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  WRITINGS OF PHILIP OF SIDE
  by Philip of Side
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Writings of Philip of Side (c. AD 431). Philip of Side was an early church
father whose writings have been preserved for the edification of the church.

  Chapters: 3

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  TABLE OF CONTENTS
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    0. Writings of Philip of Side
    1. Fragments - Appendix- The Religious Discussion at the Court of the Sassanids
    2. Fragments - English translation

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  CHAPTER 0: WRITINGS OF PHILIP OF SIDE
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  CHAPTER 1: FRAGMENTS - APPENDIX- THE RELIGIOUS DISCUSSION AT THE COURT OF THE SASSANIDS
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Anonymous, The Religious Discussion at the Court of the Sassanids
[Religionsgespräch am Hof der Sasaniden / De Gestis in Perside] (2010) Religious
Discussion at the Court of the Sassanids [Religionsgespräch am Hof der Sasaniden
/ De Gestis in Perside] [Translated by Andrew Eastbourne] [1]

Page numbers refer to Bratke's edition[2]; section numbers refer to Bringel's
edition[3] (unless otherwise stated, her edition of the "long recension"—pp.
288-494). References to "Bringel's text" normally introduce my own translation
of her Greek text, not her (French) translation, and general references to
Bringel's comments refer to footnotes ad locc. in her edition.

Fragments of Philip of Side, and probable references to him, are put in boldface
here.

[p. 1]

1. When Arrhinatus[4] was king of Persia, and second after him was Pasargarus,
who held the highest rank of the highest officials in authority, and third was
Diocles, who managed the satrapies and provinces,[5] and Aphroditianus, holding
the rank of "chief cook"[6]—dialalia abdodedôrou mou toi[7]—"the authority will
judge purely"—there arose a dispute in this land between pagans[8] and
Christians concerning Dionysarus and Philip, the writers of history. The pagans
championed Dionysarus, the Christians, Philip.

2. And when many had been agitated, the King gathered together all the bishops
who were in those lands, numbering more than 100,[9] and not a few
archimandrites;[10] [p. 2] among these they urged me also to come along—the only
one from Roman territory; for all [these others] were from those regions.

3. And when they had been assembled, the King brought together the Rabbis of the
Jews, saying to them: "Since some have said that the fine sayings[11] of the
pagans preach about Christ, and some dispute this, become judges of the two
sides, and tell me the truth accurately.[12] For I trust neither pagans nor
Christians one-sidedly, when they are speaking in defense of themselves.
Therefore, laboriously unfolding every idea in the divine book,[13] and devoting
all your thoughts to it, neither favoring the one group nor the other, report
them to the unconquerable authority of my hands[14]—knowing that if you are
hindered by any other order, I will immediately see to the destruction of you
all."[15] And they fell down upon the golden pavement at his feet seven times,
and said: "Imperial Master, first god of all authority and kingship, grant us
space for a defence!" And he granted it, saying: "Consider the religion which
you revere, without partiality to either." And they said: "Let us not come into
evil suspicion, when your hand holds sway over all the land.[16] We shall not
say anything except what is right for Your Heavenly Divinity to hear. For we are
not able to listen to pagans—for they are far from our religion—nor to give heed
at all to the murderous and impure Christians, who have become tyrants over the
whole human race, and have attacked all the just [commands] of the divine
monarchy; they apply all [p. 3] their professions of faith[17] to one single
man, whom our ancestors rightly determined to destroy; and they treat the one
who died as though he were alive, and they call upon the one whom they did not
see as though they see him.[18] But if it seems good to you, righteous[19]
masters, make the all-wise and noble Aphroditianus [act as] judge for the two
parties." And immediately the King said: "By Zeus,[20] you have uttered inspired
speech today!"[21] And quickly bringing Aphroditianus, and sending those men
[i.e., the Jews] away, he said to him: "Your people[22] began the dispute
against Philip, the priest[23] of the Christians. Therefore, whereas I know that
you neither take delight in feasting nor take pleasure in wine, but instead you
spurn gatherings of people[24] and despise reputation and cast aside money,
devoting yourself solely to philosophy, I give you this order: Go yourself alone
and respond to the chorus of priests,[25] showing all deference to the truth, so
that in this matter too the power of our kingship shall be preeminent."

4. But the Jews were putting this man forward as a trick, so that he might
trample underfoot the Christians' name. This Aphroditianus was a pagan to whom
no one's mouth was able to render an account.[26] And there was no small
struggle impending for us, so as not to be defeated by this man. For all the
hairs [on our heads], if they became mental processes, would not be able to
disentangle one simple thought of his.

5. Now then, when before the meeting everyone had been cowering in fear of him,
and they were trying to escape from his inarguable stratagems,[27] and were
lamenting[28]—before his appearance, I said to the bishops who were with me: "Do
you not know that right here, the "un-wise" [art] defeated the "all-wise" art?
Have you given yourselves such expectations of being entirely overcome by him?
All the wisdom of the Chaldaeans and Babylonians has been overcome by the divine
thought of that young man, Daniel.[29] [p. 4] Therefore, in imitation of him,
let us say: 'There is a God in heaven who reveals deep and hidden things.'[30]
So let us take along with us Casteleus the senior priest and let us continue
entirely undefeated."

6. And after fasting and making prayers of entreaty, we assembled together,
along with that man who had grown old in righteousness, Casteleus; and the
bishops sealed themselves,[31] keeping the name of the Lord Jesus Christ in
their minds. And now, Aphroditianus arrived—he himself having also grown old,
being now in his eightieth year—and when he sat down upon a throne of gold,
built from priceless stones, since the faces of everyone were bowed to the
ground, he recognized that they were in no way able to defend themselves[32]
before him. And he said to them, having been goaded[33] by God: "You peaceful
priests, why are you disturbed? I have not come to cause you pain by any means,
but rather to encourage you. So the contest can proceed painlessly. Take heart,
then, and apply yourselves to the truth correctly, in earnest,[34] and you will
have victory." And the bishops, hearing this, recovered their wits fully.

7. Irenaeus, the bishop of Basirênê,[35] said: "With whom is your God-fearing
will disputing? With Dionysarus or with Philip? If you are at odds with
Dionysarus, he is yours![36] You ought to be the judge regarding him. But if
[you are at odds] with Philip, then we should make a defence in his regard,
since he is a Christian."

8. Aphroditianus said: "It is well for you, priest, if you finish as you have
begun. For I bear on my lips[37] the things [written] by Philip.[38] But, so
that you will not think that I [p. 5] have made any additions, bring the
so-called 'books'[39] themselves and read them to the assembly."[40] 9. Hesiod
the bishop said: "And if I bring out a book and you attack it as having been
falsified[41]...?"

Aphroditianus said: "I know,[42] if anything has been left out or if anything
has been added."

10. And his long-winded book[43] was brought, in which "Greek Oracles" were
contained.[44] And he ordered the boy standing near him to read it: Phdgse
distrarek tou ô—"let the one standing beside [me] read."[45] But he, not paying
heed to the book, quickly declared it (?).[46] And he said to him, "Read from
the story of Cassander."[47] And he read as follows:

11. Cassander died, leaving behind a sister, called Doris; she was the daughter
of Pylades, who had been killed in Greece.[48] Attalus the king of the
Lacedaemonians[49] lusted after her; and when they went to bed together, she,
having a sword inside [the room], planted it in his heart and took control of
the kingdom. And once this had happened, she acquired[50] great fear. And his
brother Philip went to live in Achaea[51] and there taking as wife the sister of
Calliopus their general, named Alisbis [p. 6], he was seeking to destroy Doris
and her people. And they were afraid. For all the peoples around her, being
enamored of her beauty, were helping her. For she would not give herself in
marriage to just anyone. But since they were all afraid of her—for she had
attacked many and had destroyed them all—the Achaeans decided at that time to
send an embassy to Delphi and to receive an oracle there about this matter. And
they, after setting out, asked Euoptia the priestess at the water of the
Castalian [spring], for themselves to know the object of their coming.[52] She,
having tasted the spring water, answered thus: "Philip, , will strike the higher
ring that circles everything with his all-powerful arm."[53]

12. But they, deriding and cursing her, said: "Thrice-accursed one, we asked
about a woman; we did not ask about a man who came from Macedonia, did we?" But
she said to them that unconquerable times[54] had begun to arise; for indeed she
herself [i.e., the woman] and that man, and those with him, would vanquish
everyone. And they departed, with insults for the prophetess, and went off to
the temple of Athens. And while a priestly cloth was being woven and fine purple
was being applied to it, they came with a will and burst in. The priestess,
Xanthippe, said to them with a burst of anger: "You have entered here at an evil
hour, you reckless and unruly[55] ones!"—and they, becoming displeased in turn,
mistreated her and said: "You are unworthy of any honor; [p. 8] you are foreign
to the priestly disposition—and you are disgracing the purple, which the gods
granted to royalty, by which those who wear it possess honor and glory. Stop
speaking strange things! Depart from your wineless drunkenness, you arrogant
huckster!" But she said to them: "You have brought these charges not against me,
but against those who cannot be insulted.[56] Nevertheless, receive a secure
oracle and go your way: 'A certain youthful man, who is the effectual conception
of a mingling bed, having the unconquerable weight of God's unconquerable
scale,[57] will circle the boundless world like an egg, capturing[58] all with
his spear.'" But they, blowing on her,[59] withdrew, speaking unlawful things
against the gods. And they said, "We do ourselves no good, if we do not go to
Phoebus Apollo the Great!"

13. And they went to the temple of Apollo and said by way of entreaty: "You
victorious and pure well-pleasing[60] gods, why do you treat your servants in
this way—asking[61] to win a womanly war? You throw us into a warlike war! Do
not act this way, you immortals, true masters, who have granted to us the
greatest material things as gifts; instead, give us clear signs.[62] What, then,
will happen to us?" And immediately a voice came in invisibly speaking as
follows: "The tripod turning a third turn, the prophet is the root;[63][p. 9]
for [there are] three-fold of these [oracles]; a certain light-bringer,
heaven-sent to earth's plain, passing by,[64] dwells within matter, forming for
himself a body in the womb of a maiden. And her name is twice seventy-six.[65]
He, demolishing the lordships and every holy object of your reverence,[66] will
transfer the reward of all glory to the heights of his all-blessed wisdom."

14. Aphroditianus said: "You have pointed out as something impressive—something
that escapes my notice, in your view—the fact that [these oracles] have spoken
about the Macedonian and about your Christ. But the Macedonian, when he had
trodden upon the provinces of the Persians in an untimely fashion, departed from
them in a timely fashion, whereas Christ prevailed when he was defeated, and he
put the machinations of the plotters to shame.

15. The bishops said: "Your commendable love of wisdom[67] has not missed
anything pertaining to knowledge. But it[68] was in doubt about the oracles
[recorded] by Philip. Hence, if there is any truth and benefit contained [in
them], share salvation with us, who have fled for refuge to your serenity."

16. Aphroditianus: "You think that I am ignorant of the opinions that have been
voiced regarding Christ. But the fact that[69] there is not one single voice and
one single tongue[70]—[such that] the people around him are plentiful or that
group itself is not divided or at variance with itself, advancing divided
opinions itself—while the Jews speak differently about him (for indeed, I have
both come into contact with their Scriptures and know yours; and the Scriptures
themselves are well-constructed, but those who deal with [p. 10] them are
inharmonious)—for this reason, Christian [teachings and arguments] remain
implausible to me, hindered as they are by their own disputations—because [the
teachers][71] are incoherent and thoughtless."

17. The bishops said: "And what nation does not fight against itself, both in
earlier times and now?[72] Jews, Samaritans, Greeks who live in religious
ignorance,[73] and the children of the Buddha [all disagree with themselves /
each other (?)].[74] For indeed, Jews and Samaritans say that there is a Christ,
but he has not yet come; and Greeks even unwillingly have proclaimed the
doctrines[75] concerning him, exactly as the prophets taught them."

18. Aphroditianus: "But you ought not to disagree, you who are said to rise
above every [other] nation! Nevertheless, if you will bear with me, I will tell
you countless further quotes[76] about Christ. But the fact that the subject of
him is so disputed by his own people leaves me in two minds. And not only that,
but so does the fact that his own nation lies with all their might, never
allowing truth into their thinking; they commit injustice, love impure unions,
and are prone to anger, eager to destroy each other, each one believing as seems
best to him, preferring his wishes over tradition—and all this is not
characteristic of true religion. Therefore, I patiently urge you to listen to
me; and I believe that I both give and receive help. For if I benefit you, then
I myself have received a benefit. Indeed, I do not accept the eulogies you make
to me: for I am nothing. I hate all that [is said] in order to curry favor, and
I reject mere human glory. But if anything aims at truth, I take pleasure in it;
if anything aims at righteousness, I rejoice in it; and I am not saying this by
way of seeking praise—far be it from me to do anything with a view to pleasing
mortal men! But [may I] speak and perform whatever is in accord with the
God-pleasing laws. But as for you, noble priests—for I do not call you Christian
priests, but ministers of divine power [p. 11]—pay attention to my words, as
befits your consecrated status:"

Aphroditianus' Story[77]

19. Christ was known to Persia[78] from the beginning. For nothing escapes the
learned jurists of that country, who investigate all things with the utmost
care. The facts, therefore, which are inscribed upon the golden tablets,[79] and
laid up in the royal temples,[80] I shall announce—for it is from the temples
there, and the priests connected with them,[81] that the name of Christ has
first been heard of. The temple of Hera, surpassing even the royal palace, which
temple King Cyrus, who was knowledgeable in all piety, built, and erected golden
and silver statues of the gods in it, and adorned it[82] with precious
stones—not to digress with a detailed description of that ornamentation...

Now about that time (as the inscribed tablets testify), the king having entered
the temple, with the view of getting a dream-interpretation, was addressed by
the priest Prupippus[83] thus: "I congratulate you,[84] master: Hera has
conceived." And the king, smiling, said to him, "Has she who is dead conceived?"
And he said, "Yes, she who was dead has come to life again, and begets life."
[p. 12] 20. And the king said, "What is this? Explain it to me." And he replied,
"In truth, master, you have come here at just the right time. For over the whole
night the images, both the males and the females, continuously danced, saying to
each other, 'Come, let us congratulate[85] Hera.' And they said to me, 'Prophet,
come forward; congratulate Hera, for she has been loved.' And I said, 'Who was
able to be loved[86]—she who does not exist?' They reply, 'She has come to life
again, and is no longer called Hera, but Urania.[87] For the mighty Helios has
loved her.' Then the females say to the males, disparaging the matter, 'Pege[88]
is she who was loved; for it was not Hera, was it? She espoused a carpenter.'
And the males say, 'She has rightly been called Pege, we admit. But her name is
Myria;[89] for she bears in her womb, as in the sea, a vessel conveying a
myriad. And if she is also [called] Pege, let it be understood thus: This stream
of water sends forth a perennial stream of spirit; it contains but a single
fish, taken with the hook of divinity, and with its own flesh sustaining the
whole world, while it dwells [there] as though in the sea. You have well said,
"She has a carpenter"[90]—but not a carpenter whom she bears from a
marriage-bed.[91] For this carpenter who is born, the child of the chief
carpenter, framed by his most sagacious skill the triple-constructed celestial
roof,[92] and established by his word this dwelling with its triple
habitations.'[93] Thus, then, the statues continued to dispute with each other
concerning Hera and Pege, and [at length] with one voice they said: 'When the
day is brought to completion, we all, male and female, [p. 13] shall know the
matter clearly.' Now, therefore, master, tarry for the rest of the day. For the
matter shall certainly receive full clarity. For that which has emerged is no
common affair."[94]

21. And when the king remained there and was watching the statues, the harpers
of their own accord began to strike their harps, and the Muses began to sing;
and all the creatures that were within [the temple], whether quadrupeds or birds
(made of silver and gold), were uttering their own characteristic voices. And as
the king shuddered, and was filled with great fear—he was about to withdraw, for
he could not endure the spontaneous tumult—the priest said to him, "Remain, O
King, for the full revelation is at hand which the God of gods has chosen to
make plain to us."

22. And when these things had been said, the roof was opened, and a bright star
descended and stood above the pillar[95] of Pege, and a voice was heard to this
effect: "Mistress Pege, the great Sun[96] has sent me to make the announcement
to you, and at the same time to serve you in your giving birth—as he produces
blameless offspring with you, who are becoming mother of the first of all ranks
[of being], bride of the single divinity with three names. And the child born
without seed is called the Beginning and the End: the beginning of salvation,
and the end of destruction." When this voice had spoken, all the statues fell
upon their faces, with Pege alone still standing, on whom also a royal diadem
was found to have been fastened, having on its upper side a star set with
precious stones of carbuncle and emerald. And up above [i.e., in the sky], the
star stood still.[97]

23. And the king forthwith gave orders[98] to bring in all the wise interpreters
of signs, as many as were under his dominion. And when the heralds hurried them
along with their trumpets, they all assembled in the temple. And when they saw
the star [p. 14] above Pege, and the diadem with the starry stone, and the
statues lying on the floor, they said: "O king, a divinely inspired and royal
root has risen, bearing the stamp of a heavenly and earthly king. For Pege is
the daughter of Karia the Bethlehemite,[99] and the diadem is a kingly mark, and
the star is a celestial announcement of marvels on the earth. Out of Judah has
arisen a kingdom which shall destroy all the memorials of the Jews.[100] And the
prostration of the gods upon the floor anticipated the end of their honor. For
he who comes, being of more ancient dignity, shall shake those who are new in it
[i.e., dignity]. Now therefore, O king, send to Jerusalem. For you will find the
Son of the Omnipotent God being carried in bodily form in the bodily arms of a
woman." And the star remained above Pege, who has been named Urania, until the
magi went forth, and then it went with them.

