὺς αὐτῶν καὶ τὰ βδελύγματα αὐτῶν , ἡ ψυχὴ αὐτῶν ἠθέλησεν , καὶ ἐγὼ ἐκλέξομαι τὰ ἐμπαίγματα αὐτῶν , καὶ τὰς ἁμαρτίας ἀνταποδώσω αὐτοῖς ·’	‘They have chosen their own ways and their abominations in which their soul delighted; I also will choose their delusions and will render unto them their sins.’

¹ Isaiah 66:3-4

10-17 οὗτος ¹ δὲ τῇ βασιλείᾳ παρὰ τὴν‎ ἀξίαν ἐπιμανεὶς καὶ τὸν βασίλειον ὑποδῦναι κόσμον ἀδυνατῶν ἀναπήρῳ τῷ σώματι , τοὺς δύο παῖδας τὰς πατρῴας ἀναδεξαμένους ἁμαρτίας προεστήσατο .

But this man¹madly desired the kingdom though unworthy of it, and being unable to put the royal garment on his crippled body, set forward his two sons to bear their father’s sins.

¹i.e., Macrianus; he was lame.

10-18 ἐναργὴς γὰρ ἐπὶ τούτων ἡ πρόρρησις ἣν εἶπεν ὁ Θεός ·	For concerning them the declaration which God spoke was plain,
10-19 ‘ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἕως τρίτης καὶ τετάρτης γενεᾶς τοῖς μισοῦσίν με .’	‘Visiting the iniquities of the fathers upon the children unto the third and fourth generation of them that hate me.’

¹ Exodus 20:5

10-20 τὰς γὰρ ἰδίας πονηρὰς ἐπιθυμίας , ὧν ἠτύχει , ταῖς τῶν υἱῶν κεφαλαῖς ἐπιβαλών , εἰς ἐκείνους τὴν‎ ἑαυτοῦ κακίαν καὶ τὸ πρὸς τὸν Θεὸν μῖσος ἐξωμόρξατο . ”	For heaping on the heads of his sons his own evil desires, in which he had met with success, he wiped off upon them his own wickedness and hatred toward God.”
10-21 Καὶ περὶ μὲν τοῦ ΟὐαλεριανοῦValerian τοσαῦτα ὁ ΔιονύσιοςDionysius .	Dionysius relates these things concerning Valerian.

Chapter 11

11-1 περὶ δὲ τοῦ κατ᾽ αὐτὸν διωγμοῦ σφοδρότατα πνεύσαντος οἷα σὺν ἑτέροις ὁ αὐτὸς διὰ τὴν‎ εἰς τὸν τῶν ὅλων Θεὸν εὐσέβειαν ὑπέστη , δηλώσουσιν αἱ αὐτοῦ‎ φωναὶ ἃς πρὸς ΓερμανὸνGermanus τῶν κατ᾽ αὐτὸν ἐπισκόπων κακῶς ἀγορεύειν αὐτὸν πειρώμενον ἀποτεινόμενος ,	But regarding the persecution which prevailed so fiercely in his reign, and the sufferings which Dionysius with others endured on account of piety toward the God of the universe, his own words shall show, which he wrote in answer to Germanus, a contemporary bishop who was endeavoring to slander him.
11-2 τοῦτον παρατίθεται τὸν τρόπον ·	His statement is as follows:
11-3 “εἰς ἀφροσύνην δὲ κινδυνεύω πολλὴν καὶ ἀναισθησίαν ὄντως ἐμπεσεῖν , εἰς ἀνάγκην συμβιβαζόμενος τοῦ διηγεῖσθαι τὴν‎ θαυμαστὴν περὶ ἡμᾶς οἰκονομίαν τοῦ Θεοῦ ·	Truly I am in danger of falling into great folly and stupidity through being forced to relate the wonderful providence of God toward us.
11-4 ἀλλ᾽ ἐπεὶ ‘μυστήριον ,’ φησίν , ‘βασιλέως κρύψαι καλόν , τὰ δὲ ἔργα τοῦ Θεοῦ ἀνακαλύπτειν ἔνδοξον ,’ ὁμόσε χωρήσω τῇ ΓερμανοῦGermanus βίᾳ .	But since ‘it is good’ he says, ‘to keep close the secret of a king, but it is honourable to reveal the works of God,’ ¹ I will join issue with the violence of Germanus.

¹ Tobit 12:7

11-5 ἧκον πρὸς ,¹ οὐ μόνος , ἠκολούθησαν δέ μοι συμπρεσβύτερός τέ μου καὶ διάκονοι , καί τις τῶν ἀπὸ παρόντων ἀδελφῶν ἡμῖν συνεισῆλθεν .

I went not alone to Aemilianus; but my fellow presbyter, Maximus, and the deacons Faustus, Eusebius, and Chaeremon, and a brother who was present from Rome, went with me.

¹Deputy-prefect of Egypt in 258.

11-6 ΑἰμιλιανὸςAemilianus δὲ οὐκ εἶπέν μοι προηγουμένως ‘μὴ σύναγε .’ περιττὸν γὰρ τοῦτο ἦν αὐτῷ καὶ τὸ τελευταῖον , ἐπὶ τὸ πρῶτον ἀνατρέχοντι ·	But Aemilianus did not at first say to me: ‘Hold no assemblies;’ for this was superfluous to him, and the last thing to one who was seeking to accomplish the first.
11-7 οὐ γὰρ περὶ τοῦ μὴ συνάγειν ἑτέρους ὁ λόγος ἦν αὐτῷ , ἀλλὰ περὶ τοῦ μηδ᾽ αὐτοὺς ἡμᾶς εἶναι ΧριστιανούςChristians ,	For he was not concerned about our assembling, but that we ourselves should not be Christians.
11-8 καὶ τούτου προσέταττεν πεπαῦσθαι , εἰ μεταβαλοίμην ἐγώ , καὶ τοὺς ἄλλους ἕψεσθαί μοι νομίζων .	And he commanded me to give this up; supposing if I turned from it, the others also would follow me.
11-9 ἀπεκρινάμην δὲ οὐκ ἀπεοικότως οὐδὲ μακρὰν τοῦ ‘πειθαρχεῖν δεῖ Θεῷ μᾶλλον ἢ ἀνθρώποις ,’¹ ἀλλ᾽ ἄντικρυς διεμαρτυράμην ὅτι τὸν Θεὸν τὸν ὄντα μόνον καὶ οὐδένα ἕτερον σέβω οὐδ᾽ ἂν μεταθείμην οὐδὲ παυσαίμην ποτὲ ΧριστιανὸςChristian ὤν .	But I answered him, neither unsuitably nor in many words: ‘We must obey God rather than men.’¹and I testified openly that I worshipped the one only God, and no other; and that I would not turn from this nor would I ever cease to be a Christian.

¹ Acts 5:29

11-10 ἐπὶ τούτοις ἐκέλευσεν ἡμᾶς ἀπελθεῖν εἰς κώμην πλησίον τῆς ἐρήμου καλουμένην ΚεφρώCephro .	Thereupon he commanded us to go to a village near the desert, called Cephro.
11-11 Αὐτῶν δὲ ἐπακούσατε τῶν ὑπ᾽ ἁμφοτέρων λεχθέντων ὡς ὑπεμνηματίσθη . εἰσαχθέντων ΔιονυσίουDionysius καὶ ΦαύστουFaustus καὶ ΜαξίμουMaximus καὶ ΜαρκέλλουMarcellus καὶ ΧαιρήμονοςChaeremon ΑἰμιλιανὸςAemilianus διέπων τὴν‎ ἡγεμονίαν εἶπεν ·	But listen to the very words which were spoken on both sides, as they were recorded: Dionysius, Faustus, Maximus, Marcellus, and Chaeremon being arraigned, Aemilianus the prefect said:
11-12 ‘καὶ ἀγράφως ὑμῖν διελέχθην περὶ τῆς φιλανθρωπίας τῶν κυρίων ἡμῶν ᾗ περὶ ὑμᾶς κέχρηνται · δεδώκασιν γὰρ ἐξουσίαν ὑμῖν σωτηρίας , εἰ βούλοισθε ἐπὶ τὸ κατὰ φύσιν τρέπεσθαι καὶ θεοὺς τοὺς σῴζοντας αὐτῶν τὴν‎ βασιλείαν προσκυνεῖν , ἐπιλαθέσθαι δὲ τῶν παρὰ φύσιν .	'I have reasoned verbally with you concerning the clemency which our rulers¹have shown to you; for they have given you the opportunity to save yourselves, if you will turn to that which is according to nature, and worship the gods that preserve their empire, and forget those that are contrary to nature.

¹i.e., Valerian and Gallienus

11-13 τί οὖν φατὲ πρὸς ταῦτα ; οὐδὲ γὰρ ἀχαρίστους ὑμᾶς ἔσεσθαι περὶ τὴν‎ φιλανθρωπίαν αὐτῶν προσδοκῶ , ἐπειδήπερ ἐπὶ τὰ βελτίω ὑμᾶς προτρέπονται . ’	What then do you say to this? for I do not think that you will be ungrateful for their kindness, since they would turn you to a better course.’
11-14 ΔιονύσιοςDionysius ἀπεκρίνατο · “οὐ πάντες πάντας προσκυνοῦσι θεούς , ἀλλ᾽ ἕκαστοι τινάς , οὓς νομίζουσιν .	Dionysius replied: ‘Not all people worship all gods; but each one those whom he approves.
11-15 ἡμεῖς τοίνυν τὸν ἕνα Θεὸν καὶ δημιουργὸν τῶν ἁπάντων , τὸν καὶ τὴν‎ βασιλείαν ἐγχειρίσαντα τοῖς θεοφιλεστάτοις ΟὐαλεριανῷValerian καὶ ΓαλλιήνῳGallienus ΣεβαστοῖςAugustus , τοῦτον καὶ σέβομεν καὶ προσκυνοῦμεν , καὶ τούτῳ διηνεκῶς ὑπὲρ τῆς βασιλείας αὐτῶν , ὅπως ἀσάλευτος διαμείνῃ , προσευχόμεθα .’	We therefore reverence and worship the one God, the Maker of all; who has given the empire to the divinely favored and august Valerian and Gallienus; and we pray to him continually for their empire that it may remain unshaken.’
11-16 ΑἰμιλιανὸςAemilianus διέπων τὴν‎ ἡγεμονίαν αὐτοῖς εἶπεν ·	Aemilianus, the prefect, said to them:
11-17 “τίς γὰρ ὑμᾶς κωλύει καὶ τοῦτον , εἴπερ ἐστὶν Θεός , μετὰ τῶν κατὰ φύσιν θεῶν προσκυνεῖν ; θεοὺς γὰρ σέβειν ἐκελεύσθητε . καὶ θεοὺς οὓς πάντες ἴσασιν . ’	‘But who forbids you to worship him, if he is a god, together with those who are gods by nature. For you have been commanded to reverence the gods, and the gods whom all know.’
11-18 ΔιονύσιοςDionysius ἀπεκρίνατο · “ἡμεῖς οὐδένα ἕτερον προσκυνοῦμεν . ’	Dionysius answered: ‘We worship no other.’
11-19 ΑἰμιλιανὸςAemilianus διέπων τὴν‎ ἡγεμονίαν αὐτοῖς εἶπεν ·	Aemilianus, the prefect, said to them:
11-20 ‘ὁρῶ ὑμᾶς ὁμοῦ καὶ ἀχαρίστους ὄντας καὶ ἀναισθήτους τῆς πρᾳότητος τῶν ΣεβαστῶνAugustus ·¹	‘I see that you are at once ungrateful, and insensible to the kindness of our sovereigns.¹

¹Lit., Augusti, i.e., plural Augustus.

11-21 δι᾽ ὅπερ οὐκ ἔσεσθε ἐν τῇ πόλει ταύτῃ ,	Wherefore you shall not remain in this city.
11-22 ἀλλὰ ἀποσταλήσεσθε εἰς τὰ μέρη τῆς ΛιβύηςLibya καὶ ἐν τόπῳ λεγομένῳ ΚεφρώCephro ·	But you shall be sent into the regions of Libya, to a place called Cephro.
11-23 τοῦτον γὰρ τὸν τόπον ἐξελεξάμην ἐκ τῆς κελεύσεως τῶν ΣεβαστῶνAugustus ἡμῶν . οὐδαμῶς δὲ ἐξέσται οὔτε ὑμῖν οὔτε ἄλλοις τισὶν ἢ συνόδους ποιεῖσθαι ἢ εἰς τὰ καλούμενα κοιμητήρια ¹ εἰσιέναι .	For I have chosen this place at the command of our sovereigns, and it shall by no means be permitted you or any others, either to hold assemblies, or to enter into the so called cemeteries.¹

¹It was considered dangerous to allow Christians to assemble at the graves of martyrs.

11-24 εἰ δέ τις φανείη ἢ μὴ γενόμενος εἰς τὸν τόπον τοῦτον ὃν ἐκέλευσα , ἢ ἐν συναγωγῇ τινι εὑρεθείη , ἑαυτῷ τὸν κίνδυνον ἐπαρτήσει ·	But if any one shall be seen without the place which I have commanded, or be found in any assembly, he will bring peril on himself.
11-25 οὐ γὰρ ἐπιλείψει ἡ δέουσα ἐπιστρέφεια .	For suitable punishment shall not fail.
11-26 ἀπόστητε οὖν ὅπου ἐκελεύσθητε . ’ Καὶ νοσοῦντα δέ με κατήπειξεν , οὐδὲ μιᾶς ὑπέρθεσιν δοὺς ἡμέρας .	Go, therefore where you have been ordered.’ And he hastened me away, though I was sick, not granting even a day’s respite.
11-27 ποίαν οὖν ἔτι τοῦ συνάγειν ἢ μὴ συνάγειν εἶχον σχολήν ;”	What opportunity then did I have, either to hold assemblies, or not to hold them?”
11-28 Εἶτα μετ᾽ ἕτερά φησιν ·	Further on he says:
11-29 “ἀλλ᾽ οὐδὲ τῆς αἰσθητῆς ἡμεῖς μετὰ τοῦ κυρίου συναγωγῆς ἀπέστημεν ,	But through the help of the Lord we did not give up the open assembly.
11-30 ἀλλὰ τοὺς μὲν ἐν τῇ πόλει σπουδαιότερον συνεκρότουν ὡς συνών , ‘ἀπὼν μὲν τῷ σώματι ,’ ὡς εἶπεν , ‘παρὼν δὲ τῷ πνεύματι ,’¹	But I called together the more diligently those who were in the city, as if I were with them; being, so to speak, ‘absent in body but present in spirit.’

¹ 1 Corinthians 5:3

11-31 ἐν δὲ τῇ καὶ πολλὴ συνεπεδήμησεν ἡμῖν ἐκκλησία , τῶν μὲν ἀπὸ τῆς πόλεως ἀδελφῶν ἑπομένων , τῶν δὲ συνιόντων ἀπ᾽ . κἀκεῖ θύραν ἡμῖν ὁ ‘Θεὸς ἀνέῳξεν τοῦ λόγου .’¹

But in Cephro a large church gathered with us of the brothers that followed us from the city, and those who joined us from Egypt; and there ‘God opened unto us a door for the Word.’¹

¹ Colossians 4:3

11-32 καὶ τὸ μὲν πρῶτον ἐδιώχθημεν , ἐλιθοβολήθημεν , ὕστερον δέ τινες οὐκ ὀλίγοι τῶν ἐθνῶν τὰ εἴδωλα καταλιπόντες , ἐπέστρεψαν ἐπὶ τὸν Θεόν ·	At first we were persecuted and stoned; but afterward not a few of the heathen forsook the idols and turned to God.
11-33 οὐ πρότερον δὲ παραδεξαμένοις αὐτοῖς τότε πρῶτον δι᾽ ἡμῶν ὁ λόγος ἐπεσπάρη ,	For until this time they had not heard the Word, since it was then first sown by us.
11-34 καὶ ὥσπερ τούτου ἕνεκεν ἀπαγαγὼν ἡμᾶς πρὸς αὐτοὺς ὁ Θεός , ἐπεὶ τὴν‎ διακονίαν ταύτην ἐπληρώσαμεν , πάλιν ἐπιστρέψας ἀπαγήοχεν .	And as if God had brought us to them for this purpose, when we had performed this ministry he transferred us to another place.
11-35 Ὁ γὰρ ΑἰμιλιανὸςAemilianus εἰς τραχυτέρους μέν , ὡς ἐδόκει , καὶ λιβυκωτέρους ἡμᾶς μεταστῆσαι τόπους ἐβουλήθη , καὶ τοὺς πανταχόσε εἰς τὸν ΜαρεώτηνMareotian ἐκέλευσεν συρρεῖν , κώμας ἑκάστοις τῶν κατὰ χώραν ἀφορίσας ,	For Aemilianus, as it appeared, desired to transport us to rougher and more Libyan-like places; so he commanded them to assemble from all quarters in Mareotis, and assigned to them different villages throughout the country.
11-36 ἡμᾶς δὲ μᾶλλον ἐν ὁδῷ καὶ πρώτους καταληφθησομένους ἔταξεν .	But he ordered us to be placed nearer the highway that we might be seized first.
11-37 ᾠκονόμει γὰρ δῆλον ὅτι καὶ παρεσκεύαζεν ἵνα ὁπόταν βουληθείη συλλαβεῖν , πάντας εὐαλώτους ἔχοι .	For evidently he arranged and prepared matters so that whenever he wished to seize us he could take all of us without difficulty.
11-38 ἐγὼ δὲ ὅτε μὲν εἰς ΚεφρὼCephro κεκελεύσμην ἀπελθεῖν , καὶ τὸν τόπον ἠγνόουν ὅποι ποτὲ οὗτός ἐστιν , οὐδὲ τὸ ὄνομα σχεδὸν πρότερον ἀκηκοώς , καὶ ὅμως εὐθύμως καὶ ἀταράχως ἀπῄειν ·	When I was first ordered to go to Cephro I did not know where the place was, and had scarcely ever heard the name; yet I went readily and cheerfully.
11-39 ἐπεὶ δὲ μετασκηνώσειν εἰς τὰ ΚολλουθίωνοςColluthion ἀπηγγέλη μοι , ἴσασιν οἱ παρόντες ὅπως διετέθην (ἐνταῦθα γὰρ ἐμαυτοῦ κατηγορήσω ),	But when I was told that I was to remove to the district of Colluthion, those who were present know how I was affected (for here I will accuse myself),
11-40 τὸ μὲν πρῶτον ἠχθέσθην καὶ λίαν ἐχαλέπηνα · καὶ γὰρ εἰ γνωριμώτεροι καὶ συνηθέστεροι ἐτύγχανον ἡμῖν οἱ τόποι , ἀλλ᾽ ἔρημον μὲν ἀδελφῶν καὶ σπουδαίων ἀνθρώπων ἔφασκον εἶναι τὸ χωρίον , ταῖς δὲ τῶν ὁδοιπορούντων ἐνοχλήσεσιν καὶ λῃστῶν καταδρομαῖς ἐκκείμενον ·	At first I was grieved and greatly disturbed; for though these places were better known and more familiar to us, yet the country was said to be destitute of brothers and of men of character, and to be exposed to the annoyances of travelers and incursions of robbers.
11-41 ἔτυχον δὲ παραμυθίας , ὑπομνησάντων με τῶν ἀδελφῶν ὅτι γειτνιῴη μᾶλλον τῇ πόλει καὶ ἡ μὲν ΚεφρὼCephro πολλὴν ἡμῖν ἦγεν ἀδελφῶν τῶν ἀπ᾽ ΑἰγύπτουEgypt τὴν‎ ἐπιμιξίαν , ὡς πλατύτερον ἐκκλησιάζειν δύνασθαι , ἐκεῖ δέ , πλησιαίτερον οὔσης τῆς πόλεως ,¹ συνεχέστερον τῆς τῶν ὄντως ἀγαπητῶν καὶ οἰκειοτάτων καὶ φιλτάτων ὄψεως ἀπολαύσομεν ·	But I was comforted when the brothers reminded me that it was nearer the city, and that while Cephro afforded us much association with the brothers from Egypt, so that we were able to extend the Church more widely, as this place was nearer the city we should enjoy more frequently the sight of those who were truly beloved and most closely related and dearest to us.

¹i.e., Alexandria.

11-42 ἀφίξονται γὰρ καὶ ἀναπαύσονται καὶ ὡς ἐν προαστείοις πορρωτέρω κειμένοις κατὰ μέρος ἔσονται συναγωγαί .	For they would come and remain, and special meetings could be held, as in the more remote suburbs.
11-43 καὶ οὕτως ἐγένετο . ”	And so it was.”
11-44 Καὶ μετ᾽ ἕτερα περὶ τῶν συμβεβηκότων αὐτῷ αὖθις ταῦτα γράφει ·	After other matters he writes again as follows of the things which happened to him:
11-45 “πολλαῖς γε ταῖς ὁμολογίαις ΓερμανὸςGermanus σεμνύνεται , πολλά γε εἰπεῖν ἔχει καθ᾽ ἑαυτοῦ γενόμενα · ὅσας ἀριθμῆσαι δύναται περὶ ἡμῶν ἀποφάσεις , δημεύσεις , προγραφάς , ὑπαρχόντων ἁρπαγάς , ἀξιωμάτων ἀποθέσεις , δόξης κοσμικῆς ὀλιγωρίας , ἐπαίνων ἡγεμονικῶν καὶ βουλευτικῶν καταφρονήσεις καὶ τῶν ἐναντίων , ἀπειλῶν καὶ καταβοήσεων καὶ κινδύνων καὶ διωγμῶν καὶ πλάνης καὶ στενοχωρίας καὶ ποικίλης θλίψεως ὑπομονήν , οἷα τὰ ἐπὶ ΔεκίουDecius καὶ ΣαβίνουSabinus συμβάντα μοι , οἷα μέχρι νῦν ΑἰμιλιανοῦAemilianus .	Many, to be sure, are the confessions on which Germanus prides himself, many are the happenings to his hurt of which he has to tell—even all the things that he can make a list of regarding us: sentences, confiscations, proscriptions, plundering of goods, loss of dignities, contempt of worldly glory, disregard for the flatteries of governors and of councilors, and patient endurance of the threats of opponents, of outcries, of perils and persecutions, and wandering and distress, and all kinds of tribulation, such as came upon me under Decius and Sabinus, and such as continue even now under Aemilianus.
11-46 ποῦ δὲ ΓερμανὸςGermanus ἐφάνη ; τίς δὲ περὶ αὐτοῦ‎ λόγος ;	But where has Germanus been seen? and what account is there of him?
11-47 ἀλλὰ τῆς πολλῆς ἀφροσύνης , εἰς ἣν ἐμπίπτω διὰ ΓερμανόνGermanus , ὑφίεμαι , δι᾽ ὃ καὶ τὴν‎ καθ᾽ ἕκαστον τῶν γενομένων διήγησιν παρίημι τοῖς εἰδόσιν ἀδελφοῖς λέγειν . ”	But I turn from this great folly into which I am falling on account of Germanus. And for the same reason I desist from giving to the brothers who know it an account of everything which took place.”
11-48 Ὁ δ᾽ αὐτὸς καὶ ἐν τῇ πρὸς ΔομέτιονDomitius καὶ ΔίδυμονDidymus ἐπιστολῇ τῶν ἀμφὶ τὸν διωγμὸν αὖθις μνημονεύει ἐν τούτοις ·	The same writer also in the epistle to Domitius and Didymus mentions some particulars of the persecution as follows:
11-49 “τοὺς δὲ ἡμετέρους πολλούς τε ὄντας καὶ ἀγνῶτας ὑμῖν , περισσὸν ὀνομαστὶ καταλέγειν , πλὴν ἴστε ὅτι ἄνδρες καὶ γυναῖκες , καὶ νέοι καὶ γέροντες , καὶ κόραι καὶ πρεσβύτιδες , καὶ στρατιῶται καὶ ἰδιῶται , καὶ πᾶν γένος καὶ πᾶσα ἡλικία , οἳ μὲν διὰ μαστίγων καὶ πυρός , οἳ δὲ διὰ σιδήρου τὸν ἀγῶνα νικήσαντες , τοὺς στεφάνους ἀπειλήφασιν ·	“as our people are many and unknown to you, it would be superfluous to give their names; but understand that men and women, young and old, maidens and matrons, soldiers and civilians, of every race and age, some by scourging and fire, others by the sword, have conquered in the strife and received their crowns.
11-50 τοῖς δὲ οὐ πάμπολυς αὐτάρκης ἀπέβη χρόνος εἰς τὸ φανῆναι δεκτοὺς τῷ κυρίῳ , ὥσπερ οὖν ἔοικεν μηδὲ ἐμοὶ μέχρι νῦν ,	But in the case of some a very long time was not sufficient to make them appear acceptable to the Lord; as, indeed, it seems also in my own case, that sufficient time has not yet elapsed.
11-51 διόπερ εἰς ὃν οἶδεν αὐτὸς ἐπιτήδειον καιρὸν ὑπερέθετό με ὁ λέγων ‘καιρῷ δεκτῷ ἐπήκουσά σου , καὶ ἐν ἡμέρᾳ σωτηρίας ἐβοήθησά σοι .’¹	Wherefore he has retained me for the time which he knows to be fitting, saying, ‘In an acceptable time have I heard you, and in a day of salvation have I helped you.’¹