24. And then, in the depth of evening, Dionysus appeared in the temple,
unaccompanied by the satyrs, and said to the statues: "Pege is no longer one of
us, but stands far above us, since she gives birth to a human being who was
conceived by divine Fortune. O priest Prupippus! What are you doing sitting
here? An action, indicated in writing, has proceeded against us, and we are
going to be convicted [p. 15] as false by a person in action. The apparitions we
produced, we produced; and that which we ruled, we ruled.[101] No longer do we
give oracular responses. Removed from us is our honour. We have become without
honor and glory. There is one, one alone, out of all, who has received again his
proper honour."

25. They said: "Do not be disturbed.[102] No longer do the Persians exact
tribute of earth and air. For he who established these things is at hand, and he
brings tribute of actions to him who sent him—he who renews the ancient image,
and puts image together with image, and brings the unlike to likeness.[103]
Heaven rejoices with earth, and earth itself boasts at receiving heaven's
boast.[104] Things which have not happened above, have happened below. He whom
the order of the blessed has not seen, is viewed by the [order of] the
miserable. Flame threatens those; dew is present for these. It [was] the good
fortune of Karia to give birth to Pege in Bethlehem, and it [is] Pege's grace to
become heaven-desired and to conceive grace of grace.[105] Judaea has bloomed,
and our affairs are withering immediately.[106] To Gentiles and foreigners,
salvation has come; to the wretched, relief is provided in abundance. Rightly do
the women dance, and say, 'Lady Pege, Stream-bearer, you who have become mother
of the heavenly light-giver, you cloud that brings the world dew after heat,
remember your servants, dear mistress.'"[107]

26. The king then, without delay, sent the magi under his dominion[108] with
gifts, with the star showing them the way. And when they returned, they narrated
everything to the men of that time—those very things which were also written on
leaves of gold, to the following effect:

27. For when we came to Jerusalem, the sign, together with our arrival, [p. 16]
disturbed everyone. They say, "What is this? Wise men of the Persians are here,
and along with them an appearance of a star?" And the foremost of the Jews asked
us what was going to happen, and the reason for our coming. And we said: "He
whom you call 'Messiah' has been born." And they were confounded, and dared not
oppose us. But they, for their part, said to us, "Justice of Heaven! Tell us
what you know." And we said to them: "You have the disease of unbelief; and
neither without an oath nor with an oath do you believe, but you follow your own
ill-advised intentions. For the Christ, the child of the Most High, has been
born, putting an end to of your law and synagogues. And it is for this reason
that, struck as it were by a most excellent oracle[109] as with a dart, you do
not hear with pleasure this name which has come up against you suddenly." And
they then, taking counsel together, urged us to accept their gifts, and tell no
one such a thing [as the news] from this land [of theirs], lest a revolt rise
against us.[110] But we said: "We have brought gifts in his honor, with the view
of proclaiming those mighty things which have happened in our country on
occasion of his birth—and you bid us take your gifts, and conceal the things
which have been made known to us by celestial divinity, and neglect the
commandments of our own king? Or do you not know what an experience of the
Assyrians you once received?" And they became afraid, and after beseeching us
repeatedly, they sent us away. When the one who was ruling over Judaea sent for
us [p. 17] and had some converse with us, and asked us questions, we said to him
[things] at which he was thoroughly disturbed.[111] We departed from him,
without giving any greater heed to him than to any worthless person.

28. And we came to that place to which we had been sent, and saw the one who had
given birth and the one who had been born, the star indicating to us the lordly
babe. And we said to the mother: "What are you called, O renowned mother?" And
she says: "Mary, masters." And we said to her: "Where do you come from?" And she
said: "From this district—[the district] of the Bethlehemites." "Have you not
taken a husband?" She says: "I have only been betrothed, with only pre-nuptial
arrangements having been concluded; but my thoughts are divided. For I had no
wish at all to come to this [state of affairs]. But while I was giving very
little concern to it, at the dawn of a certain Sabbath—at the rising of the
sun—an angel straightway appeared to me bringing me the good news of offspring,
all of a sudden. And I was disturbed, and cried out, 'Let it not be so to me,
Lord, for I do not have a husband.' And he persuaded me to believe, that it was
by the will of God that I would have the son." And we said to her: "Mother of
mothers, all the gods of the Persians have called you blessed: Your grounds for
boasting are great, for you have transcended all women of renown, and you have
become manifestly more queenly than all queens."

29. The child, moreover, was seated on the ground, being, as she said, nearly
two years old, and having in part the likeness of the one who bore him. For she
was small in stature even when holding her head up, and had a delicate body; and
she was the color of wheat; and she had her hair bound up with a simple, very
beautiful hair-style. And as we had along with [p. 18] us a servant quite
skilled in painting, we brought back with us to our country a likeness of them
both; and it was placed in the temple in which the oracle was given,[112] with
the following inscription: "In the heaven-sent[113] temple, the power of Persia
dedicated this to Zeus Helios, the great God, King Jesus." And taking the child
up, and bearing him in our arms, each of us in turn, we saluted him and
worshipped him, and presented to him gold,[114] addressing Him thus: "[We give]
to you what is your own; we lavish you [with gifts], O powerful one in heaven.
Things unordered would be ordered in no way other than by your presence. In no
other way could things above be brought into conjunction with things below, but
by your descent. Service is not carried out to such a degree, if only a servant
is sent, as when the [master] himself is present; neither [can so much be
achieved] when the king sends only his satraps to war, as when he is there
himself. It was quite fitting for your methods, for you to deal in this manner
with the rebels."[115] And the child smiled and leaped at our fawning and our
words. And when we had bidden the mother farewell, and when she had shown us
honor, and we had glorified her as was necessary, we went to the place in which
we lodged.

30. And when evening came, there appeared to us someone terrifying and
awesome,[116] saying: "Get away quickly, lest you fall prey to a plot." And we,
in fear, said: "And who is it that is plotting against so august [p. 19] an
embassy, O general of God?" And he replied: "Herod—but get up immediately and
depart in safety and peace." And we speedily mounted our strong steeds and
departed from there in all earnestness; and we reported all that we had seen in
Jerusalem.

Behold, then, such great things have we told you regarding Christ; and we know
that Christ has become our Savior.

"But you, by your ways, are opposed to him, slandering his pain and suffering
all the time. For speaking unworthy things, and doing still more unworthy
things, are a mark of hatred.[117]

31. "As for me, I honor the Sun / Helios, which is beneficial to all, the one
that sends out its rays of light; and in the same way, I marvel at Air, which
stoutly encompasses our bodies round about, and embellishes the earth with its
other natural qualities. [Likewise,] the irresistible Fire, to which all
corporeal nature is subjected, the proof more approved than all matter.
[Likewise,] Water, the life of mortals—when it is not present, nothing fleshly
shall live. And while I honor all these, I honor the one who graciously gave
them, the one who stands as First Cause of the universe. He was owed obeisance
from the undefiled powers alone, whose thanksgivings are uninterrupted and
undivided, whom no other occupation ever dominates, whose attendance on him is
unvarying and who worship him in accordance with their very nature. For human
beings are known to be worthless, since they are slaves to their own pleasures.

32. And when Aphroditianus had said these things, the entire gathering fell
silent, having nothing to answer. But it only said, "Glory to you, O Christ,
whose gifts of grace every mouth confesses."[118]

Aphroditianus said: "There have been Christians [p. 20] indeed, but there have
also been pagans,[119] who practiced the utmost virtue. King Cyrus had very
attractive female bodyguards[120] where he slept: he was sharpening his desire,
but also correcting it by such trials. He used to say that all glory was worthy
of the heavenly power alone. He loved his fellow man so much that there was no
poor man or even the least captive in Persian territory, because of his constant
bestowing of benefits upon everyone. And Concencrates,[121] who was truly a
philosopher, possessed one single rough cloak—he lived near the peak of
Masgabala, being terribly worn out by the snow and cold; and the wise Neoctetius
said to him: 'You will perish, wise man, and die because of the heat and cold.'
And he said: 'If I die to those here [on earth], I shall live by my future
hope.' He asked: 'What [hope] is that?' And the other said, 'Truly, I am
directing my attention to a certain other life, and offering myself myself to
it. For the Providence of God will not disregard those who have labored during
the day: in the evening it will deem them worthy of reward and rest. Every day I
see the heavens and the things of earth that seem good diminishing and decaying.
And this takes place because of our "exasperations,"[122] which show beforehand
that everything here below perishes. But those who have acquired the virtues
above do not die, as they are spoken about and answered with eternal remembrance
by them.' This man only ate fruit, and drank a little water once a day, not
wishing to know anything else [p. 21] of what belongs to the world, [but]
practicing death every day. And this is sufficient. And Dichorianus, who
published so many things about God, and who used to say that he was nourished by
these things, and not by those which harm the body—after preserving
impassibility of body and mind for 90 years, while he was dying said: 'Glory to
you, righteous Justice, who changed my [mind] regarding what was honorable.' And
there are many others of whom the book-lovers know—both Christians and true
philosophers. But let us leave off for today, and tomorrow we [will] inquire
into the rest. If it is desired by the will of heaven that we come this far, we
[will] achieve resolution of further questions in turn."

33. When everyone had departed, some archimandrites accused Aphroditianus to the
king of having inclined toward the Christians, pleading on their behalf in
everything, and engaging in no discourse about the true religion of the pagans,
but instead working contrary to the pagans, conducting his exercise about Christ
alone. The king, on the other hand, grew angry at them, and said to them: "You
who are called Christians and heads of monasteries, what is your object in
unsettling the affairs of the pagans? Why, as monks, are you not at rest?" And
immediately Aphroditianus entered and told the king everything. And the king
said to him: "In the name of our divinely inspired Fortune, I am in no doubt at
all regarding you. For I know your guilelessness and truthfulness; and if only
my kingdom had another one like you! But you are doing well in making known the
truth to both Christians and pagans. Hence, take these sycophants and cut off
their heads!" And Aphroditianus, taking them into his own house, accorded them
[p. 22] all possible care, not in any way mistreating them, and [thus] he kept
the Christians safe from the plot against them.[123]

34. The following day, Oricatus[124] the foremost of the enchanters came to him
and said: "Master of everything under the sun, grant me glory, so that I may
preside in this assembly, since I have three mighty acts[125] to perform!" And
the king said: "Are you trying to rise above the marvellous Aphroditianus?"
Oricatus said: "If I do not demonstrate there a power which no one else has
demonstrated, persuading them with great signs, then hand me over to be
crucified!" But the king did not wish to cause pain to Aphroditianus, and he
told him the entire matter. Aphroditianus said: "What he intends to do, he
cannot do in the midst of those men, and he [will] fail. But let him act as the
king decides." And again, along with others, he troubled [the king], giving
assurances to the king that he possessed the ability absolutely to undo the
Christians, with all probability. The king said to him: "Go today to my
council-chamber, and either persuade or be persuaded; and if you pass through
this affair and persuade them without any compulsion, you will be deemed worthy
of monuments[126]—but if, on the contrary, you fail, you will be deprived of
possessions and life." And he was sent to the gathering with a letter containing
the following words: "The great king, superior to all glory, lord of peoples and
tribes and islands, to the priests of the Christians who have assembled
together, rejoice![127] I myself rejoice as well. I have sent to you Oricatus,
the leader of the [p. 23] enchanters belonging to my kingdom—who will in no way
compel you, but will learn either to persuade or to be persuaded. But if he goes
too far, he will come to know what the force of kingly power is able to do. And
I am sending to you Aphroditianus, who is enthroned with me, for the sake of
evaluating the aforementioned [Oricatus], and he will fill up any lack or
deficiency. Abanatranête chrô katelloi ter terennatoi—that is to say: 'The
heaven-born power has deigned to converse with mortals.'"

35. Oricatus himself, along with others in white robes, came wearing a necklace
with three Gorgon-faces[128]—the figure of three "dignities," he said. When the
holy Casteleus, who saw ahead with a prophetic eye, caught sight of him, he
said: "This man is here to destroy himself." And when everyone had sat down, the
same Oricatus said to the gathering: "We have heard that before now you have
honored actions more than words. What then does your wisdom wish either to say
or to do?" But everyone was silent, viewing him with displeasure; and he said to
them: "If you remain silent, then it is necessary for me to say this—as it were,
in accordance with your Scripture: that you should give us a sign or a wonder,
or I should give one to you." The bishops, together with the holy Casteleus,
said: "It is proper that you, who have put forward and proposed this, should do
it first." The same group, again, said: "We do not have the 'dignity' to go
after amazing deeds; instead, you yourself, since you are the standard of
measurement for such things, display your [p. 24] power, so that we may know
whether it really comes from a divine source." And he said: "Straightaway." And
taking some clay, he fashioned a falcon and immediately caused it to fly.[129]
But the holy Casteleus along with the bishops paying attention to it—it
straightaway fell, becoming clay again, and shattered. Oricatus said: "Grant me
five responses[130] whereby I can persuade you that I am a child of gods and
everything obeys me as a powerful being." The gathering said: "Very well."

36. Oricatus said: "There are some Ethiopian Indians here, who have come in
pursuit of business: I shall make them white quickly with a word." The bishops,
along with the holy man, said: "If you know of anything that is a help to you,
do it." And having brought the Indians [forward], he said: "I am able to make
you white and send you home with many gifts." And they were content with this.
And taking a silver dish and putting spring water in it, he called on the
forces[131] with which he was familiar. And when he had made the incantation, he
poured [the water] on the two men by way of finishing [the process]. Immediately
their entire bodies were covered with blisters, and their shouts went up to the
heavens as they were burned up by the blisters. And he threatened the forces on
whom he had called, shrieking at them and growing angry. The gathering, together
with the holy man, said to the Ethiopians: "Behold the gifts of Satan![132] But
believe in God, and he himself will heal you through water and the Spirit." And
they said: "We believe in the God whom you worship, who will revive us in body
and in spirit." And immediately they exorcized them—for their affliction was
frothing up—and brought them down into the pool, saying: "Now you shall know the
power of God and Christ the Savior." And they baptized them.[133] And when they
came up out of the water, their bodies were found [p. 25] free of any
fault.[134] And they said to Oricatus: "You afflicted us by means of water, but
God healed us by means of water. We are now going to tell our King about the
amazing works of the Lord, and the benefits conferred by his soldiers."

37. But Oricatus waited, protesting and saying: "I still have three acts to
perform—and by all means, if I suceed in one [of them], I win." And again, the
bishops said: "For your own judgment, do what you wish." And he said: "I shall
bring Philip the presbyter, concerning whom we are disputing, out of Hades into
our midst—he will say that the History does not belong to him." The bishops
said: "And again we say to you: At your own risk, do as you will." And taking a
brazier filled with coals, he first placed calves upon it, and then also threw
wine-bottles into the fire, such that many stepped back so as not to be harmed;
but he, bearing staves of walnut, again called upon the familiar names of the
demons—while the gathering loudly laughed at him. For they knew that he was
going to be refute himself. And indeed, after an interval of time elapsed, and
his artifice was being hindered, and he was trying to compel the force to show
itself, there came into our midst the appearance of a certain monk, to whom the
bishops, along with the holy Casteleus, said: "Where have you been a monk?" Put
to shame, it was transformed into a weeping woman, and they, as one, all said:
"Whom are you lamenting?" And she said: "The man who brought me here." And the
holy man said to her: "Say in the presence of everyone who you are, so that the
man who brought you here will not seem to be boasting as though he had contrived
some noble action." And she said: "I am an angel; I have been put to shame
before you and debased because of the contentiousness of this man alone, who is
not able to perform any signs." The gathering, together with Casteleus, said:
"Behold! In the third procedure, you fail; and you remain in your failure. So
then, since you have been beaten, henceforth give way before the men of God,
lest you be destroyed by them." And he said: "I have been defeated three times,
but in what remains [p. 26] I believe I will win." Then they say to the demon:
"Do you confess that you are a demon, or [do you claim to be] a human being?"
And it said: "I am a demon, and I have come here to deceive—if I were permitted
to do so." And they breathed upon it and caused it to disappear—and he, on the
other hand, would not stop gnashing his teeth and blaspheming.[135]

38. Oricatus said: "I shall fire up a furnace to a high pitch, and I shall walk
into the midst of the fire and then come out." The gathering said: "Do this as
your final sign."[136] Then Oricatus in his turn said: "A woman has died before
the gates. So then, the one in whose name she rises again, this one is a god."
And they all rejoiced and were content. And he, for his part, making use of the
sweet smell of incense, began to sprinkle the dead woman with the blood of
goats." And again, he performed an ox-sacrifice and, snorting loudly,[137] said
threateningly to the familiar standing next to him: "I give you eight souls;
grant me the one soul of the Nazoraean, since I am worn out because of you." And
a voice came: "You have adversaries who are defeating you in all respects. Now
then, yield to defeat. For the angels of Jesus are standing with swords in
opposition to us, along with our[138] followers." But he, along with the hundred
oxen, slaughtered birds, not at all acting well—and groaning deeply indeed
because he had been triumphed over, he said to the bishops: "At this point I
will believe in you, so that you may accomplish that for which I have lost
esteem." And the bishops, casting themselves down [to their knees] together with
the holy man made their request to God, with toil and humility,[139] and
standing over the body with one accord, they raised a single voice, saying:
"Lord, let impiety not defeat piety, but rather, glorify your name, O God, in
the midst of these unbelievers who pay heed to vain things." And when they had
finished their prayer, the woman sat up and stood up straight on her feet.

39. And Oricatus said: "By Hera, this power is great! And yet, the perfection
[p. 27] of the fifth sign will persuade [you].[140] Let the furnace be fired up,
and let each person enter there, [trusting] in whichever god he worships, and
then the truth of the god[141] will be manifest. However, I am going to select
whomever of you I wish to enter the fire." And he chose Se.....tianus,[142]
bishop of Homobyrrhus. And that man, removing his tunic and clothing himself
with the name of Christ, entered the furnace and took his place in the middle,
while conversing with those who stood nearby. And the bishops said to
Se.....tianus: "Come out, confessor, so that this man too may fulfill his
promise." And he came out, having not even taken in any smoke at all." And so,
Oricatus, trying not to lose face, went in, and was completely engulfed in
flames, along with his clothing—and they[143] took him and dragged him out, only
half alive. And they prayed over him and healed him. Now then, those who were
with him, having seen what had happened, said: "No power of the gods is equal to
this power!"

40. And when the king found out about this, he proceeded against all his [i.e.,
Oricatus'] possessions,[144] handing him over to Aphroditianus to be crucified.
The latter, however, took him and led him to his house, and after taking care of
him suitably for a few days, persuaded the king to receive him. And the king
said to him: "I know of no man who has helped an enemy except you!" And he said:
"We have learned to give help from the one who gives help to all. For when one
does good to one's enemies, the force of enmity will no longer be useful;
instead, dear peace will be there, dancing for the sake of everyone."

41. Now then, when the Jewish lawgivers knew that the Christians had won and had
been honored in this way, they were bitterly jealous [p. 28] and they approached
the king, saying: "Master, heavenly sun, the priests of the Christians are able,
if they are willing, to resolve our doubts. So command them to make a decision
on what concerns us, together with the divine Aphroditianus. For we are able,
since we revere one single God just as they do, to gain insight into the
question at issue—whether Christ has already been made manifest." And the king
said: "Regarding Christ, hear this without evasion: To those who came before us
he did indeed appear, and a heavenly star made publicly known both him and his
birth. And people from here brought gifts to him; and we have the image of the
mother and the child, housed in the temple of the Heaven-sent.[145] Regarding
your coming to be in harmony, by Mithras,[146] I pray that both parties may be
belong to one single religion. But I do not know whether your love of power will
allow you to be reconciled. For indeed, from the beginning this [love of power]
has cast you down, attacking everyone tyranically."

43. And they answered: "We implore your immortal sovereignty, now that we have
come into its presence: We are willing to be persuaded, as we engage with them
in discussions which Aphroditianus, your partner in the throne, will hear and
[thereby] provide a speedy resolution on every subject."

44. And the king summoned Aphroditianus and said to him: "Indulge your good
character by judging between the Jews and Christians. For because of your
freedom from falsehood, they all choose you as judge." And he wrote to the
bishops a letter running as follows: "I, the king of kings, having the
magnificence of the celestial gods, write as follows to the priests of the
Christians: Jacob and Pharas, the foremost of the Jews, have asked me to
persuade you to have a dialogue with them and to arrive at full assurance
regarding Christ,[147] whether in fact he has come. Therefore, do not approach
them as foreigners, but receive them as parts of your own body, so that they may
become fellow-members with you [in one body]. For if this happens, the innermost
ill-will will be weakened, [p. 29] and justice and pious simplicity, being
glorified, will grant the peace that befits our times. Marthedredela kornakykola
peplandereinak[148]—which is translated: He who administers the heavenly powers
has given this command to mortals."

45. Jacob and Pharas, the Jews who were mentioned earlier, came to the gathering
along with the guileless Aphroditianus, and when all were seated, Aphroditianus
said: "Beloved men, let us not come together with each other in striving and
contentiousness, like enemies, but rather become one in purpose and receive the
truthful oracles. Therefore, I urge you to interact with each other without
rancor."[149] Then he says to the Jews: "Tell us without imposture all that is
contained in your Law. For I will know if you take away or add anything. So tell
us, for what reason have you gathered here?"

46. Jacob and his companions said: "For us, the discussion is about the Christ
who is born in Bethlehem: whether he has indeed come."

47. Aphroditianus said: "And how are you inclined, regarding him?" And they
answered: "He has yet to come." Aphroditianus said: "When do you think he will
be born?" The Jews said: "At the end of time." Aphroditianus said: "And what
more is there for him to do, when time is done away with?" The Jews said: "That
which your inspired wisdom said—restoring what is done away with."

48. Aphroditianus: "He will restore again what is done away with by his command
and will? The story is incoherent. For it has nowhere been said that after the
consummation of the world another such structure is to arise. Of this, your own
prophet will convince you, saying: 'I shall send to you Elijah the Tishbite
before the great day [p. 30] of the Lord comes...without coming, I shall smite
the earth utterly.'[150] Now then, if this one, whom you expect as Christ [i.e.,
Messiah], is Elijah, one who is not coming to restore but to smite, then we must
also find out this: How is it that he is not called Christ but Elijah?—and is
the one who was begotten in Tishbe begotten [also] in Bethlehem, as your
ancestors understood the prophet? For the one who said, 'I shall send to you
Elijah,' is different from the one who is sent, and since he said, 'Without
coming, I shall smite the earth utterly' through that man, he first calls his
audience to witness and then does away with this structure [i.e., the earth].
What then? Is Christ's birth then, or before that time? For whom would he[151]
be pleasing or useful?"

49. The Jews: "Christ and Elijah are two different figures. For our prophet
Daniel beheld a stone[152] for the king of the Babylonians, and it became a
great mountain."

50. Aphroditianus: "You have recklessly refuted[153] yourselves, not
understanding your own bulwark of protection.[154] For this text was brought
from Babylon to Persia, and I know it perfectly. It reads as follows: 'And in
the days of those kings, the God of heaven will raise up a kingdom which shall
never be destroyed'—and [p. 31] 'This [kingdom] shall never be destroyed'—and
'The king saw that a stone was cut without hands from a mountain, and the stone
that crushed the statue became a great mountain and filled the whole
earth.'[155] So after those four kingdoms, the God of heaven raised a kingdom
which he promised would be indestructible and without a successor—which is the
stone that became a great mountain and filled the whole earth. Thus, you have
cited this text against yourselves!"

51. The Jews: "What four kingdoms?"

Aphroditianus: "The glorious and renowned ones, which came in succession one
after the other: the Babylonians, the Medes, the Persians, and the fourth one,
the bandit-like one that was difficult to attack, the Macedonian [kingdom].
These [first] three were powerful, and this [fourth] with its rashness has been
added to the three. For it grew up after these [first] kingdoms. The Jews: "We
assert that the iron kingdom is that of Augustus and his successors."[156]

52. Aphroditianus: "Whom did the kingdom of Augustus and the rest pulverize and
subdue?[157] They both defeated and were defeated. The 'pulverizing' [kingdom]
is undefeatable. How do these [i.e., the Romans] subdue anyone, when they
themselves all also give tribute and gifts to this kingdom? And you should
understand the statement, 'In the days of those kings, the God of heaven will
raise up a kingdom,' to mean that it appeared between them.[158] If, then, you
believe that there is a Christ, look for him at that point in time, for you will
not find him afterwards. For just as your ancestors, keeping hold of their past
expectation, missed its proper time, even so will it be with you as well. You
should see the prophet's words, 'The stone, which the builders rejected, this
has become the head [stone] of the corner,'[159] not as still pointing to the
future, but as already having taken place.

"Why should I unfold[160] the Hebrews' prophecies and not our own? Ophianus [p.
32] Pertillaeus[161] spoke in his 'Laws' as follows: 'Oh my! How the Caspian
Gate has been adorned—it has received a mountain stone, which hands did not hew
out, but rather grace discovered, and narrowed the whole Gate all around by
means of it. Not only did it strengthen it, but it also opened it when it had
been closed—the stone having become way and door. The door leads to an august
door, and the way draws one to a pure way, as all those who see it shout: "Great
is the dominion of the gods, whose will for action is more easily
realized."'[162] And Elibatus, who wrote down innumerable laws, when speaking On
Eucles towards the end,[163] says, 'A frightful cloud settled upon a mountain
and cast a single stone upon the earth, and strengthened all its foundations.
And how shall a single stone prevail over the entire [earth]? Did not one God
alone create the universe?' And Trachelaphius, speaking Against the
Falsely-Named, demonstrates his mastery also in the following solid
reasoning:[164] 'Who deceived those who trust in Dionysus so as to say about him
that he, being forever without a beginning, was born from an unravished virgin?
They clothe him with another's dignity. For the one without a beginning,
being[165] of the substance that is forever without beginning, takes hold of
mortal substance without receiving it as a violation. For that which he formed,
he shall not consider an violation, when he takes it up. There, a virgin—[p. 33]
unsullied in her body and having no falsehood in her tongue—supplies virginal
flesh; [this process is the] activation of all grace dwelling within [her].[166]
I marvel at the flux-bound taking hold of the flux-free—knowing this: that some
have been deified on account of their promulgation of laws; others, because of
their nobility of life and their conspicuous purity in other respects, because
of which it is fitting to honor them; but to go after heavenly honors is beyond
all audacity and above all blasphemy.'"

53. The Jews: "We are not familiar with these things, Lord, nor do we have them
in our knowledge."

Aphroditianus: "With your own prophets, you are not in agreement; your laws, you
falsify.[167] Produce for us simply your laws concerning women, if indeed you
will obey them." The Jews: "Custom is law. It was established for us, and we are
not able to overturn ancestral practices."

Aphroditianus: "I too know that, as you hold fast to your own habits, you do not
accept the true religion. For, as you safeguard your own glory, you do not
subject yourselves to the glory of your God."

54. The Jews: "What, then, is your command? Are we to become Christians and fall
into heresies?"

Aphroditianus: "So you are not acting as heresiarchs in living by your own
customs? But when the bishops themselves are sitting [nearby], why should I wish
to give an account of them—in particular when having a discussion with you, who
appear to magnify yourselves by your own defeat?" The Jews said: "Let the crowd
of bishops speak to us! For we know that we will not be at a loss before them."

55. The bishops: "You have done well to come. We do not stand apart from the God
who said, 'Take heart, for I have defeated the world.'[168]" The bishops, again:
"We shall set before them a challenge which shall by all means vanquish them."
The Jews: "Propose it with boldness!"

56. The bishops: "In Jeremiah, he says: 'This is our God; there shall not be
reckoned any other in addition to him. He searched out every path of knowledge
and gave it to Jacob his servant and to Israel his beloved. After this, [p. 34]
he appeared upon the earth and lived with humans.'[169]"

57. Aphroditianus: "What can Jacob and Pharas, the Rabbis of the priests,[170]
say in answer to this?" The Jews: "It is fitting for them to make use of one
other witness, as the Law says."

58. The bishops: "To whom was it said, 'Sit at my right hand, until I make your
enemies the footstool of your feet?'[171]" The Jews: "Christ sits at the right
hand of God, until he makes his timely arrival—which he promised through the
prophets."

59. The bishops: "To the one who is sitting, he says, 'Sit at my right hand'?
And with whom were the enemies at enmity? With the one who was not yet there?
Indeed, the word 'sit,' which he says, refers to his going back up from earth to
the heavens and sitting, as before, above his enemies—so that you are under the
feet of his nation,[172] being trampled until the last hour." The Jews: "You too
should by all means expect to be trampled at the proper time."

60. The bishops: "After unjustly trampling, you are justly trampled. Hence, what
will happen to you is just." The bishops, again: "As for the time which you say
is coming upon you—it is approaching, quite terrible to see; and with it, both
you and the deceiver in whom you trust at that time will be handed over to the
eternal embrace of fire. Nevertheless, we put before you your own witnesses, who
understood Christ's presence in the flesh. For indeed, you also have what we are
going to say to you in your records:[173] Your ancestors (who had suffered grave
defeat and were recalling the defeat as an unconquerable victory) at that time
commanded that no one possess or even look for these things, so that diligence
would not procure knowledge for the many. But we say these things to those who
know—even if you are compelled by your custom to conceal the truth. Did you not
hear about the magi who crossed over from here to there, [p. 35] led by divine
prophecy, in connection with whom your leaders at the time met with Herod and
told him where [the Messiah] was [to be] born,[174] such that Herod became
jealous of the kingdom that had sprouted, and committed such a huge slaughter of
children? Wasn't John the Baptist of Jewish ancestry?—to whom you sent people to
ask whether he was the Messiah, and he said, 'I am not'; but he pointed him out
and said, 'This is the lamb of God who takes away the sin of the world.'"[175]
Futhermore, [what about] Nicodemus, your ruler, and Nathanael and Joseph from
Arimathaea, and Bizes and Alexander, who dined with him at the marriage of Simon
of Galilee, where he turned the water into wine?[176] [What about] the elders
who were sent by those very men on an embassy on behalf of the centurion's
servant—that he trouble himself on account of his salvation[177]—they said: 'For
he is worthy that you provide this for him; for indeed, he loves our people and
he himself built the synagogue for us'? Basilicus[178] the proconsul, the
brother of Jairus the leader of the synagogue, whose son he made well?[179] This
man's brother, Jairus, who implored him [p. 36] and raised his daughter from the
dead?[180] Caiaphas, who counselled that a single man should die 'and the whole
nation not perish'?[181] Your own children[182] who shout, 'Hosanna to the son
of David! Blessed is he who comes in the name of the Lord,' 'King of Israel'?
The disciple Judas, with whom you settled thirty pieces of silver, so that he
would betray him to you? The soldiers, to whom you gave silver so that they
would say, 'His disciples came at night and stole him away while we were
sleeping'?[183] Josephus your own writer of history, who spoke about Christ, who
was demonstrated to be a righteous and good man by divine grace, by means of
signs and wonders, one who bestowed benefits on many?[184] And as many other
things as are recorded, which we do not bring forward now?"

61. The Jews: "We crucified a certain man, but not the Messiah."

Aphroditianus: "Who was it that you crucified?" And they said: "A certain man
who said that he was God, not indeed the Messiah."

Aphroditianus: "You crucified, in short, the one you say was a man, the son of
Mary?"

They said: "Yes."

62. Aphroditianus: "And why did you crucify him?"

"Because he said that he was God."

"And for this reason," he said, "he was killed?"

They said: "Yes."

63. Aphroditianus: "And which of those who claimed to be God have been killed,
in all times? But this one, by contrast, did more good, and healed people." The
bishops: "In reference to whom did they, according to the prophet David, 'divide
my garments amongst themselves, and cast lots for my clothes'[185]?" But they
were silent. [p. 37] The bishops: "Concerning whom did Moses say, 'You will see
your life suspended before your eyes, and you shall surely not believe'[186]?"

64. Jacob and Pharas said: "Truly, a great mistake has occurred, even should
those of our nation recoil from us in horror ten thousand times over. For as the
hierophants[187] proclaimed beforehand vinegar and gall and division of
garments, we did these things because of great blindness, so that his blood
would come upon the nation and the events would prove true. For, carried away by
envy of his signs and wonders, which he did before them, they hurried to destroy
him (because everyone followed him afterwards), so that the nation would stand
firm—and not only did it not stand firm, but we were even handed over to
multiple scatterings and we sang the song of the Lord in a strange land because
of our power-hungry teachers at that time, whose minds Satan had blinded."

65. The bishops: "We urge, Lord, that all this be reported back to the divine
hearing."[188]

Aphroditianus: "It shall be so reported. Dastikon labokétras; autíka pithígrisab
lestrin[189]—which means, We shall immediately make it known." And he went off
and made it all known to the king. And the king rejoiced, as did those under his
rule, at the uprightness of Aphroditianus.