¹ Isaiah 49:8

11-52 τὰ γὰρ καθ᾽ ἡμᾶς ἐπειδὴ πυνθάνεσθε καὶ βούλεσθε δηλωθῆναι ὑμῖν ὅπως διάγομεν , ἠκούσατε μὲν πάντως ὅπως ἡμᾶς δεσμώτας ἀγομένους ὑπὸ ἑκατοντάρχου καὶ στρατηγῶν καὶ τῶν σὺν αὐτοῖς στρατιωτῶν καὶ ὑπηρετῶν , ἐμέ τε καὶ ΓάϊονGaius, Caius καὶ ΦαῦστονFaustus καὶ ΠέτρονPeter καὶ ΠαῦλονPaul , ἐπελθόντες τινὲς τῶν ΜαρεωτῶνMarea , ἄκοντας καὶ μηδὲ ἑπομένους , βίᾳ τε καὶ σύροντες , ἀφήρπασαν ·	For as you have inquired of our affairs and desire us to tell you how we are situated, you have heard fully that when we — that is, myself and Gaius and Faustus and Peter and Paul — were led away as prisoners by a centurion and magistrates, with their soldiers and servants, certain persons from Mareotis came and dragged us away by force, as we were unwilling to follow them.
11-53 ἐγὼ δὲ νῦν καὶ ΓάϊοςGaius, Caius καὶ ΠέτροςPeter μόνοι , τῶν ἄλλων ἀδελφῶν ἀπορφανισθέντες , ἐν ἐρήμῳ καὶ αὐχμηρῷ τῆς ΛιβύηςLibya τόπῳ κατακεκλείσμεθα , τριῶν ὁδὸν ἡμερῶν τοῦ ΠαραιτονίουParaetonium διεστηκότες .”	But now I and Gaius and Peter are alone, deprived of the other brothers, and shut up in a desert and dry place in Libya, three days’ journey from Paraetonium.”
11-54 Καὶ ὑποκαταβάς φησιν · “ἐν δὲ τῇ πόλει καταδεδύκασιν ἀφανῶς ἐπισκεπτόμενοι τοὺς ἀδελφούς , πρεσβύτεροί μὲν ΜάξιμοςMaximus ΔιόσκοροςDioscorus ΔημήτριοςDemetrius ΛούκιοςLucius · οἱ γὰρ ἐν τῷ κόσμῳ προφανέστεροι ΦαυστῖνοςFaustinus ΦαυστῖνοςFaustinus καὶ ἈκύλαςAquila ἐν ΑἰγύπτῳEgypt πλανῶνται ·	He says further on: “the presbyters, Maximus, Dioscorus, Demetrius, and Lucius concealed themselves in the city, and visited the brothers secretly; for Faustinus and Aquila, who are more prominent in the world, are wandering in Egypt.
11-55 διάκονοι δὲ οἱ μετὰ τοὺς ἐν τῇ νήσῳ τελευτήσαντας ὑπολειφθέντες ΦαῦστοςFaustus ΕὐσέβιοςEusebius ΧαιρήμωνChaeremon ·	But the deacons, Faustus, Eusebius, and Chaeremon, have survived those who died in the pestilence.
11-56 ΕὐσέβιοςEusebius , ὃν ἐξ ἀρχῆς ὁ Θεὸς ἐνεδυνάμωσεν καὶ παρεσκεύασεν τὰς ὑπηρεσίας τῶν ἐν ταῖς φυλακαῖς γενομένων ὁμολογητῶν ἐναγωνίως ἀποπληροῦν καὶ τὰς τῶν σωμάτων περιστολὰς τῶν τελείων καὶ μακαρίων μαρτύρων οὐκ ἀκινδύνως ἐκτελεῖν ·	Eusebius is one whom God has strengthened and endowed from the first to fulfill energetically the ministrations for the imprisoned confessors, and to attend to the dangerous task of preparing for burial the bodies of the perfected and blessed martyrs.
11-57 καὶ γὰρ μέχρι νῦν οὐκ ἀνίησιν ὁ ἡγούμενος τοὺς μὲν ἀναιρῶν , ὡς προεῖπον , ὠμῶς τῶν προσαγομένων ,	For as I have said before, unto the present time the governor continues to put to death in a cruel manner those who are brought to trial.
11-58 τοὺς δὲ βασάνοις καταξαίνων , τοὺς δὲ φυλακαῖς καὶ δεσμοῖς ἐκτήκων προστάσσων τε μηδένα τούτοις προσιέναι καὶ ἀνερευνῶν μή τις φανείη ,	And he destroys some with tortures, and wastes others away with imprisonment and bonds; and he suffers no one to go near them, and investigates whether any one does so.
11-59 καὶ ὅμως ὁ Θεὸς τῇ προθυμίᾳ καὶ λιπαρίᾳ τῶν ἀδελφῶν διαναπαύει τοὺς πεπιεσμένους . ”	Nevertheless God gives relief to the afflicted through the zeal and persistence of the brothers.
11-60 Καὶ τοσαῦτα μὲν ὁ ΔιονύσιοςDionysius .	Thus far Dionysius.
11-61 ἰστέον δὲ ὡς ὁ μὲν ΕὐσέβιοςEusebius , ὃν διακονον προσεῖπεν , σμικρὸν ὕστερον ἐπίσκοπος τῆς κατὰ ΣυρίανSyria ΛαοδικείαςLaodicea καθίσταται , ὁ δὲ ΜάξιμοςMaximus , ὃν τότε πρεσβύτερον εἴρηκεν , μετ᾽ αὐτὸν ΔιονύσιονDionysius τὴν‎ λειτουργίαν τῶν κατ᾽ ἈλεξάνδρειανAlexandria ἀδελφῶν διαδέχεται ,	But it should be known that Eusebius, whom he calls a deacon, shortly afterward became bishop of the church of Laodicea in Syria; and Maximus, of whom he speaks as being then a presbyter, succeeded Dionysius himself as bishop of Alexandria.
11-62 ΦαῦστοςFaustus δέ , ὁ σὺν αὐτῷ τηνικάδε διαπρέψας ἐν τῇ ὁμολογίᾳ , μέχρι τοῦ καθ᾽ ὑμᾶς διωγμοῦ φυλαχθείς , γηραιὸς κομιδῇ καὶ πλήρης ἡμερῶν καθ᾽ ἡμᾶς αὐτοὺς μαρτυρίῳ τὴν‎ κεφαλὴν ἀποτμηθεὶς τελειοῦται .	But the Faustus who was with him, and who at that time was distinguished for his confession, was preserved until the persecution in our day, when being very old and full of days, he closed his life by martyrdom, being beheaded.
11-63 Ἀλλὰ τὰ μὲν κατ᾽ ἐκεῖνο καιροῦ τῷ ΔιονυσίῳDionysius συμβάντα τοιαῦτα .	But such are the things which happened at that time to Dionysius.

Chapter 12

12-1 κατὰ δὲ τὸν δηλούμενον ΟὐαλεριανοῦValerian διωγμὸν τρεῖς ἐν ΚαισαρείᾳCaesarea τῆς ΠαλαιστίνηςPalestine τῇ κατὰ ΧριστὸνChrist διαλάμψαντας ὁμολογίᾳ , θείῳ κατεκοσμήθησαν μαρτυρίῳ , θηρίων γενόμενοι βορά ·	During the above-mentioned persecution under Valerian, three men in Caesarea in Palestine, being conspicuous in their confession of Christ, were adorned with divine martyrdom, becoming food for wild beasts.
12-2 τούτων ὁ μὲν ΠρίσκοςPriscus ἐκαλεῖτο , ὁ δὲ ΜάλχοςMalchus , τῷ δὲ τρίτῳ ἈλέξανδροςAlexander ὄνομα ἦν .	One of them was called Priscus, another Malchus, and the name of the third was Alexander.
12-3 τούτους φασὶν κατ᾽ ἀγρόν οἰκοῦντας , πρότερον μὲν ἑαυτοὺς ὡς ἀμελεῖς καὶ ῥᾳθύμους κακίσαι ,	They say that these men, who lived in the country, acted at first in a cowardly manner, as if they were careless and thoughtless.
12-4 ὅτι δὴ βραβείων , τοῦ καιροῦ τοῖς πόθου γλιχομένοις οὐρανίου διανέμοντος , ὀλιγωροῖεν αὐτοί , μὴ οὐχὶ προαρπάζοντες τὸν τοῦ μαρτυρίου στέφανον ·	For when the opportunity was given to those who longed for the prize with heavenly desire, they treated it lightly, lest they should seize the Crown of martyrdom prematurely.
12-5 ταύτῃ δὲ βουλευσαμένους , ὁρμῆσαι ἐπὶ τὴν‎ ΚαισάρειανCaesarea ὁμόσε τε χωρῆσαι ἐπὶ τὸν δικαστὴν καὶ τυχεῖν τοῦ προδεδηλωμένου τέλους .	But having deliberated on the matter, they hastened to Caesarea, and went before the judge and met the end we have mentioned.
12-6 ἔτι πρὸς τούτοις γύναιόν τι κατὰ τὸν αὐτὸν διωγμὸν ἐν τῇ αὐτῇ πόλει τὸν ὅμοιον ἱστοροῦσιν ἀγῶνα διηθληκέναι ·	They relate that besides these, in the same persecution and the same city, a certain woman endured a similar conflict.
12-7 τῆς δὲ ΜαρκίωνοςMarcion αὐτὴν αἱρέσεως γενέσθαι κατέχει λόγος .	But it is reported that she belonged to the sect of Marcion.

Chapter 13

13-1 Ἀλλ᾽ οὐκ εἰς μακρὸν δουλείαν τὴν‎ παρὰ βαρβάροις ¹ ὑπομείναντος , μοναρχήσας ὁ παῖς σωφρονέστερον τὴν‎ ἀρχὴν διατίθεται ,²

Shortly after this Valerian was reduced to slavery by the barbarians,¹and his son having become sole ruler,²conducted the government more prudently.

¹The Persian King, Sapor I., invading the eastern provinces of the Empire, took Antioch, and made the emperor Valerian a prisoner.
²Gallienus, who had been associated in rule with his father Valerian since AD 253, became Augustus in 260 or 261.

13-2 ἀνίησί τε αὐτίκα διὰ προγραμμάτων τὸν καθ᾽ ἡμῶν διωγμόν , ἐπ᾽ ἐλευθερίας τοῖς τοῦ λόγου προεστῶσιν τὰ ἐξ ἔθους ἐπιτελεῖν δι᾽ ἀντιγραφῆς προστάξας , ἥτις τοῦτον ἔχει τὸν τρόπον ·	He immediately restrained the persecution against us by public proclamations, and directed the bishops to perform in freedom their customary duties, in a rescript which ran as follows:
13-3 “Αὐτοκράτωρ ΚαῖσαρCaesar ΠούπλιοςPublius ΛικίνιοςLicinius ΓαλλιῆνοςGallienus Εὐσεβὴς ΕὐτυχὴςFelix ΣεβαστὸςAugustus ΔιονυσίῳDionysius καὶ ΠίννᾳPinnas καὶ ΔημητρίῳDēmētrius καὶ τοῖς λοιποῖς ἐπισκόποις .	The Emperor Caesar Publius Licinius Gallienus, Pius, Felix, Augustus, to Dionysius, Pinnas, Demetrius, and the other bishops.
13-4 τὴν‎ εὐεργεσίαν τῆς ἐμῆς δωρεᾶς διὰ παντὸς τοῦ κόσμου ἐκβιβασθῆναι προσέταξα , ὅπως ἀπὸ τῶν τόπων τῶν θρῃσκευσίμων ¹ ἀποχωρήσωσιν ,	I have ordered the bounty of my gift to be declared through all the world, that they may depart from the places of religious worship.¹

¹i.e., that the heathen should depart from them, and give them up to the Christians.

13-5 καὶ διὰ τοῦτο καὶ ὑμεῖς τῆς ἀντιγραφῆς τῆς ἐμῆς τῷ τύπων χρῆσθαι δύνασθε , ὥστε μηδένα ὑμῖν ἐνοχλεῖν .	And for this purpose you may use this copy of my rescript, that no one may molest you.
13-6 καὶ τοῦτο , ὅπερ κατὰ τὸ ἐξὸν δύναται ὑφ᾽ ὑμῶν ἀναπληροῦσθαι , ἤδη πρὸ πολλοῦ ὑπ᾽ ἐμοῦ συγκεχώρηται ,	And this which you are now enabled lawfully to do, has already for a long time been conceded by me.
13-7 καὶ διὰ τοῦτο ΑὐρήλιοςAurelius ΚυρίνιοςCyrenius, Cyrenaeus , ὁ τοῦ μεγίστου πράγματος προστατεύων , τὸν τύπον τὸν ὑπ᾽ ἐμοῦ δοθέντα διαφυλάξει .”	Therefore Aurelius Cyrenius, who is the chief administrator of affairs, will observe this ordinance which I have given.”
13-8 Ταῦτα ἐπὶ τὸ σαφέστερον ἐκ τῆς ῬωμαίωνRoman, Latin ἑρμηνευθέντα γλώττης ἐγκείσθω .	I have given this in a translation from the Latin, that it may be more readily understood.
13-9 καὶ ἄλλη δὲ τοῦ αὐτοῦ‎ διάταξις φέρεται , ἣν πρὸς ἑτέρους ἐπισκόπους πεποίηται , τὰ τῶν καλουμένοις κοιμητηρίων ἀπολαμβάνειν ἐπιτρέπων χωρία .	Another decree of his is extant addressed to other bishops, permitting them to take possession again of the so-called cemeteries.

Chapter 14

14-1 Ἐν τούτῳ δὲ τῆς μὲν ῬωμαίωνRoman, Latin ἐκκλησίας εἰς ἔτι τότε καθηγεῖτο ΞύστοςXystus , τῆς δ᾽ ἐπ᾽ ἈντιοχείαςAntioch μετὰ ΦάβιονFabius ΔημητριανόςDemetrian , ΦιρμιλιανὸςFirmilianus δὲ ΚαισαρείαςCaesarea τῆς ΚαππαδοκῶνCappadocia , καὶ ἐπὶ τούτοις τῶν κατὰ ΠόντονPontus ἐκκλησιῶν ΓρηγόριοςGregory καὶ ὁ τούτου ἀδελφὸς ἈθηνόδωροςAthenodore , ὨριγένουςOrigen γνώριμοι · τῆς δ᾽ ἐπὶ ΠαλαιστίνηςPalestine ΚαισαρείαςCaesarea , ΘεοκτίστουTheoctistus μεταλλάξαντος , διαδέχεται τὴν‎ ἐπισκοπὴν ΔόμνοςDomnus ,	At that time Xystus was still presiding over the church of Rome, and Demetrianus, successor of Fabius, over the church of Antioch, and Firmilianus over that of Caesarea in Cappadocia; and besides these, Gregory and his brother Athenodorus, friends of Origen, were presiding over the churches in Pontus; and Theoctistus of Caesarea in Palestine having died, Domnus received the episcopate there.
14-2 βραχεῖ δὲ χρόνῳ τούτου διαγενομένου , ΘεότεκνοςTheotecnus , ὁ καθ᾽ ἡμᾶς , διάδοχος καθίσταται ·	He held it but a short time, and Theotecnus, our contemporary, succeeded him.
14-3 τῆς δ᾽ ὨριγένουςOrigen διατριβῆς καὶ οὗτος ἦν .	He also was a member of Origen’s school.
14-4 ἀλλὰ καὶ ἐν ἹεροσολύμοιςJerusalem ἀναπαυσαμένουddddddddddddddd ΜαζαβάνουMazabanes , τὸν θρόνον ὙμέναιοςHymenaeus , ὁ καὶ αὐτὸς ἐπὶ πλείστοις τοῖς καθ᾽ ἡμᾶς διαπρέψας ἔτεσιν , διεδέξατο .	But in Jerusalem, after the death of Mazabanes, Hymenaeus, who has been celebrated among us for a great many years, succeeded to his seat.

Chapter 15

15-1 Κατὰ τούτους εἰρήνης ἁπανταχοῦ τῶν ἐκκλησιῶν οὔσης , ἐν ΚαισαρείᾳCaesarea τῆς ΠαλαιστίνηςPalestine ΜαρῖνοςMarinus τῶν ἐν στρατείαις ἀξιώμασι τετιμημένων γένει τε καὶ πλούτῳ περιφανὴς ἀνήρ , διὰ τὴν‎ ΧριστοῦChrist μαρτυρίαν τὴν‎ κεφαλὴν ἀποτέμνεται , τοιᾶσδε ἕνεκεν αἰτίας .	At this time, when the peace of the churches had been everywhere restored, Marinus in Caesarea in Palestine, who was honoured for his military deeds, and illustrious by virtue of family and wealth, was beheaded for his testimony to Christ, on the following account.
15-2 τιμή τίς ἐστι παρὰ ῬωμαίοιςRomans τὸ κλῆμα , οὗ τοὺς τυχόντας φασὶν ἑκατοντάρχους γίνεσθαι .	The vine-branch is a certain mark of honour among the Romans, and those who obtain it become, they say, centurions.
15-3 τόπου σχολάζοντος , ἐπὶ τοῦτο προκοπῆς τὸν ΜαρῖνονMarinus ἡ τοῦ βαθμοῦ τάξις ἐκάλει ,	A place being vacated, the order of succession called Marinus to this position.
15-4 ἤδη τε μέλλοντα τῆς τιμῆς ἔχεσθαι παρελθὼν ἄλλος πρὸ τοῦ βήματος , μὴ ἐξεῖναι μὲν ἐκείνῳ τῆς ῬωμαίωνRoman, Latin μετέχειν ἀξίας κατὰ τοὺς παλαιοὺς νόμους , ΧριστιανῷChristian γε ὄντι καὶ τοῖς βασιλεῦσι μὴ θύοντι , κατηγόρει , αὐτῷ δ᾽ ἐπιβάλλειν τὸν κλῆρον ·	But when he was about to receive the honour, another person came before the tribunal and claimed that it was not legal, according to the ancient laws, for him to receive the Roman dignity, as he was a Christian and did not sacrifice to the emperors; but that the office belonged rather to him.
15-5 ἐφ᾽ ᾧ κινηθέντα τὸν δικαστὴν (ἈχαιὸςAchaeus οὗτος ἦν ) πρῶτον μὲν ἐρέσθαι ποίας ὁ ΜαρῖνοςMarinus εἴη γνώμης ,	Thereupon the judge, whose name was Achaeus, being disturbed, first asked what opinion Marinus held.
15-6 ὡς δ᾽ ὁμολογοῦντα ΧριστιανὸνChristian ἐπιμόνως ἑώρα , τριῶν ὡρῶν ἐπιδοῦναι αὐτῷ εἰς ἐπίσκεψιν διάστημα .	And when he perceived that he continually confessed himself a Christian, he gave him three hours for reflection.
15-7 ἐκτὸς δῆτα γενόμενον αὐτὸν τοῦ δικαστηρίου ΘεότεκνοςTheotecnus ὁ τῇδε ἐπίσκοπος ἀφέλκει , προσελθὼν δι᾽ ὁμιλίας , καὶ τῆς χειρὸς λαβὼν ἐπὶ τὴν‎ ἐκκλησίαν προάγει ,	When he came out from the tribunal, Theotecnus, the bishop there, took him aside and conversed with him, and taking his hand led him into the church.
15-8 εἴσω τε πρὸς αὐτῷ στήσας τῷ ἁγιάσματι ,¹ μικρόν τι παραναστείλας αὐτοῦ‎ τῆς χλαμύδος καὶ τὸ προσηρτημένον αὐτῷ ξίφος ἐπιδείξας ἅμα τε ἀντιπαρατίθησιν προσαγαγὼν αὐτῷ τὴν‎ τῶν θείων εὐαγγελίων γραφήν , κελεύσας τῶν δυεῖν ἑλέσθαι τὸ κατὰ γνώμην .	And standing with him within, in the sanctuary,¹he raised his cloak a little, and pointed to the sword that hung by his side; and at the same time he placed before him the Scripture of the divine Gospels, and told him to choose which of the two he wished.

¹Or, “altar.”

15-9 Ὡς δ᾽ ἀμελλητὶ τὴν‎ δεξιὰν προτείνας ἐδέξατο τὴν‎ θείαν γραφήν ,	And without hesitation he reached forth his right hand, and took the divine Scripture.
15-10 “ ἔχου τοίνυν , ἔχου , ” φησὶν πρὸς αὐτὸν ὁ ΘεότεκνοςTheotecnus , “τοῦ Θεοῦ , καὶ τύχοις ὧν εἵλου , πρὸς αὐτοῦ‎ δυναμούμενος , καὶ βάδιζε μετ᾽ εἰρήνης .”	“Hold fast then,” says Theotecnus to him, “hold fast to God, and strengthened by him may thou obtain what you have chosen, and go in peace.”
15-11 εὐθὺς ἐκεῖθεν ἐπανελθόντα αὐτὸν κῆρυξ ἐβόα καλῶν πρὸ τοῦ δικαστηρίου · καὶ γὰρ ἤδη τὰ τῆς προθεσμίας τοῦ χρόνου πεπλήρωτο ·	Immediately on his return the herald cried out calling him to the tribunal, for the appointed time was already completed.
15-12 καὶ δὴ παραστὰς τῷ δικαστῇ καὶ μείζονα τῆς πίστεως τὴν‎ προθυμίαν ἐπιδείξας , εὐθὺς ὡς εἶχεν , ἀπαχθεὶς τὴν‎ ἐπὶ θανάτῳ , τελειοῦται .	And standing before the tribunal, and manifesting greater zeal for the faith, immediately, as he was, he was led away and finished his course by death.

Chapter 16

16-1 Ἔνθα καὶ Ἀστύριος ἐπὶ τῇ θεοφιλεῖ παρρησίᾳ μνημονεύεται ,	Astyrius also is commemorated on account of his pious boldness in connection with this affair.
16-2 ἀνὴρ τῶν ἐπὶ ῬώμηςRome συγκλητικῶν γενόμενος βασιλεῦσίν τε προσφιλὴς καὶ πᾶσι γνώριμος εὐγενείας τε ἕνεκα καὶ περιουσίας ·	He was a Roman of senatorial rank, and in favor with the emperors, and well known to all on account of his noble birth and wealth.
16-3 ὃς παρὼν τελειουμένῳ τῷ μάρτυρι , τὸν ὦμον ὑποθείς , ἐπὶ λαμπρᾶς καὶ πολυτελοῦς ἐσθῆτος ἄρας τὸ σκῆνος ¹ ἐπιφέρεται , περιστείλας τε εὖ μάλα πλουσίως , τῇ προσηκούσῃ ταφῇ παραδίδωσιν .	Being present at the martyr’s death, he took his body¹away on his shoulder, and arraying him in a splendid and costly garment, prepared him for the grave in a magnificent manner, and gave him fitting burial.

¹Lit. “tabernacle” or “tent.”

16-4 Τούτου μυρία μὲν καὶ ἄλλα μνημονεύουσιν οἱ τἀνδρὸς καὶ εἰς ἡμᾶς διαμείναντες γνώριμοι , ἀτὰρ καὶ παραδόξου τοιούτου .

The friends of this man, that remain to our day, relate many other facts concerning him.

Chapter 17

17-1 ἐπὶ τῆς ΦιλίππουPhilip ΚαισαρείαςCaesarea , ἣν ΠανεάδαPaneas ΦοίνικεςPhoenicia, Phoenicians προσαγορεύουσιν , φασὶ παρὰ ταῖς αὐτόθι δεικνυμέναις ἐν ταῖς ὑπωρείαις τοῦ καλουμένου ΠανείουPaneion ὄρους πηγαῖς , ἐξ ὧν καὶ τὸν ἸορδάνηνJordan προχεῖσθαι ,	At Caesarea Philippi, which the Phoenicians call Paneas, springs are shown at the foot of the Mountain Panius, out of which the Jordan flows.
17-2 κατά τινα ἑορτῆς ἡμέραν σφάγιόν τι καταβάλλεσθαι καὶ τοῦτο τῇ τοῦ δαίμονος δυνάμει ἀφανὲς γίνεσθαι παραδόξως θαῦμά τε εἶναι περιβόητον τοῖς παροῦσι τὸ γινόμενον .	They say that on a certain feast day, a victim was thrown in, and that through the power of the demon it marvelously disappeared and that which happened was a famous wonder to those who were present.
17-3 παρόντα δ᾽ οὖν ποτε τοῖς πραττομένοις τὸν ἈστύριονAstyrius καὶ τὸ πρᾶγμα καταπεπληγμένους ἰδόντα τοὺς πολλούς , οἰκτεῖραι τῆς πλάνης , κἄπειτα ἀνανεύσαντα εἰς οὐρανόν , ἱκετεῦσαι διὰ ΧριστοῦChrist τὸν ἐπὶ πάντων Θεὸν τὸ λαοπλάνον δαιμόνιον ἐλέγξαι καὶ παῦσαι τῆς τῶν ἀνθρώπων ἀπάτης .	Astyrius was once there when these things were done, and seeing the multitude astonished at the affair, he pitied their delusion; and looking up to heaven he supplicated the God over all through Christ, that he would rebuke the demon who deceived the people, and bring the men’s delusion to an end.
17-4 ταῦτα δέ φασιν εὐξαμένου , ἀθρόως τὸ ἱερεῖον ἐπιπολάσαι ταῖς πηγαῖς οὕτω τε αὐτοῖς τὸ παράδοξον οἴχεσθαι , μηδενὸς μηκέτι θαύματος περὶ τὸν τόπον γινομένου .	And they say that when he had prayed thus, immediately the sacrifice floated on the surface of the fountain. And thus the miracle departed; and no wonder was ever afterward performed at the place.

Chapter 18

18-1 Ἀλλ᾽ ἐπειδὴ τῆσδε τῆς πόλεως εἰς μνήμην ἐλήλυθα , οὐκ ἄξιον ἡγοῦμαι παρελθεῖν διήγησιν καὶ τοῖς μετ᾽ ἡμᾶς μνημονεύεσθαι ἀξίαν .	Since I have mentioned this city I do not think it proper to omit an account which is worthy of record for posterity.
18-2 τὴν‎ γὰρ αἱμορροοῦσαν , ἣν ἐκ τῶν ἱερῶν εὐαγγελίων πρὸς τοῦ σωτῆρος ἡμῶν τοῦ πάθους ἀπαλλαγὴν εὕρασθαι μεμαθήκαμεν , ἐνθένδε ἔλεγον ὁρμᾶσθαι τόν τε οἶκον αὐτῆς ἐπὶ τῆς πόλεως δείκνυσθαι καὶ τῆς ὑπὸ τοῦ σωτῆρος εἰς αὐτὴν εὐεργεσίας Θαυμαστὰ τρόπαια παραμένειν .	For they say that the woman with an issue of blood, who, as we learn from the sacred Gospel, received from our Saviour deliverance from her affliction, came from this place, and that her house is shown in the city, and that remarkable memorials of the kindness of the Saviour to her remain there.
18-3 ἑστάναι γὰρ ἐφ᾽ ὑψηλοῦ λίθου πρὸς μὲν ταῖς πύλαις τοῦ αὐτῆς οἴκου γυναικὸς ἐκτύπωμα χάλκεον , ἐπὶ γόνυ κεκλιμένον καὶ τεταμέναις ἐπὶ τὸ πρόσθεν ταῖς χερσὶν ἱκετευούσῃ ἐοικός ,	For there stands upon an elevated stone, by the gates of her house, a brazen image of a woman kneeling, with her hands stretched out, as if she were praying.
18-4 τούτου δὲ ἄντικρυς ἄλλο τῆς αὐτῆς ὕλης , ἀνδρὸς ὄρθιον σχῆμα , διπλοΐδα κοσμίως περιβεβλημένον καὶ τὴν‎ χεῖρα τῇ γυναικὶ προτεῖνον ,	Opposite this is another upright image of a man, made of the same material, clothed decently in a double cloak, and extending his hand toward the woman.
18-5 οὗ παρὰ τοῖς ποσὶν ἐπὶ τῆς στήλης αὐτῆς ξένον τι βοτάνης εἶδος φύειν , ὃ μέχρι τοῦ κρασπέδου τῆς τοῦ χαλκοῦ διπλοΐδος ἀνιόν , ἀλεξιφάρμακόν τι παντοίων νοσημάτων τυγχάνειν .	At his feet, beside the statue itself, is a certain strange plant, which climbs up to the hem of the brazen cloak, and is a remedy for all kinds of diseases.
18-6 τοῦτον τὸν ἀνδριάντα εἰκόνα τοῦ ἸησοῦJesus, Joshua φέρειν ἔλεγον ,	They say that this statue is an image of Jesus.
18-7 ἔμενεν δὲ καὶ εἰς ἡμᾶς , ὡς καὶ ὄψει παραλαβεῖν ἐπιδημήσαντας αὐτοὺς τῇ πόλει .	It has remained to our day, so that we ourselves also saw it when we were staying in the city.
18-8 καὶ θαυμαστὸν οὐδὲν τοὺς πάλαι ἐξ ἐθνῶν εὐεργετηθέντας πρὸς τοῦ σωτῆρος ἡμῶν ταῦτα πεποιηκέναι , ὅτε καὶ τῶν ἀποστόλων αὐτοῦ‎ τὰς εἰκόνας ΠαύλουPaul, Paulus καὶ ΠέτρουPeter καὶ αὐτοῦ‎ δὴ τοῦ ΧριστοῦChrist διὰ χρωμάτων ἐν γραφαῖς σῳζομένας ἱστορήσαμεν , ὡς εἰκός , τῶν παλαιῶν ἀπαραφυλάκτως οἷα σωτῆρας ἐθνικῇ συνηθείᾳ παρ᾽ ἑαυτοῖς τοῦτον τιμᾶν εἰωθότων τὸν τρόπον .	Nor is it strange that those of the Gentiles who, of old, were benefited by our Saviour, should have done such things, since we have learned also that the likenesses of his apostles Paul and Peter, and of Christ himself, are preserved in paintings, the ancients being accustomed, as it is likely, according to a habit of the Gentiles, to pay this kind of honour indiscriminately to those regarded by them as deliverers.