66. And now the rest of the Jews, and their leaders, learning of this, rose up
against these two, Jacob and Pharas, and cast them out of the synagogue, saying
to them: "You have shamed us since you have become advocates for the Christians;
you have begun to be Christians, you have scorned your ancestors, you have
dissolved the Law. You have learned, in short, to worship a human being." And
straightway they went off to Mithrobades the son of Arrhinatus, agreeing to pay
him 30 centenaria,[190] [p. 38] so that those men would not lead them any
longer, but instead be [cast] out of the priestly rank. But Arrhinatus said to
his son: "Why do you want money for such a reason, as though the Persian kingdom
is in need? Count up its wealth: All the treasures of the Medes and Bactrians,
the Scythians and Elymaeans and Semiramites, are in your hands. And you pay
attention to this paltry sum, especially when it is provided for the sake of
breaking the Law? Stand aside from this, child. Let the priests act in
accordance with their consciences."

67. Jacob and Pharas, when they found out what had been said, left and assembled
all their households and their friends and those who were diligent for the
truth, and they divided their people, such that their part was more than half.
And in the other part were Simon and Barnaes and Scillas (this last had
converted from paganism). And Jacob's party implored Aphroditianus that they
should have a decree not to be subject to any attack from the authorities—and
"we [will] defend ourselves also with the justification speeches that are
available to us."[191] And the king did accordingly. [p. 39] Arríkês
exaktoraklés—which means, "I order each [group] to plead their cause."

68. On the next day, both came in and did obeisance to Aphroditianus and the
bishops; and they were commanded to sit down, the two groups separately, as they
ought to do.[192] And when they had sat down, Aphroditianus said to the bishops:
"Now the controversy is not between us,[193] but between these people.
Therefore, I urge you not to interrupt this debate, so that they themselves may
persuade themselves. For if you stand in opposition, they themselves too [will]
become more vigorous in opposition, and the audience-chamber [will] be thrown
into confusion—and for such a thing to happen is especially contrary to your
dignity." The bishops: "As you command us, O pure and distinguished man, so
shall we do."

69. Aphroditianus: "It is permitted to you, Simon and Barnaes and Scillas, to
speak, if you have any speech of justification to make regarding your own Law.
For subsequently, after this it will remain to ask also about your accusation of
your teachers."

70. Simon and his party: "Your august and celestial will knows, as does that of
the God-beloved priests here, that we all worship one single God and that God is
the father of countless glories.[194] Thus, each one worships him in accordance
with his view of God's glory."

71. Aphroditianus said: "God neither had nor will have his glories divided. For
since he is one, he also has a single, firm-standing glory, which everyone ought
to know. For if he is the father of countless glories / opinions, which of them
should one cling to, or how could one judge which of them one should grasp? If
the glories are divided, then the one who is glorified is also divided."

72. Simon's party, again: "We implore your gentle and calm kindness not to
inveigh against us [p. 40] in this way. For you have trained yourself with great
diligence, and we have no great resources for speaking to you. But speak to us
rather in a way that we can understand."

73. Jacob and Pharas: "Our dispute, surely, is not about the glory of God, but
about Christ the Nazoraean, whom your ancestors[195]—for [they are not] our
[ancestors any more][196]—killed out of envy. For since you cannot bear the
shame of this envy,[197] you reject the whole thing, so that you are not
condemned. This is the one about whom David said, 'The Lord said to me: You are
my son; today I have begotten you,'[198] and so on; and 'Your throne, O God, is
forever and ever,' down to the words, 'For this reason, God, your God, has
anointed you with the oil of gladness beyond your companions';[199] and 'The
stone which the builders rejected, this has become the head of the corner';[200]
and 'Behold! a stone was cut without hands from a mountain, and the stone that
struck the statue became a great mountain and filled the whole world';[201] and
'Behold! I place in Zion a corner-foundation-stone, choice and precious; and the
one who believes in it shall be saved';[202] and 'Behold! the young woman shall
conceive and bear a son and they shall call his name Emmanuel';[203] and 'He was
led like a lamb to slaughter'[204] and the rest; and 'Behold! there was coming
with the clouds of heaven one like a son of man, and he proceeded as far as the
Ancient of Days, and honor and kingship were presented to him, and all the
peoples shall serve him. His kingdom is perpetual and his authority is for
generations and further.'[205] All these things, and the others, were said about
Christ, whom your self-condemned ancestors crucified—and he rose again and is
sitting with his holy Father in the unsullied heavens."

74. Simon and his party: "And why did you not say these things earlier, [p. 41]
but instead you began to put forward such teachings by virtue of your
antipathy."

75. Jacob and Pharas said: "Antipathy is able to procure good and profitable
resources. And as our ancestral God knows, we kept all these things in mind and
we condemned those who killed him—and we concealed the truth because of the
dignity we possessed. And yet, we began to be Christians in our heart.
Therefore, behold! we have come to the stage of completion with a good pretext.
For indeed, even then, while because of our fear we preserved our outward
appearance, we were different in our minds."

76. Aphroditianus: "The human being is unsettled, by virtue of both its own
cogitations and those that come in from outside, and it inclines to many
different things; one will not attain the truth in its entirety through
falsehood, nor will one find uprightness through its opposite. And even if
someone comes across piety, how will he remain in it? Hence, both parties here
should accomplish what is pleasing to them by their own examination."

77. Jacob's party said: "We know that Christ has come from heaven and we belong
to his faith, no longer wishing to have a Jewish mindset."

78. Simon and the others: "The nation will not accept you even if you want them
to. For how could they keep with them those who are against them?"

Aphroditianus: "Do you then cast aside your teachers, if they choose to speak
the truth?"

Simon: "Neither shall they be at peace any longer with us, nor we with them; for
we are at variance with each other and have become each other's enemies."

79. Aphroditianus: "Enough! (For this was his oath.) Your affairs are still at
the stage of words, and you are bereft of all action. For I know that those
people, who are agitated over action, are a chosen people, being in touch with
heavenly things in a heavenly manner, and not boasting in a word only but
strengthened by an eternal subject for boasting. [p. 42]

80. "I shall, however, present to you an example equal to the first.[206] I once
learned of a woman, a shepherdess, in the settlement of the Arigbanes. One
Coatus, son of Coatus, fell in love with her and sent her gifts, so that she
would come to an agreement with him. But she, seeing the gifts, laughed and said
to the messenger, pointing to her sheep: 'Behold my gifts and my children, from
which I am nourished by divine grace.' And he came away to her and with splendid
promises he urged her to accept him. She said to him: 'Shall I defile the
undefiled cloak which grace has given to me?' Coatus said: 'Miserable girl, this
law has been established from above for the propagation of the race.' The
shepherdess: 'A law has been established for me not to acquire more than I
have.' After much pleading to no effect, he ordered that she be starved to
death. And so, on the third day, when she was about to expire, she uttered
cheerful words as follows: 'O heavenly Father of your genuine children, O
unsullied bridegroom of those who are in the bloom of beauty, I come to you,
thrice-desired Lord, giving back to you without complaint that which you gave to
me—virginity, forgiveness of sins, an existence without property, a truthful
tongue, a heart unacquainted with wickedness—ever intent on the hope that is to
come, which I have honored and whose joys I am now by all means going to meet.'
And thus she expired. [p. 43] His father, learning this, ordered that he be hung
head-downwards on a tall post in the middle of the city, so as to be eaten by
birds.

81. "And now, I speak to everyone regarding Christ. That which has happened
already has happened. And as regards Philip the history-writer: I met him in
Amida and in Ostra.[207] And as regards all the pagans and Christians and Jews:
We boast in a name only. And so, brothers, whether you live as Christians or
live as Jews, do not destroy the common bond of peace. Let us honor each other
with love, and strive after the uninterrupted good things of heaven; and let us
hate the division of opposites. Embrace each other, everyone, with a view to
being brought to unity by divine grace."[208]

82. And the man received grace to persuade both parties to be reconciled with
each other, as the party of Simon and the others cast itself at the feet of the
party of Jacob, asking them not to abandon their ancient friendship. But worship
[of God should proceed] as any individual wished, with sincere love remaining
[between all]. And after bidding each other farewell, as they ought, and kissing
the bishops' feet, giving thanks to God, praising the king at length, and saying
the Alleluia in Hebrew together, they departed from each other. And Jacob,
Pharas, and 60 [other] souls were baptized. But the others remained in the
section [p. 44] of Simon, and they were called "Christianomerites."[209]
Aphroditianus urged both to honor Providence, because "this [i.e., Providence]
has greatly honored us."

83.[210] Nakenátare. Rophóes. Meroréktaloi sisinnérôtoi. Medidókalla.
Auxontêtora[211]—which means, "The absolute authority orders this to be stored
away on the tablets[212] for their own witnesses[213] and for those who wish to
make exact copies." Arrhenatus, Baukogegédras; Pasargarus, Lexribonátus;
Diocles, Bazeas; Aphroditianus, Meïmathlos; command, decision, success,
judgment. The authoritative power of the four approved with knowledge the
matters so judged. Naburicês, Mithrobadês, Tertulus, members[214] of the
gubernatorial class and the corresponding [military] command and satrapal
[rank]—whose orders were published and made known to the farthest reaches of the
Babylarchy.[215] Let the agreements be published in both forms, as approved
mutually. [p. 45]

84. This Philip was a presbyter and synkellos of John, the bishop of
Constantinople; he divided the whole [of history] into stages—magnificently,
such that not one of the wise writers of history of all time is comparable to
him. And the same presbyter recounted[216] that the day on which the star
appeared in the temple—that same day, every year, until the Lord was taken up
[into heaven], all the statues would produce[217] their characteristic
utterance, and so that entire city there was transfixed, beholding the great
marvels and the yearly appearance of the star.

*

85. And it is amazing how Aphroditianus, who was nominally a pagan but in fact
behaved as a Christian, surpassed the presbyter Philip in saying great things
about Christ. And Dorus the Jew, the advocate of his own slanderous nation, said
that the king conducted a competition in the temple, which had never taken
place—and the statues have under their feet invisible "reed-nuts,"[218] and the
craftsmen who operate these lie down secretly in them, and artfully contrive the
particular voice of each form. And opposite these there stand women whom they
call Th*****ae,[219] singing, and by virtue of the technicians, the blocks of
stone by their clever artifices defeat the living women. But this same thing [is
true] in the case of [them] all. For he says that the reputation [of these
marvels] advances in this way through these. And to those who read this it
should be clear to see, whether that [interpretation] seems true.

[1] This translation was commissioned by Roger Pearse and made public domain
19th March 2011.

[2] E. Bratke, Das sogenannte Religionsgespräch am Hof der Sasaniden, TU 19 (n.
F. 4) 3a. Leipzig, 1899.

[3] Pauline Bringel, Une polémique religieuse à la cour perse: le De gestis in
Perside. Histoire du texte, édition critique et traduction (diss. Sorbonne,
2007).

[4] Bringel selects a different variant: Arrhenatus—she suggests that it is
meant to be seen as derived from Gk. ἄρρην ("male"). This character, like the
majority of the characters in this story, seems to be entirely fictional,
although Bratke cites an apocryphal list of Persian kings in cod. Paris. 1775 as
a parallel.

[5] Alternatively, "armed forces" (cf. Bringel's translation, "l'armée"); Gk.
στρατηγίαι.

[6] Cf. Nabuzaradan in 2 Kgs. [4 Kgdms] 25—in effect, as Bringel points out, the
highest functionary in the state.

[7] At a number of points, the text offers a sequence of non-Greek
words--allegedly, the original language of official utterances (i.e., Persian,
or pseudo-Persian). Here, the presence of recognizable Greek words is suspicious
(διαλαλιά; μου; τοι), as is the fact that the apparent "translation" is not
introduced explicitly as such. Bringel does not include this particular sequence
in her text.

[8] "Pagans" here and elsewhere in this text is used to translate Gk. Ἕλληνες
(originally "Greeks," but by the time period of this text, very commonly used as
generic term for "pagans").

[9] Bringel points out that this number is roughly correct for the church in
6th-cen. Persia.

[10] I.e., leaders of monasteries, or abbots.

[11] Gk. εὐγλωττίαι, following Bringel. Bringel selects the reading εὐγλωττίας
over γλώσσας (Bratke), and translates, "les propos éloquents."

[12] Gk. τὴν ἀλήθειαν ἀριβῶς μοι εἴπατε (Bratke); Bringel prints a different
variant: τὴν ἀκρίβειάν μοι εἴπατε.

[13] Bringel's text reads somewhat differently: "...unfolding every Law-learned
[νομομαθής] book" (Bringel translates, "Feuilletez...tout livre traitant de la
Loi," but notes the fact that the adjective is otherwise only used of people).

[14] Bringel's text, quite a bit more simply: "...report them to me."

[15] Gk. πάντων ὑμῶν τὴν ἀπώλειαν αὐθωρὶ ποιήσω; Bringel's Greek text is quite
different here, although the purport is about the same: πάντας ὑμᾶς ἀναιρῶ.

[16] Bringel's text does not include any of the material marked here with a
dotted underline.

[17] Gk. τὰ ὡμολογημένα; see Lampe, s.v. ὁμολογέω 1(a).

[18] Bringel's text does not include any of the material marked here with a
dotted underline.

[19] Gk. ἄχραντοι. Bringel translates, "intègre."

[20] But anomalous acc. Δίαν rather than Δία.

[21] Bringel's text does not include this speech.

[22] Bringel rejects the reading οἱ σοὶ, on the assumption that σοὶ is a dative
of the personal pronoun, and emends to οὗτοι. I take it rather as the possessive
adjective, in which case it seems to make sense.

[23] As Bringel points out here, "priest" (Gk. ἱερεύς) is frequently used as a
synonym of "bishop."

[24] Alternatively, "[sexual] unions" (Bringel: "unions charnels"); Gk.
συνουσίαι.

[25] Here again Bringel chooses a different reading from Bratke.

[26] I.e., no one could successfully argue against him.

[27] Gk. ...εἰς τὸ φυγεῖν ὄντων τὰς ἀλόγους αὐτοῦ μηχανὰς...

[28] So Lampe, s.v. οἰκτείρω. Bringel does not include this phrase in her text.

[29] Bratke's text omits this name; it may be that the name did not appear in
the original, but the allusion to the character of Daniel would be present
regardless.

[30] Dan. 2.28, with some wording from the similar phrase in 2.22.

[31] I.e., "crossed themselves"; Gk. κατεσφραγίσαντο.

[32] Gk. προσρύεσθαι; Bringel translates, "se défendre."

[33] Bringel's text, slightly differently: "as though having been goaded..."

[34] Alternatively, "have confidence in the truth, then, and apply yourselves
correctly to the matter..."

[35] Bringel's text does not include this designation of place.

[36] I.e., "like you, he is a pagan."

[37] Gk. ἐπὶ στόματος...φέρω. Bringel translates: "Je connais par coeur..."

[38] Gk. τὰ παρὰ Φιλίππου. Bringel prints a different variant, τὰ περὶ Φιλίππου,
and translates accordingly: "ce qui concerne Philippe" ("the [facts?] concerning
Philip"). The context, however, seems to require a reference to Philip's text
here, not to information regarding Philip.

[39] Gk. τὰ καλούμενα βιβλία; as Bringel points out, the phrase implies that the
word "book(s)" was understood as part of the title of the work in question; cf.
"book" in the description of the work in §10.

[40] The verbs here are plural.

[41] Gk. παραφθαρέντι.

[42] Lit., "I have in knowledge." The idea seems to be, "I know it well enough
to detect any tampering"; as Bringel translates, "Je le connais assez pour
savoir s'il y est fait quelque omission ou quelque ajout."

[43] Lampe, s.v. περιαγωγικός, citing only this passage, glosses the word as
"prolix." Bringel interprets the word as another indication of the
title—Περιαγωγή—which could have various implications. Lampe's interpretation
chimes in with Photius' judgment on Philip of Side's wordy and digressive style,
but a negative characterization of the book does seem odd at this point in the
narrative. Bringel points out other works whose titles include the root ἄγω, and
suggests possibilities such as "guide" or "cycle" for the meaning of this as a
title.

[44] As Bringel points out, this may imply that "Greek Oracles" was the title of
one section of Philip's work.

[45] Bringel's text does not include this "Persian" sentence and the translation
thereof.

[46] With the negative particle, as in Bratke's text, the sequence is obscure;
perhaps, as Bringel suggests, the idea would be that Aphroditianus does not need
any further examination of the book to be able to point out the portion he
wishes to hear. Bringel's text, however, does not include the negative here; she
translates, "Celui-ci tourna son attention vers le livre et commença aussitôt à
le lire."

[47] Gk. ἐκ τοῦ λόγου τοῦ περὶ Κασάνδρου.

[48] Gk. τοῦ εἰς Ἑλλάδα ἀναιρεθέντος. Note the unclassical use of the
preposition εἰς.

[49] Alternatively, following a variant reading (mss. FG): "of the Macedonians."