Chapter 19

19-1 Τὸν γὰρ θρόνον , τοῦ πρώτου τῆς ἐκκλησίας τὴν‎ ἐπισκοπὴν πρὸς τοῦ σωτῆρος καὶ τῶν ἀποστόλων ὑποδεξαμένου , ὃν καὶ ἀδελφὸν τοῦ χρηματίσαι οἱ θεῖοι λόγοι περιέχουσιν , εἰς δεῦρο πεφυλαγμένον οἱ τῇδε κατὰ διαδοχὴν περιέποντες ἀδελφοὶ σαφῶς τοῖς πᾶσιν ἐπιδείκνυνται οἷον περὶ τοὺς ἁγίους ἄνδρας τοῦ θεοφιλοῦς ἕνεκεν Οἵ τε πάλαι καὶ οἱ εἰς ἡμᾶς ἔσῳζόν τε καὶ ἀποσῴζουσι σέβας .

The chair of James, who first received the episcopate of the church at Jerusalem from the Saviour himself and the apostles, and who, as the divine records show, was called a brother of Christ, has been preserved until now, the brothers who have followed him in succession there exhibiting clearly to all the reverence which both those of old times and those of our own day maintained and do maintain for holy men on account of their piety.

19-2 καὶ ταῦτα μὲν ταύτῃ .

So much as to this matter.

Chapter 20

20-1 Ὅ γε μὴν ΔιονύσιοςDionysius πρὸς ταῖς δηλωθείσαις ἐπιστολαῖς αὐτοῦ‎ ἔτι καὶ τὰς φερομένας ἑορταστικὰς τὸ τηνικαῦτα συντάττει , πανηγυρικωτέρους ἐν αὐταῖς περὶ τῆς τοῦ πάσχα ἑορτῆς ἀνακινῶν λόγους .	Dionysius, besides his epistles already mentioned, wrote at that time also his extant Festal Epistles, in which he uses words of panegyric respecting the Passover feast.
20-2 τούτων τὴν‎ μὲν ΦλαυΐῳFlavius ΦλαυΐῳFlavius προσφωνεῖ , τὴν‎ δὲ ΔομετίῳDomitius καὶ ΔιδύμῳDidymus , ἐν ᾗ καὶ κανόνα ἐκτίθεται ὀκταετηρίδος , ὅτι μὴ ἄλλοτε ἢ μετὰ τὴν‎ ἐαρινὴν ἰσημερίαν προσήκοι τὴν‎ τοῦ πάσχα ἑορτὴν ἐπιτελεῖν , παριστάμενος ·	He addressed one of these to Flavius, and another to Domitius and Didymus, in which he sets forth a canon of eight years, maintaining that it is not proper to observe the paschal feast until after the vernal equinox.
20-3 πρὸς ταύταις καὶ ἄλλην τοῖς κατ᾽ ἈλεξάνδρειανAlexandria συμπρεσβυτέροις ἐπιστολὴν διαχαράττει ἑτέροις τε ὁμοῦ διαφόρως , καὶ ταύτας ἔτι τοῦ διωγμοῦ συνεστῶτος .	Besides these he sent another epistle to his fellow presbyters in Alexandria, as well as various others to different persons while the persecution was still prevailing.

Chapter 21

21-1 Ἐπιλαβούσης δὲ ὅσον οὔπω τῆς εἰρήνης , ἐπάνεισι μὲν εἰς τὴν‎ ἈλεξάνδρειανAlexandria , πάλιν ἐπιστρέψας δ᾽ ἐνταῦθα στάσεως καὶ πολέμου συστάντος , ὡς οὐχ οἷόν τε ἦν αὐτῷ τοὺς κατὰ τὴν‎ πόλιν ἅπαντας ἀδελφούς , εἰς ἑκάτερον τῆς στάσεως μέρος διῃρημένους , ἐπισκοπεῖν , αὖθις ἐν τῇ τοῦ πάσχα ἑορτῇ , ὥσπερ τις ὑπερόριος , ἐξ αὐτῆς τῆς ἈλεξανδρείαςAlexandria διὰ γραμμάτων αὐτοῖς ὡμίλει .	Peace had but just been restored when he returned to Alexandria; but as sedition and war broke out again, rendering it impossible for him to oversee all the brothers, separated in different places by the insurrection, at the feast of the Passover, as if he were still an exile from Alexandria, he addressed them again by letter.
21-2 καὶ ἹέρακιHierax δὲ μετὰ ταῦτα τῶν κατ᾽ ΑἴγυπτονEgypt ἐπισκόπῳ ἑτέραν ἑορταστικὴν ἐπιστολὴν γράφων , τῆς κατ᾽ αὐτὸν τῶν ἈλεξανδρέωνAlexandria, Alexandrians στάσεως μνημονεύει διὰ τούτων ·	And in another festal epistle written later to Hierax, a bishop in Egypt, he mentions the sedition then prevailing in Alexandria, as follows:
21-3 “Ἐμοὶ δέ , τί θαυμαστὸν εἰ πρὸς τοὺς πορρωτέρω παροικοῦντας χαλεπὸν τὸ κἂν δι᾽ ἐπιστολῶν ὁμιλεῖν , ὅτε καὶ τὸ πρὸς ἐμαυτὸν αὐτῷ μοι διαλέγεσθαι καὶ τῇ ἰδίᾳ ψυχῇ συμβουλεύεσθαι καθέστηκεν ἄπορονwithout passage ;	What wonder is it that it is difficult for me to communicate by letters with those who live far away, when it is beyond my power even to reason with myself, or to take counsel for my own life?
21-4 πρὸς γοῦν τὰ ἐμαυτοῦ σπλάγχνα , τοὺς ὁμοσκήνους καὶ συμψύχους ἀδελφοὺς καὶ τῆς αὐτῆς πολίτας ἐκκλησίας , ἐπιστολιμαίων δέομαι γραμμάτων , καὶ ταῦθ᾽ ὅπως διαπεμψαίμην , ἀμήχανον φαίνεται .	Truly I need to send letters to those who are as my own bowels, dwelling in one home, and brothers of one soul, and citizens of the same church; but how to send them I cannot tell.
21-5 ῥᾷον γὰρ ἄν τις οὐχ ὅπως εἰς τὴν‎ ὑπερορίαν , ἀλλὰ καὶ ἀπ᾽ ἀνατολῶν ἐπὶ δυσμὰς περαιωθείη , ἢ τὴν‎ ἈλεξάνδρειανAlexandria ἀπ᾽ αὐτῆς τῆς ἈλεξανδρείαςAlexandria ἐπέλθοι .	For it would be easier for one to go, not only beyond the limits of the province, but even from the East to the West, than from Alexandria to Alexandria itself.
21-6 τῆς γὰρ ἐρήμου τῆς πολλῆς καὶ ἀτριβοῦς ἐκείνης ἣν ἐν δυσὶν γενεαῖς διώδευσεν ὁ ἸσραήλIsrael , ἄπειρος μᾶλλον καὶ ἄβατός ἐστιν ἡ μεσαιτάτη τῆς πόλεως ὁδός ·	For the very heart of the city is more intricate and impassable than that great and trackless desert which Israel traversed for two generations.
21-7 καὶ τῆς θαλάσσης ἣν ἐκεῖνοι ῥαγεῖσαν καὶ διατειχισθεῖσαν ἔσχον ἱππήλατον καὶ ἐν τῇ λεωφόρῳ κατεποντίσθησαν ΑἰγύπτιοιEgyptians , οἱ γαληνοὶ καὶ ἀκύμαντοι λιμένες γεγόνασιν εἰκών ,	And our smooth and waveless harbors have become like the sea, divided and walled up, through which Israel drove and in whose highway the Egyptians were overwhelmed.
21-8 πολλάκις φανέντες ἀπὸ τῶν ἐν αὐτοῖς φόνων οἷον ἐρυθρὰ θάλασσα ·	For often from the slaughters there committed they appear like the Red Sea.
21-9 ὁ δ᾽ ἐπιρρέων ποταμὸς τὴν‎ πόλιν ποτὲ μὲν ἐρήμου τῆς ἀνύδρου ξηρότερος ὤφθη καὶ μᾶλλον αὐχμώδης ἐκείνης ἣν διαπορευόμενος ὁ ἸσραὴλIsraēl οὕτως ἐδίδασκεν , ὡς ΜωσῆMoses μὲν καταβοᾶν , ῥυῆναι δ᾽ αὐτοῖς παρὰ τοῦ θαυμάσια ποιοῦντος μόνου ἐκ πέτρας ἀκροτόμου ποτόν ·	And the river which flows by the city has sometimes seemed drier than the waterless desert, and more parched than that in which Israel, as they passed through it, so suffered for thirst, that they cried out against Moses, and the water flowed for them from the steep rock, through him who alone does wonders.
21-10 ποτὲ δὲ τοσοῦτος ἐπλήμμυρεν ὡς πᾶσαν τὴν‎ περίχωρον τάς τε ὁδοὺς καὶ τοὺς ἀγροὺς ἐπικλύσαντα , τῆς ἐπὶ ΝῶεNoah γενομένης τοῦ ὕδατος φορᾶς ἐπαγαγεῖν ἀπειλήν ·	Again it has overflowed so greatly as to flood all the surrounding country, and the roads and the fields; threatening to bring back the deluge of water that occurred in the days of Noah.
21-11 ἀεὶ δὲ αἵματι καὶ φόνοις καὶ καταποντισμοῖς κάτεισιν μεμιασμένος , οἷος ὑπὸ ΜωσῆMoses γέγονεν τῷ ΦαραώPharaoh , μεταβαλὼν εἰς αἷμα καὶ ἐποζέσας .	And it flows along, polluted always with blood and slaughter and drownings, as it became for Pharaoh through the agency of Moses, when he changed it into blood, and it stank.
21-12 καὶ ποῖον γένοιτ᾽ ἂν τοῦ πάντα καθαίροντος ὕδατος ὕδωρ ἄλλο καθάρσιον ; πῶς ἂν ὁ πολὺς καὶ ἀπέραντος ἀνθρώποις ὠκεανὸς ἐπιχυθεὶς τὴν‎ πικρὰν ταύτην ἀποσμήξαι θάλασσαν ; ἢ πῶς ἂν ὁ μέγας ποταμός , ὁ ἐκπορευόμενος ἐξ ἘδέμEden , τὰς τέσσαρας ἀρχὰς εἰς ἃς ἀφορίζεται , μετοχετεύσας εἰς μίαν τοῦ ΓηώνGihon , ἀποπλύναι τὸν λύθρον ;	And what other water could purify the water which purifies everything? How could the ocean, so great and impassable for men, if poured into it, cleanse this bitter sea? Or how could the great river which flowed out of Eden, if it poured the four heads into which it is divided into the one of Geon, wash away this pollution?
21-13 ἢ πότε ὁ τεθολωμένος ὑπὸ τῶν πονηρῶν πανταχόθεν ἀναθυμιάσεων ἀὴρ εἰλικρινὴς γένοιτο ; τοιοῦτοι γὰρ ἀπὸ τῆς γῆς ἀτμοὶ καὶ ἀπὸ θαλάσσης ἄνεμοι ποταμῶν τε αὖραι καὶ λιμένων ἀνιμήσεις ἀποπνέουσιν , ὡς σηπομένων ἐν πᾶσι τοῖς ὑποκειμένοις στοιχείοις νεκρῶν ἰχῶρας εἶναι τὰς δρόσους .	Or when can the air poisoned by these noxious exhalations become pure? for such vapors arise from the earth, and winds from the sea, and breezes from the river, and mists from the harbors, that the dews are, as it were, discharges from dead bodies putrefying in all the elements around us.
21-14 εἶτα θαυμάζουσιν καὶ διαποροῦσιν , πόθεν οἱ συνεχεῖς λοιμοί , πόθεν αἱ χαλεπαὶ νόσοι , πόθεν αἱ παντοδαπαὶ φθοραί , πόθεν ὁ ποικίλος καὶ πολὺς τῶν ἀνθρώπων ὄλεθρος , διὰ τί μηκέτι τοσοῦτο πλῆθος οἰκητόρων ἡ μεγίστη πόλις ἐν αὐτῇ φέρει , ἀπὸ νηπίων ἀρξαμένη παίδων μέχρι τῶν εἰς ἄκρον γεγηρακότων , ὅσους ὠμογέροντας οὓς ἐκάλει , πρότερον ὄντας ἔτρεφεν ·	Yet men wonder and cannot understand whence these continuous pestilences;¹whence these severe sicknesses; whence these deadly diseases of all kinds; whence this various and vast human destruction; why this great city no longer contains as many inhabitants, from tender infants to those most advanced in life, as it formerly contained of those whom it called hearty old men.

¹The pestilence which began in AD 250 afflicted the Empire at intervals for twenty years. Alexandria was probably the first city it visited.

21-15 ἀλλ᾽ οἱ τεσσαρακοντοῦται καὶ μέχρι τῶν ἑβδομήκοντα ἐτῶν τοσοῦτον πλέονες τότε , ὥστε μὴ συμπληροῦσθαι νῦν τὸν ἀριθμὸν αὐτῶν , προσεγγραφέντων καὶ συγκαταλεγέντων εἰς τὸ δημόσιον σιτηρέσιον ¹ τῶν ἀπὸ τεσσαρεσκαίδεκα ἐτῶν μέχρι τῶν ὀγδοήκοντα ,

But the men from forty to seventy years of age were then so much more numerous that their number cannot now be filled out, even when those from fourteen to eighty years are enrolled and registered for the public allowance of food.¹

¹We have no other evidence, apart from this passage, of this “dole” or public distribution of a food ration.

21-16 καὶ γεγόνασιν οἷον ἡλικιῶται τῶν πάλαι γεραιτάτων οἱ ὄψει νεώτατοι .

And the youngest in appearance have become, as it were, of equal age with those who formerly were the oldest.¹

¹i.e., the young, by sharing with the food rationing, were now classed along with the old.

21-17 καὶ οὕτω μειούμενον ἀεὶ καὶ δαπανώμενον ὁρῶντες τὸ ἐπὶ γῆς ἀνθρώπων γένος , οὐ τρέμουσιν , αὐξομένου καὶ προκόπτοντος τοῦ παντελοῦς αὐτῶν ἀφανισμοῦ .”

But though they see the race of men thus constantly diminishing and wasting away, and though their complete destruction is increasing and advancing, they do not tremble.”

Chapter 22

22-1 Μετὰ ταῦτα λοιμικῆς τὸν πόλεμον διαλαβούσης νόσου τῆς τε ἑορτῆς πλησιαζούσης , αὖθις διὰ γραφῆς τοῖς ἀδελφοῖς ὁμιλεῖ , τὰ τῆς συμφορᾶς ἐπισημαινόμενος πάθη διὰ τούτων ·	After these events a pestilential disease followed the war, and at the approach of the feast he wrote again to the brothers, describing the sufferings consequent upon this calamity.
22-2 “Τοῖς μὲν ἄλλοις ἀνθρώποις οὐκ ἂν δόξειεν καιρὸς ἑορτῆς εἶναι τὰ παρόντα ,	“To other men the present might not seem to be a suitable time for a festival.
22-3 οὐδὲ ἔστιν αὐτοῖς οὔτε οὗτος οὔτε τις ἕτερος , οὐχ ὅπως τῶν ἐπιλύπων , ἀλλ᾽ οὐδ᾽ εἴ τις περιχαρής , ὃν οἰηθεῖεν μάλιστα .	Nor indeed is this or any other time suitable for them; neither sorrowful times, nor even such as might be thought especially cheerful.
22-4 νῦν μέν γε θρῆνοι πάντα , καὶ πενθοῦσιν πάντες , καὶ περιηχοῦσιν οἰμωγαὶ τὴν‎ πόλιν διὰ τὸ πλῆθος τῶν τεθνηκότων καὶ τῶν ἀποθνῃσκόντων ὁσημέραι ·	Now, indeed, everything is tears and every one is mourning, and wailings resound daily through the city because of the multitude of the dead and dying.
22-5 ὡς γὰρ ἐπὶ τῶν πρωτοτόκων τῶν ΑἰγυπτίωνEgyptians γέγραπται , ‘οὕτως καὶ νῦν ἐγενήθη κραυγὴ μεγάλη · οὐ γὰρ ἔστιν οἰκία , ἐν ᾗ οὐκ ἔστιν ἐν αὐτῇ τεθνηκώς ,’¹	For as it was written of the firstborn of the Egyptians, so now ‘there has arisen a great cry, for there is not a house where there is not one dead.’¹

¹ Exodus 12:30

22-6 καὶ ὄφελόν γε εἷς .	and if only there were just one!
22-7 Πολλὰ μὲν γὰρ καὶ δεινὰ καὶ τὰ πρὸ τούτου συμβεβηκότα ·	For many terrible things have happened already.
22-8 πρῶτον μὲν ἡμᾶς ἤλασαν , καὶ μόνοι πρὸς ἁπάντων διωκόμενοι καὶ θανατούμενοι ἑωρτάσαμεν καὶ τότε ,	First, they drove us out; and when alone, and persecuted, and put to death by all, even then we kept the feast.
22-9 καὶ πᾶς ὁ τῆς καθ᾽ ἕκαστον θλίψεως τόπος πανηγυρικὸν ἡμῖν γέγονε χωρίον , ἀγρὸς ἐρημία ναῦς πανδοχεῖον δεσμωτήριον , φαιδροτάτην δὲ πασῶν ἤγαγον ἑορτὴν οἱ τέλειοι μάρτυρες , εὐωχηθέντες ἐν οὐρανῷ ·	And every place of affliction was to us a place of festival: field, desert, ship, inn, prison; but the perfected martyrs kept the most joyous festival of all, feasting in heaven.
22-10 μετὰ δὲ ταῦτα πόλεμος καὶ λιμὸς ἐπέλαβεν , ἃ τοῖς ἔθνεσι συνδιηνέγκαμεν ,	After these things war and famine followed, which we endured in common with the heathen.
22-11 μόνοι μὲν ὑποστάντες ὅσα ἡμῖν ἐλυμήναντο , παραπολαύσαντες δὲ καὶ ὧν ἀλλήλους εἰργάσαντό τε καὶ πεπόνθασιν , καὶ τῇ ΧριστοῦChrist πάλιν ἐπιστρέψας ἐνηυφράνθημεν εἰρήνῃ , ἣν μόνοις ἡμῖν δέδωκεν ·	But we bore alone those things with which they afflicted us, and at the same time we experienced also the effects of what they inflicted upon and suffered from one another; and again, we rejoiced in the peace of Christ, which he gave to us alone.
22-12 βραχυτάτης δὲ ἡμῶν τε καὶ αὐτῶν τυχόντων ἀναπνοῆς , ἐπικατέσκηψεν ἡ νόσος αὕτη , πρᾶγμα φόβου τε παντὸς φοβερώτερον ἐκείνοις καὶ συμφορᾶς ἥστινος οὖν σχετλιώτερον καὶ ὡς ἴδιός τις αὐτῶν ἀπήγγειλεν συγγραφεύς , ‘πρᾶγμα μόνον δὴ τῶν πάντων ἐλπίδος κρεῖσσον γενόμενον ,’	But after both we and they had enjoyed a very brief season of rest this pestilence assailed us; to them more dreadful than any dread, and more intolerable than any other calamity; and, as one of their own writers has said, ‘the only thing which prevails over all hope.’
22-13 ἡμῖν δὲ οὐ τοιοῦτο μέν , γυμνάσιον δὲ καὶ δοκίμιον οὐδενὸς τῶν ἄλλων ἔλαττον .	But to us this was not so, but no less than the other things was it an exercise and probation.
22-14 ἀπέσχετο μὲν γὰρ οὐδὲ ἡμῶν , πολλὴ δὲ ἐξῆλθεν εἰς τὰ ἔθνη .”	For it did not keep aloof even from us, but the heathen it assailed more severely.”
22-15 Τούτοις ἑξῆς ἐπιφέρει λέγων ·	Further on he adds:
22-16 “οἱ γοῦν πλεῖστοι τῶν ἀδελφῶν ἡμῶν δι᾽ ὑπερβάλλουσαν ἀγάπην καὶ φιλαδελφίαν ἀφειδοῦντες ἑαυτῶν καὶ ἀλλήλων ἐχόμενοι , ἐπισκοποῦντες ἀφυλάκτως τοὺς νοσοῦντας , λιπαρῶς ὑπηρετούμενοι , θεραπεύοντες ἐν ΧριστῷChrist ,	The most of our brothers were unsparing in their exceeding love and brotherly kindness. They held fast to each other and visited the sick fearlessly, and ministered to them continually, serving them in Christ.
22-17 συναπηλλάττοντο ἐκείνοις ἀσμενέστατα , τοῦ παρ᾽ ἑτέρων ἀναπιμπλάμενοι πάθους καὶ τὴν‎ νόσον ἐφ᾽ ἑαυτοὺς ἕλκοντες ἀπὸ τῶν πλησίον καὶ ἑκόντες ἀναμασσόμενοι τὰς ἀλγηδόνας .	And they died with them most joyfully, taking the affliction of others, and drawing the sickness from their neighbours to themselves and willingly receiving their pains.
22-18 καὶ πολλοὶ νοσοκομήσαντες καὶ ῥώσαντες ἑτέρους , ἐτελεύτησαν αὐτοί , τὸν ἐκείνων θάνατον εἰς ἑαυτοὺς μεταστησάμενοι καὶ τὸ δημῶδες ῥῆμα , μόνης ἀεὶ δοκοῦν φιλοφροσύνης ἔχεσθαι , ἔργῳ δὴ τότε πληροῦντες , ‘ ἀπιόντες αὐτῶν περίψημα .’¹	And many who cared for the sick and gave strength to others died themselves having transferred to themselves their death. And the popular saying which always seems a mere expression of courtesy, for ‘in departing’ they became ‘their devoted servants.’¹

¹περίψημα. This word was used of worthless persons whom, in time of plague or some other calamity, the Athenians used to throw into the sea, in the belief that they would wipe off the guilt of the nation. By the third century AD περίψημα σου had, apparently, become a common expression of formal compliment: “Your humble and devoted servant.” Another translation reads: “they then made real in action, taking their departure as the others’ offscouring” because περίψημα also means “offscouring” or “scum.”

22-19 οἱ γοῦν ἄριστοι τῶν παρ᾽ ἡμῖν ἀδελφῶν τοῦτον τὸν τρόπον ἐξεχώρησαν τοῦ βίου , πρεσβύτεροί τέ τινες καὶ διάκονοι καὶ τῶν ἀπὸ τοῦ λαοῦ , λίαν ἐπαινούμενοι , ὡς καὶ τοῦ θανάτου τοῦτο τὸ εἶδος , διὰ πολλὴν εὐσέβειαν καὶ πίστιν ἰσχυρὰν γινόμενον , μηδὲν ἀποδεῖν μαρτυρίου δοκεῖν .	Truly the best of our brothers departed from life in this manner, including some presbyters and deacons and those of the people who had the highest reputation; so that this form of death, through the great piety and strong faith it exhibited, seemed to lack nothing of martyrdom
22-20 καὶ τὰ σώματα δὲ τῶν ἁγίων ὑπτίαις χερσὶ καὶ κόλποις ὑπολαμβάνοντες καθαιροῦντές τε ὀφθαλμοὺς καὶ στόματα συγκλείοντες ὠμοφοροῦντές τε καὶ διατιθέντες , προσκολλώμενοι , συμπλεκόμενοι , λουτροῖς τε καὶ περιστολαῖς κατακοσμοῦντες ,	And they took the bodies of the saints in their open hands and in their bosoms, and closed their eyes and their mouths; and they bore them away on their shoulders and laid them out; and they clung to them and embraced them; and they prepared them suitably with washings and garments.
22-21 μετὰ μικρὸν ἐτύγχανον τῶν ἴσων , ἀεὶ τῶν ὑπολειπομένων ἐφεπομένων τοῖς πρὸ αὐτῶν .	And after a little they received like treatment themselves, for the survivors were continually following those who had gone before them.
22-22 τὰ δέ γε ἔθνη πᾶν τοὐναντίον ·	But with the heathen everything was quite otherwise.
22-23 καὶ νοσεῖν ἀρχομένους ἀπωθοῦντο καὶ ἀπέφευγον τοὺς φιλτάτους	They deserted those who began to be sick, and fled from their dearest friends.
22-24 κἀν ταῖς ὁδοῖς ἐρρίπτουν ἡμιθνῆτας καὶ νεκροὺς ἀτάφους ἀπεσκυβαλίζοντο ,	And they cast them out into the streets when they were half dead, and left the dead like refuse, unburied.
22-25 τὴν‎ τοῦ θανάτου διάδοσιν καὶ κοινωνίαν ἐκτρεπόμενοι , ἣν οὐκ ἦν καὶ πολλὰ μηχανωμένοις ἐκκλῖναιῥᾴδιον .”	They shunned any participation or fellowship with death; which yet, with all their precautions, it was not easy for them to escape.”
22-26 μετὰ δὲ καὶ ταύτην τὴν‎ ἐπιστολήν , εἰρηνευσάντων τῶν κατὰ τὴν‎ πόλιν , τοῖς κατ᾽ ΑἴγυπτονEgypt ἀδελφοῖς ἑορταστικὴν αὖθις ἐπιστέλλει γραφήν , καὶ ἐπὶ ταύτῃ πάλιν ἐπιστρέψας ἄλλας διατυποῦται ·	After this epistle, when peace had been restored to the city, he wrote another festal letter to the brothers in Egypt, and again several others besides this.
22-27 φέρεται δέ τις αὐτοῦ‎ καὶ περὶ σαββάτου καὶ ἄλλη περὶ γυμνασίου .	And there is also a certain one extant on the Sabbath, and another on Exercise.
22-28 Ἑρμάμμωνι δὲ πάλιν ἐπιστρέψας καὶ τοῖς κατ᾽ ΑἴγυπτονEgypt ἀδελφοῖς δι᾽ ἐπιστολῆς ὁμιλῶν πολλά τε ἄλλα περὶ τῆς ΔεκίουDecius καὶ τῶν μετ᾽ αὐτὸν διεξελθὼν κακοτροπίας , τῆς κατὰ τὸν ΓαλλιῆνονGallienus εἰρήνης ἐπιμιμνήσκεται ·	Moreover, he wrote again an epistle to Hermammon and the brothers in Egypt, describing at length the wickedness of Decius and his successors, and mentioning the peace under Gallienus.