[50] Gk. φόβον ἐκτήσατο πολύν—not that she "had" fear in that she was afraid,
but that she "acquired" the (respect and) fear of others.

[51] Gk. τοὺς Ἀχαιοὺς κατέλαβε. Alternatively, "conquered the Achaeans."

[52] Gk. γνῶναι αὐτοὺς ἐφ' ᾧ παρῆσαν.

[53] Bratke reconstructs plausible wording after the name "Philip" on the basis
of mangled indications in the manuscripts and also the cues apparent in the
context: namely, their response to the oracle shows that the oracle has
mentioned a woman, and a man from Macedonia; and Aphroditianus' comment in §14
(p. 9) makes clear that a prediction is made that can be taken as referring to
"the Macedonian" and to Christ. Bringel, by contrast, marks the words following
Philip as a crux, having little confidence in any reconstruction. In connection
with this consultation of the oracle, there is a further major textual variant:
In a couple of manuscripts, a fairly long sequence of text is either substituted
for (ms. Q) or added to the end of (ms. N) the oracular response translated
above; this additional text runs roughly as follows [minor discrepancies do
exist in the witnesses]: "Late, a certain one will make his way to this
much-splintered earth, and without a misstep will become flesh, and by the
untiring bounds of divinity he will dissolve the destructive force of incurable
passions / sufferings; and ill-will shall arise for this one at the hands of an
unbelieving people, and he will be hung up to a height as one condemned to
death. And having willingly suffered to bear all these things as well, at death
he will be lifted up into eternal life." The supposed prophecy of Christ is much
clearer in this additional text, which may well have been added specifically to
alleviate the annoyace of a too-obscure prophecy.

[54] Gk. ἀήττητοι καιροὶ; Bringel translates, "un empire invincible," but it is
not clear why.

[55] Cf. Lampe s.v. ἀνακόλουθος.

[56] Bringel's text, with an additional word: "against the gods, who cannot be
insulted."

[57] Bringel's text, using other variants: "a leader having the unconquerable
power of the unconquerable God."

[58] Gk. ἁλῶν; the reading and its significance are debatable.

[59] This motif is odd; perhaps, as Bringel suggests, some magical / imprecatory
power is envisaged.

[60] Gk. εὐάρεστοι; Bringel's text has ἄρευστοι ("unchanging").

[61] The participle is in the nominative case—grammatically, then, it ought to
be describing the gods; but the context seems to require a reference to the
envoys and the occasion for their consultations. Some emendation is likely
required.

[62] Bringel cites the Diccionario griego-español s.v. δῆλος for the LXX use of
the word as a masc. noun connected with divination; cf. also (e.g.) Muraoka,
Greek-English Lexicon of the Septuagint, s.v.

[63] Gk. πυθμεύει; the sense is obscure. Lampe (s.v.) glosses the verb as to
"give the base of a series" and arguest that its appearance in this context
implies that with this third oracle, the full understanding is revealed. Bringel
translates, "va jusqu'au fond" ("goes to the bottom"—i.e., of the tripod /
cauldron, to fetch the oracles).

[64] Gk. παρείς; Bringel, printing a different variant (σπαρείς), translates,
"une fois engendré" ("having once been engendered"—or "sown") [65] The letters
of Μαρία, when interpreted as numerals, add up to 152.

[66] Gk. πᾶν ἱερὸν ὑμῶν σέβας. Bringel translates, "toute votre majesté sacrée"
("all your holy majesty").

[67] Gk. φιλοσοφία. Here the phrase doubles as a kind of honorific address:
"Your Philosophy" (parallel to phrases like "Your Majesty" for a monarch) is a
paraphrase for "you"—hence, "it was in doubt" is equivalent to "you were in
doubt."

[68] I.e., "your love of wisdom."

[69] Here Bringel chooses a different reading: διὰ τὸ εἶναι ("because of the
fact that...") rather than τὸ εἶναι. This makes the overall architecture of this
sprawling sentence marginally better: "for this reason" a few lines later then
reiterates / reinforces the logic of the preposition διά.

[70] Cf. Gen. 11.1.

[71] There is an unexpected switch to a masc. participle here (hence "teachers"
rather than "teachings").

[72] Gk. ἐκ πρὶν (Bratke) / πρώην (Bringel) καὶ δεῦρο.

[73] Gk. ἀπειροθρήσκως; Lampe, s.v., renders this "without experience of true
religion"; cf. Bringel, "sans expérience de la religion." An alternative
interpretation is possible: "with boundless religiosity."

[74] Something appears to be missing in this sentence. Bringel's text is
slightly expanded at the beginning of this sentence, with an explicit reference
to disagreement, but still does not quite sit comfortably; and it omits any
reference to Buddhists: "Jews fight against Samaritans; Greeks likewise who live
without experience of religion" [cf. previous footnote for this adverb].

[75] Gk. δόξαι.

[76] Gk. χρήσεις; Bringel translates "oracles."

[77] Adapted from ANF translation (attributed to Julius Africanus).

[78] Gk. ἐκ Περσίδος ἐγνώσθη. Alternatively, this could be translated, "became
known [to others] from Persia."

[79]ἐν ταῖς χρυσαῖς ἀρκλαρίαις—but this term which from the context must mean
"tablets" (cf. πτυχαί a little later) is not attested elsewhere. Bringel points
out that an apparently related word, ἄρκλα (= Lat. arca [?]), is found in a
number of late texts.

[80] The order of the Greek words should mean, "the holy palaces"—but perhaps
emendation is in order.

[81] Bringel does not include the phrase, "and the priests connected with them,"
in her text.

[82] "them" Bringel.

[83] The mss. give several different variants for this name.

[84] Lit., "I rejoice with you."

[85] Lit., "rejoice with."

[86] ANF translates a variant reading: "How was she able...?"

[87] Urania means "heavenly / celestial." The re-naming seems to play on
perceived etymological connections between Hera and "earth" or "aër" (i.e., the
cloudy, thick lower atmosphere, as opposed to the higher, more rarefied
"ether").

[88] Pege means "spring," "source," or "stream."

[89] Cf. the Tübingen Theosophy, pp. 26-27 Beatrice.

[90] Bringel, choosing a variant reading: "You have well said, 'She espoused a
carpenter'; for she has a carpenter..."

[91] Perhaps the quotation of the "females" continues on to the end of the
sentence. In any case, this does not quite reflect what they were reported as
saying earlier—"she espoused a carpenter"—unless the variant chosen by Bringel
is correct. Bringel translates the last part of the sentence, "mais il ne vient
pas de son lit, le charpentier qu'elle met au monde."

[92] Bringel, choosing a slightly different variant: "framed...the
triple-constructed sky as a roof."

[93] I.e., land, sea, and sky (ANF). Bringel translates, "ce firmament à trois
habitations."

[94] Bringel excludes this last sentence from her text.

[95] Or, "statue." Gk. στήλη.

[96] Gk. Ἥλιος.

[97] Bringel points out the parallel shining gem-stone described by Lucian, De
dea Syria 32.

[98] Bringel, following a different variant: "The king, having watched this,
gave orders..."

[99] The name Karia is obscure; one textual variant at the next occurrence is
"Makaria" (blessed), which might make more sense.

[100] Variant reading: "kings."

[101] I.e. (as Bringel points out by citing the parallel of Pilate's words at
Jn. 19.22), he is saying that their time of producing apparitions and of ruling
is over.

[102] Gk. μὴ θροβάδει. This is Bringel's text and interpretation. Bratke's text,
Μιθροβάδῃ, would introduce quite inexplicably a Mithrobades—the preceding verb
then could be interpreted either as "they said" or "I said" or "Say" [to
Mithrobades], with the following words possibly still part of Dionysus' speech.

[103] As Bringel points out here, the last few phrases allude to Gen. 1.26, and
Christ's work in restoring the "image" of God in human beings, and leading them
to the "likeness" of God.

[104] I.e., the Son of God ("heaven's boast") is now to be born on earth.

[105] Bringel has a slightly different text, and further imagines a supplement
so that the first part of this sentence refers to the birth of Christ, not (as I
have read it) to the prior birth of Pege (i.e., Mary). She translates as
follows: "Karia a le bonheur de voir Source mettre un enfant au monde à
Bethléem. Source a la grâce d'être désirée par le ciel et de concevoir le
bienfait de la grâce"—I have underlined the supplement she adds.

[106] Bringel's reading, quite possibly correct, omits τὰ ἡμέτερα ("our
affairs") and leaves the verb "is / are withering" to be connected to Judaea.

[107] Instead of δέσποινα ("mistress"), Bringel's text gives οὐρανία ("Urania /
heavenly").

[108] Bringel's text, slightly more logically, here reads "sent [some] magi of
those under his dominion."

[109] Here Bringel's text reads "by madness" (ὑπὸ μανίας) rather than "by an
oracle" (ὑπὸ μαντείας).

[110] Or rather: "lest a revolt rise [against them] toward us"—that is, fearing
that the people of Judaea would revolt against the high priests and convert to
the good news of the Messiah announced by the magi.

[111] Or, "we spoke to him until he was thoroughly disturbed."

[112] I.e., the voice heard in §22, or the divine manifestations and their
interpretations more generally. Bringel interprets this sentence differently:
"Il fut consacré dans le temple, où il se trouve avec l'inscription que voici."

[113] See Bringel ad loc. for a long exploration of the term διοπετής and its
significance.

[114] Bringel's text reads: "gold, frankincense, and myrrh."

[115] Gk. ἀντάρτας. The "rebels" would be rebellious / sinful humans in general.

[116] Bringel's text: "a certain terrifying angel."

[117] Bringel's text includes a sentence at this point to conclude the account
of the magi, and a further phrase to introduce Aphroditianus' final comments:
"And those are the marvellous narrations of the inspired magi. And [here are]
mine." I would argue, however, that the account of the magi should be understood
to have concluded either after the words, "Christ has become our Savior"—or
perhaps even after the statement, "we reported all that we had seen in
Jerusalem." The address to "you," who are slandering and opposing Christ, seems
to revert to Aphroditianus' situation.

[118] Bringel's text: "...Christ, to whom every mouth acknowledges / gives
thanks."

[119] Gk. Ἕλληνες. Note that the first example is Cyrus the Great of
Persia—demonstrating clearly that for the author, "Hellenes" is not an ethnic
term but refers to pagans.

[120] In the reading preferred by Bringel, the bodyguards are not female.

[121] This name (unknown otherwise) is the reading favored by Bringel; Bratke
does not choose between ms. variants here, printing simply an ellipsis in the
middle of the name: C...encrates. Wirth, p. 200, reports Noeldeke's suggestion
that the Cynic Crates may be the distant inspiration for this reference.

[122] Gk. παροξυσμοί; the precise reference is obscure.

[123] At this point in the text, Bratke includes a few words which he seems to
view as another example of "Persian": drô kai telo.

[124] Alternatively, with the Greek variant spelling chosen by Bringel,
"Horicatus."

[125] Gk. ἀνδρεῖα.

[126] Gk. στηλῶν ἀξιοῦσαι. Bringel's text, following an alternate reading (τιμῶν
ἀξιοῦσαι): "...worthy of honors."

[127] I.e., "greetings." The normal Greek salutation is the imperative,
"rejoice!"

[128] Gk. καθεμάτιον...τρίγοργον. Bringel selects a different reading:
ἱμάτιον...τρίγωνον ("a triangular cloak").

[129] Gk. ἀνεπέτασεν; this ought to mean "opened" but the context seems to
require the sense indicated.

[130] Gk. λύσεις.

[131] Here, Bringel's text has additionally: "of demons."

[132] Here, Bringel's text includes a further sentence: "They have not helped
you at all."

[133] Here, Bringel's text has additionally: "in the name of the Father and the
Son and the Holy Spirit."

[134] Here Bringel's text has additionally: "and white."

[135] As Bringel suggests, it seems likely that accidental transposition of
material has occurred here: probably, the interaction with the demon here
originally appeared before the references to his failure in the third trial.

[136] Here Bringel's text has the additional words: "For if you go in there, you
shall by all means not come out."

[137] As a parallel to this nasal gesture in the context of pagan cult, Bringel
cites Sophronius of Jerusalem, Mir. Cyr. et Joh. 31, tr. J. Gascou (Paris,
2006); cf. also Lampe s.v.

[138] The Greek text does not specify "our" followers, which however seems the
most likely reference in context.

[139] Bringel's text adds, "of heart."

[140] Bringel's text, somewhat differently: "By Hera and her great power, if the
perfection of the fifth sign does not persuade me, I am not [i.e., will not be]
persuaded."

[141] Bringel's text: "the truth of the true god."

[142] The mss. variants here cause Bratke to despair of finding the correct
reading. Bringel's text gives the name as Sechthrantianus.

[143] In Bringel's text, the bishops are explicitly the subject here.

[144] Gk. κατὰ...πάσης τῆς οὐσίας αὐτοῦ ἐχώρησεν. For the verb, Bringel reads
ἐχώρισε, and translates, "confisqua toute sa richesse" ("confiscated all his
wealth").

[145] Cf. 29 above: the "heaven-sent temple"—emend the previous?

[146] Here Bringel's text has additionally: "I take joy in this and..."

[147] Alternatively, "the Messiah."

[148] Bringel's text reads: Masthe dre delakornakykoêarerêande roinason.

[149] Gk. ἀλύπως; i.e., without causing (or receiving) pain.

[150] Mal. 3.22-23 LXX [= 4.5-6 MT]. The text, however, skips a number of words
and presents the variant reading "coming" (ἐλθών) rather than "I come and..."
(ἔλθω καὶ)—which licenses the unusual interpretation of the verse, as Bringel
explains, following the Latin translation of Anastasius—which is cited by Bratke
in his apparatus as β2: non veniens percutiam terram totam. With the standard
text, μή introduces a negative purpose clause ("so that I will not come and
smite the earth"); with the variant, μή simply modifies the participle and
Elijah is understood as the instrument of God's destruction of the world ("not
coming, I will smite").

[151] Bringel's text has an additional "then" here.

[152] Gk. λίθον αὐτόν—perhaps the second word has demonstrative force as
frequently in later Greek: "that stone."

[153] Bringel's text: "You are...refuting."

[154] Gk. πρόβλημα.

[155] For the first two quotations, see Dan. 2.44; for the third, see Dan.
2.34-35.

[156] Bringel's text does not include the phrase, "and his successors."

[157] Cf. Dan. 2.34, 44-45.

[158] Bringel interprets this to mean "between the Macedonian rule and the Roman
rule"—i.e., Christ's birth was under Herod, before Judaea was directly
administered by the Romans, but after the remnants of Alexander's empire had
disappeared.

[159] Ps. 118.22.

[160] Here I follow Bringel's text; Bratke's has an infinitive instead of a
finite verb.

[161] Bringel: "Pertelaeus."

[162] Gk. τὸ θέλειν τὸ πρακτικὸν ἑτοιμότερον.

[163] Lit., "in those at the end"—it is unclear whether "those at the end"
refers to particular "laws" in his collection (so Bringel), or generically to
the end of his text.

[164] Gk. ἐπικρατεῖ καὶ στερεὰ ταῦτα. The text and precise sense are unclear.
Bringel, with different accentuation, interprets the first word as a dative noun
that could be interpreted as the addressee: "to Epicrates"; as a verb [with
Bratke], the basic idea is to "prevail over"—which I am rendering, "demonstrates
his mastery" since there is no object specified.

[165] Here, Bringel's text has the additional word "progeny."

[166] This phrase is a sentence fragment added to the rest; I suspect that some
words have fallen out in transmission.

[167] Gk. παραγράφεσθε.

[168] Jn. 16.33.

[169] Ba. 3.36-38.

[170] Bringel's text: "of the Jews."

[171] Ps. 110.1.

[172] Bringel's text: "of the Christian tribe."

[173] Gk. ἐν ὑπομνήμασι.

[174] Gk. εἶπαν τὸ "ποῦ γεννᾶται." Bringel's text additionally includes Χριστός
as the subject of the question; but Bringel interprets this as direct quotation
of the leaders ("...said, 'Where is the Christ born?'"). I understand it as an
indirect question; they provide the answer to the question actually posed by
Herod, in keeping with the Biblical text (Mt. 2.4-5).

[175] Jn. 1.21, 29-30.

[176] For the apparent use of apocryphal traditions on the wedding at Cana here,
cf. Bratke, pp. 219ff.

[177] The connection of this phrase with the context is unclear; also, note that
the verb ("trouble himself") appears in Lk. 7.6, paired with a negative: "Lord,
do not trouble yourself further"—this partial parallel perhaps indicates a
deeper corruption in the present passage.

[178] Gk. βασιλικός; alternatively, "the royal official."

[179] Jn. 4.46ff.

[180] Mk. 5.22-23, 35-43.

[181] Jn. 11.49-50.

[182] Here the grammatical sequence seems to come loose from its moorings: "your
children" is an expression in the accusative case (and indeed, "Judas" and "the
soldiers" in the subsequent sentences are introduced in the dative case),
whereas the previous figures mentioned have all been nominative [i.e., the
subjects of the respective questions—were they not all Jews?]. Now, therefore,
the implied supplement seems to be "consider" or "pay attention to" the
next-listed characters.

[183] Mt. 28.12-13.

[184] Cf. Josephus, AJ 18.3; for this form of the testimonium Flavianum, cf.
John Malalas, Chronographia (ed. Thurn), p. 187.26, cited by Bringel and Bratke.

[185] Ps. 21[22].19[18].

[186] Deut. 28.66.

[187] Originally, this term refers to initiatory priests (who "show holy
things") in the Eleusinian mysteries; here, it is a reference to the Hebrew
prophets.

[188] I.e., to the Persian king.

[189] Bringel's version of the "Persian" words is somewhat different, although
it includes the same Greek word αὐτίκα ("immediately, straightway") in the midst
of otherwise non-Greek material.

[190] A centenarium would be a unit of "a hundred" (usually understood as a
Byzantine measure of 100 pounds of gold).

[191] The precise import of this sentence is obscure. Bringel translates, "Jacob
et les siens firent appel à Aphroditien pour avoir un sauf-conduit leur
garantissant qu'ils n'auraient pas à subir quelque attaque de la part du
pouvoir. 'Et nous nous protégerons par nous-mêmes et par les justifications qui
sont à notre disposition.'"

[192] Bringel's text does not include the last part of the sentence (from "the
two groups" to the end).

[193] Gk. ἡμῶν—lit., "the controversy is not ours." Bringel instead reads ὑμῶν
("yours," but mistakenly translating "de notre ressort"; this seems to be a
misprint for "de votre ressort") on the grounds that Aphroditianus does not
fully identify himself with the Christians; but the pronoun need not be
understood in that way, even if "ours" is the correct reading—rather, by "our"
controversy, Aphroditianus could easily refer to his discussion with the
Christian bishops.

[194] The Gk. word δόξα, translated here and in the next sentences for the most
part as "glory," can also mean "opinion" (as in compounds such as "ortho-dox").
Hence, these sentences can equally be read as meaning that God is the "father of
countless opinions" and everyone worships in accordance with his view of the
"opinion one holds about God." So Bringel translates throughout, but the
wordplay depends on both meanings remaining available.

[195] Here Bringel's text has the additional parenthetic phrase: "Would that
they had never been born!"

[196] I.e., since they have now embraced Christianity, they have also renounced
their Jewish ancestors.

[197] Bringel's text: "murder" (reading φόνου rather than φθόνου).

[198] Ps. 2.7; cf. Heb. 1.5.

[199] Ps. 44[45].7-8; cf. Heb. 1.8-9.

[200] Ps. 117[118].22.

[201] Dan. 2.34-35.

[202] Isa. 28.16; cf. Rom. 9.33; 10.11.

[203] Isa. 7.14; note the use of the Gk. νεᾶνις (with Aquila etc.) rather than
παρθένος ("virgin"—the LXX reading).

[204] Isa. 53.7.

[205] Dan. 7.13-14.

[206] It is not clear which "first" example is meant here.

[207] Bringel here cites E. Honigmann, "Philippus of Side and His Christian
History," in Patristic Studies (Rome, 1953), pp. 90-91, for the idea that these
details were meant to tie in with details of Philip of Side's history—that is,
that Philip of Side mentioned such a meeting, and presumably also said something
about a controversy between himself and Dionysarus (cf. §1 above).

[208] Bringel's text: "...everyone, as the grace above asks of you."

[209] I.e., "partakers in Christianity." Bringel's text: "Christianomerists"
(reading Χριστιανομεριστάς rather than Χριστιανομερίτας, Bratke's reading). In
favor of Bringel's reading would be the clear reflection of a verb stem, μεριζ-,
denoting "division" (thus, "dividers of Christianity") and thus working well
with the narration of the establishment of a sect. Neither term is attested
elsewhere.

[210] Here, the text includes what seems to present itself as the official
decree concluding these discussions. In the next sentence, each name appears
with another word, perhaps meant to be taken as an official title.

[211] As usual, Bringel's text of the "Persian" is slightly different.

[212] Cf. §19 above.

[213] Bringel's text: "as a testimony."

[214] Lit., "sons."

[215] I.e., the area whose capital was Babylon. (?) [216] Gk. ἱστόρησε.

[217] Gk. ἀπετέλει.

[218] Gk. καλαμιοκάρυα. Bringel chooses the variant καλαμισκάρια, interpreting
it to mean "little pipes"; in either case, some sort of tubes through which the
technicians supposedly produced the voice of the statues is clearly envisioned.

[219] Bratke does not decide among the variant readings here (including
Tharaglinae, Thyagrilae); Bringel chooses Thyariglae. This text was commissioned
by Roger Pearse, 2010. This file and all material on this page is in the public
domain - copy freely.

Greek text is rendered using unicode.

Early Church Fathers - Additional Texts


========================================================================
  CHAPTER 2: FRAGMENTS - ENGLISH TRANSLATION
========================================================================

Philip of Side, Fragments (2010)

• Fragment 1 - On Adam and Eve.

• Fragment 2 - On Athenagoras and the heads of the Alexandrian catechetical
school.

• Fragment 3: 1-5 - Fragments contained in De gestis in Perside /
Religionsgespräch am Hof der Sasaniden.

• Fr. 3.1 - From the Story of Cassander

• Fr. 3.2 - Aphroditianus' Story

• Fr. 3.3 - Prophecies of "Learned Greeks"—Ophianus, Elibatus, Trachelaphius

• Fr. 3.4 - Virtuous Pagans

• Fr. 3.5 - The Shepherdess and Coatus

• Fr. 4.1 - 4.7 - Expansions of Eusebius' HE / Fragments of Papias, Hegesippus,
Pierius. [Attribution questionable]

•

Fr. 4.1

•

Fr. 4.2

•

Fr. 4.3

•

Fr. 4.4

•

Fr. 4.5

•

Fr. 4.6

•

Fr. 4.7

• Fr. 5.1 - 5.7 - Constantine and the Council of Nicaea [Attribution
questionable]

• Fr. 5.1 - The Beginning of Constantine's Reign: Relations with Barbarian
Tribes

• Fr. 5.2 - Discussion of the Plausibility of the Sign that Appeared to
Constantine

• Fr. 5.3 - Constantine and Crispus against Licinius

• Fr. 5.4 - Succession of Bishops in Alexandria—and Arius

• Fr. 5.5 - Constantine Speaks at the Council of Nicaea

• Fr. 5.6 - Supporters of Arius at the Council of Nicaea

• Fr. 5.7 - The Arian Philosopher and the Simple Old Man

• Fr. 6.1 - 6.7 - History from Diocletian to Constantine [Attribution to Philip
questionable at best]

• Fr. 7.1-2 - Chemical processes for treating copper and iron [Attribution to
Philip questionable at best]

• Fr. 7.1 - 5.4 Berthelot

• Fr. 7.2 - 5.5 Berthelot The fragments of Philip of Side [Translated by Andrew
Eastbourne] [1]

A catalogue of the fragments is given by Katharina Heyden, who lists all the
fragments and discusses them: Die Christliche Geschichte des Philippos von Side:
Mit einem kommentierten Katalog der Fragmente, in M. Wallraff (ed.), Julius
Africanus und die christliche Weltchronistik (Berlin, 2006), pp. 209-243.

Fr. 1 [On Adam and Eve]

[From Cod. Bodl. gr. 120, fol. 300r and Paris. Suppl. gr. 685, fol. 10r. — Greek
text printed by D. Serruys, "Autour d'un fragment de Philippe de Side," in
Mélanges d'archéologique et d'histoire 26 (1906), pp. 335-359 (p. 336 for the
text of these two mss.; on p. 346, Serruys prints the parallel material from
Paris. gr. 1712, where Philip's name is not cited). Wirth, Aus orientalischen
Chroniken, pp. 208-9, had earlier printed somewhat more text as the fragment
from Paris Suppl. gr. 685.]

Paris. gr. 1712[2]

Bodl. gr. 120 Paris. Suppl. gr. 685

Some say, from tradition, that Adam spent one hundred years in Paradise. Others,
that he was formed at the third hour, transgressed at the sixth, and was cast
out at the ninth...

...and this took place through seven years, as some of the presbyters / elders
declared.

(1) Note that Philip of Sidde in the twentieth tome of the Christian History
says that Adam spent one hundred years in Paradise, and was cast out. And after
another hundred years[3] he knew Eve his wife and produced Cain, and after three
years [produced] Abel, and after thirty years, Seth.[4] This [information] is
from the tradition.[5]

(2) But others say that he worked[6] seven years in Paradise[7] and from the
transgression, from the first hour[8] of that day until the sixth hour, he was
cast out.[9] The Hebrews have 22 letters, and 22 books, and 22 generations from
Adam to Jacob. And on the sixth day of the second week, it is said that Eve was
created, and 40 days after Adam's creation he entered in order to work[10] in
Paradise.[11]

(1) But Philip of Side in the 22nd tome of Christian History says that Adam
spent 100 years in Paradise. And after being cast out, he spent another 100
years[12] and he knew Eve and produced Cain the accursed, and after three years
[produced] Abel, and after 100 years, Seth.

Fr. 2 [On Athenagoras and the heads of the Alexandrian catechetical school]

[From Cod. Barocc. 142, fol. 216r line 40 - 216v line 15 (i.e., following the
material classified by Heyden as Fr. 4 and Fr. 6). — First edited by H. Dodwell,
Dissertationes in Irenaeum (Oxford, 1689), p. 488; Greek text more recently
edited by G. C. Hansen in Theodoros Anagnostes Kirchengeschichte, GCS 54
(Berlin, 1971), p. 160; cf. text and tr. by P. Nautin, "La continuation de
l'Histoire Ecclésiastique d'Eusèbe par Gélase de Césarée," Revue des Études
Byzantines 50 (1992), pp. 175-8. — For a thorough consideration of the
manuscripts (with facsimiles), and the historical accuracy of the information
provided, see B. Pouderon, "Le témoignage du Codex Baroccianus 142 sur
Athénagore et les origines de l'école d'Alexandrie," Chapter 1 of D'Athènes à
Alexandrie: Études sur Athénagore et les origines de la philosophie chrétienne
(Québec, 1997), which appeared earlier (with different pagination) in G. Agroud,
Science et vie intellectuelle à Alexandrie, Ier à IIIe siècle après J.-C.
(Saint-Étienne, 1994), pp. 163-224 and in Archipel égéen (Tours, 1992), 1:
23-63.]

As Philip of Side says in the 24th logos:[13] Athenagoras was the first to lead
the school[14] in Alexandria; he flourished in the times of Hadrian and
Antoninus,[15] to whom also he addressed his Embassy-speech[16]on behalf of the
Christians—a man who lived as a Christian in the very philosophers' cloak, and
who was at the head of the Academic school.[17] This man—before Celsus—was eager
to write against the Christians, but when he read the divine Scriptures in order
to make his arguments more precisely, he was seized by the Holy Spirit in such a
way that, like the great Paul, he became a teacher instead of a persecutor of
the faith which he was persecuting. Philip says that Clement, the author of the
Stromateis, became a student of this man, and Pantaenus [a student] of Clement.
And Pantaenus himself was also an Athenian, and a Pythagorean philosopher. But
Eusebius says that Pantaenus became Clement's teacher—and he mentions him as a
teacher in his Hypotyposeis. And this Pantaenus, according to Philip, had Origen
as student and successor in the headship of the school after him. But according
to Eusebius, [it was] Clement and after Clement, Origen. Still, in one way or
another, Origen was fourth head of the Christian school.[18] After Origen,
Heraclas; after him, Dionysius; after him, Pierius; after Pierius, Theognostus;
after him, Serapion; after him, Peter the Great, the bishop, who became a
martyr. After Peter, Macarius, whom his fellow-countrymen called "Politicus";
after him, Didymus; after Didymus, Rhodon, who moved the school, according to
Philip, to the city of Side, the same [as Philip's home city], at the time of
Theodosius the Great. Philip says that he was a student of this Rhodon,
concerning whose knowledge of literature / argument,[19] both our own and that
of those outside [the Church], he provides copious attestation. The
teachers:[20] Athenagoras (1); Pantaenus (2); Origen (3); Heraclas (4);
Dionysius (5); Clement (6); Pierius (7); Theognostus (8); Serapion (9); Peter
the martyr (10); Macarius Politicus (11); Didymus (12); Rhodon (13).

Fr. 3.1-5 [Fragments contained in De gestis in Perside / Religionsgespräch am
Hof der Sasaniden]

[The exact delineation and attribution of the fragments are uncertain and depend
on one's interpretation of the role Philip of Side's material played in the
composition of the Religionsgespräch, which should be examined in full for a
complete picture of the testimonia and fragments in context. Fr. 3.1 and 3.2 are
more certainly to be connected with Philip of Side; Fr. 3.3-5 are classified by
Heyden as "mit zweifelhafter Zuweisung." — Greek text edited by E. Bratke, "Das
sogenannte Religionsgespräch am Hof der Sasaniden," TU 19.3 (1899)—the standard
reference point; but now most recently, and with a more extensive survey and
collation of mss., P. Bringel, Une polémique religieuse à la cour perse: le De
gestis in Perside. Histoire du texte, édition critique et traduction (diss.
Sorbonne, 2007). Page numbers in the text below refer to Bratke's edition;
section numbers refer to Bringel's edition (unless otherwise stated, her edition
of the "long recension"—pp. 288-494); references to "Bringel's text" normally
introduce my own translation of her Greek text, not her (French) translation,
and general references to Bringel's comments refer to footnotes ad locc. in her
edition.]

Fr. 3.1 [From the Story of Cassander]

[p. 5]

11. Cassander died, leaving behind a sister, called Doris; she was the daughter
of Pylades, who had been killed in Greece.[21] Attalus the king of the
Lacedaemonians[22] lusted after her; and when they went to bed together, she,
having a sword inside [the room], planted it in his heart and took control of
the kingdom. And once this had happened, she acquired[23] great fear. And his
brother Philip went to live in Achaea[24] and there taking as wife the sister of
Calliopus their general, named Alisbis [p. 6], he was seeking to destroy Doris
and her people. And they were afraid. For all the peoples around her, being
enamored of her beauty, were helping her. For she would not give herself in
marriage to just anyone. But since they were all afraid of her—for she had
attacked many and had destroyed them all—the Achaeans decided at that time to
send an embassy to Delphi and to receive an oracle there about this matter. And
they, after setting out, asked Euoptia the priestess at the water of the
Castalian [spring], for themselves to know the object of their coming.[25] She,
having tasted the spring water, answered thus: "Philip, , will strike the higher
ring that circles everything with his all-powerful arm."[26]

12. But they, deriding and cursing her, said: "Thrice-accursed one, we asked
about a woman; we did not ask about a man who came from Macedonia, did we?" But
she said to them that unconquerable times[27] had begun to arise; for indeed she
herself [i.e., the woman] and that man, and those with him, would vanquish
everyone. And they departed, with insults for the prophetess, and went off to
the temple of Athens. And while a priestly cloth was being woven and fine purple
was being applied to it, they came with a will and burst in. The priestess,
Xanthippe, said to them with a burst of anger: "You have entered here at an evil
hour, you reckless and unruly[28] ones!"—and they, becoming displeased in turn,
mistreated her and said: "You are unworthy of any honor; [p. 8] you are foreign
to the priestly disposition—and you are disgracing the purple, which the gods
granted to royalty, by which those who wear it possess honor and glory. Stop
speaking strange things! Depart from your wineless drunkenness, you arrogant
huckster!" But she said to them: "You have brought these charges not against me,
but against those who cannot be insulted.[29] Nevertheless, receive a secure
oracle and go your way: 'A certain youthful man, who is the effectual conception
of a mingling bed, having the unconquerable weight of God's unconquerable
scale,[30] will circle the boundless world like an egg, capturing[31] all with
his spear.'" But they, blowing on her,[32] withdrew, speaking unlawful things
against the gods. And they said, "We do ourselves no good, if we do not go to
Phoebus Apollo the Great!"

13. And they went to the temple of Apollo and said by way of entreaty: "You
victorious and pure well-pleasing[33] gods, why do you treat your servants in
this way—asking[34] to win a womanly war? You throw us into a warlike war! Do
not act this way, you immortals, true masters, who have granted to us the
greatest material things as gifts; instead, give us clear signs.[35] What, then,
will happen to us?" And immediately a voice came in invisibly speaking as
follows: "The tripod turning a third turn, the prophet is the root;[36] [p. 9]
for [there are] three-fold of these [oracles]; a certain light-bringer,
heaven-sent to earth's plain, passing by,[37] dwells within matter, forming for
himself a body in the womb of a maiden. And her name is twice seventy-six.[38]
He, demolishing the lordships and every holy object of your reverence,[39] will
transfer the reward of all glory to the heights of his all-blessed wisdom."