Chapter 23

23-1 οὐδὲν δὲ οἷον τὸ καὶ τούτων ὧδέ πως δυσμενῶς ἀκοῦσαι ·	But there is nothing like hearing his own words, which are as follows:
23-2 “ Ἐκεῖνος μὲν οὖν τῶν ἑαυτοῦ βασιλέων τὸν μὲν προέμενος , τῷ δὲ ἐπιθέμενος , παγγενεῖ ταχέως καὶ πρόρριζος ἐξηφανίσθη ,	“Then he,¹having betrayed one of the emperors that preceded him, and made war on the other, perished with his whole family speedily and utterly.

¹Macrianus, who incited Valerian to persecute and attempted to dethrone Gallienus. He and his son were subsequently defeated in battle and killed.

23-3 ἀνεδείχθη δὲ καὶ συνανωμολογήθη παρὰ πάντων ὁ ΓαλλιῆνοςGallienus , παλαιὸς ἅμα βασιλεὺς καὶ νέος , πρῶτος ὢν καὶ μετ᾽ ἐκείνους παρών .	But Gallienus was proclaimed and universally acknowledged at once an old emperor and a new, being before them and continuing after them.
23-4 κατὰ γὰρ τὸ ῥηθὲν πρὸς τὸν προφήτην ἩσαΐανIsaiah “τὰ ἀπ᾽ ἀρχῆς ἰδοὺ ἥκασιν , καὶ καινὰ ἃ νῦν ἀνατελεῖ .’¹	For according to the word spoken by the prophet Isaiah, ‘Behold the things from the beginning have come to pass, and new things shall now arise.’

¹A mixed quotation from Isaiah 42:9 and 43:19 .

23-5 ὥσπερ γὰρ νέφος τὰς ἡλιακὰς ἀκτῖνας ὑποδραμὸν καὶ πρὸς ὀλίγον ἐπηλυγάσαν ἐσκίασεν αὐτὸν καὶ ἀντ᾽ αὐτοῦ‎ προεφάνη , εἶτα παρελθόντος ἢ διατακέντος τοῦ νέφους , ἐξεφάνη πάλιν ἐπιστρέψας ἐπανατείλας ὁ προανατείλας ἥλιος , οὕτω προστὰς καὶ προσπελάσας ἑαυτὸν ὁ ΜακριανὸςMacrianus τῆς ἐφεστώσης ΓαλλιήνουGallienus βασιλείας , ὃ μὲν οὐκ ἔστιν , ἐπεὶ μηδὲ ἦν ,	for as a cloud passing over the sun’s rays and obscuring them for a little time hides it and appears in its place; but when the cloud has passed by or is dissipated, the sun which had risen before appears again; so Macrianus who put himself forward and approached the existing empire of Gallienus, is not, since he never was.
23-6 ὃ δὲ ἔστιν ὁμοίως ὥσπερ ἦν ,	But the other is just as he was.
23-7 καὶ οἷον ἀποθεμένη τὸ γῆρας ἡ βασιλεία καὶ τὴν‎ προοῦσαν ἀνακαθηραμένη κακίαν , ἀκμαιότερον νῦν ἐπανθεῖ καὶ πορρώτερον ὁρᾶται καὶ ἀκούεται καὶ διαφοιτᾷ πανταχοῦ .”	And his kingdom, as if it had cast aside old age, and had been purified from the former wickedness, now blossoms out more vigorously, and is seen and heard further, and extends in all directions.”
23-8 Εἶθ᾽ ἑξῆς καὶ τὸν χρόνον , καθ᾽ ὃν ταῦτ᾽ ἔγραφεν , διὰ τούτων σημαίνει ·	He then indicates the time at which he wrote this in the following words:
23-9 “καί μοι πάλιν ἐπιστρέψας τὰς ἡμέρας τῶν βασιλικῶν ἐτῶν ἔπεισι σκοπεῖν .	It occurs to me again to review the days of the imperial years.
23-10 ὁρῶ γάρ , ὡς ὀνομασθέντες μὲν οἱ ἀσεβέστατοι μετ᾽ οὐ πολὺ γεγόνασιν ἀνώνυμοι ,	For I perceive that those most impious men, though they have been famous, yet in a short time have become nameless.
23-11 ὁ δὲ ὁσιώτερος καὶ φιλοθεώτερος ὑπερβὰς τὴν‎ ἑπταετηρίδα , νῦν ἐνιαυτὸν ἔνατον ¹ διανύει , ἐν ᾧ ἡμεῖς ἑορτάσωμεν .”	But the holier and more godly prince, having passed the seventh year, is now completing the ninth,¹in which we shall keep the feast.

¹The seventh year of Gallienus ended toward the close of AD 260, apparently a short time before the capture of Valerian. From that time to the destruction of the Macriani in his ninth year he was, to use Dionysius' metaphor, “under a cloud.”

Chapter 24

24-1 Ἐπὶ τούτοις ἅπασιν σπουδάζεται αὐτῷ καὶ τὰ περὶ Ἐπαγγελιῶν δύο συγγράμματα ,	Besides all these the two books On the Promises were prepared by him.
24-2 ἡ δ᾽ ὑπόθεσις αὐτῷ ΝέπωςNepos ἦν , ἐπίσκοπος τῶν κατ᾽ ΑἴγυπτονEgypt , Ἰουδαϊκώτερονmore Jewish τὰς ἐπηγγελμένας τοῖς ἁγίοις ἐν ταῖς θείαις γραφαῖς ἐπαγγελίας ἀποδοθήσεσθαι διδάσκων καί τινα χιλιάδα ἐτῶν τρυφῆς σωματικῆς ἐπὶ τῆς ξηρᾶς ταύτης ἔσεσθαι ὑποτιθέμενος .	The occasion of these was Nepos, a bishop in Egypt, who taught that the promises to the holy men in the Divine Scriptures should be understood in a more Jewish manner, and that there would be a certain millennium of bodily luxury upon this earth.
24-3 δόξας γοῦν οὗτος ἐκ τῆς Ἀποκαλύψεως ἸωάννουJohn τὴν‎ ἰδίαν κρατύνειν ὑπόληψιν , Ἔλεγχον ἀλληγοριστῶν λόγον τινὰ περὶ τούτου συντάξας ἐπέγραψεν ·	As he thought that he could establish his private opinion by the Revelation of John, he wrote a book on this subject, entitled Refutation of Allegorists.

¹The “Allegorists” were those who, like Dionysius, protested against a literal interpretation of Revelation.

24-4 πρὸς ὃν ὁ ΔιονύσιοςDionysius ἐν τοῖς περὶ Ἐπαγγελιῶν ἐνίσταται ,	Dionysius opposes this in his books On the Promises.
24-5 διὰ μὲν τοῦ προτέρου τὴν‎ αὐτοῦ‎ γνώμην ἣν εἶχεν περὶ τοῦ δόγματος , παρατιθέμενος , διὰ δὲ τοῦ δευτέρας περὶ τῆς Ἀποκαλύψεως ἸωάννουJohn διαλαμβάνων · ἔνθα τοῦ ΝέπωτοςNepos κατὰ τὴν‎ ἀρχὴν μνημονεύσας , ταῦτα περὶ αὐτοῦ‎ γράφει ·	In the first he gives his own opinion of the dogma; and in the second he treats of the Revelation of John, and mentioning Nepos at the beginning, writes of him in this manner:
24-6 “ἐπεὶ δὲ σύνταγμά τι προκομίζουσιν ΝέπωτοςNepos , ᾧ λίαν ἐπερείδονται ὡς ἀναντιρρήτως ἀποδεικνύντι τὴν‎ τοῦ ΧριστοῦChrist βασιλείαν ἐπὶ γῆς ἔσεσθαι , ἐν ἄλλοις μὲν πολλοῖς ἀποδέχομαι καὶ ἀγαπῶ ΝέπωταNepos ΝέπωταNepos τῆς τε πίστεως καὶ τῆς φιλοπονίας καὶ τῆς ἐν ταῖς γραφαῖς διατριβῆς καὶ τῆς πολλῆς ψαλμῳδίας , ᾗ μέχρι νῦν πολλοὶ τῶν ἀδελφῶν εὐθυμοῦνται , καὶ πάνυ δι᾽ αἰδοῦς ἄγω τὸν ἄνθρωπον , ταύτῃ μᾶλλον ᾗ προανεπαύσατο ·	“But since they bring forward a certain work of Nepos, on which they rely confidently, as if it proved beyond dispute that there will be a reign of Christ upon earth, I confess that in many other respects I approve and love Nepos, for his faith and industry and diligence in the Scriptures, and for his extensive psalmody, with which many of the brothers are still delighted; and I hold him in the more reverence because he has gone to rest before us.
24-7 ἀλλὰ φίλη γὰρ καὶ προτιμοτάτη πάντων ἡ ἀλήθεια ,¹	But the truth should be loved and honoured most of all.¹

¹Quote of Aristotle.

24-8 ἐπαινεῖν τε χρὴ καὶ συναινεῖν ἀφθόνως , εἴ τι ὀρθῶς λέγοιτο , ἐξετάζειν δὲ καὶ διευθύνειν , εἴ τι μὴ φαίνοιτο ὑγιῶς ἀναγεγραμμένον .	And while we should praise and approve ungrudgingly what is said aright, we ought to examine and correct what does not seem to have been written soundly.
24-9 καὶ πρὸς μὲν παρόντα καὶ ψιλῷ λόγῳ δογματίζοντα αὐτάρκης ἦν ἂν ἡ ἄγραφος ὁμιλία , δι᾽ ἐρωτήσεως καὶ ἀποκρίσεως πείθουσα καὶ συμβιβάζουσα τοὺς ἀντιδιατιθεμένους ·	Were he present to state his opinion orally, mere unwritten discussion, persuading and reconciling those who are opposed by question and answer, would be sufficient.
24-10 γραφῆς δὲ ἐκκειμένης , ὡς δοκεῖ τισιν , πιθανωτάτης καί τινων διδασκάλων τὸν μὲν νόμον καὶ τοὺς προφήτας τὸ μηδὲν ἡγουμένων καὶ τὸ τοῖς εὐαγγελίοις ἕπεσθαι παρέντων καὶ τὰς τῶν ἀποστόλων ἐπιστολὰς ἐκφαυλισάντων , τὴν‎ δὲ τοῦ συγγράμματος τούτου διδασκαλίαν ὡς μέγα δή τι καὶ κεκρυμμένον μυστήριον κατεπαγγελλομένων καὶ τοὺς ἁπλουστέρους ἀδελφοὺς ἡμῶν οὐδὲν ἐώντων ὑψηλὸν καὶ μεγαλεῖον φρονεῖν οὔτε περὶ τῆς ἐνδόξου καὶ ἀληθῶς ἐνθέου τοῦ κυρίου ἡμῶν ἐπιφανείας οὔτε τῆς ἡμετέρας ἐκ νεκρῶν ἀναστάσεως καὶ τῆς πρὸς αὐτὸν ἐπισυναγωγῆς καὶ ὁμοιώσεως , ἀλλὰ μικρὰ καὶ θνητὰ καὶ οἷα τὰ νῦν , ἐλπίζειν ἀναπειθόντων ἐν τῇ βασιλείᾳ τοῦ Θεοῦ , ἀναγκαῖον καὶ ἡμᾶς ὡς πρὸς παρόντα τὸν ἀδελφὸν ἡμῶν διαλεχθῆναι ΝέπωταNepos .”	But as some think his work very plausible, and as certain teachers regard the law and prophets as of no consequence, and do not follow the Gospels, and treat lightly the apostolic epistles, while they make promises as to the teaching of this work as if it were some great hidden mystery, and do not permit our simpler brothers to have any sublime and lofty thoughts concerning the glorious and truly divine appearing of our Lord, and our resurrection from the dead, and our being gathered together unto him, and made like him, but on the contrary lead them to hope for small and mortal things in the kingdom of God, and for things such as exist now — since this is the case, it is necessary that we should dispute with our brother Nepos as if he were present.”
24-11 Τούτοις μετ᾽ ἕτερα ἐπιφέρει λέγων ·	Further on he says:
24-12 “ἐν μὲν οὖν τῷ ἈρσενοΐτῃArsinoë γενόμενος , ἔνθα , ὡς οἶδας , πρὸ πολλοῦ τοῦτο ἐπεπόλαζεν τὸ δόγμα , ὡς καὶ σχίσματα καὶ ἀποστασίας ὅλων ἐκκλησιῶν γεγονέναι , συγκαλέσας τοὺς πρεσβυτέρους καὶ διδασκάλους τῶν ἐν ταῖς κώμαις ἀδελφῶν , παρόντων καὶ τῶν βουλομένων ἀδελφῶν , δημοσίᾳ τὴν‎ ἐξέτασιν ποιήσασθαι τοῦ λόγου προετρεψάμην ,	When I was in the district of Arsinoë, where, as you know, this doctrine has prevailed for a long time, so that schisms and apostasies of entire churches have resulted, I called together the presbyters and teachers of the brothers in the villages — such brothers as wished being also present — and I exhorted them to make a public examination of this question.
24-13 καὶ τοῦτό μοι προσαγαγόντων τὸ βιβλίον ὥς τι ὅπλον καὶ τεῖχος ἄμαχον , συγκαθεσθεὶς αὐτοῖς τριῶν ἑξῆς ἡμερῶν ἐξ ἕω μέχρις ἑσπέρας , διευθύνειν ἐπειράθην τὰ γεγραμμένα ·	Accordingly when they brought me this book, as if it were a weapon and fortress impregnable, sitting with them from morning till evening for three successive days, I endeavored to correct what was written in it.
24-14 ἔνθα καὶ τὸ εὐσταθὲς καὶ τὸ φιλάληθες καὶ τὸ εὐπαρακολούθητον καὶ συνετὸν ὑπερηγάσθην τῶν ἀδελφῶν , ὡς ἐν τάξει καὶ μετ᾽ ἐπιεικείας τὰς ἐρωτήσεις καὶ τὰς ἐπαπορήσεις καὶ τὰς συγκαταθέσεις ἐποιούμεθα ,	And I rejoiced over the constancy, sincerity, docility, and intelligence of the brothers, as we considered in order and with moderation the questions and the difficulties and the points of agreement.
24-15 τὸ μὲν ἐκ παντὸς τρόπου καὶ φιλονείκως τῶν ἅπαξ δοξάντων περιέχεσθαι ,	And we abstained from defending in every manner and contentiously the opinions which we had once held, unless they appeared to be correct.
24-16 εἰ καὶ μὴ φαίνοιτο ὀρθῶς ἔχοντα , παραιτησάμενοι , μήτε δὲ τὰς ἀντιλογίας ὑποστελλόμενοι , ἀλλ᾽ ἐς ὅσον οἷόν τε , τῶν προκειμένων ἐπιβατεύειν καὶ κρατύνειν αὐτὰ πειρώμενοι , μήτε , εἰ λόγος αἱροῖ , μεταπείθεσθαι καὶ συνομολογεῖν αἰδούμενοι , ἀλλ᾽ εὐσυνειδήτως καὶ ἀνυποκρίτως καὶ ταῖς καρδίαις πρὸς τὸν Θεὸν ἡπλωμέναις τὰ ταῖς ἀποδείξεσι καὶ διδασκαλίαις τῶν ἁγίων γραφῶν συνιστανόμενα καταδεχόμενοι .	Nor did we evade objections, but we endeavored as far as possible to hold to and confirm the things which lay before us, and if the reason given satisfied us, we were not ashamed to change our opinions and agree with others; but on the contrary, conscientiously and sincerely, and with hearts laid open before God, we accepted whatever was established by the proofs and teachings of the Holy Scriptures.
24-17 καὶ τέλος ὅ τε τῆς διδαχῆς ταύτης ἀρχηγὸς καὶ εἰσηγητής , ὁ καλούμενος ΚορακίωνCoracion , ἐν ἐπηκόῳ πάντων τῶν παρόντων ἀδελφῶν ὡμολόγησεν καὶ διεμαρτύρατο ἡμῖν μηκέτι τούτῳ προσέξειν μηδὲ διαλέξεσθαι περὶ τούτου μηδὲ μεμνῆσθαι μηδὲ διδάξειν , ὡς ἱκανῶς ὑπὸ τῶν ἀντιλεχθέντων ᾑρημένος ·	And finally the author and mover of this teaching, who was called Coracion, in the hearing of all the brothers that were present, acknowledged and testified to us that he would no longer hold this opinion, nor discuss it, nor mention nor teach it, as he was fully convinced by the arguments against it.
24-18 τῶν τε ἄλλων ἀδελφῶν οἳ μὲν ἔχαιρον ἐπὶ τῇ κοινολογίᾳ καὶ τῇ πρὸς πάντας συγκαταβάσει καὶ συνδιαθέσει .”	And some of the other brothers expressed their gratification at the conference, and at the spirit of conciliation and harmony which all had manifested.

Chapter 25

25-1 Εἶθ᾽ ἑξῆς ὑποβάς , περὶ τῆς Ἀποκαλύψεως ἸωάννουJohn ταῦτά φησιν ·	Afterward he speaks in this manner of the Apocalypse of John.
25-2 “τινὲς μὲν οὖν τῶν πρὸ ἡμῶν ἠθέτησαν καὶ ἀνεσκεύασαν πάντῃ τὸ βιβλίον , καθ᾽ ἕκαστον κεφάλαιον διευθύνοντες ἄγνωστόν τε καὶ ἀσυλλόγιστον ἀποφαίνοντες ψεύδεσθαί τε τὴν‎ ἐπιγραφήν .	Some before us have set aside and rejected the book altogether, criticizing it chapter by chapter, and pronouncing it without sense or argument, and maintaining that the title is fraudulent.
25-3 ἸωάννουJohn γὰρ οὐκ εἶναι λέγουσιν , ἀλλ᾽ οὐδ᾽ ἀποκάλυψιν εἶναι τὴν‎ σφόδρα καὶ παχεῖ κεκαλυμμένην τῷ τῆς ἀγνοίας παραπετάσματι ,	For they say that it is not the work of John, nor is it a revelation, because it is covered thickly and densely by a veil of obscurity.
25-4 καὶ οὐχ ὅπως τῶν ἀποστόλων τινά , ἀλλ᾽ οὐδ᾽ ὅλως τῶν ἁγίων ἢ τῶν ἀπὸ τῆς ἐκκλησίας τούτου γεγονέναι ποιητὴν τοῦ γράμματος , ΚήρινθονCeinthus δὲ τὸν καὶ τὴν‎ ἀπ᾽ ἐκείνου κληθεῖσαν ΚηρινθιανὴνCerinthian συστησάμενον αἵρεσιν , ἀξιόπιστον ἐπιφημίσαι θελήσαντα τῷ ἑαυτοῦ πλάσματι ὄνομα .	And they affirm that none of the apostles, and none of the saints, nor any one in the Church is its author, but that Cerinthus, who founded the sect which was called after him the Cerinthian, desiring reputable authority for his fiction, prefixed the name.
25-5 τοῦτο γὰρ εἶναι τῆς διδασκαλίας αὐτοῦ‎ τὸ δόγμα , ἐπίγειον ἔσεσθαι τὴν‎ τοῦ ΧριστοῦChrist βασιλείαν ,	For the doctrine which he taught was this: that the kingdom of Christ will be an earthly one.
25-6 καὶ ὧν αὐτὸς ὠρέγετο , φιλοσώματος ὢν καὶ πάνυ σαρκικός , ἐν τούτοις ὀνειροπολεῖν ἔσεσθαι , γαστρὸς καὶ τῶν ὑπὸ γαστέρα πλησμοναῖς , τοῦτ᾽ ἐστὶ σιτίοις καὶ ποτοῖς καὶ γάμοις καὶ δι᾽ ὧν εὐφημότερον ταῦτα ᾠήθη ποριεῖσθαι , ἑορταῖς καὶ θυσίαις καὶ ἱερείων σφαγαῖς .	And as he was himself devoted to the pleasures of the body and altogether sensual in his nature, he dreamed that that kingdom would consist in those things which he desired, namely, in the delights of the belly and of sexual passion; that is to say, in eating and drinking and marrying, and in festivals and sacrifices and the slaying of victims, under the guise of which he thought he could indulge his appetites with a better grace.
25-7 ἐγὼ δὲ ἀθετῆσαι μὲν οὐκ ἂν τολμήσαιμι τὸ βιβλίον , πολλῶν αὐτὸ διὰ σπουδῆς δυσμενῶς ἀδελφῶν , μείζονα δὲ τῆς ἐμαυτοῦ φρονήσεως τὴν‎ ὑπόληψιν τὴν‎ περὶ αὐτοῦ‎ λαμβάνων , κεκρυμμένην εἶναί τινα καὶ θαυμασιωτέραν τὴν‎ καθ᾽ ἕκαστον ἐκδοχὴν ὑπολαμβάνω .	But I could not venture to reject the book, as many brothers hold it in high esteem. But I suppose that it is beyond my comprehension, and that there is a certain concealed and more wonderful meaning in every part.¹

¹i.e., more wonderful than it appears on the surface.

25-8 καὶ γὰρ εἰ μὴ συνίημι , ἀλλ᾽ ὑπονοῶ γε νοῦν τινα βαθύτερον ἐγκεῖσθαι τοῖς ῥήμασιν ,	For if I do not understand I suspect that a deeper sense lies beneath the words.
25-9 οὐκ ἰδίῳ ταῦτα μετρῶν καὶ κρίνων λογισμῷ , πίστει δὲ τὸ πλέον νέμων ὑψηλότερα ἢ ὑπ᾽ ἐμοῦ καταληφθῆναι νενόμικα ,	I do not measure and judge them by my own reason, but leaving the more to faith I regard them as too high for me to grasp.
25-10 καὶ οὐκ ἀποδοκιμάζω ταῦτα ἃ μὴ συνεώρακα , θαυμάζω δὲ μᾶλλον ὅτι μὴ καὶ εἶδον .”¹	And I do not reject what I cannot comprehend, but rather wonder because I do not understand it.”¹

¹εἶδον could make the last clause “I did not see them.”

25-11 Ἐπὶ τούτοις τὴν‎ ὅλην τῆς Ἀποκαλύψεως βασανίσας γραφὴ ἀδύνατόν τε αὐτὴν κατὰ τὴν‎ πρόχειρον ἀποδείξας νοεῖσθαι διάνοιαν , ἐπιφέρει λέγων ·	After this he examines the entire Book of Revelation, and having proved that it is impossible to understand it according to the literal sense, proceeds as follows:
25-12 “συντελέσας δὴ πᾶσαν ὡς εἰπεῖν τὴν‎ προφητείαν , μακαρίζει ὁ προφήτης τούς τε φυλάσσοντας αὐτὴν καὶ δὴ καὶ ἑαυτόν .	Having finished all the prophecy, so to speak, the prophet pronounces those blessed who shall observe it, and also himself.
25-13 ‘μακάριος ’ γάρ φησιν ‘ὁ τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου κἀγὼ ἸωάννηςJohn ὁ βλέπων καὶ ἀκούων ταῦτα .’	For he says, ‘Blessed is he who keeps the words of the prophecy of this book, and I, John, who saw and heard these things.’

¹ Revelation 22:7-8

25-14 καλεῖσθαι μὲν οὖν αὐτὸν ἸωάννηνJohn καὶ εἶναι τὴν‎ γραφὴ ἸωάννουJohn ταύτην οὐκ ἀντερῶ ,	Therefore that he was called John, and that this book is the work of one John, I do not deny.
25-15 ἁγίου μὲν γὰρ εἶναί τινος καὶ θεοπνεύστου συναινῶ ·	And I agree also that it is the work of a holy and inspired man.
25-16 οὐ μὴν ῥᾳδίως ἂν συνθείμην τοῦτον εἶναι τὸν ἀπόστολον , τὸν υἱὸν ΖεβεδαίουZebedee , τὸν ἀδελφὸν ἸακώβουJacob, James , οὗ τὸ εὐαγγέλιον τὸ κατὰ ἸωάννηνJohn ἐπιγεγραμμένον καὶ ἡ ἐπιστολὴ ἡ καθολική .	But I cannot readily admit that he was the apostle, the son of Zebedee, the brother of James, by whom the Gospel of John and the Catholic Epistle were written.
25-17 τεκμαίρομαι γὰρ ἔκ τε τοῦ ἤθους ἑκατέρων καὶ τοῦ τῶν λόγων εἴδους καὶ τῆς τοῦ βιβλίου διεξαγωγῆς λεγομένης , μὴ τὸν αὐτὸν εἶναι .	For I judge from the character of both, and the forms of expression, and the entire execution of the book, that it is not his.
25-18 ὁ μὲν γὰρ εὐαγγελιστὴς οὐδαμοῦ τὸ ὄνομα αὐτοῦ‎ παρεγγράφει οὐδὲ κηρύσσει ἑαυτὸν οὔτε διὰ τοῦ εὐαγγελίου οὔτε διὰ τῆς ἐπιστολῆς .”	For the evangelist nowhere gives his name, or proclaims himself, either in the Gospel or Epistle.
25-19 Εἶθ᾽ ὑποβάς , πάλιν ἐπιστρέψας ταῦτα λέγει ·	Further on he adds:
25-20 “ ἸωάννηςJohn δὲ οὐδαμοῦ , οὐδὲ ὡς περὶ ἑαυτοῦ οὐδὲ ὡς περὶ ἑτέρου ·	But John never speaks as if referring to himself, or as if referring to another person.
25-21 ὁ δὲ τὴν‎ Ἀποκάλυψιν γράψας εὐθύς τε ἐν ἀρχῇ ἑαυτὸν προτάσσει	But the author of the Apocalypse introduces himself at the very beginning:
25-22 ‘Ἀποκάλυψις ἸησοῦJesus, Joshua ΧριστοῦChrist , ἣν ἔδωκεν αὐτῷ δεῖξαι τοῖς δούλοις αὐτοῦ‎ ἐν τάχει , καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ‎ τῷ δούλῳ αὐτοῦ‎ ἸωάννῃJohn , ὃς ἐμαρτύρησεν τὸν λόγον τοῦ Θεοῦ καὶ τὴν‎ μαρτυρίαν αὐτοῦ‎ , ὅσα εἶδεν ·’	‘The Revelation of Jesus Christ, which he gave him to show unto his servants quickly; and he sent and signified it by his angel unto his servant John, who bore witness of the word of God and of his testimony, even of all things that he saw.’

¹ Revelation 1:1-2

25-23 εἶτα καὶ ἐπιστολὴν γράφει ·	Then he writes also an epistle:
25-24 ‘ἸωάννηςJehohanan, John ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ ἈσίᾳAsia , χάρις ὑμῖν καὶ εἰρήνη .’¹	‘John to the seven churches which are in Asia, grace be with you, and peace.’¹

¹ Revelation 1:4 .

25-25 ὁ δέ γε εὐαγγελιστὴς οὐδὲ τῆς καθολικῆς ἐπιστολῆς προέγραψεν ἑαυτοῦ τὸ ὄνομα , ἀλλὰ ἀπερίττως ἀπ᾽ αὐτοῦ‎ τοῦ μυστηρίου τῆς θείας ἀποκαλύψεως ἤρξατο ·	But the evangelist did not prefix his name even to the Catholic Epistle; but without introduction he begins with the mystery of the divine revelation itself:
25-26 ‘ὃ ἦν ἀπ᾽ ἀρχῆς , ὃ ἀκηκόαμεν , ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν ·’¹	‘That which was from the beginning, which we have heard, which we have seen with our eyes.’¹

¹ 1 John 1:1

25-27 ἐπὶ ταύτῃ γὰρ τῇ ἀποκαλύψει καὶ ὁ κύριος τὸν ΠέτρονPeter ἐμακάρισεν , εἰπών ·	for because of such a revelation the Lord also blessed Peter, saying,
25-28 ‘μακάριος εἶ ΣίμωνSimon βὰρ ἸωνᾶJonah , ὅτι σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψέν σοι , ἀλλ᾽ ὁ πατήρ μου ὁ οὐράνιος .’¹	‘Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed it unto you, but my heavenly Father.’¹

¹ Matthew 16:17 .

25-29 ἀλλ᾽ οὐδὲ ἐν τῇ δευτέρᾳ φερομένῃ καὶ τρίτῃ , καίτοι βραχείαις οὔσαις ἐπιστολαῖς , ὁ ὀνομαστὶ πρόκειται , ἀλλὰ ἀνωνύμως ‘ὁ πρεσβύτερος ’ γέγραπται .

But neither in the reputed second or third epistle of John, though they are very short, does the name John appear; but there is written the anonymous phrase, ‘the elder.’¹

¹ 2 John 1 and 3 John 1

25-30 οὗτος δέ γε οὐδὲ αὔταρκες ἐνόμισεν , εἰς ἅπαξ ἑαυτὸν ὀνομάσας διηγεῖσθαι τὰ ἑξῆς , ἀλλὰ πάλιν ἐπιστρέψας ἀναλαμβάνει

But this author did not consider it sufficient to give his name once and to proceed with his work; but he takes it up again:

25-31 ‘ἐγὼ , ὁ ἀδελφὸς ὑμῶν καὶ συγκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ἐν ὑπομονῇ , ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ διὰ τὸν λόγον τοῦ Θεοῦ καὶ τὴν‎ μαρτυρίαν .’¹

‘I, John, who also am your brother and companion in tribulation, and in the kingdom and in the patience of Jesus Christ, was in the isle that is called Patmos for the Word of God and the testimony of Jesus.’¹

¹ Revelation 1:9

25-32 καὶ δὴ καὶ πρὸς τῷ τέλει ταῦτα εἶπεν ·	and toward the close he speaks thus:
25-33 ‘μακάριος ὁ τηρῶν τοὺς λόγους τῆς προφητείας τοῦ βιβλίου τούτου κἀγὼ ἸωάννηςJohn ὁ βλέπων καὶ ἀκούων ταῦτα .’	‘Blessed is he who keeps the words of the prophecy of this book, and I, John, who saw and heard these things.’

¹ Revelation 22:7-8

25-34 Ὅτι μὲν οὖν ἐστὶν ὁ ταῦτα γράφων , αὐτῷ λέγοντι πιστευτέον · ποῖος δὲ οὗτος , ἄδηλον .

But that he who wrote these things was called John must be believed, as he says it; but who he was does not appear.

25-35 οὐ γὰρ εἶπεν ἑαυτὸν εἶναι , ὡς ἐν τῷ εὐαγγελίῳ πολλαχοῦ , τὸν ἠγαπημένον ὑπὸ τοῦ κυρίου μαθητὴν οὐδὲ τὸν ἀναπεσόντα ἐπὶ τὸ στῆθος αὐτοῦ‎ οὐδὲ τὸν ἀδελφὸν οὐδὲ τὸν αὐτόπτην καὶ αὐτήκοον τοῦ κυρίου γενόμενον .

For he did not say, as often in the Gospel, that he was the beloved disciple of the Lord, or the one who lay on his breast,¹or the brother of James, or the eyewitness and hearer of the Lord.

¹ John 13:25

25-36 εἶπεν γὰρ ἄν τι τούτων τῶν προδεδηλωμένων , σαφῶς ἑαυτὸν ἐμφανίσαι βουλόμενος ·	For he would have spoken of these things if he had wished to show himself plainly.
25-37 ἀλλὰ τούτων μὲν οὐδέν , ἀδελφὸν δὲ ἡμῶν καὶ συγκοινωνὸν εἶπεν καὶ μάρτυρα ἸησοῦJesus, Joshua καὶ μακάριον ἐπὶ τῇ θέᾳ καὶ ἀκοῇ τῶν ἀποκαλύψεων .	But he says none of them; but speaks of himself as our brother and companion, and a witness of Jesus, and blessed because he had seen and heard the revelations.
25-38 πολλοὺς δὲ ὁμωνύμους ἸωάννῃJohn τῷ ἀποστόλῳ νομίζω γεγονέναι , οἳ διὰ τὴν‎ πρὸς ἐκεῖνον ἀγάπην καὶ τῷ θαυμάζειν καὶ ζηλοῦν ἀγαπηθῆναί τε ὁμοίως αὐτῷ βούλεσθαι ὑπὸ τοῦ κυρίου , καὶ τὴν‎ ἐπωνυμίαν τὴν‎ αὐτὴν ἠσπάσαντο , ὥσπερ καὶ ὁ ΠαῦλοςPaul πολὺς καὶ δὴ καὶ ὁ ΠέτροςPeter ἐν τοῖς τῶν πιστῶν παισὶν ὀνομάζεται .	But I am of the opinion that there were many with the same name as the apostle John, who, on account of their love for him, and because they admired and emulated him, and desired to be loved by the Lord as he was, took to themselves the same surname, as many of the children of the faithful are called Paul or Peter.
25-39 ἔστιν μὲν οὖν καὶ ἕτερος ἸωάννηςJohn ἐν ταῖς ΠράξεσιActs τῶν ἀποστόλων , ὁ ἐπικληθεὶς ΜάρκοςMarcus, Mark , ὃν ΒαρναβᾶςBarnabas καὶ ΠαῦλοςPaul ἑαυτοῖς συμπαρέλαβον , περὶ οὗ καὶ πάλιν ἐπιστρέψας λέγει ‘εἶχον δὲ καὶ ἸωάννηνJohn ὑπηρέτην .’¹ εἰ δὲ οὗτος ὁ γράψας ἐστίν , οὐκ ἂν φαίην ·	For example, there is also another John, surnamed Mark, mentioned in the Acts of the Apostles, whom Barnabas and Paul took with them; of whom also it is said, ‘And they had also John as their attendant.’¹But that it is he who wrote this, I would not say.

¹ Acts 13:5

25-40 οὐδὲ γὰρ ἀφῖχθαι σὺν αὐτοῖς εἰς τὴν‎ γέγραπται , ἀλλὰ ‘ἀναχθέντες μέν ,’ φησίν , ‘ἀπὸ τῆς οἱ περὶ τὸν ἦλθον εἰς τῆς , δὲ ἀποχωρήσας ἀπ᾽ αὐτῶν ὑπέστρεψεν εἰς ·’

For it not written that he went with them into Asia, but, ‘Now when Paul and his company set sail from Paphos, they came to Perga in Pamphylia and John departing from them returned to Jerusalem.’

¹ Acts 13:13

25-41 ἄλλον δὲ τινα οἶμαι τῶν ἐν ἈσίᾳAsia γενομένων , ἐπεὶ καὶ δύο φασὶν ἐν ἘφέσῳEphesus γενέσθαι μνήματα καὶ ἑκάτερον ἸωάννουJohn λέγεσθαι .	But I think that he was some other one of those in Asia; as they say that there are two monuments in Ephesus, each bearing the name of John.
25-42 Καὶ ἀπὸ τῶν νοημάτων δὲ καὶ ἀπὸ τῶν ῥημάτων καὶ τῆς συντάξεως αὐτῶν εἰκότως ἕτερος οὗτος παρ᾽ ἐκεῖνον ὑποληφθήσεται .	And from the ideas, and from the words and their arrangement, it may be reasonably conjectured that this one is different from that one.
25-43 συνᾴδουσι μὲν γὰρ ἀλλήλοις τὸ εὐαγγέλιον καὶ ἡ ἐπιστολή , ὁμοίως τε ἄρχονται ·	For the Gospel and Epistle agree with each other and begin in the same manner.
25-44 τὸ μέν φησιν ‘ἐν ἀρχῇ ἦν ὁ λόγος ,’¹ ἣ δὲ ‘ὃ ἦν ἀπ᾽ ἀρχῆς ’² τὸ μέν φησιν ‘καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν καὶ ἐθεασάμεθα τὴν‎ δόξαν αὐτοῦ‎ , δόξαν ὡς μονογενοῦς παρὰ πατρός ,’³ ἣ δὲ τὰ αὐτὰ σμικρῷ παρηλλαγμένα ‘ὃ ἀκηκόαμεν , ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν , ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν , περὶ τοῦ λόγου τῆς ζωῆς καὶ ἡ ζωὴ ἐφανερώθη .’⁴	The one says, ‘In the beginning was the Word’;¹the other, ‘That which was from the beginning.’²the one: ‘And the Word was made flesh and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father’;³the other says the same things slightly altered: ‘Which we have heard, which we have seen with our eyes; which we have looked upon and our hands have handled of the Word of life — and the life was manifested.’⁴

¹ John 1:1
² 1 John 1:1
³ John 1:14
⁴ 1 John 1-2

25-45 ταῦτα γὰρ προανακρούεται , διατεινόμενος , ὡς ἐν τοῖς ἑξῆς ἐδήλωσεν , πρὸς τοὺς οὐκ ἐν σαρκὶ φάσκοντας ἐληλυθέναι τὸν κύριον ·

For he introduces these things at the beginning, maintaining them, as is evident from what follows, in opposition to those who said that the Lord had not come in the flesh.¹

¹ 1 John 4:2

25-46 δι᾽ ἃ καὶ συνῆψεν ἐπιμελῶς ‘καὶ ὃ ἑωράκαμεν , μαρτυροῦμεν καὶ ἀπαγγέλλομεν ὑμῖν τὴν‎ ζωὴν τὴν‎ αἰώνιον , ἥτις ἦν πρὸς τὸν πατέρα καὶ ἐφανερώθη ἡμῖν · ὃ ἑωράκαμεν καὶ ἀκηκόαμεν , ἀπαγγέλλομεν καὶ ὑμῖν .’

Wherefore also he carefully adds, ‘And we have seen and bear witness, and declare unto you the eternal life which was with the Father and was manifested unto us. That which we have seen and heard declare we unto you also.’¹

¹ 1 John 1:2-3

25-47 ἔχεται αὐτοῦ‎ καὶ τῶν προθέσεων οὐκ ἀφίσταται , διὰ δὲ τῶν αὐτῶν κεφαλαίων καὶ ὀνομάτων πάντα διεξέρχεται · ὧν τινὰ μὲν ἡμεῖς συντόμως ὑπομνήσομεν ,	He holds to this and does not digress from his subject, but discusses everything under the same heads and names some of which we will briefly mention.
25-48 ὁ δὲ προσεχῶς ἐντυγχάνων εὑρήσει ἐν ἑκατέρῳ πολλὴν τὴν‎ ζωήν , πολὺ τὸ φῶς ἀποτροπὴν τοῦ σκότους , συνεχῆ τὴν‎ ἀλήθειαν τὴν‎ χάριν τὴν‎ χαρὰν τὴν‎ σάρκα καὶ τὸ αἷμα τοῦ κυρίου τὴν‎ κρίσιν τὴν‎ ἄφεσιν τῶν ἁμαρτιῶν τὴν‎ πρὸς ἡμᾶς ἀγάπην τοῦ Θεοῦ τὴν‎ πρὸς ἀλλήλους ἡμᾶς ἀγάπης ἐντολήν , ὡς πάσας δεῖ φυλάττειν τὰς ἐντολάς · ὁ ἔλεγχος τοῦ κόσμου τοῦ διαβόλου τοῦ ἀντιχρίστου ἡ ἐπαγγελία τοῦ ἁγίου πνεύματος ἡ υἱοθεσία τοῦ Θεοῦ ἡ διόλου πίστις ἡμῶν ἀπαιτουμένη ὁ πατὴρ καὶ ὁ υἱός , πανταχοῦ ·	Any one who examines carefully will find the phrases, ‘the life,’ ‘the light,’ ‘turning from darkness,’ frequently occurring in both; also continually, ‘truth,’ ‘grace,’ ‘joy,’ ‘the flesh and blood of the Lord,’ ‘the judgment,’ ‘the forgiveness of sins,’ ‘the love of God toward us,’ the ‘commandment that we love one another,’ that we should ‘keep all the commandments'; the ‘conviction,’ ‘of the world,’ ‘of the Devil,’ ‘of Anti-Christ,’ the ‘promise of the Holy Spirit,’ the ‘adoption of God,’ the ‘faith continually required of us,’ ‘the Father and the Son,’ occur everywhere.
25-49 καὶ ὅλως διὰ πάντων χαρακτηρίζοντας ἕνα καὶ τὸν αὐτὸν συνορᾶν τοῦ τε εὐαγγελίου καὶ τῆς ἐπιστολῆς χρῶτα πρόκειται .	In fact, it is plainly to be seen that one and the same character marks the Gospel and the Epistle throughout.
25-50 ἀλλοιοτάτη δὲ καὶ ξένη παρὰ ταῦτα ἡ Ἀποκάλυψις , μήτε ἐφαπτομένη μήτε γειτνιῶσα τούτων μηδενί , σχεδόν , ὡς εἰπεῖν , μηδὲ συλλαβὴν πρὸς αὐτὰ κοινὴν ἔχουσα ·	But the Apocalypse is different from these writings and foreign to them; not touching, nor in the least bordering upon them; almost, so to speak, without even a syllable in common with them.
25-51 ἀλλ᾽ οὐδὲ μνήμην τινὰ οὐδὲ ἔννοιαν οὔτε ἡ ἐπιστολὴ τῆς Ἀποκαλύψεως ἔχει ( ἔα γὰρ τὸ εὐαγγέλιον ) οὔτε τῆς ἐπιστολῆς ἡ Ἀποκάλυψις ,	Nay more, the Epistle (for I pass by the Gospel) does not mention nor does it contain any intimation of the Apocalypse, nor does the Apocalypse of the Epistle.
25-52 ΠαύλουPaul, Paulus διὰ τῶν ἐπιστολῶν ὑποφήναντός τι καὶ περὶ τῶν ἀποκαλύψεων αὐτοῦ‎ , ἃς οὐκ ἐνέγραψεν καθ᾽ αὑτάς .	But Paul, in his epistles, gives some indication of his revelations, though he has not written them out by themselves.
25-53 Ἔτι δὲ καὶ διὰ τῆς φράσεως τὴν‎ διαφορὰν ἔστιν τεκμήρασθαι τοῦ εὐαγγελίου καὶ τῆς ἐπιστολῆς πρὸς τὴν‎ Ἀποκάλυψιν .	Moreover, it can also be shown that the diction of the Gospel and Epistle differs from that of the Apocalypse.
25-54 τὰ μὲν γὰρ οὐ μόνον ἀπταίστως κατὰ τὴν‎ τῶν ἙλλήνωνGreeks φωνήν , ἀλλὰ καὶ λογιώτατα ταῖς λέξεσιν τοῖς συλλογισμοῖς ταῖς συντάξεσιν τῆς ἑρμηνείας γέγραπται ,	For they were written not only without error regarding the Greek language, but also with elegance in their expression, in their reasonings, and in their entire structure.
25-55 πολλοῦ γε δεῖ βάρβαρόν τινα φθόγγον ἢ σολοικισμὸν ἢ ὅλως ἰδιωτισμὸν ἐν αὐτοῖς εὑρεθῆναι ·	They are far indeed from betraying any barbarism or solecism, or any vulgarism whatever.
25-56 ἑκάτερον γὰρ εἶχεν , ὡς ἔοικεν , τὸν λόγον , ἀμφοτέρους αὐτῷ χαρισαμένου τοῦ κυρίου , τόν τε τῆς γνώσεως τόν τε τῆς φράσεως ·	For the writer had, as it seems, both the requisites of discourse — that is, the gift of knowledge and the gift of expression — as the Lord had bestowed them both upon him.
25-57 τούτῳ δὲ ἀποκαλύψεις μὲν ἑωρακέναι καὶ γνῶσιν εἰληφέναι καὶ προφητείαν οὐκ ἀντερῶ ,	I do not deny that the other writer saw a revelation and received knowledge and prophecy.

¹e.g., 1 Cor 12:8 and 1 Cor 14:6 .

25-58 διάλεκτον μέντοι καὶ γλῶσσαν οὐκ ἀκριβῶς ἑλληνίζουσαν αὐτοῦ‎ βλέπω , ἀλλ᾽ ἰδιώμασί τε βαρβαρικοῖς χρώμενον καί που καὶ σολοικίζοντα · ἅπερ οὐκ ἀναγκαῖον νῦν ἐκλέγειν ·	I perceive, however, that his dialect and language are not accurate Greek, but that he uses barbarous idioms, and, in some places, solecisms.
25-59 οὐδὲ γὰρ ἐπισκώπτων “μή τις νομίσῃ ταῦτα εἶπον , ἀλλὰ μόνον τὴν‎ ἀνομοιότητα διευθύνων τούτων τῶν γραφῶν .”	It is unnecessary to point these out here, for I would not have any one think that I have said these things in a spirit of ridicule, for I have said what I have only with the purpose of showing clearly the difference between the writings.

Chapter 26

26-1 Ἐπὶ ταύταις τοῦ ΔιονυσίουDionysius φέρονται καὶ ἄλλαι πλείους ἐπιστολαί , ὥσπερ αἱ κατὰ ΣαβελλίουSabellius πρὸς ἌμμωναAmmon τῆς κατὰ ΒερνίκηνBernice ἐκκλησίας ἐπίσκοπον καὶ ἡ πρὸς ΤελεσφόρονTelesphorus καὶ ἡ πρὸς ΕὐφράνοραEuphranor καὶ πάλιν ἐπιστρέψας ἌμμωναAmmon καὶ ΕὔπορονEuporus ·	Besides these, many other epistles of Dionysius are extant, as those against Sabellius, addressed to Ammon, bishop of the church of Bernice, and one to Telesphorus, and one to Euphranor, and again another to Ammon and Euporus.
26-2 συντάττει δὲ περὶ τῆς αὐτῆς ὑποθέσεως καὶ ἄλλα τέσσαρα συγγράμματα , ἃ τῷ κατὰ ῬώμηνRome ὁμωνύμῳ ΔιονυσίῳDionysius προσφωνεῖ .	He wrote also four other books on the same subject, which he addressed to his namesake Dionysius, in Rome.
26-3 καὶ πλείους δὲ παρὰ ταύτας εἰσὶν αὐτοῦ‎ παρ᾽ ἡμῖν ἐπιστολαὶ καὶ δὴ καὶ πολυεπεῖς λόγοι ἐν ἐπιστολῆς χαρακτῆρι γραφέντες , ὡς οἱ περὶ φύσεως , ΤιμοθέῳTimothy τῷ παιδὶ προσπεφωνημένοι , καὶ ὁ περὶ πειρασμῶν , ὃν καὶ αὐτὸν ΕὐφράνοριEuphranor ἀνατέθεικεν .	Besides these many of his epistles are with us, and large books written in epistolary form, as those on Nature, addressed to the young man Timothy, and one on Temptations, which he also dedicated to Euphranor.
26-4 ἐπὶ τούτοις καὶ ΒασιλείδῃBasilides ΒασιλείδῃBasilides τῶν κατὰ τὴν‎ ΠεντάπολινPentapolis παροικιῶν ἐπισκόπῳ γράφων , φησὶν ἑαυτὸν εἰς τὴν‎ ἀρχὴν ἐξήγησιν πεποιῆσθαι τοῦ ἘκκλησιαστοῦEcclesiastes ,	Moreover, in a letter to Basilides, bishop of the parishes in Pentapolis, he says that he had written an exposition of the beginning of Ecclesiastes.
26-5 διαφόρους δ᾽ ἡμῖν τε καὶ πρὸς τοῦτον καταλέλοιπεν ἐπιστολάς .	And he has left us also various letters addressed to this same person.
26-6 Τοσαῦτα ὁ ΔιονύσιοςDionysius ·	So much for Dionysius.
26-7 ἀλλὰ γὰρ ἤδη μετὰ τὴν‎ τούτων ἱστορίαν φέρε , καὶ τὴν‎ καθ᾽ ἡμᾶς τοῖς μετέπειτα γνωρίζειν γενεὰν ὁποία τις ἦν , παραδῶμεν .	But our account of these matters being now completed, permit us to show to posterity the character of our own age.

Chapter 27

27-1 τῆς ἐκκλησίας ἔτεσιν ἕνδεκα ¹ προστάντα διαδέχεται τῷ κατ᾽ ὁμώνυμος .

After Xystus had presided over the church of Rome for eleven years,¹Dionysius, namesake of him of Alexandria, succeeded him.

¹Xystus II was bishop from August or September 257 to August 258. Eusebius should have said “eleven months.”

27-2 ἐν τούτῳ δὲ καὶ ΔημητριανοῦDemetrianus κατ᾽ ἈντιόχειανAntioch τὸν βίον μεταλλάξαντος , τὴν‎ ἐπισκοπὴν ΠαῦλοςPaul ὁ ἐκ ΣαμοσάτωνSamosata παραλαμβάνει .	About the same time Demetrianus died in Antioch, and Paul of Samosata received that episcopate.
27-3 τούτου δὲ ταπεινὰ καὶ χαμαιπετῆ περὶ τοῦ ΧριστοῦChrist παρὰ τὴν‎ ἐκκλησιαστικὴν διδασκαλίαν φρονήσαντος ὡς κοινοῦ τὴν‎ φύσιν ἀνθρώπου γενομένου , ὁ μὲν κατ᾽ ἈλεξάνδρειανAlexandria ΔιονύσιοςDionysius παρακληθεὶς ὡς ἂν ἐπὶ τὴν‎ σύνοδον ἀφίκοιτο ,	As he held, contrary to the teaching of the Church, low and degraded views of Christ, namely, that in his nature he was a common man, Dionysius of Alexandria was entreated to come to the synod.
27-4 γῆρας ὁμοῦ καὶ ἀσθένειαν τοῦ σώματος αἰτιασάμενος , ἀνατίθεται τὴν‎ παρουσίαν , δι᾽ ἐπιστολῆς τὴν‎ αὐτοῦ‎ γνώμην , ἣν ἔχοι περὶ τοῦ ζητουμένου , παραστήσας ,	But being unable to come on account of age and physical weakness, he gave his opinion on the subject under consideration by letter.
27-5 οἱ δὲ λοιποὶ τῶν ἐκκλησιῶν ποιμένες ἄλλος ἄλλοθεν ὡς ἐπὶ λυμεῶνα τῆς ΧριστοῦChrist ποίμνης συνῄεσαν , οἱ πάντες ἐπὶ τὴν‎ ἈντιόχειανAntioch σπεύδοντες .	But all the other pastors of the churches from all directions, made haste to assemble at Antioch, as against a despoiler of the flock of Christ.