Fr. 3.2 [Aphroditianus' Story][40]

[p. 11]

19. Christ was known to Persia[41] from the beginning. For nothing escapes the
learned jurists of that country, who investigate all things with the utmost
care. The facts, therefore, which are inscribed upon the golden tablets,[42] and
laid up in the royal temples,[43] I shall announce—for it is from the temples
there, and the priests connected with them,[44] that the name of Christ has
first been heard of. The temple of Hera, surpassing even the royal palace, which
temple King Cyrus, who was knowledgeable in all piety, built, and erected golden
and silver statues of the gods in it, and adorned it[45] with precious
stones—not to digress with a detailed description of that ornamentation...

Now about that time (as the inscribed tablets testify), the king having entered
the temple, with the view of getting a dream-interpretation, was addressed by
the priest Prupippus[46] thus: "I congratulate you,[47] master: Hera has
conceived." And the king, smiling, said to him, "Has she who is dead conceived?"
And he said, "Yes, she who was dead has come to life again, and begets life."
[p. 12] 20. And the king said, "What is this? Explain it to me." And he replied,
"In truth, master, you have come here at just the right time. For over the whole
night the images, both the males and the females, continuously danced, saying to
each other, 'Come, let us congratulate[48] Hera.' And they said to me, 'Prophet,
come forward; congratulate Hera, for she has been loved.' And I said, 'Who was
able to be loved[49]—she who does not exist?' They reply, 'She has come to life
again, and is no longer called Hera, but Urania.[50] For the mighty Helios has
loved her.' Then the females say to the males, disparaging the matter, 'Pege[51]
is she who was loved; for it was not Hera, was it? She espoused a carpenter.'
And the males say, 'She has rightly been called Pege, we admit. But her name is
Myria;[52] for she bears in her womb, as in the sea, a vessel conveying a
myriad. And if she is also [called] Pege, let it be understood thus: This stream
of water sends forth a perennial stream of spirit; it contains but a single
fish, taken with the hook of divinity, and with its own flesh sustaining the
whole world, while it dwells [there] as though in the sea. You have well said,
"She has a carpenter"[53]—but not a carpenter whom she bears from a
marriage-bed.[54] For this carpenter who is born, the child of the chief
carpenter, framed by his most sagacious skill the triple-constructed celestial
roof,[55] and established by his word this dwelling with its triple
habitations.'[56] Thus, then, the statues continued to dispute with each other
concerning Hera and Pege, and [at length] with one voice they said: 'When the
day is brought to completion, we all, male and female, [p. 13] shall know the
matter clearly.' Now, therefore, master, tarry for the rest of the day. For the
matter shall certainly receive full clarity. For that which has emerged is no
common affair."[57]

21. And when the king remained there and was watching the statues, the harpers
of their own accord began to strike their harps, and the Muses began to sing;
and all the creatures that were within [the temple], whether quadrupeds or birds
(made of silver and gold), were uttering their own characteristic voices. And as
the king shuddered, and was filled with great fear—he was about to withdraw, for
he could not endure the spontaneous tumult—the priest said to him, "Remain, O
King, for the full revelation is at hand which the God of gods has chosen to
make plain to us."

22. And when these things had been said, the roof was opened, and a bright star
descended and stood above the pillar[58] of Pege, and a voice was heard to this
effect: "Mistress Pege, the great Sun[59] has sent me to make the announcement
to you, and at the same time to serve you in your giving birth—as he produces
blameless offspring with you, who are becoming mother of the first of all ranks
[of being], bride of the single divinity with three names. And the child born
without seed is called the Beginning and the End: the beginning of salvation,
and the end of destruction." When this voice had spoken, all the statues fell
upon their faces, with Pege alone still standing, on whom also a royal diadem
was found to have been fastened, having on its upper side a star set with
precious stones of carbuncle and emerald. And up above [i.e., in the sky], the
star stood still.[60]

23. And the king forthwith gave orders[61] to bring in all the wise interpreters
of signs, as many as were under his dominion. And when the heralds hurried them
along with their trumpets, they all assembled in the temple. And when they saw
the star [p. 14] above Pege, and the diadem with the starry stone, and the
statues lying on the floor, they said: "O king, a divinely inspired and royal
root has risen, bearing the stamp of a heavenly and earthly king. For Pege is
the daughter of Karia the Bethlehemite,[62] and the diadem is a kingly mark, and
the star is a celestial announcement of marvels on the earth. Out of Judah has
arisen a kingdom which shall destroy all the memorials of the Jews.[63] And the
prostration of the gods upon the floor anticipated the end of their honor. For
he who comes, being of more ancient dignity, shall shake those who are new in it
[i.e., dignity]. Now therefore, O king, send to Jerusalem. For you will find the
Son of the Omnipotent God being carried in bodily form in the bodily arms of a
woman." And the star remained above Pege, who has been named Urania, until the
magi went forth, and then it went with them.

24. And then, in the depth of evening, Dionysus appeared in the temple,
unaccompanied by the satyrs, and said to the statues: "Pege is no longer one of
us, but stands far above us, since she gives birth to a human being who was
conceived by divine Fortune. O priest Prupippus! What are you doing sitting
here? An action, indicated in writing, has proceeded against us, and we are
going to be convicted [p. 15] as false by a person in action. The apparitions we
produced, we produced; and that which we ruled, we ruled.[64] No longer do we
give oracular responses. Removed from us is our honour. We have become without
honor and glory. There is one, one alone, out of all, who has received again his
proper honour."

25. They said: "Do not be disturbed.[65] No longer do the Persians exact tribute
of earth and air. For he who established these things is at hand, and he brings
tribute of actions to him who sent him—he who renews the ancient image, and puts
image together with image, and brings the unlike to likeness.[66] Heaven
rejoices with earth, and earth itself boasts at receiving heaven's boast.[67]
Things which have not happened above, have happened below. He whom the order of
the blessed has not seen, is viewed by the [order of] the miserable. Flame
threatens those; dew is present for these. It [was] the good fortune of Karia to
give birth to Pege in Bethlehem, and it [is] Pege's grace to become
heaven-desired and to conceive grace of grace.[68] Judaea has bloomed, and our
affairs are withering immediately.[69] To Gentiles and foreigners, salvation has
come; to the wretched, relief is provided in abundance. Rightly do the women
dance, and say, 'Lady Pege, Stream-bearer, you who have become mother of the
heavenly light-giver, you cloud that brings the world dew after heat, remember
your servants, dear mistress.'"[70]

26. The king then, without delay, sent the magi under his dominion[71] with
gifts, with the star showing them the way. And when they returned, they narrated
everything to the men of that time—those very things which were also written on
leaves of gold, to the following effect:

27. For when we came to Jerusalem, the sign, together with our arrival, [p. 16]
disturbed everyone. They say, "What is this? Wise men of the Persians are here,
and along with them an appearance of a star?" And the foremost of the Jews asked
us what was going to happen, and the reason for our coming. And we said: "He
whom you call 'Messiah' has been born." And they were confounded, and dared not
oppose us. But they, for their part, said to us, "Justice of Heaven! Tell us
what you know." And we said to them: "You have the disease of unbelief; and
neither without an oath nor with an oath do you believe, but you follow your own
ill-advised intentions. For the Christ, the child of the Most High, has been
born, putting an end to of your law and synagogues. And it is for this reason
that, struck as it were by a most excellent oracle[72] as with a dart, you do
not hear with pleasure this name which has come up against you suddenly." And
they then, taking counsel together, urged us to accept their gifts, and tell no
one such a thing [as the news] from this land [of theirs], lest a revolt rise
against us.[73] But we said: "We have brought gifts in his honor, with the view
of proclaiming those mighty things which have happened in our country on
occasion of his birth—and you bid us take your gifts, and conceal the things
which have been made known to us by celestial divinity, and neglect the
commandments of our own king? Or do you not know what an experience of the
Assyrians you once received?" And they became afraid, and after beseeching us
repeatedly, they sent us away. When the one who was ruling over Judaea sent for
us [p. 17] and had some converse with us, and asked us questions, we said to him
[things] at which he was thoroughly disturbed.[74] We departed from him, without
giving any greater heed to him than to any worthless person.

28. And we came to that place to which we had been sent, and saw the one who had
given birth and the one who had been born, the star indicating to us the lordly
babe. And we said to the mother: "What are you called, O renowned mother?" And
she says: "Mary, masters." And we said to her: "Where do you come from?" And she
said: "From this district—[the district] of the Bethlehemites." "Have you not
taken a husband?" She says: "I have only been betrothed, with only pre-nuptial
arrangements having been concluded; but my thoughts are divided. For I had no
wish at all to come to this [state of affairs]. But while I was giving very
little concern to it, at the dawn of a certain Sabbath—at the rising of the
sun—an angel straightway appeared to me bringing me the good news of offspring,
all of a sudden. And I was disturbed, and cried out, 'Let it not be so to me,
Lord, for I do not have a husband.' And he persuaded me to believe, that it was
by the will of God that I would have the son." And we said to her: "Mother of
mothers, all the gods of the Persians have called you blessed: Your grounds for
boasting are great, for you have transcended all women of renown, and you have
become manifestly more queenly than all queens."

29. The child, moreover, was seated on the ground, being, as she said, nearly
two years old, and having in part the likeness of the one who bore him. For she
was small in stature even when holding her head up, and had a delicate body; and
she was the color of wheat; and she had her hair bound up with a simple, very
beautiful hair-style. And as we had along with [p. 18] us a servant quite
skilled in painting, we brought back with us to our country a likeness of them
both; and it was placed in the temple in which the oracle was given,[75] with
the following inscription: "In the heaven-sent[76] temple, the power of Persia
dedicated this to Zeus Helios, the great God, King Jesus." And taking the child
up, and bearing him in our arms, each of us in turn, we saluted him and
worshipped him, and presented to him gold,[77] addressing Him thus: "[We give]
to you what is your own; we lavish you [with gifts], O powerful one in heaven.
Things unordered would be ordered in no way other than by your presence. In no
other way could things above be brought into conjunction with things below, but
by your descent. Service is not carried out to such a degree, if only a servant
is sent, as when the [master] himself is present; neither [can so much be
achieved] when the king sends only his satraps to war, as when he is there
himself. It was quite fitting for your methods, for you to deal in this manner
with the rebels."[78] And the child smiled and leaped at our fawning and our
words. And when we had bidden the mother farewell, and when she had shown us
honor, and we had glorified her as was necessary, we went to the place in which
we lodged.

30. And when evening came, there appeared to us someone terrifying and
awesome,[79] saying: "Get away quickly, lest you fall prey to a plot." And we,
in fear, said: "And who is it that is plotting against so august [p. 19] an
embassy, O general of God?" And he replied: "Herod—but get up immediately and
depart in safety and peace." And we speedily mounted our strong steeds and
departed from there in all earnestness; and we reported all that we had seen in
Jerusalem.

Behold, then, such great things have we told you regarding Christ; and we know
that Christ has become our Savior.[80] But you, by your ways, are opposed to
him, slandering his pain and suffering all the time. For speaking unworthy
things, and doing still more unworthy things, are a mark of hatred.[81]

...

[p. 45]

84. ...And the same presbyter [i.e., Philip] recounted[82] that the day on which
the star appeared in the temple—that same day, every year, until the Lord was
taken up [into heaven], all the statues would produce[83] their characteristic
utterance, and so that entire city there was transfixed, beholding the great
marvels and the yearly appearance of the star.

Fr. 3.3 [Prophecies of "Learned Greeks"—Ophianus, Elibatus, Trachelaphius]

[p. 31]

52. "Why should I unfold[84] the Hebrews' prophecies and not our own? Ophianus
[p. 32] Pertillaeus[85] spoke in his 'Laws' as follows: 'Oh my! How the Caspian
Gate has been adorned—it has received a mountain stone, which hands did not hew
out, but rather grace discovered, and narrowed the whole Gate all around by
means of it. Not only did it strengthen it, but it also opened it when it had
been closed—the stone having become way and door. The door leads to an august
door, and the way draws one to a pure way, as all those who see it shout: "Great
is the dominion of the gods, whose will for action is more easily
realized."'[86] And Elibatus, who wrote down innumerable laws, when speaking On
Eucles towards the end,[87] says, 'A frightful cloud settled upon a mountain and
cast a single stone upon the earth, and strengthened all its foundations. And
how shall a single stone prevail over the entire [earth]? Did not one God alone
create the universe?' And Trachelaphius, speaking Against the Falsely-Named,
demonstrates his mastery also in the following solid reasoning:[88] 'Who
deceived those who trust in Dionysus so as to say about him that he, being
forever without a beginning, was born from an unravished virgin? They clothe him
with another's dignity. For the one without a beginning, being[89] of the
substance that is forever without beginning, takes hold of mortal substance
without receiving it as a violation. For that which he formed, he shall not
consider an violation, when he takes it up. There, a virgin—[p. 33] unsullied in
her body and having no falsehood in her tongue—supplies virginal flesh; [this
process is the] activation of all grace dwelling within [her].[90] I marvel at
the flux-bound taking hold of the flux-free—knowing this: that some have been
deified on account of their promulgation of laws; others, because of their
nobility of life and their conspicuous purity in other respects, because of
which it is fitting to honor them; but to go after heavenly honors is beyond all
audacity and above all blasphemy.'"

Fr. 3.4 [Virtuous Pagans]

[p. 19]

32. ..."There have been Christians [p. 20] indeed, but there have also been
pagans,[91] who practiced the utmost virtue. King Cyrus had very attractive
female bodyguards[92] where he slept: he was sharpening his desire, but also
correcting it by such trials. He used to say that all glory was worthy of the
heavenly power alone. He loved his fellow man so much that there was no poor man
or even the least captive in Persian territory, because of his constant
bestowing of benefits upon everyone. And Concencrates,[93] who was truly a
philosopher, possessed one single rough cloak—he lived near the peak of
Masgabala, being terribly worn out by the snow and cold; and the wise Neoctetius
said to him: 'You will perish, wise man, and die because of the heat and cold.'
And he said: 'If I die to those here [on earth], I shall live by my future
hope.' He asked: 'What [hope] is that?' And the other said, 'Truly, I am
directing my attention to a certain other life, and offering myself myself to
it. For the Providence of God will not disregard those who have labored during
the day: in the evening it will deem them worthy of reward and rest. Every day I
see the heavens and the things of earth that seem good diminishing and decaying.
And this takes place because of our "exasperations,"[94] which show beforehand
that everything here below perishes. But those who have acquired the virtues
above do not die, as they are spoken about and answered with eternal remembrance
by them.' This man only ate fruit, and drank a little water once a day, not
wishing to know anything else [p. 21] of what belongs to the world, [but]
practicing death every day. And this is sufficient. And Dichorianus, who
published so many things about God, and who used to say that he was nourished by
these things, and not by those which harm the body—after preserving
impassibility of body and mind for 90 years, while he was dying said: 'Glory to
you, righteous Justice, who changed my [mind] regarding what was honorable.' And
there are many others of whom the book-lovers know—both Christians and true
philosophers. But let us leave off for today, and tomorrow we [will] inquire
into the rest. If it is desired by the will of heaven that we come this far, we
[will] achieve resolution of further questions in turn."

Fr. 3.5 [The Shepherdess and Coatus]

[p. 42]

80. ..."...I once learned of a woman, a shepherdess, in the settlement of the
Arigbanes. One Coatus, son of Coatus, fell in love with her and sent her gifts,
so that she would come to an agreement with him. But she, seeing the gifts,
laughed and said to the messenger, pointing to her sheep: 'Behold my gifts and
my children, from which I am nourished by divine grace.' And he came away to her
and with splendid promises he urged her to accept him. She said to him: 'Shall I
defile the undefiled cloak which grace has given to me?' Coatus said: 'Miserable
girl, this law has been established from above for the propagation of the race.'
The shepherdess: 'A law has been established for me not to acquire more than I
have.' After much pleading to no effect, he ordered that she be starved to
death. And so, on the third day, when she was about to expire, she uttered
cheerful words as follows: 'O heavenly Father of your genuine children, O
unsullied bridegroom of those who are in the bloom of beauty, I come to you,
thrice-desired Lord, giving back to you without complaint that which you gave to
me—virginity, forgiveness of sins, an existence without property, a truthful
tongue, a heart unacquainted with wickedness—ever intent on the hope that is to
come, which I have honored and whose joys I am now by all means going to meet.'
And thus she expired. [p. 43] His father, learning this, ordered that he be hung
head-downwards on a tall post in the middle of the city, so as to be eaten by
birds."