Chapter 28

28-1 Τούτων οἳ μάλιστα διέπρεπον , ΦιρμιλιανὸςFirmilianus μὲν τῆς ΚαππαδοκῶνCappadocia ΚαισαρείαςCaesarea ἐπίσκοπος ἦν , ΓρηγόριοςGregory δὲ καὶ ἈθηνόδωροςAthenodore ἀδελφοὶ τῶν κατὰ ΠόντονPontus παροικιῶν ποιμένες καὶ ἐπὶ τούτοις ἝλενοςHelenus τῆς ἐν ΤαρσῷTarsus παροικίας καὶ ΝικομᾶςNicomas τῆς ἐν ἸκονίῳIconium , οὐ μὴν ἀλλὰ καὶ τῆς ἐν ἹεροσολύμοιςJerusalem ἐκκλησίας ὙμέναιοςHymenaeus τῆς τε ὁμόρου ταύτης ΚαισαρείαςCaesarea ΘεότεκνοςTheotecnus , ΜάξιμοςMaximus ἔτι πρὸς τούτοις , τῶν κατὰ ΒόστρανBostra δὲ καὶ οὗτος ἀδελφῶν διαπρεπῶς ἡγεῖτο ,	Of these, the most eminent were Firmilianus, bishop of Caesarea in Cappadocia; the brothers Gregory and Athenodorus, pastors of the churches in Pontus; Helenus of the parish of Tarsus, and Nicomas of Iconium; moreover, Hymenaeus, of the church of Jerusalem, and Theotecnus of the neighbouring church of Caesarea; and besides these Maximus, who presided in a distinguished manner over the brothers in Bostra.
28-2 μυρίους τε ἄλλους οὐκ ἂν ἀπορήσαι τις ἅμα πρεσβυτέροις καὶ διακόνοις τῆς αὐτῆς ἕνεκεν αἰτίας ἐν τῇ προειρημένῃ πόλει συγκροτηθέντας ἀπαριθμούμενος ,	If any should count them up he could not fail to note a great many others, besides presbyters and deacons, who were at that time assembled for the same cause in the above-mentioned city.
28-3 ἀλλὰ τούτων γε οἱ μάλιστα ἐπιφανεῖς οἵδε ἦσαν .	But these were the most illustrious.
28-4 πάντων οὖν κατὰ καιροὺς διαφόρως καὶ πολλάκις ἐπὶ ταὐτὸν συνιόντων , λόγοι καὶ ζητήσεις καθ᾽ ἑκάστην ἀνεκινοῦντο σύνοδον , τῶν μὲν ἀμφὶ τὸν ΣαμοσατέαSamosatene τὰ τῆς ἑτεροδοξίας ἐπικρύπτειν ἔτι καὶ παρακαλύπτεσθαι πειρωμένων , τῶν δὲ ἀπογυμνοῦν καὶ εἰς φανερὸν ἄγειν τὴν‎ αἵρεσιν καὶ τὴν‎ εἰς ΧριστὸνChrist βλασφημίαν αὐτοῦ‎ διὰ σπουδῆς ποιουμένων .	When all of these assembled at different times and frequently to consider these matters, the arguments and questions were discussed at every meeting; the adherents of the Samosatian endeavoring to cover and conceal his heterodoxy, and the others striving zealously to lay bare and make manifest his heresy and blasphemy against Christ.
28-5 Ἐν τούτῳ δὲ ΔιονύσιοςDionysius τελευτᾷ κατὰ τὸ δωδέκατον τῆς ΓαλλιηνοῦGallienus βασιλείας , προστὰς τῆς κατ᾽ ἈλεξάνδρειανAlexandria ἐπισκοπῆς ἔτεσιν ἑπτακαίδεκα , διαδέχεται δ᾽ αὐτὸν ΜάξιμοςMaximus .	Meanwhile, Dionysius died in the twelfth year of the reign of Gallienus,¹having held the episcopate of Alexandria for seventeen years,²and Maximus succeeded him.

¹AD March 22 264.
²From Dec. 29 248 to March 22 264 which makes it 15 years and about 3 months.

28-6 δ᾽ ἐφ᾽ ὅλοις ἐνιαυτοῖς πεντεκαίδεκα τὴν‎ ἀρχὴν κεκρατηκότος , κατέστη διάδοχος . Δεύτερον οὗτος διελθὼν ἔτος μεταδίδωσι τὴν‎ ἡγεμονίαν ·

Gallienus after a reign of fifteen years was succeeded by Claudius, who in two years delivered the government to Aurelian.

Chapter 29

29-1 καθ᾽ ὃν τελευταίας συγκροτηθείσης πλείστων ὅσων ἐπισκόπων συνόδου , φωραθεὶς καὶ πρὸς ἁπάντων ἤδη σαφῶς καταγνωσθεὶς ἑτεροδοξίαν ὁ τῆς κατὰ ἈντιόχειανAntioch αἱρέσεως ἀρχηγὸς τῆς ὑπὸ τὸν οὐρανὸν καθολικῆς ἐκκλησίας ἀποκηρύττεται .	During his reign a final synod composed of a great many bishops was held, and the leader of heresy in Antioch was detected, and his false doctrine clearly shown before all, and he was excommunicated from the Catholic Church under heaven.
29-2 μάλιστα δ᾽ αὐτὸν εὐθύνας ἐπικρυπτόμενον διήλεγξεν ΜαλχίωνMalchion ,	Malchion especially drew him out of his hiding-place and refuted him.
29-3 ἀνὴρ τά τε ἄλλα λόγιος καὶ σοφιστοῦ τῶν ἐπ᾽ ἈντιοχείαςAntioch ἙλληνικῶνGreeks παιδευτηρίων διατριβῆς προεστώς , οὐ μὴν ἀλλὰ καὶ δι᾽ ὑπερβάλλουσαν τῆς εἰς ΧριστὸνChrist πίστεως γνησιότητα πρεσβυτερίου τῆς αὐτόθι παροικίας ἠξιωμένος ·	He was a man learned in other respects, and principal of the sophist school of Grecian learning in Antioch; yet on account of the superior nobility of his faith in Christ he had been made a presbyter of that parish.
29-4 οὗτός γέ τοι ἐπισημειουμένων ταχυγράφων ζήτησιν πρὸς αὐτὸν ἐνστησάμενος , ἣν καὶ εἰς δεῦρο φερομένην ἴσμεν , μόνος ἴσχυσεν τῶν ἄλλων κρυψίνουν ὄντα καὶ ἀπατηλὸν φωρᾶσαι τὸν ἄνθρωπον .	This man, having conducted a discussion with him, which was taken down by stenographers and which we know is still extant, was alone able to detect the man who dissembled and deceived the others.

Chapter 30

30-1 Μίαν δὴ οὖν ἐκ κοινῆς γνώμης οἱ ἐπὶ ταὐτὸν συγκεκροτημένοι ποιμένες διαχαράξαντες ἐπιστολὴν εἰς πρόσωπον τοῦ τε ῬωμαίωνRoman, Latin ἐπισκόπου ΔιονυσίουDionysius καὶ ΜαξίμουMaximus τοῦ κατ᾽ ἈλεξάνδρειανAlexandria ἐπὶ πάσας διαπέμπονται τὰς ἐπαρχίας ,	The pastors who had assembled about this matter, prepared by common consent an epistle addressed to Dionysius, bishop of Rome, and Maximus of Alexandria, and sent it to all the provinces.
30-2 τὴν‎ αὐτῶν τε σπουδὴν τοῖς πᾶσιν φανερὰν καθιστάντες καὶ τοῦ ΠαύλουPaul, Paulus τὴν‎ διάστροφον ἑτεροδοξίαν , ἐλέγχους τε καὶ ἐρωτήσεις ἃς πρὸς αὐτὸν ἀνακεκινήκασιν , καὶ ἔτι τὸν πάντα βίον τε καὶ τρόπον τοῦ ἀνδρὸς διηγούμενοι ·	In this they make manifest to all their own zeal and the perverse error of Paul, and the arguments and discussions which they had with him, and show the entire life and conduct of the man.
30-3 ἐξ ὧν μνήμης ἕνεκεν καλῶς ἂν ἔχοι ταύτας αὐτῶν ἐπὶ τοῦ παρόντος διελθεῖν τὰς φωνάς ·	It may be well to put on record at the present time the following extracts from their writing:
30-4 ΔιονυσίῳDionysius καὶ ΜαξίμῳMaximus καὶ τοῖς κατὰ τὴν‎ οἰκουμένην πᾶσιν συλλειτουργοῖς ἡμῶν ἐπισκόποις καὶ πρεσβυτέροις καὶ διακόνοις καὶ πάσῃ τῇ ὑπὸ τὸν οὐρανὸν καθολικῇ ἐκκλησίᾳ ἝλενοςHelenus καὶ ὙμέναιοςHymenaeus καὶ ΘεόφιλοςTheophilus καὶ ΘεότεκνοςTheotecnus καὶ ΜάξιμοςMaximus ΠρόκλοςProclus ΝικομᾶςNicomas καὶ ΑἰλιανὸςAelianus καὶ ΠαῦλοςPaul καὶ ΒωλανὸςBolanus καὶ ΠρωτογένηςProtogenes καὶ ἹέραξHierax καὶ ΕὐτύχιοςEutychius καὶ ΘεόδωροςTheodore, Theodorus καὶ ΜαλχίωνMalchion καὶ ΛούκιοςLucius καὶ οἱ λοιποὶ πάντες οἱ σὺν ἡμῖν παροικοῦντες τὰς ἐγγὺς πόλεις καὶ ἔθνη ἐπίσκοποι καὶ πρεσβύτεροί καὶ διάκονοι καὶ αἱ ἐκκλησίαι τοῦ Θεοῦ ἀγαπητοῖς ἀδελφοῖς ἐν κυρίῳ χαίρειν .”	To Dionysius and Maximus, and to all our fellow-ministers throughout the world, bishops, presbyters, and deacons, and to the whole Catholic Church under heaven, Helenus, Hymenaeus, Theophilus, Theotecnus, Maximus, Proclus, Nicomas, Aelianus, Paul, Bolanus, Protogenes, Hierax, Eutychius, Theodorus, Malchion, and Lucius, and all the others who dwell with us in the neighbouring cities and nations, bishops, presbyters, and deacons, and the churches of God, greeting to the beloved brothers in the Lord.
30-5 Τούτοις μετὰ βραχέα ἐπιλέγουσιν ταῦτα ·	A little further on they proceed thus:
30-6 “ ἐπεστέλλομεν δὲ ἅμα καὶ παρεκαλοῦμεν ¹ πολλοὺς καὶ τῶν μακρὰν ἐπισκόπων ἐπὶ τὴν‎ θεραπείαν τῆς θανατηφόρου διδασκαλίας , ὥσπερ καὶ ΔιονύσιονDionysius τὸν ἐπὶ τῆς ἈλεξανδρείαςAlexandria καὶ ΦιρμιλιανὸνFirmilianus τὸν ἀπὸ τῆς ΚαππαδοκίαςCappadocia , τοὺς μακαρίτας ·	We sent for and called¹many of the bishops from a distance to relieve us from this deadly doctrine; as Dionysius of Alexandria and Firmilianus of Cappadocia, those blessed men.

¹The verb for “calling” is in the imperfect tense which implies repeated action. Thus the words could be translated, “We sent for and kept calling many ….”

30-7 ὧν ὃ μὲν καὶ ἐπέστειλεν εἰς τὴν‎ ἈντιόχειανAntioch , τὸν ἡγεμόνα τῆς πλάνης οὐδὲ προσρήσεως ἀξιώσαςto think worthy οὐδὲ πρὸς πρόσωπον γράψας αὐτῷ , ἀλλὰ τῇ παροικίᾳ πάσῃ , ἧς καὶ τὸ ἀντίγραφον ὑπετάξαμεν ·	The first of these not considering the author of this delusion worthy to be addressed, sent a letter to Antioch, not written to him, but to the entire parish, of which we give a copy below.
30-8 ὁ δὲ ΦιρμιλιανόςFirmilianus , καὶ δὶς ἀφικόμενος , κατέγνω μὲν τῶν ὑπ᾽ ἐκείνου καινοτομουμένων , ὡς ἴσμεν καὶ μαρτυροῦμεν οἱ παραγενόμενοι καὶ ἄλλοι πολλοὶ συνίσασιν ,	But Firmilianus came twice and condemned his innovations, as we who were present know and testify, and many others understand.
30-9 ἐπαγγειλαμένου δὲ μεταθήσεσθαι , πιστεύσας καὶ ἐλπίσας ἄνευ τινὸς περὶ τὸν λόγον λοιδορίας τὸ πρᾶγμα εἰς δέον καταστήσεσθαι ,	But as he promised to change his opinions, he believed him and hoped that without any reproach to the Word what was necessary would be done.
30-10 ἀνεβάλετο , παρακρουσθεὶς ὑπὸ τοῦ καὶ τὸν Θεὸν τὸν ἑαυτοῦ καὶ κύριον ἀρνουμένου καὶ τὴν‎ πίστιν , ἣν καὶ αὐτὸς πρότερον εἶχεν , μὴ φυλάξαντος .	So he delayed the matter, being deceived by him who denied even his own God and Lord, and had not kept the faith which he formerly held.
30-11 ἔμελλεν δὲ καὶ νῦν ὁ ΦιρμιλιανὸςFirmilianus εἰς τὴν‎ ἈντιόχειανAntioch διαβήσεσθαι καὶ μέχρι γε ΤαρσῶνTarsus ἧκεν , ἅτε τῆς ἀρνησιθέου κακίας αὐτοῦ‎ πεῖραν εἰληφώς ·	And now Firmilianus was again on his way to Antioch, and had come as far as Tarsus because he had learned by experience his God-denying wickedness.
30-12 ἀλλὰ γὰρ μεταξύ , συνεληλυθότων ἡμῶν καὶ καλούντων καὶ ἀναμενόντων , ἄχρι ἂν ἔλθῃ , τέλος ἔσχεν τοῦ βίου .”	But while we, having come together, were calling for him and awaiting his arrival, he died.
30-13 Μεθ᾽ ἕτερα δ᾽ αὖθις τὸν βίον τοῦ αὐτοῦ‎ οἵας ἐτύγχανεν ἀγωγῆς , διαγράφουσιν ἐν τούτοις ·	After other things they describe as follows the manner of life which he led:
30-14 “ ὅπου δὲ ἀποστὰς τοῦ κανόνος , ἐπὶ κίβδηλα καὶ νόθα διδάγματα μετελήλυθεν , οὐδὲν δεῖ τοῦ ἔξω ὄντος τὰς πράξεις κρίνειν , οὐδ᾽ ὅτι πρότερον πένης ὢν καὶ πτωχὸς καὶ μήτε παρὰ πατέρων παραλαβὼν μηδεμίαν εὐπορίαν μήτε ἐκ τέχνης ἤ τινος ἐπιτηδεύματος κτησάμενος , νῦν εἰς ὑπερβάλλοντα πλοῦτον ἐλήλακεν ἐξ ἀνομιῶν καὶ ἱεροσυλιῶν καὶ ὧν αἰτεῖ καὶ σείει τοὺς ἀδελφούς , καταβραβεύων τοὺς ἀδικουμένους καὶ ὑπισχνούμενος βοηθήσειν μισθοῦ , ψευδόμενος δὲ καὶ τούτους καὶ μάτην καρπούμενος τὴν‎ τῶν ἐν πράγμασιν ὄντων ἑτοιμότητα πρὸς τὸ διδόναι ὑπὲρ ἀπαλλαγῆς τῶν ἐνοχλούντων , πορισμὸν ἡγούμενος τὴν‎ θεοσέβειαν ·”	Whereas he has departed from the rule of faith, and has turned aside after base and spurious teachings, it is not necessary, — since he is without — that we should pass judgment upon his practices: as for instance in that although formerly destitute and poor, and having received no wealth from his fathers, nor made anything by trade or business, he now possesses abundant wealth through his iniquities and sacrilegious acts, and through those things which he extorts from the brothers, depriving the injured of their rights and promising to assist them for reward, yet deceiving them, and plundering those who in their trouble are ready to give that they may obtain reconciliation with their oppressors, ‘supposing that gain is godliness’;¹

¹ 1 Timothy 6:5

30-15 οὔτε ὡς ὑψηλὰ φρονεῖ καὶ ὑπερῆρται , κοσμικὰ ἀξιώματα ὐποδυόμενος καὶ δουκηνάριος ¹ μᾶλλον ἢ ἐπίσκοπος θέλων καλεῖσθαι καὶ σοβῶν κατὰ τὰς ἀγορὰς καὶ ἐπιστολὰς ἀναγινώσκων καὶ ὑπαγορεύων ἅμα βαδίζων δημοσίᾳ καὶ δορυφορούμενος , τῶν μὲν προπορευομένων , τῶν δ᾽ ἐφεπομένων , πολλῶν τὸν ἀριθμόν , ὡς καὶ τὴν‎ πίστιν φθονεῖσθαι καὶ μισεῖσθαι διὰ τὸν ὄγκον αὐτοῦ‎ καὶ τὴν‎ ὑπερηφανίαν τῆς καρδίας ·

or in that he is haughty, and is puffed up, and assumes worldly dignities, preferring to be called ducenarius¹rather than bishop; and struts in the market-places, reading letters and reciting them as he walks in public, attended by a bodyguard, with a multitude preceding and following him, so that the faith is envied and hated on account of his pride and haughtiness of heart

¹A procurator of high rank, so called because he had a salary of 200 sestertia.

30-16 οὔτε τὴν‎ ἐν ταῖς ἐκκλησιαστικαῖς συνόδοις τερατείαν , ἣν μηχανᾶται , δοξοκοπῶν καὶ φαντασιοκοπῶν καὶ τὰς τῶν ἀκεραιοτέρων ψυχὰς τοῖς τοιούτοις ἐκπλήττων , βῆμα μὲν καὶ θρόνον ὑψηλὸν ἑαυτῷ κατασκευασάμενος , οὐχ ὡς μαθητής , σήκρητόν ¹ τε , ὥσπερ οἱ τοῦ κόσμου ἄρχοντες , ἔχων τε καὶ ὀνομάζων , παίων τε τῇ χειρὶ τὸν μηρὸν καὶ τὸ βῆμα ἀράττων τοῖς ποσὶν καὶ τοῖς μὴ ἐπαινοῦσιν μηδὲ ὥσπερ ἐν τοῖς θεάτροις κατασείουσιν ταῖς ὀθόναις μηδ᾽ ἐκβοῶσίν τε καὶ ἀναπηδῶσιν κατὰ τὰ αὐτὰ τοῖς ἀμφ᾽ αὐτὸν στασιώταις , ἀνδράσιν τε καὶ γυναίοις , ἀκόσμως οὕτως ἀκροωμένοις , τοῖς δ᾽ οὖν ὡς ἐν οἴκῳ Θεοῦ σεμνοπρεπῶς καὶ εὐτάκτως ἀκούουσιν ἐπιτιμῶν καὶ ἐνυβρίζων καὶ εἰς τοὺς ἀπελθόντας ἐκ τοῦ βίου τούτου παροινῶν ἐξηγητὰς τοῦ λόγου φορτικῶς ἐν τῷ κοινῷ καὶ μεγαλορημονῶν περὶ ἑαυτοῦ , καθάπερ οὐκ ἐπίσκοπος ἀλλὰ σοφιστὴς καὶ γόης ·

or in that he practices chicanery in ecclesiastical assemblies, contrives to glorify himself, and deceive with appearances, and astonish the minds of the simple, preparing for himself a tribunal and lofty throne, — not like a disciple of Christ — and possessing a ‘secretum,’ ¹— like the rulers of the world — and so calling it, and striking his thigh with his hand, and stamping on the tribunal with his feet — or in that he rebukes and insults those who do not applaud, and shake their handkerchiefs as in the theaters, and shout and leap about like the men and women that are stationed around him, and hear him in this unbecoming manner, but who listen reverently and orderly as in the house of God — or in that he violently and coarsely assails in public the expounders of the Word that have departed this life, and magnifies himself, not as a bishop, but as a sophist and juggler,

¹The secretum was the private chamber of a magistrate or judge.

30-17 ψαλμοὺς δὲ τοὺς μὲν εἰς τὸν κύριον ἡμῶν ἸησοῦνJesus, Joshua ΧριστὸνChrist παύσας ὡς δὴ νεωτέρους καὶ νεωτέρων ἀνδρῶν συγγράμματα , εἰς ἑαυτὸν δὲ ἐν μέσῃ τῇ ἐκκλησίᾳ τῇ μεγάλῃ τοῦ πάσχα ἡμέρᾳ ψαλμῳδεῖν γυναῖκας παρασκευάζων , ὧν καὶ ἀκούσας ἄν τις φρίξειεν · οἷα καὶ τοὺς θωπεύοντας αὐτὸν ἐπισκόπους τῶν ὁμόρων ἀγρῶν τε καὶ πόλεων καὶ πρεσβυτέρους ἐν ταῖς πρὸς τὸν λαὸν ὁμιλίαις καθίησιν διαλέγεσθαι ·	and stops the psalms to our Lord Jesus Christ, as being the modern productions of modern men, and trains women to sing psalms to himself in the midst of the church on the great day of the Passover, which any one might shudder to hear, and persuades the bishops and presbyters of the neighbouring districts and cities who fawn upon him, to advance the same ideas in their discourses to the people.
30-18 τὸν μὲν γὰρ υἱὸν τοῦ Θεοῦ οὐ βούλεται συνομολογεῖν ἐξ οὐρανοῦ κατεληλυθέναι	For he is not willing to acknowledge with us that the Son of God has come down from heaven
30-19 ( ἵνα τι προλαβόντες τῶν μελλόντων γραφήσεσθαι θῶμεν , καὶ τοῦτο οὐ λόγῳ ψιλῷ ῥηθήσεται , ἀλλ᾽ ἐξ ὧν ἐπέμψαμεν ὑπομνημάτων δείκνυται πολλαχόθεν , οὐχ ἥκιστα δὲ ὅπου λέγει ἸησοῦνJesus, Joshua ΧριστὸνChrist κάτωθεν ),	(to anticipate something of what we are about to write; and this will not be merely asserted, but is proved from many passages of the notes that we send, and not least where he says that Jesus Christ is from below¹)

¹Paul held that Jesus Christ was a mere man, although anointed in a special degree with the Holy Spirit. Hence He had no divine origin from above: He was “from below.”

30-20 οἱ δὲ εἰς αὐτὸν ψάλλοντες καὶ ἐγκωμιάζοντες ἐν τῷ λαῷ ἄγγελον τὸν ἀσεβῆ διδάσκαλον ἑαυτῶν ἐξ οὐρανοῦ κατεληλυθέναι λέγουσιν ,	But those singing to him and extolling him among the people say that their impious teacher has come down an angel from heaven.
30-21 καὶ ταῦτα οὐ κωλύει , ἀλλὰ καὶ λεγομένοις πάρεστιν ὁ ὑπερήφανος ·	And he does not forbid such things; but the arrogant man is even present when they are uttered.
30-22 τὰς δὲ συνεισάκτους ¹ αὐτοῦ‎ γυναῖκας , ὡς ἈντιοχεῖςAntioch ὀνομάζουσιν , καὶ τῶν περὶ αὐτὸν πρεσβυτέρων καὶ διακόνων ,	And there are the women, the ‘subintroductae,’¹as the people of Antioch call them, belonging to him and to the presbyters and deacons that are with him.

¹i.e., spiritual “sisters.”

30-23 οἷς καὶ τοῦτο καὶ τὰ ἄλλα ἁμαρτήματα ἀνίατα ὄντα συγκρύπτει , συνειδὼς καὶ ἐλέγξας , ὅπως αὐτοὺς ὑπόχρεως ἔχῃ , περὶ ὧν λόγοις καὶ ἔργοις ἀδικεῖ , μὴ τολμῶντας κατηγορεῖν τῷ καθ᾽ ἑαυτοὺς φόβῳ ,	Although he knows and has convicted these men, yet he connives at this and their other incurable sins, in order that they may be bound to him, and through fear for themselves may not dare to accuse him for his wicked words and deeds.
30-24 ἀλλὰ καὶ πλουσίους ἀπέφηνεν , ἐφ᾽ ᾧ πρὸς τῶν τὰ τοιαῦτα ζηλούντων φιλεῖται καὶ θαυμάζεται — τί ἂν ταῦτα γράφοιμεν ;	But he has also made them rich; on which account he is loved and admired by those who covet such things.
30-25 ἐπιστάμεθα δέ , ἀγαπητοί , ὅτι τὸν ἐπίσκοπον καὶ τὸ ἱερατεῖον ἅπαν παράδειγμα εἶναι δεῖ τῷ πλήθει πάντων καλῶν ἔργων ,	We know, beloved, that the bishop and all the clergy should be an example to the people of all good works.
30-26 καὶ οὐδὲ ἐκεῖνο ἀγνοοῦμεν ὅσοι ὑπὸ τοῦ συνεισάγειν ἑαυτοῖς γυναῖκας ἐξέπεσον , οἳ δ᾽ ὑπωπτεύθησαν ,	And we are not ignorant how many have fallen or incurred suspicion, through the women whom they have thus brought in.
30-27 ὥστ᾽ εἰ καὶ δοίη τις αὐτῷ τὸ μηδὲν ἀσελγὲς ποιεῖν , ἀλλὰ τὴν‎ γε ὑπόνοιαν τὴν‎ ἐκ τοῦ τοιούτου πράγματος φυομένην ἐχρῆν εὐλαβηθῆναι , μή τινα σκανδαλίσῃ , τοὺς δὲ καὶ μιμεῖσθαι προτρέψῃ .	So that even if we should allow that he commits no sinful act, yet he ought to avoid the suspicion which arises from such a thing, lest he scandalize some one, or lead others to imitate him.
30-28 πῶς γὰρ ἂν ἐπιπλήξειεν ἢ νουθετήσειεν ἕτερον μὴ συγκαταβαίνειν ἐπὶ πλέον εἰς ταὐτὸν γυναικί , μὴ ὀλίσθῃ , φυλαττόμενον , ὡς γέγραπται , ὅστις μίαν μὲν ἀπέστησεν ἤδη , δύο δὲ ἀκμαζούσας καὶ εὐπρεπεῖς τὴν‎ ὄψιν ἔχει μετ᾽ ἑαυτοῦ , κἂν ἀπίῃ που , συμπεριφέρει , καὶ ταῦτα τρυφῶν καὶ ὑπερεμπιμπλάμενος ;	For how can he reprove or admonish another not to be too familiar with women — lest he fall, as it is written, — when he has himself sent one away already, and now has two with him, blooming and beautiful, and takes them with him wherever he goes, and at the same time lives in luxury and surfeiting?
30-29 ὧν ἕνεκα στενάζουσι μὲν καὶ ὀδύρονται πάντες καθ᾽ ἑαυτούς , οὕτω δὲ τὴν‎ τυραννίδα καὶ δυναστείαν αὐτοῦ‎ πεφόβηνται , ὥστε κατηγορεῖν μὴ τολμᾶν .	Because of these things all mourn and lament by themselves; but they so fear his tyranny and power, that they dare not accuse him.
30-30 ἀλλὰ ταῦτα μέν , ὡς προειρήκαμεν , εὔθυνεν ἄν τις ἄνδρα τὸ γοῦν φρόνημα καθολικὸν ἔχοντα καὶ συγκαταριθμούμενον ἡμῖν , τὸν δ᾽ ἐξορχησάμενον τὸ μυστήριον καὶ ἐμπομπεύσαντα τῇ μιαρᾷ αἱρέσει τῇ ἈρτεμᾶArtemas (τί γὰρ οὐ χρὴ μόλις τὸν πατέρα αὐτοῦ‎ δηλῶσαι ;) οὐδὲν δεῖν ἡγούμεθα τούτων τοὺς λογισμοὺς ἀπαιτεῖν .”	But as we have said, while one might call the man to account for this conduct, if he held the Catholic doctrine and was numbered with us, since he has scorned the mystery and struts about in the abominable heresy of Artemas¹(for why should we not mention his father?), we think it unnecessary to demand of him an explanation of these things.”

¹Previously he is called Artemon.

30-31 Εἶτ᾽ ἐπὶ τέλει τῆς ἐπιστολῆς ταῦτ᾽ ἐπιλέγουσιν ·	Afterward, at the close of the epistle, they add these words:
30-32 “ ἠναγκάσθημεν οὖν ἀντιτασσόμενον αὐτὸν τῷ Θεῷ καὶ μὴ εἴκοντα ἐκκηρύξαντες , ἕτερον ἀντ᾽ αὐτοῦ‎ τῇ καθολικῇ ἐκκλησίᾳ καταστῆσαι ἐπίσκοπον ,	“Therefore we have been compelled to excommunicate him, since he sets himself against God, and refuses to obey; and to appoint in his place another bishop for the Catholic Church.
30-33 Θεοῦ προνοίᾳ ὡς πεπείσμεθα , τὸν τοῦ μακαρίου ΔημητριανοῦDemetrianus καὶ ἐπιφανῶς προστάντος πρὸ τούτου τῆς αὐτῆς παροικίας υἱὸν ΔόμνονDomnus , ἅπασιν τοῖς πρέπουσιν ἐπισκόπῳ καλοῖς κεκοσμημένον ,	By divine direction, as we believe, we have appointed Domnus, who is adorned with all the qualities becoming in a bishop, and who is a son of the blessed Demetrianus, who formerly presided in a distinguished manner over the same parish.
30-34 ἐδηλώσαμέν τε ὑμῖν , ὅπως τούτῳ γράφητε καὶ παρὰ τούτου τὰ κοινωνικὰ δέχησθε γράμματα ·	We have informed you of this that you may write to him, and may receive letters of communion from him.
30-35 τῷ δὲ ἈρτεμᾷArtemas οὗτος ἐπιστελλέτω καὶ οἱ τὰ ἈρτεμᾶArtemas φρονοῦντες τούτῳ κοινωνείτωσαν . ”	But let this man write to Artemas; and let those who think as Artemas does, communicate with him.
30-36 Τοῦ δὴ οὖν ΠαύλουPaul, Paulus σὺν καὶ τῇ τῆς πίστεως ὀρθοδοξίᾳ τῆς ἐπισκοπῆς ἀποπεπτωκότος , ΔόμνοςDomnus , ὡς εἴρηται , τὴν‎ λειτουργίαν τῆς κατὰ ἈντιόχειανAntioch ἐκκλησίας διεδέξατο ·	As Paul had fallen from the episcopate, as well as from the orthodox faith, Domnus, as has been said, became bishop of the church at Antioch.
30-37 ἀλλὰ γὰρ μηδαμῶς ἐκστῆναι τοῦ ΠαύλουPaul, Paulus τοῦ τῆς ἐκκλησίας οἴκου θέλοντος , βασιλεὺς ἐντευχθεὶς ΑὐρηλιανὸςAurelian αἰσιώτατα περὶ τοῦ πρακτέου διείληφεν , τούτοις νεῖμαι προστάττων τὸν οἶκον , οἷς ἂν οἱ κατὰ τὴν‎ ἸταλίανItaly καὶ τὴν‎ ῬωμαίωνRoman, Latin πόλιν ἐπίσκοποι τοῦ δόγματος ἐπιστέλλοιεν .	But as Paul refused to surrender the church building, the Emperor Aurelian was petitioned; and he decided the matter most equitably, ordering the building to be given to those to whom the bishops of Italy and of the city of Rome should adjudge it.¹

¹τοῦ δόγματος, i.e., the Christian religion: probably a translation of the actual words used by Aurelian.

30-38 οὕτω δῆτα ὁ προδηλωθεὶς ἀνὴρ μετὰ τῆς ἐσχάτης αἰσχύνης ὑπὸ τῆς κοσμικῆς ἀρχῆς ἐξελαύνεται τῆς ἐκκλησίας .	Thus this man was driven out of the church, with extreme disgrace, by the worldly power.
30-39 Τοιοῦτος μέν γέ τις ἦν τὸ τηνικάδε περὶ ἡμᾶς ὁ ΑὐρηλιανόςAurelian , προϊούσης δ᾽ αὐτῷ τῆς ἀρχῆς ἀλλοῖόν τι περὶ ἡμῶν φρονήσας , ἤδη τισὶν βουλαῖς , ὡς ἂν διωγμὸν καθ᾽ ἡμῶν ἐγείρειεν , ἀνεκινεῖτο ,	Such was Aurelian’s treatment of us at that time; but in the course of his reign he changed his mind concerning us, and was moved by certain advisers to institute a persecution against us.
30-40 πολύς τε ἦν ὁ παρὰ πᾶσιν περὶ τούτου λόγος ·	And there was great talk about this on every side.
30-41 μέλλοντα δὲ ἤδη καὶ σχεδὸν εἰπεῖν τοῖς καθ᾽ ἡμῶν γράμμασιν ὑποσημειούμενον θεία μέτεισιν δίκη , μόνον οὐχὶ ἐξ ἀγκώνων τῆς ἐγχειρήσεως αὐτὸν ἀποδεσμοῦσα λαμπρῶς τε τοῖς πᾶσιν συνορᾶν παριστῶσα ὡς οὔποτε γένοιτ᾽ ἂν ῥᾳστώνη τοῖς τοῦ βίου ἄρχουσιν κατὰ τῶν τοῦ ΧριστοῦChrist ἐκκλησιῶν , μὴ οὐχὶ τῆς ὑπερμάχου χειρὸς θείᾳ καὶ οὐρανίῳ κρίσει παιδείας ἕνεκα καὶ ἐπιστροφῆς , καθ᾽ οὓς ἂν αὐτὴ δοκιμάζοι καιρούς , τοῦτ᾽ ἐπιτελεῖσθαι συγχωρούσης .	But as he was about to do it, and was, so to speak, in the very act of signing the decrees against us, the divine judgment came upon him and restrained him at the very verge of his undertaking, showing in a manner that all could see clearly, that the rulers of this world can never find an opportunity against the churches of Christ, except the hand that defends them permits it, in divine and heavenly judgment, for the sake of discipline and correction, at such times as it sees best.
30-42 ἔτεσι γοῦν ἓξ κρατήσαντα τὸν ΑὐρηλιανὸνAurelian διαδέχεται ΠρόβοςProbus ,¹	After a reign of six years, Aurelian was succeeded by Probus.¹

¹AD 270-275.

30-43 καὶ τοῦτον δέ που τοῖς ἴσοις ἐπικατασχόντα ἅμα παισὶν καὶ ,

He reigned for the same number of years,¹and Carus, with his sons, Carinus and Numerianus, succeeded him.

¹AD 276-282, two emperors, Tacitus and Florianus, coming between Aurelian and Probus with short reigns.

30-44 πάλιν ἐπιστρέψας τ᾽ αὖ καὶ τούτων οὐδ᾽ ὅλοις τρισὶν ἐνιαυτοῖς διαγενομένων , μέτεισιν τὰ τῆς ἡγεμονίας ¹ καὶ τοὺς μετ᾽ αὐτὸν εἰσποιηθέντας ,

After they had reigned less than three years the government devolved on Diocletian,¹and those associated with him.

¹AD 284

30-45 ἐφ᾽ ὧν ὁ καθ᾽ ἡμᾶς συντελεῖται διωγμὸς καὶ ἡ κατ᾽ αὐτὸν τῶν ἐκκλησιῶν καθαίρεσις .	Under them took place the persecution of our time, and the destruction of the churches connected with it.
30-46 Ἀλλὰ γὰρ μικρῷ τούτου πρότερον τὸν ἐπὶ ῬώμηςRome ἐπίσκοπον ΔιονύσιονDionysius ἔτεσιν ἐννέα διελθόντα τὴν‎ λειτουργίαν διαδέχεται ΦῆλιξFelix .	Shortly before this, Dionysius, bishop of Rome, after holding office for nine years, died, and was succeeded by Felix.

Chapter 31

31-1 Ἐν τούτῳ καὶ ὁ μανεὶς ¹ τὰς φρένας ἐπώνυμός τε τῆς δαιμονώσης αἱρέσεως τὴν‎ τοῦ λογισμοῦ παρατροπὴν καθωπλίζετο , τοῦ δαίμονος , αὐτοῦ‎ δὴ τοῦ θεομάχου σατανᾶ , ἐπὶ λύμῃ πολλῶν τὸν ἄνδρα προβεβλημένου .

At this time, the madman,¹named from his demoniacal heresy, armed himself in the perversion of his reason, as the devil, Satan, who himself fights against God, put him forward to the destruction of many.

¹The similarity between Μάνης (Mani) and μανείς, although the words have no etymological relation to each other, is sufficient to give Eusebius occasion for punning.

31-2 βάρβαρος δῆτα τὸν βίον αὐτῷ λόγῳ καὶ τρόπῳ τὴν‎ τε φύσιν δαιμονικός τις ὢν καὶ μανιώδης ,	He was a barbarian in life, both in word and deed; and in his nature demoniacal and insane.
31-3 ἀκόλουθα τούτοις ἐγχειρῶν , ΧριστὸνChrist αὑτὸν μορφάζεσθαι ἐπειρᾶτο , τοτὲ μὲν τὸν παράκλητον καὶ αὐτὸ τὸ πνεῦμα τὸ ἅγιον αὐτὸς ἑαυτὸν ἀνακηρύττων καὶ τυφούμενός γε ἐπὶ τῇ μανίᾳ , τοτὲ δέ , οἷα ΧριστόςChrist , μαθητὰς δώδεκα κοινωνοὺς τῆς καινοτομίας αἱρούμενος ·	In consequence of this he sought to pose as Christ, and being puffed up in his madness, he proclaimed himself the Paraclete and the very Holy Spirit; and afterward, like Christ, he chose twelve disciples as partners of his new doctrine.
31-4 δόγματά γε μὴν ψευδῆ καὶ ἄθεα ἐκ μυρίων τῶν πρόπαλαι ἀπεσβηκότων ἀθέων αἱρέσεων συμπεφορημένα καττύσας , ἐκ τῆς ΠερσῶνPersia, Persians ἐπὶ τὴν‎ καθ᾽ ἡμᾶς οἰκουμένην ὥσπερ τινὰ θανατηφόρον ἰὸν ἐξωμόρξατο ,	And he patched together false and godless doctrines collected from a multitude of long-extinct impieties, and swept them, like a deadly poison, from Persia to our part of the world.
31-5 Ἀφ᾽ οὗ δὴ τὸ ΜανιχαίωνManicheans δυσσεβὲς ὄνομα τοῖς πολλοῖς εἰς ἔτι νῦν ἐπιπολάζει .	From him the impious name of the Manicheans is still prevalent among many.
31-6 τοιαύτη μὲν οὖν ἡ καὶ τῆσδε τῆς ψευδωνύμου γνώσεως ὑπόθεσις , κατὰ τοὺς δεδηλωμένους ὑποφυείσης χρόνους .	Such was the foundation of this knowledge falsely so-called, which sprang up in those times.

Chapter 32

32-1 Καθ᾽ οὓς ΦήλικαFelix τῆς ῬωμαίωνRoman, Latin προστάντα ἐκκλησίας ἔτεσιν πέντε ΕὐτυχιανὸςEutychianus διαδέχεται · οὐδ᾽ ὅλοις δὲ μησὶν οὗτος δέκα διαγενόμενος , ΓαΐῳCaius, Gaius τῷ καθ᾽ ἡμᾶς καταλείπει τὸν κλῆρον ·	At this time, Felix, having presided over the church of Rome for five years, was succeeded by Eutychianus, but he in less than ten months left the position to Caius, who lived in our day.
32-2 καὶ τούτου δὲ ἀμφὶ τὰ πεντεκαίδεκα ἔτη προστάντος , ΜαρκελλῖνοςMarcellinus κατέστη διάδοχος , ὃν καὶ αὐτὸν ὁ διωγμὸς κατείληφεν .	He held it about fifteen years, and was in turn succeeded by Marcellinus, who was overtaken by the persecution.
32-3 Κατὰ τούσδε τῆς ἈντιοχέωνAntioch, Antiochians ἐπισκοπῆς μετὰ ΔόμνονDomnus ἡγήσατο ΤίμαιοςTimaeus , ὃν ὁ καθ᾽ ἡμᾶς διεδέξατο ΚύριλλοςCyril ·	About the same time Timaeus received the episcopate of Antioch after Domnus, and Cyril, who lived in our day, succeeded him.
32-4 καθ᾽ ὃν ΔωρόθεονDōrotheus , πρεσβείου τοῦ κατὰ ἈντιόχειανAntioch ἠξιωμένον , λόγιον ἄνδρα ἔγνωμεν .	In his time we became acquainted with Dorotheus, a man of learning among those of his day, who was honoured with the office of presbyter in Antioch.
32-5 φιλόκαλος δ᾽ οὗτος περὶ τὰ θεῖα γεγονώς , καὶ τῆς ἙβραίωνHebrews ἐπεμελήθη γλώττης , ὡς καὶ αὐταῖς ταῖς ἙβραϊκαῖςHebrew γραφαῖς ἐπιστημόνως ἐντυγχάνειν .	He was a lover of the beautiful in divine things, and devoted himself to the Hebrew language, so that he read the Hebrew Scriptures with facility.
32-6 ἦν δ᾽ οὗτος τῶν μάλιστα ἐλευθερίων προπαιδείας ¹ τε τῆς καθ᾽ ἝλληναςGreeks οὐκ ἄμοιρος ,	He belonged to those who were especially liberal, and was not unacquainted with Grecian propaedeutics.¹

¹i.e., Greek Introduction (both language and culture).

32-7 τὴν‎ φύσιν δὲ ἄλλως εὐνοῦχος ,	Besides this he was a eunuch, having been so from his very birth.
32-8 οὕτω πεφυκὼς ἐξ αὐτῆς γενέσεως , ὡς καὶ βασιλέα διὰ τοῦτο , οἷόν τι παράδοξον , αὐτὸν οἰκειώσασθαι καὶ τιμῆσαί γε ἐπιτροπῇ τῆς κατὰ ΤύρονTyre ἁλουργοῦ βαφῆς .	On this account, as if it were a miracle, the emperor took him into his family, and honoured him by placing him over the purple dye-works at Tyre.
32-9 τούτου μετρίως τὰς γραφὰς ἐπὶ τῆς ἐκκλησίας διηγουμένου κατηκούσαμεν .	We have heard him expound the Scriptures wisely in the Church.
32-10 Μετὰ δὲ ΚύριλλονCyril ΤύραννοςTyrannus τῆς ἈντιοχέωνAntioch, Antiochians παροικίας τὴν‎ ἐπισκοπὴν διεδέξατο ,	After Cyril, Tyrannus received the episcopate of the parish of Antioch.
32-11 καθ᾽ ὃν ἤκμασεν ἡ τῶν ἐκκλησιῶν πολιορκία .	In his time occurred the destruction of the churches.
32-12 Τῆς δ᾽ ἐν ΛαοδικείᾳLaodicea παροικίας ἡγήσατο μετὰ ΣωκράτηνSōcrates ΕὐσέβιοςEusebius , ἀπὸ τῆς ἈλεξανδρέωνAlexandria, Alexandrians ὁρμηθεὶς πόλεως ·	Eusebius, who had come from the city of Alexandria, ruled the parishes of Laodicea after Socrates.
32-13 αἰτία δ᾽ αὐτῷ τῆς μεταναστάσεως ὑπῆρξεν ἡ κατὰ τὸν ΠαῦλονPaul ὑπόθεσις ,	The occasion of his removal there was the affair of Paul.
32-14 δι᾽ ὃν τῆς ΣυρίαςSyria ἐπιβάς , πρὸς τῶν τῇδε περὶ τὰ θεῖα ἐσπουδακότων τῆς οἴκαδε πορείας εἴργεται , ἐπέραστόν τι θεοσεβείας χρῆμα τῶν καθ᾽ ἡμᾶς γενόμενος , ὡς καὶ ἀπὸ τῶν προπαρατεθεισῶν ΔιονυσίουDionysius φωνῶν διαγνῶναι ῥᾴδιον .	He went on this account to Syria, and was restrained from returning home by those there who were zealous in divine things. Among our contemporaries he was a beautiful example of religion, as is readily seen from the words of Dionysius which we have quoted.
32-15 ἈνατόλιοςAnatolius αὐτῷ διάδοχος , ἀγαθός , φασίν , ἀγαθοῦ , καθίσταται ,	Anatolius was appointed his successor; one good man, as they say, following another.
32-16 γένος μὲν καὶ αὐτὸς ἈλεξανδρεύςAlexandrian ,	He also was an Alexandrian by birth.
32-17 λόγων δ᾽ ἕνεκα καὶ παιδείας τῆς ἙλλήνωνGreeks φιλοσοφίας τε τὰ πρῶτα τῶν μάλιστα καθ᾽ ἡμᾶς δοκιμωτάτων ἀπενηνεγμένος , ἅτε ἀριθμητικῆς καὶ γεωμετρίας ἀστρονομίας τε καὶ τῆς ἄλλης , διαλεκτικῆς εἴτε φυσικῆς , θεωρίας ῥητορικῶν τε αὖ μαθημάτων ἐληλακὼς εἰς ἄκρον ·	In learning and skill in Greek philosophy, such as arithmetic and geometry, astronomy, and dialectics in general, as well as in the theory of physics, he stood first among the ablest men of our time, and he was also at the head in rhetorical science.
32-18 ὧν ἕνεκα καὶ τῆς ἐπ᾽ ἈλεξανδρείαςAlexandria ἈριστοτέλουςAristotelian διαδοχῆς τὴν‎ διατριβὴν λόγος ἔχει πρὸς τῶν τῇδε πολιτῶν συστήσασθαι αὐτὸν ἀξιωθῆναι .	It is reported that for this reason he was requested by the citizens of Alexandria to establish there a school of Aristotelian philosophy.
32-19 μυρίας μὲν οὖν τοῦδε καὶ ἄλλας ἀριστείας ἐν τῇ κατ᾽ ἈλεξάνδρειανAlexandria τοῦ ΠιρουχίουPyrucheium ¹ πολιορκίᾳ μνημονεύουσιν , ἅτε τῶν ἐν τέλει προνομίας ἐξαιρέτου πρὸς ἁπάντων ἠξιωμένου , δείγματος δ᾽ ἕνεκα μόνου τοῦδε ἐπιμνησθήσομαι .	They relate of him many other eminent deeds during the siege of the Pyrucheium¹in Alexandria, on account of which he was especially honoured by all those in high office; but I will give the following only as an example.

¹The Greek quarter aat Alexandria, in which were the kmost important buildings.

32-20 τοῦ πυροῦ , φασίν , τοῖς πολιορκουμένοις . ἐπιλελοιπότος , ὡς ἤδη τῶν ἔξωθεν πολεμίων μᾶλλον αὐτοῖς τὸν λιμὸν ἀφόρητον καθεστάναι , παρὼν ὁ δηλούμενος οἰκονομεῖταί τι τοιοῦτον .	They say that bread had failed the besieged, so that it was more difficult to withstand the famine than the enemy outside; but he being present provided for them in this manner.
32-21 θατέρου μέρους τῆς πόλεως τῷ ῬωμαϊκῷRoman συμμαχοῦντος στρατῷ ταύτῃ τε τυγχάνοντος ἀπολιορκήτου , τὸν ΕὐσέβιονEusebius (ἔτι γὰρ εἶναι τότε αὐτόθι πρὸ τῆς ἐπὶ ΣυρίανSyria μεταναστάσεως ), ἐν τοῖς ἀπολιορκήτοις ὄντα μέγα τε κλέος καὶ διαβόητον ὄνομα μέχρι καὶ τοῦ ῬωμαίωνRoman, Latin στρατηλάτου κεκτημένον , περὶ τῶν λιμῷ διαφθειρομένων κατὰ τὴν‎ πολιορκίαν πέμψας ὁ ἈνατόλιοςAnatolius ἐκδιδάσκει ·	As the other part of the city was allied with the Roman army, and therefore was not under siege, Anatolius sent for Eusebius (for he was still there before his transfer to Syria), and was among those who were not besieged, and possessed, moreover, a great reputation and a renowned name which had reached even the Roman general and he informed him of those who were perishing in the siege from famine.
32-22 ὃ δὲ μαθών , σωτηρίαν τοῖς ἀπὸ τῶν πολεμίων αὐτομόλοις παρασχεῖν ὡς ἐν μεγίστῃ χάριτι δωρεᾶς τὸν ῬωμαίωνRoman, Latin στρατηγὸν αἰτεῖται ,	When he learned this he requested the Roman commander as the greatest possible favor, to grant safety to deserters from the enemy.
32-23 καὶ τῆς ἀξιώσεώς γε τυχὸν ἐμφανὲς τῷ ἈνατολίῳAnatolius καθίστησιν .	Having obtained his request, he communicated it to Anatolius.
32-24 ὃ δὲ αὐτίκα τὴν‎ ἐπαγγελίαν δεξάμενος , βουλὴν τῶν ἈλεξανδρέωνAlexandria, Alexandrians συναγαγών , τὰ μὲν πρῶτα πάντας ἠξίου φιλικὴν δοῦναι ῬωμαίοιςRomans δεξιάν ,	As soon as he received the message he convened the senate of Alexandria, and at first proposed that all should come to a reconciliation with the Romans.
32-25 ὡς δ᾽ ἀγριαίνοντας ἐπὶ τῷ λόγῳ συνεῖδεν , “ἀλλ᾽ οὐ τούτῳ γε ,” φησίν , “ ἀντιλέξειν ποθ᾽ ὑμᾶς οἴομαι , εἰ τοὺς περιττοὺς καὶ ἡμῖν αὐτοῖς οὐδαμῇ χρησίμους , γραΐδας καὶ νήπια καὶ πρεσβύτας , ἐκδοῦναι πυλῶν ἔξω βαδίζειν ὅποι καὶ βούλοιντο , συμβουλεύσαιμι .	But when he perceived that they were angered by this advice, he said, “But I do not think you will oppose me, if I counsel you to send the supernumeraries and those who are in nowise useful to us, as old women and children and old men, outside the gates, to go wherever they may please.
32-26 τί γὰρ δὴ τούτους εἰς μάτην , ὅσον οὔπω τεθνηξομένους , παρ᾽ ἑαυτοῖς ἔχομεν ; τί δὲ τοὺς ἀναπήρους καὶ τὰ σώματα λελωβημένους τῷ λιμῷ κατατρύχομεν , τρέφειν δέον μόνους ἄνδρας καὶ νεανίας καὶ τὸν ἀναγκαῖον πυρὸν τοῖς ἐπὶ φυλακῇ τῆς πόλεως ἐπιτηδείοις ταμιεύεσθαι ; ”	For why should we retain for no purpose these who must at any rate soon die? and why should we destroy with hunger those who are crippled and maimed in body, when we ought to provide only for men and youth, and to distribute the necessary bread among those who are needed for the garrison of the city?”
32-27 τοιούτοις τισὶν λογισμοῖς πείσας τὸ συνέδριον , ψῆφον πρῶτος ἀναστὰς ἐκφέρει πᾶν τὸ τῇ στρατείᾳ μὴ ἐπιτήδειον εἴτε ἀνδρῶν εἴτε γυναικῶν γένος ἀπολύειν τῆς πόλεως , ὅτι μηδὲ καταμένουσιν αὐτοῖς καὶ εἰς ἄχρηστον ἐν τῇ πόλει διατρίβουσιν ἐλπὶς ἂν γένοιτο σωτηρίας , πρὸς τοῦ λιμοῦ διαφθαρησομένοις .	With such arguments he persuaded the assembly, and rising first he gave his vote that the entire multitude, whether of men or women, who were not needful for the army, should depart from the city, because if they remained and unnecessarily continued in the city, there would be for them no hope of safety, but they would perish with famine.
32-28 ταύτῃ δὲ τῶν λοιπῶν ἁπάντων τῶν ἐν τῇ βουλῇ συγκαταθεμένων μικροῦ δεῖν τοὺς πάντας τῶν πολιορκουμένων διεσώσατο ,	As all the others in the senate agreed to this, he saved almost all the besieged.
32-29 ἐν πρώτοις μὲν τῶν ἀπὸ τῆς ἐκκλησίας , ἔπειτα δὲ καὶ τῶν ἄλλων τῶν κατὰ τὴν‎ πόλιν πᾶσαν ἡλικίαν διαδιδράσκειν προμηθούμενος , οὐ μόνον τῶν κατὰ τὴν‎ ψῆφον δεδογμένων , τῇ δὲ τούτων προφάσει καὶ μυρίους ἄλλους , λεληθότως γυναικείαν στολὴν ἀμπισχομένους νύκτωρ τε τῇ ἐκείνου φροντίδι τῶν πυλῶν ἐξιόντας καὶ ἐπὶ τὴν‎ ῬωμαίωνRoman, Latin στρατιὰν ὁρμῶντας .	He provided that first, those belonging to the church, and afterward, of the others in the city, those of every age should escape, not only the classes included in the decree, but, under cover of these, a multitude of others, secretly clothed in women’s garments; and through his management they went out of the gates by night and escaped to the Roman camp.
32-30 ἔνθα τοὺς πάντας ὑποδεχόμενος ὁ ΕὐσέβιοςEusebius πατρὸς καὶ ἰατροῦ δίκην κεκακωμένους ἐκ τῆς μακρᾶς πολιορκίας διὰ πάσης προνοίας καὶ θεραπείας ἀνεκτᾶτο .	There Eusebius, like a father and physician, received all of them, wasted away through the long siege, and restored them by every kind of prudence and care.
32-31 τοιούτων ἡ κατὰ ΛαοδίκειανLaodicea ἐκκλησία δύο ἐφεξῆς κατὰ διαδοχὴν ἠξιώθη ποιμένων , σὺν θείᾳ προμηθείᾳ μετὰ τὸν δηλωθέντα πόλεμον ἐκ τῆς ἈλεξανδρέωνAlexandria, Alexandrians πόλεως ἐπὶ τὰ τῇδε μετεληλυθότων .	The church of Laodicea was honoured by two such pastors in succession, who, in the providence of God, came after the aforesaid war from Alexandria to that city.
32-32 οὐμενοῦν ἐσπουδάσθη πλεῖστα τῷ ἈνατολίῳAnatolius συγγράμματα , τοσαῦτα δ᾽ εἰς ἡμᾶς ἐλήλυθεν , δι᾽ ὧν αὐτοῦ‎ καταμαθεῖν δυνατὸν ὁμοῦ τό τε λόγιον καὶ πολυμαθές ·	Anatolius did not write very many works; but in such as have come down to us we can discern his eloquence and erudition.
32-33 ἐν οἷς μάλιστα τὰ περὶ τοῦ πάσχα δόξαντα παρίστησιν ,	In these he states particularly his opinions on the Passover.
32-34 Ἀφ᾽ ὧν ἀναγκαῖον ἂν εἴη τούτων ἐπὶ τοῦ παρόντος μνημονεῦσαι .	It seems important to give here the following extracts from them.
32-35 ἐκ τῶν περὶ τοῦ πάσχα ἈνατολίουAnatolius κανόνων	From the Paschal Canons of Anatolius.

¹The above was all in uppercase: ΕΚ ΤΩΝ ΠΕΡΙ ΤΟΥ ΠΑΣΧΑ ΑΝΑΤΟΛΙΟΥ ΚΑΝΟΝΩΝ
The Paschal Table of Anatolius is based on the supposition that after the lapse of every cycle of nineteen years, the full moons recur on the same days of the month, and at the same hours. This method of calculation, although not strictly accurate, was an advance on the eight-year cycle employed by Hippolytus and Dionysius of Alexandria. Anaatolius reckons as the first year of his cycle that upon which “the new moon of the first month” (i.e., the Jewish Nisan or Abib, corresponding to our March-April) falls upon March 22: he is, however in error about the vernal equinox, which he places on March 19 instead of March 21. He rightly insists (as did also Dionysius) that the paschal full moon must fall after the equinox, as opposed to those, whom he mentions who regarded the full moon (“the fourteenth day”), if it fell on the day before the equinox, as the paschal moon.

32-36 “ Ἔχει τοίνυν ἐν τῷ πρώτῳ ἔτει τὴν‎ νουμηνίαν τοῦ πρώτου μηνός , ἥτις ἁπάσης ἐστὶν ἀρχὴ τῆς ἐννεακαιδεκαετηρίδος , τὴν‎ κατ᾽ ΑἰγυπτίουςEgyptians μὲν ΦαμενὼθPhamenoth κς᾽ , κατὰ δὲ τοὺς ΜακεδόνωνMacedonians μῆνας ΔύστρουDystrus κβ , ὡς δ᾽ ἂν εἴποιεν ῬωμαῖοιRomans , πρὸ ια ΚαλανδῶνKalends ἈπριλίωνApril .	There is then in the first year the new moon of the first month, which is the beginning of every cycle of nineteen years, on the twenty-sixth day of the Egyptian Phamenoth; but according to the months of the Macedonians, the twenty-second day of Dystrus, or, as the Romans would say, the eleventh before the Kalends of April.
32-37 εὑρίσκεται δὲ ὁ ἥλιος ἐν τῇ προκειμένῃ ΦαμενὼθPhamenoth κς οὐ μόνον ἐπιβὰς τοῦ πρώτου τμήματος , ἀλλ᾽ ἤδη καὶ τετάρτην ἡμέραν ἐν αὐτῷ διαπορευόμενος .	On the said twenty-sixth of Phamenoth, the sun is found not only entered on the first segment, but already passing through the fourth day in it.
32-38 τοῦτο δὲ τὸ τμῆμα πρῶτον δωδεκατημόριον καὶ ἰσημερινὸν καὶ μηνῶν ἀρχὴν καὶ κεφαλὴν τοῦ κύκλου καὶ ἄφεσιν τοῦ τῶν πλανητῶν δρόμου καλεῖν εἰώθασιν ,	They are accustomed to call this segment the first dodecatomorion, and the equinox, and the beginning of months, and the head of the cycle, and the starting-point of the planetary circuit.
32-39 τὸ δὲ πρὸ τούτου μηνῶν ἔσχατον καὶ τμῆμα δωδέκατον καὶ τελευταῖον δωδεκατημόριον καὶ τέλος τῆς τῶν πλανητῶν περιόδου ·	But they call the one preceding this the last of months, and the twelfth segment, and the final dodecatomorion, and the end of the planetary circuit.
32-40 δι᾽ ὃ καὶ τοὺς ἐν αὐτῷ τιθεμένους τὸν πρῶτον μῆνα καὶ τὴν‎ τεσσαρεσκαιδεκάτην τοῦ πάσχα κατ᾽ αὐτὴν λαμβάνοντας οὐ μικρῶς οὐδ᾽ ὡς ἔτυχεν ἁμαρτάνειν φαμέν .	Wherefore we maintain that those who place the first month in it, and determine by it the fourteenth of the Passover, commit no slight or common blunder.
32-41 ἔστιν δ᾽ οὐχ ἡμέτερος οὗτος ὁ λόγος , ἸουδαίοιςJews δὲ ἐγινώσκετο τοῖς πάλαι καὶ πρὸ ΧριστοῦChrist ἐφυλάττετό τε πρὸς αὐτῶν μάλιστα ·	And this is not an opinion of our own; but it was known to the Jews of old, even before Christ, and was carefully observed by them.
32-42 μαθεῖν δ᾽ ἔστιν ἐκ τῶν ὑπὸ ΦίλωνοςPhilo ἸωσήπουJosephus, Joseph ΜουσαίουMusaeus λεγομένων , καὶ οὐ μόνων τούτων , ἀλλὰ καὶ τῶν ἔτι παλαιοτέρων ἀμφοτέρων ἈγαθοβούλωνAgathobuli , τῶν ἐπίκλην διδασκάλων ἈριστοβούλουAristobulus τοῦ πάνυ , ὃς ἐν τοῖς ο κατειλεγμένος τοῖς τὰς ἱερὰς καὶ θείας ἙβραίωνHebrews ἑρμηνεύσασι γραφὰς ΠτολεμαίῳPtolemy τῷ ΦιλαδέλφῳPhiladelphus καὶ τῷ τούτου πατρί , καὶ βίβλους ἐξηγητικὰς τοῦ ΜωυσέωςMoses νόμου τοῖς αὐτοῖς προσεφώνησεν βασιλεῦσιν .	This may be learned from what is said by Philo, Josephus, and Musaeus; and not only by them, but also by those yet more ancient, the two Agathobuli, surnamed ‘Masters,’ and the famous Aristobulus, who was chosen among the seventy interpreters of the sacred and divine Hebrew Scriptures by Ptolemy Philadelphus and his father, and who also dedicated his exegetical books on the law of Moses to the same kings.
32-43 οὗτοι τὰ ζητούμενα κατὰ τὴν‎ ἜξοδονExodus ἐπιλύοντες , φασὶ δεῖν τὰ διαβατήρια θύειν ἐπ᾽ ἴσης ἅπαντας μετὰ ἰσημερίαν ἐαρινήν , μεσοῦντος τοῦ πρώτου μηνός ·	These writers, explaining questions concerning the Exodus, say that all alike should sacrifice the Passover offerings after the vernal equinox, in the middle of the first month.
32-44 τοῦτο δὲ εὑρίσκεσθαι , τὸ πρῶτον τμῆμα τοῦ ἡλιακοῦ , ἢ ὥς τινες αὐτῶν ὠνόμασαν , ζῳοφόρου κύκλου διεξιόντος ἡλίου .	But this occurs while the sun is passing through the first segment of the solar, or as some of them have styled it, the zodiacal circle.
32-45 ὁ δὲ ἈριστόβουλοςAristobulus προστίθησιν ὡς εἴη ἐξ ἀνάγκης τῇ τῶν διαβατηρίων ἑορτῇ μὴ μόνον τὸν ἥλιον ἰσημερινὸν διαπορεύεσθαι τμῆμα , καὶ τὴν‎ σελήνην δέ .	Aristobulus adds that it is necessary for the feast of the Passover, that not only the sun should pass through the equinoctial segment, but the moon also.
32-46 τῶν γὰρ ἰσημερινῶν τμημάτων ὄντων δύο , τοῦ μὲν ἐαρινοῦ , τοῦ δὲ μετοπωρινοῦ , καὶ διαμετρούντων ἄλληλα δοθείσης τε τῆς τῶν διαβατηρίων ἡμέρας τῇ τεσσαρεσκαιδεκάτῃ τοῦ μηνὸς μετ᾽ ἑσπέραν , ἐνστήξεται μὲν ἡ σελήνη τὴν‎ ἐναντίαν καὶ διάμετρον τῷ ἡλίῳ στάσιν , ὥσπερ οὖν ἔξεστιν ἐν ταῖς πανσελήνοις ὁρᾶν , ἔσονται δὲ ὃ μὲν κατὰ τὸ ἐαρινὸν ἰσημερινόν , ὁ ἥλιος , τμῆμα , ἣ δὲ ἐξ ἀνάγκης κατὰ τὸ φθινοπωρινὸν ἰσημερινόν , ἡ σελήνη .	For as there are two equinoctial segments, the vernal and the autumnal, directly opposite each other, and as the day of the Passover was appointed on the fourteenth of the month, beginning with the evening, the moon will hold a position diametrically opposite the sun, as may be seen in full moons; and the sun will be in the segment of the vernal equinox, and of necessity the moon in that of the autumnal.
32-47 οἶδα πλεῖστα καὶ ἄλλα πρὸς αὐτῶν λεγόμενα , τοῦτο μὲν πιθανά , τοῦτο δὲ κατὰ τὰς κυριακὰς ἀποδείξεις προϊόντα , δι᾽ ὧν παριστάνειν πειρῶνται τὴν‎ τοῦ πάσχα καὶ τῶν ἀζύμων ἑορτὴν δεῖν πάντως μετ᾽ ἰσημερίαν ἄγεσθαι ·	I know that many other things have been said by them, some of them probable, and some approaching absolute demonstration, by which they endeavor to prove that it is altogether necessary to keep the Passover and the feast of unleavened bread after the equinox.
32-48 παρίημι δὲ τὰς τοιαύτας τῶν ἀποδείξεων ὕλας ἀπαιτῶν ὧν περιῄρηται μὲν τὸ ἐπὶ τῷ ΜωυσέωςMoses νόμῳ κάλυμμα , ἀνακεκαλυμμένῳ δὲ τῷ προσώπῳ λοιπὸν ἤδη ΧριστὸνChrist καὶ τὰ ΧριστοῦChrist ἀεὶ κατοπτρίζεσθαι μαθήματά τε καὶ παθήματα .¹	But I refrain from demanding this sort of demonstration for matters from which the veil of the Mosaic law has been removed, so that now at length with uncovered face we continually behold as in a glass Christ and the teachings and sufferings of Christ.¹

¹ 2 Corinthians 3:18

32-49 τοῦ δὲ τὸν πρῶτον παρ᾽ ἙβραίοιςHebrews μῆνα περὶ ἰσημερίαν εἶναι παραστατικὰ καὶ τὰ ἐν τῷ ἘνὼχEnoch ¹ μαθήματα .”	But that with the Hebrews the first month was near the equinox, the teachings also of the Book of Enoch show.
32-50 Καὶ ἀριθμητικὰς δὲ καταλέλοιπεν ὁ αὐτὸς ἐν ὅλοις δέκα συγγράμμασιν εἰσαγωγὰς καὶ ἄλλα δείγματα τῆς περὶ τὰ θεῖα σχολῆς τε αὐτοῦ‎ καὶ πολυπειρίας .	The same writer has also left the Institutes of Arithmetic, in ten books, and other evidences of his experience and proficiency in divine things.
32-51 τούτῳ πρῶτος ὁ τῆς ΠαλαιστίνωνPalestine ΚαισαρείαςCaesarea ἐπίσκοπος ΘεότεκνοςTheotecnus χεῖρας εἰς ἐπισκοπὴν ἐπιτέθεικεν , διάδοχον ἑαυτοῦ μετὰ τελευτὴν ποριεῖσθαι τῇ ἰδίᾳ παροικίᾳ προμνώμενος , καὶ δὴ ἐπὶ σμικρόν τινα χρόνον ἄμφω τῆς αὐτῆς προύστησαν ἐκκλησίας ·	Theotecnus, bishop of Caesarea in Palestine, first ordained him as bishop, designing to make him his successor in his own parish after his death. And for a short time both of them presided over the same church.
32-52 ἀλλὰ γὰρ ἐπὶ τὴν‎ ἈντιόχειανAntioch τῆς κατὰ ΠαῦλονPaul συνόδου καλούσης , τὴν‎ ΛαοδικέωνLaodicea πόλιν παριὼν πρὸς τῶν ἀδελφῶν αὐτόθι κοιμηθέντος ΕὐσεβίουEusebius κεκράτηται .	But the synod which was held to consider Paul’s case called him to Antioch, and as he passed through the city of Laodicea, Eusebius being dead, he was detained by the brothers there.
32-53 Καὶ τοῦ ἈνατολίουAnatolius δὲ τὸν βίον μεταλλάξαντος , τῆς ἐκεῖσε παροικίας ὕστατος τῶν πρὸ τοῦ διωγμοῦ καθίσταται ΣτέφανοςStephen , λόγων μὲν φιλοσόφων καὶ τῆς ἄλλης παρ᾽ ἝλλησιGreek παιδείας παρὰ τοῖς πολλοῖς θαυμασθείς , οὐχ ὁμοίως γε μὴν περὶ τὴν‎ θείαν πίστιν διατεθειμένος , ὡς προϊὼν ὁ τοῦ διωγμοῦ καιρὸς ἀπήλεγξεν , εἴρωνα μᾶλλον δειλόν τε καὶ ἄνανδρον ἤπερ ἀληθῆ φιλόσοφον ἀποδείξας τὸν ἄνδρα .	And after Anatolius had departed this life, the last bishop of that parish before the persecution was Stephen, who was admired by many for his knowledge of philosophy and other Greek learning. But he was not equally devoted to the divine faith, as the progress of the persecution manifested; for it showed that he was a cowardly and unmanly dissembler rather than a true philosopher.
32-54 οὐ μὴν ἐπὶ τούτῳ γε καταστρέφειν ἔμελλε τὰ τῆς ἐκκλησίας , ἀνορθοῦται δ᾽ αὐτὰ πρὸς αὐτοῦ‎ Θεοῦ τοῦ πάντων σωτῆρος αὐτίκα τῆς αὐτόθι παροικίας ἐπίσκοπος ἀναδειχθεὶς ΘεόδοτοςTheodotus , πράγμασιν αὐτοῖς ἀνὴρ καὶ τὸ κύριον ὄνομα καὶ τὸ ἐπίσκοπον ἐπαληθεύσας .	But this did not seriously injure the church, for Theodotus restored their affairs, being straightway made bishop of that parish by God himself, the Saviour of all. He justified by his deeds both his lordly name and his office of bishop.
32-55 ἰατρικῆς μὲν γὰρ σωμάτων ἀπεφέρετο τὰ πρῶτα τῆς ἐπιστήμης , ψυχῶν δὲ θεραπευτικῆς οἷος οὐδὲ ἄλλος ἀνθρώπων ἐτύγχανεν φιλανθρωπίας γνησιότητος συμπαθείας σπουδῆς τῶν τῆς παρ᾽ αὐτοῦ‎ δεομένων ὠφελείας ἕνεκεν , πολὺ δὲ ἦν αὐτῷ καὶ τὸ περὶ τὰ θεῖα μαθήματα συνησκημένον .	For he excelled in the medical art for bodies, and in the healing art for souls. Nor did any other man equal him in kindness, sincerity, sympathy, and zeal in helping such as needed his aid. He was also greatly devoted to divine learning.
32-56 οὗτος μὲν δὴ τοιοῦτος ἦν .	Such an one was he.
32-57 Ἐν ΚαισαρείᾳCaesarea δὲ τῆς ΠαλαιστίνηςPalestine ΘεότεκνονTheotecnus σπουδαιότατα τὴν‎ ἐπισκοπὴν διελθόντα ἈγάπιοςAgapius διαδέχεται ·	In Caesarea in Palestine, Agapius succeeded Theotecnus, who had most zealously performed the duties of his episcopate.
32-58 ὃν καὶ πολλὰ καμεῖν γνησιωτάτην τε πρόνοιαν τῆς τοῦ λαοῦ προστασίας ἴσμεν πεποιημένον πλουσίᾳ τε χειρὶ πάντων μάλιστα πενήτων ἐπιμεμελημένον .	Him too we know to have labored diligently, and to have manifested most genuine providence in his oversight of the people, particularly caring for all the poor with liberal hand.
32-59 κατὰ τοῦτον ἐλλογιμώτατον αὐτῷ τε βίῳ φιλόσοφον ἀληθῆ πρεσβείου τῆς αὐτόθι παροικίας ἠξιωμένον ΠάμφιλονPamphilus ἔγνωμεν ·	In his time we became acquainted with Pamphilus, that most eloquent man, of truly philosophical life, who was esteemed worthy of the office of presbyter in that parish.
32-60 ὃν ὁποῖός τις ἦν καὶ ὅθεν ὁρμώμενος , οὐ σμικρᾶς ἂν γένοιτο δηλοῦν ὑποθέσεως ·	It would be no small matter to show what sort of a man he was and whence he came.
32-61 ἕκαστα δὲ τοῦ κατ᾽ αὐτὸν βίου καὶ ἧς συνεστήσατο διατριβῆς , τούς τε κατὰ τὸν διωγμὸν ἐν διαφόροις ὁμολογίαις ἀγῶνας αὐτοῦ‎ καὶ ὃν ἐπὶ πᾶσιν ἀνεδήσατο τοῦ μαρτυρίου στέφανον , ἐν ἰδίᾳ τῇ περὶ αὐτοῦ‎ διειλήφαμεν ὑποθέσει .	But we have described, in our special work concerning him, all the particulars of his life, and of the school which he established, and the trials which he endured in many confessions during the persecution, and the crown of martyrdom with which he was finally honoured.
32-62 ἀλλ᾽ οὗτος μὲν τῶν τῇδε θαυμασιώτατος ·	But of all that were there he was indeed the most admirable.
32-63 ἐν δὲ τοῖς μάλιστα καθ᾽ ἡμᾶς σπανιωτάτους γενομένους ἴσμεν τῶν μὲν ἐπ᾽ ἈλεξανδρείαςAlexandria πρεσβυτέρων ΠιέριονPierius , ΜελέτιονMeletius δὲ τῶν κατὰ ΠόντονPontus ἐκκλησιῶν ἐπίσκοπον .	Among those nearest our times, we have known Pierius, of the presbyters in Alexandria, and Meletius, bishop of the churches in Pontus — rarest of men.
32-64 ἀλλ᾽ ὃ μὲν ἄκρωςextremely ἀκτήμονι βίῳ καὶ μαθήμασιν φιλοσόφοις δεδοκίμαστο , ταῖς περὶ τὰ θεῖα θεωρίαις καὶ ἐξηγήσεσιν καὶ ταῖς ἐπὶ τοῦ κοινοῦ τῆς ἐκκλησίας διαλέξεσιν ὑπερφυῶς ἐξησκημένος ·	The first was distinguished for his life of extreme poverty and his philosophic learning, and was exceedingly diligent in the contemplation and exposition of divine things, and in public discourses in the church.
32-65 ὁ δὲ ΜελέτιοςMeletius ¹ “τὸ μέλι τῆς ἈττικῆςAttica ἐκάλουν αὐτὸν οἱ ἀπὸ παιδείας ’ τοιοῦτος ἦν οἷον ἂν γράψειέν τις τὸν κατὰ πάντα λόγων ἕνεκα τελεώτατον . ῥητορικῆς μέν γε τὴν‎ ἀρετὴν οὐδ᾽ οἷόν τε θαυμάζειν ἐπαξίως ,	Meletius,¹whom the learned called the honey of Attica, was a man whom every one would describe as most accomplished in all kinds of learning; and it would be impossible to admire sufficiently his rhetorical skill.

¹His sobriquet “the honey (μέλι) of Attica” is a pun on his name.

32-66 ἀλλὰ τοῦτο μὲν εἶναι αὐτῷ φαίη ἄν τις τὸ κατὰ φύσιν · τῆς δ᾽ ἄλλης πολυπειρίας τε καὶ πολυμαθείας τίς ἂν τὴν‎ ἀρετὴν ὑπερβάλοιτο ,	It might be said that he possessed this by nature; but who could surpass the excellence of his great experience and erudition in other respects?
32-67 ὅτι δὴ ἐπὶ πάσαις λογικαῖς ἐπιστήμαις τὸν τεχνικώτατον καὶ λογιώτατον , καὶ μόνον πεῖραν αὐτοῦ‎ λαβών , εἶπες ἄν ; ἐφάμιλλα δὲ αὐτῷ καὶ τὰ τῆς ἀρετῆς παρῆν τοῦ βίου .	For in all branches of knowledge had you undertaken to try him even once, you would have said that he was the most skillful and learned. Moreover, the virtues of his life were not less remarkable.
32-68 τοῦτον κατὰ τὸν τοῦ διωγμοῦ καιρὸν τοῖς κατὰ ΠαλαιστίνηνPalestine κλίμασιν διαδιδράσκοντα ἐφ᾽ ὅλοις ἔτεσιν ἑπτὰ κατενοήσαμεν .	We observed him well in the time of the persecution, when for seven full years he was escaping from its fury in the regions of Palestine.
32-69 τῆς δ᾽ ἐν ἹεροσολύμοιςJerusalem ἐκκλησίας μετὰ τὸν μικρῷ πρόσθεν δεδηλωμένον ἐπίσκοπον ὙμέναιονHymenaeus ΖαβδᾶςZambdas τὴν‎ λειτουργίαν παραλαμβάνει ·	Zambdas received the episcopate of the church of Jerusalem after the bishop Hymenaeus, whom we mentioned a little above.
32-70 μετ᾽ οὐ πολὺ δὲ τούτου κεκοιμημένου , ἝρμωνHermon ὕστατος τῶν μέχρι τοῦ καθ᾽ ἡμᾶς διωγμοῦ τὸν εἰς ἔτι νῦν ἐκεῖσε πεφυλαγμένον ἀποστολικὸνapostolic διαδέχεται θρόνον .	He died in a short time, and Hermon, the last before the persecution in our day, succeeded to the apostolic chair, which has been preserved there until the present time.
32-71 Καὶ ἐπ᾽ ἈλεξανδρείαςAlexandria δὲ ΜάξιμονMaximus ὀκτωκαίδεκα ἔτεσιν μετὰ τὴν‎ ΔιονυσίουDionysius τελευτὴν ἐπισκοπεύσαντα ΘεωνᾶςTheonas διαδέχεται ·	In Alexandria, Maximus, who, after the death of Dionysius, had been bishop for eighteen years, was succeeded by Theonas.
32-72 καθ᾽ ὃν ἐπὶ τῆς ἈλεξανδρείαςAlexandria ἐπὶ ταὐτὸν τῷ ΠιερίῳPierius πρεσβυτερίου ἠξιωμένος ἈχιλλᾶςAchillas ἐγνωρίζετο ,	In his time Achillas, who had been appointed a presbyter in Alexandria at the same time with Pierius, became celebrated.
32-73 τῆς ἱερᾶς πίστεως τὸ διδασκαλεῖον ἐγκεχειρισμένος , οὐδενὸς ἧττον σπανιώτατον φιλοσοφίας ἔργον καὶ πολιτείας εὐαγγελικῆς τρόπον γνήσιον ἐπιδεδειγμένος .	He was placed over the school of the sacred faith, and exhibited fruits of philosophy most rare and inferior to none, and conduct genuinely evangelical.
32-74 μετὰ δὲ ΘεωνᾶνTheonas ἐννεακαίδεκα ἔτεσιν ἐξυπηρετησάμενον διαδέχεται τὴν‎ ἐπισκοπὴν τῶν ἐπ᾽ ἈλεξανδρείαςAlexandria ΠέτροςPeter , ἐν τοῖς μάλιστα καὶ αὐτὸς διαπρέψας ἐφ᾽ ὅλοις δυοκαίδεκα ἐνιαυτοῖς ,	After Theonas had held the office for nineteen years, Peter received the episcopate in Alexandria, and was very eminent among them for twelve entire years.
32-75 ὧν πρὸ τοῦ διωγμοῦ τρισὶν οὐδ᾽ ὅλοις ἔτεσιν ἡγησάμενος τῆς ἐκκλησίας , τὸν λοιπὸν τοῦ βίου χρόνον εὐτονωτέρα τῇ συνασκήσει ἑαυτόν τε ἦγεν καὶ τῆς κοινῆς τῶν ἐκκλησιῶν ὠφελείας οὐκ ἀφανῶς ἐπεμέλετο .	Of these he governed the church less than three years before the persecution, and for the remainder of his life he subjected himself to a more rigid discipline and cared in no secret manner for the general interest of the churches.
32-76 ταύτῃ δ᾽ οὖν ἐνάτῳ ἔτει τοῦ διωγμοῦ τὴν‎ κεφαλὴν ἀποτμηθεὶς τῷ τοῦ μαρτυρίου κατεκοσμήθη ΣτεφάνῳStephen .	On this account he was beheaded in the ninth year of the persecution, and was adorned with the crown of martyrdom.
32-77 Ἐν τούτοις τὴν‎ τῶν διαδοχῶν περιγράψαντες ὑπόθεσιν , ἀπὸ τῆς τοῦ σωτῆρος ἡμῶν γενέσεως ἐπὶ τὴν‎ τῶν προσευκτηρίων καθαίρεσιν εἰς ἔτη συντείνουσαν πέντε καὶ τριακόσια , φέρε , ἐξῆς τοὺς καθ᾽ ἡμᾶς τῶν ὑπὲρ εὐσεβείας ἀνδρισαμένων ἀγῶνας , ὅσοι τε καὶ ὁπηλίκοι γεγόνασιν , καὶ τοῖς μετ᾽ ἡμᾶς εἰδέναι διὰ γραφῆς καταλείψωμεν .	Having written out in these books the account of the successions from the birth of our Saviour to the destruction of the places of worship, — a period of three hundred and five years, — permit me to pass on to the contests of those who, in our day, have heroically fought for religion, and to leave in writing, for the information of posterity, the extent and the magnitude of those conflicts.

Eusebius of Caesarea
Historia Ecclesiastica
BOOK 7

Introduction

TABLE OF CONTENTS

Preliminary Introduction

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Chapter 23

Chapter 24

Chapter 25

Chapter 26

Chapter 27

Chapter 28

Chapter 29

Chapter 30

Chapter 31

Chapter 32

Eusebius of CaesareaHistoria EcclesiasticaBOOK 7

Introduction

TABLE OF CONTENTS

Preliminary Introduction

Chapter 1

Chapter 2

Chapter 3

Chapter 4

Chapter 5

Chapter 6

Chapter 7

Chapter 8

Chapter 9

Chapter 10

Chapter 11

Chapter 12

Chapter 13

Chapter 14

Chapter 15

Chapter 16

Chapter 17

Chapter 18

Chapter 19

Chapter 20

Chapter 21

Chapter 22

Chapter 23

Chapter 24

Chapter 25

Chapter 26

Chapter 27

Chapter 28

Chapter 29

Chapter 30

Chapter 31

Chapter 32

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Eusebius of Caesarea
Historia Ecclesiastica
BOOK 7