Fr. 4.1 - 4.7 [Expansions of Eusebius' HE / Fragments of Papias, Hegesippus,
Pierius] [Attribution questionable]

[Found interspersed with extracts from Eusebius in Cod. Barocc. 142, fol.
212r-216r, i.e., preceding in this ms. the material classified by Heyden as Fr.
6 and Fr. 2; Cod. Oxon. misc. 61 (Auct. E.4.18), fol. 136r-143r (unedited); nos.
3-6 also in Cod. Athous Vatopedi 286 fol. 91r-218r. — Greek text edited by C. de
Boor, "Neue Fragmente des Papias, Hegesippus und Pierius in bisher unbekannten
Excerpten aus der Kirchengeschichte des Philippus Sidetes," TU 5.2 (1888), pp.
169-71. — De Boor (pp. 173-4) argued that these are fragments of Philip of Side,
and that the use and expansion of Eusebius observable in them is consistent with
what we know of his method; but his argument for this is partly tied to his
attribution of the material labeled by Heyden as Fr. 6, now more convincingly
attributed to Gelasius of Caesarea. Pouderon, "Le témoignage," pp. 10-11, 62-63,
and Hansen, Theodoros Anagnostes, pp. xxxvii-xxxviii, point out that at the very
least De Boor's case for these fragments remains unproved. Heyden, p. 224,
however, revives De Boor's appeal to the reference to John Chrysostom in no. 6
as one remaining point in favor of Philip of Side's authorship; and as another,
notes the fact that Gelasius of Caesarea is not otherwise attested as providing
information on the pre-Constantinian period, and thus any attempt to attribute
this material to him would be problematic. — In the translations below, the
italicized material is directly from Eusebius, whether verbatim or paraphrased;
the normal text represents the additions made by our author to Eusebius'
history.]

Fr. 4.1

Africanus, in a "Letter to Aristides," has written the best treatment concerning
the apparent discrepancy in the genealogy, as regards the family lines,[95] in
the evangelists Matthew and Luke.[96] And Africanus was from the village of
Emmaus in Palestine, to which Cleopas and company travelled,[97] and which
later, through Africanus' embassy, received the status of a city and was renamed
Nicopolis.[98]

Fr. 4.2

Philip, the one who baptized Candace, the Ethiopian,[99] was not an apostle, but
one of the seven servers / deacons who had been appointed to serve alongside
Stephen, the first martyr. And he says that Candace was the first[100] of the
Gentiles to be baptized.[101] Philip [means] "mouth of torches";[102] Herodias
[means] "deceived";[103] Herod [means] "glory of skin"[104]—according to
Pierius.[105]

Fr. 4.3

Domitian, the son of Vespasian, having demonstrated many wicked [qualities /
acts] to the Romans who were governmental officials, was the second to conduct a
persecution against the Christians, surpassing Nero's savagery. During this, he
also banished the Apostle and Evangelist John to Patmos. But after meeting the
sons of Jude (the Lord's brother), and coming to know the men's virtue, he
called a halt to the persecution against us.[106] And Hegesippus also makes
reference to their names, and says that the one was called Zôkêr, and the other
James.[107] And he also gives other indispensable information.

Fr. 4.4 The majority of the ancient [Christian writers] do not accept the
Epistle of John, since they consider it to belong to some other John. But the
"Gospel according to the Hebrews" and the [Gospel] said to be "of Peter" and
[the one said to be] "of Thomas" they completely rejected, saying that these are
the writings of heretics.[108] And there are other false Gospels as well, the
[Gospel] "according to the Egyptians," and [the one] "according to the Twelve,"
and [the one] "according to Basilides."[109]

Fr. 4.5

Clement, in the third book of the Stromata, by way of combating those who
disallow marriage, asserts that Peter and Paul and Philip had wives. And in the
seventh Stroma he says that Peter's wife was even made perfect through
martyrdom.[110] And Pierius too, in his first discourse[111] of those On the
Pascha, asserts strongly that Paul had a wife and dedicated her to God for the
sake of[112] the Church, renouncing his association with her.

Fr. 4.6

Papias, bishop of Hierapolis, who was a hearer of John the Theologian, and a
companion of Polycarp, wrote five books of the Lord's logia.[113] In these, he
enumerated the Apostles after Peter and John, Philip and Thomas and Matthew, and
recorded Aristion and a second John—whom he called a "presbyter"—as disciples of
the Lord;[114] and thus, some think that the two Epistles, the short and general
ones, which are in circulation under the name "John," belong to this John,
because the ancient [Christian writers] only accepted the first [Epistle of John
as genuine]. And some erroneously considered the Apocalypse to belong to this
[John] as well; and Papias is also mistaken regarding the Millenium—as is
Irenaeus, because of him.[115] Papias in the second book says that John the
Theologian and James his brother were killed by the Jews. The aforementioned
Papias related, as something he had heard from the daughters of Philip, that
Barsabas, who was also called Justus, when he was being put to the test by the
unbelievers, drank a viper's poison in the name of Christ and was preserved
unhurt.[116] He also relates other marvellous stories, in particular the one
about Menahem's mother, who was raised from the dead.[117] Concerning those who
were raised from the dead by Christ, [he relates] that they lived until Hadrian.
And Chrysostom, in the 1st Homily of the second section on the 1st Epistle to
the Corinthians, says that both those who were raised from the dead at the time
of the cross [i.e., the crucifixion of Jesus] and those [who were raised from
the dead] before them—all died.[118]

Fr. 4.7

Pierius, a presbyter of Alexandria,[119] flourished at this time, and in Pontus,
Meletius the bishop—men who were amazing with respect to their learning.[120]
And Pierius, in his first discourse ... renouncing his association with
her.[121] And I also read quite a number of his other indispensable works and
especially the one Concerning the Mother of God and the one On the beginning of
Hosea. And Theodorus, a certain court-pleader in Alexandria, writing in epic
verse, says in his 13th book that Pierius and Isidorus his brother suffered
martyrdom[122] and have a very large shrine in Alexandria. And in his discourse
On the Life of the Holy Pamphilus, Pierius himself provided very much help in
the divine Scripture.

Fr. 5.1 - 5.7 [Constantine and the Council of Nicaea] [Attribution questionable]

Fr. 5.1 [The Beginning of Constantine's Reign: Relations with Barbarian Tribes]

Anonymous Ecclesiastical History 1.4.2-5 [p. 7, lines 7-28 Hansen][123]

And first he determined to call back to himself those cities that were rebelling
against Roman overlordship—some by words, others by force of arms, and others by
good treatment and kindness. For he decreed a lighter tax-burden for them, and
gave them equal rights of commerce; he put an end to their rebelliousness and
madness wisely, more by calmness than by frightening them, since he knew that
the peoples of the Sauri[124] and the Frangi[125] and the Germani were lovers of
novelty and had a strong inclination toward rebellion against their rulers, and
often treated their own thoughts as law. He also subdued the Spani and the
Brettani and the islands in that area, and the remaining tribes and all those
who are witnesses of the setting of the sun—who, they say, know whether it is
really submerged in the Ocean or goes around the water and returns back to us by
another route. And he took the barbarian tribes there by force of arms, making
use of a side-task to further his [primary] task. For, subduing some, making
others subject to tribute, and making others friends instead of opponents and
intimates instead of ancient enemies, he brought them in as allies, not causing
distress or laying siege to anyone, and being eager for the salvation of others.
For where God acts as one's ally, everything is rightly guided and he raises up
on high the human reason. With this sort of God-loving thought, Constantine,
most faithful in all things, crossed to the right-hand side of the Rhine, passed
many mountains, many unnamed rivers, with a small army, conquered many barbarian
peoples, brought over to his side ten tribes of Gauls and Frangi and Spani, and
finally brought his army to the mountains of Italy.

Fr. 5.2 [Discussion of the Plausibility of the Sign that Appeared to
Constantine]

Anonymous Ecclesiastical History 1.5.2-7 [p. 8, line 15 - p. 9, line 20 Hansen]

This story seems to the unbelievers to be a myth and a fiction composed to
flatter our opinions, but to those who have become accustomed to believe the
truth, the proof of the event is manifest. For God, the "painter" of this omen,
demonstrated afterwards through the outcome that the gracious gift of the
writing [in the sky] was truthful. But if I am not yet persuading [you about]
what I write (for I am transcribing histories of earlier [writers], because of
my task [mentioned] a little earlier of collecting the useful events of that
man's life), still you should not fail to believe in the subsequent events—that
which, in our own generation, those who stood in battle with Constantius the son
of Constantine saw with their own eyes and [thus] cured ancient unbelief with
more recent sights. If those who dispute these things are Hebrews, the stories
that are contained in their books and are believed are much more unbelievable
than these—marching in the sea, water forming a wall, walking in the water, and
God speaking in a bush, a flame giving laws, the resounding of a trumpet in the
desert without an actual instrument, angels ranged together for battle and the
"chief generals of the Lord's forces"[126] fighting on behalf of the army, and
"stones of hail"[127] and missiles of fire being cast instead of the usual
spears—and yet, all of us who are right-minded give assent [to these stories]
without [skeptical] examination. For nothing is impossible when God wills it.
If, on the other hand, those who do not accept this marvel are Greeks, I can
cite many things which I do not wish to speak about—how many prophecies the
oracle-mongers proclaimed for Alexander, when he was preparing to cross over for
the battle at the Granicus and the contest with Darius (and yet their fictions
do not have manifest proofs); and how a "daimonion"gave prior indication to
Socrates the philosopher regarding the outcome of things that should not be
done; and the things written about Pythagoras of Samos by that man's disciples.
I will leave unmentioned the fictions of the poets, and how they related that
some of the famous [heroes] in them[128] even fought side by side with some of
those who were considered gods by them,[129] so that no one will think that I am
comparing mythical events with true events, things that were never done with
things that were. For the grace of Christ, ever since it bloomed among men, has
been, is, and will continue to be a medicinal remedy and a source of healing, in
heaven and on earth and in the sea, in plants and trees, and in clothes—those
who have experienced it know this, and I will set forth [such occurrences] at
the appropriate time as my history proceeds.

Fr. 5.3 [Constantine and Crispus against Licinius]

Anonymous Ecclesiastical History 1.11.19-21 [p. 18, line 18 - p. 19, line 2] and
1.12.1 [p. 21, lines 1-9 Hansen]

1.11

(19) ...But the others,[130] as many as agree with the true account of Eusebius
Pamphili,[131] say that both the Father, Emperor Constantine, and the son,
Emperor Crispus, dividing the army, rushed out against the impious tyrant—the
son, Crispus, to the region of Asia, marching with the army that was with him,
while the father, Constantine, in Europe, accomplished his journey with the
bodyguards [i.e., the Praetorians] around him. (20) But the God-hating one, full
of all impiety and savagery, came from the East, arrogantly drawing up against
them with as large an army as possible. And arriving at Nicomedia, and
recognizing and knowing that the soul of God-loving Constantine revered the
priests of God, and that he held them in honor at all times, he paid off the
bishop of Nicomedia, Eusebius, who had long since defected to his side in
opposition to the pious Emperor Constantine. [Licinius] thought that by using
him and his associates he would destroy Constantine—who was hedged around by the
invincible weapons of God. (21) The extraordinary[132] Eusebius made a compact
with him, being prevailed upon by promises from Licinius, his equal in
impiety...[133] (32)...But from here I shall move on to the events of the
Ecclesiastical History that lie before us.

1.12

(1) So, when Licinius rushed out from Nicomedia to Byzantium with the army that
was with him, against the Emperor Constantine who was there at that time, and
the contingents of soldiers on the one side were surrounding the Christ-bearing
Emperor, then Licinius—that sinner—seeing this, and contemplating the fact that
he was bereft of his own armies, which had deserted to the protection of the
stronger side, at first was anxious to hide in Chrysopolis[134] in Bithynia
(this is the sea-port of Chalcedon)—but since he could not do this, and saw that
he was now lying face-down under the feet of the Emperor Constantine, he gave
himself up...

Fr. 5.4 [Succession of Bishops in Alexandria—and Arius]

Anonymous Ecclesiastical History 2.1.13f. [p. 23, line 28 - p. 24, line 9
Hansen][135]

2.1

(12) So, when the Church of Christ our Savior throughout the world was enjoying
deep peace, this [peace] having been obtained for it by God, the universal King,
through his servant Constantine and his children, (13) after the death of the
divine Peter, bishop of the Alexandrian Church, who had been made perfect by the
very act of martyrdom and had bound his brow with the incorruptible crown of the
contest, the Church there was bereft [of a leader] for one year. And after this
year, the throne of that same holy martyr Peter was allotted to Achillas, (14) a
man who was strong, noble, holy-minded, and pre-eminent with very great piety
and wisdom, as the ancient unerring writings describe; he, after frequent
urging, received Arius and made him a deacon. (15) But after this man [i.e.,
Achillas] had lived on only five months, the authority of high-priest[136] over
the Church of Alexandria was received by Alexander, a man who was honored in
every respect by both the clergy and laity of the church; small in stature,
generous, well-spoken, capable, loving God, loving his fellow man, loving the
poor, good and gentle to all as much as anyone ever has been. He himself too
installed Arius into a position—that of presbyter, nearest to himself...

Fr. 5.5 [Constantine Speaks at the Council of Nicaea][137]

Anonymous Ecclesiastical History 2.7 [p. 34, line 17 - p. 42, line 9 Hansen]

2.6

(2) To them,[138] the most praiseworthy Emperor directed a discourse of moral
exhortation and teaching, for praise and glorification and thanksgiving to the
God of all, who had granted him such favors; he spoke somewhat as follows:[139]

2.7

(1) Many most manifest paths toward well-doing have been laid out for the human
race by the nurturing righteousness of Almighty God, not least that one which is
quite conspicuous, most spectacular—that one which he prepared for us all, more
grandly than any marvel, in the main point[140] of the most holy law of the
universal Church: the Lord's prayer-house of Faith.[141] (2) We see that the
peak of this [building] has gone up all the way to the sparkling stars, while we
recognize that its foundations—even as the work is still only beginning—are so
deeply and faithfully rooted, by God's will, that the whole inhabited world
perceives it. (3) Now then, from the aforementioned peak that completely
overtops all others, through to the end of the exit, there is seen a smooth and
level course, endowed with the brilliance of light. Its façade, adorned with a
star-shaped seal, is supported by columns, twelve in number, brighter than snow,
immoveable in their placement in Faith—eternally, by the power of our Savior's
divinity. (4) When we also receive the righteous faith that comes from the soul,
the Architect of this amazing work brings home to our minds the awesomeness of
his everlasting law. Whoever wishes approaches the gates of this [structure],
but in no way other than with the impulse of a holy and pious desire, with only
the confidence of a pure mind. (5) And the Savior's plan has added to this
[building] a certain marvellous brightness of ornament. What I mean is that on
the inside, people's faith, honored over the entire course of the wall of the
Lord's house with blooming garlands,[142] assembles immortality's fruit, brings
the holy products of human life into the open and makes them manifest—and next,
in turn, the heavenly glory on the outside, which is [also] garlanded, as the
struggle is constantly arising, or rather constantly rising,[143] sketches out
the prizes; and the depictions [of these] adorn the full completion of this same
work with the appropriate praise. (6) And this same house of the Lord is
protected by only two guards; divine fear[144] on the one hand comes into the
thoughts of some, as an inducement to self-control, and on the other hand for
those who are right-minded their praise directed toward God is ever-present, as
a prize for understanding. For as these two [guards] are placed at the front
doors of the most holy place, righteousness is received by wide-open gates, and
this [righteousness] having been given a home within, it remains there in
purity; but unrighteousness is not allowed to approach the gates, but is shut
out from this place and banished.

(7) O brothers most honored, and worthy of all praise, these facts so clear have
led me into the brightness of the eternal and immortal light, so that I will not
stand far away and be rendered out of harmony with the truth by any wavering
faith. (8) But what shall I proclaim first? The pattern of blessedness,[145]
which has been compressed and hidden within my breast? Or the divine benefits in
my regard by Almighty God? Of these deeds, which are numerous, it would seem
sufficient for now to say that this same God of ours, the Father of all, quite
rightly made my mediocrity[146] subject to himself. Believe me, most honored
brothers, and apply an unprejudiced faith to what I say; even if my mind, having
been satiated with God's favors, seems very much to be blessed,[147]
nevertheless, as the proof of the truth shows, neither voice nor tongue are
fully able to carry out the mind's commands—and rightly so. (10) For since the
greatness of his benefits is without measure, although the mind, which is an
exalted thing, possesses the lower "places"—the body—the path of the tongue,
being confined in a truly narrow place, being more or less reprehensible,[148]
remains altogether silent. For which of us is so ready for reasoning that he
would utter such a self-confident speech, whereby he would presume to pronounce
glorious praises easily, and worthy praises perfectly, to the all-powerful God
and creator of all the most beautiful things? (11) If someone were to think only
about the magnificence of the one who ordained the law of his birth, he would
consider with full knowledge that nothing can be found which would be able to be
spoken as something worthy of God. (12) Then what should the devotion of my
mediocrity speak about, except that which the divine Word of truth makes
manifest? The greatest act of worship must consider wisely whether it will be
able to reach his greatness in the very things that are spoken about him,
whether some error will not cause him to stumble. (13) And would that a liberal
abundance of speaking would suffice for me, your fellow servant, to render him
those praises (which are worthy of proclamation) that our divine Savior, the
guardian of all things, made known by the calm assent of his divinity, in the
"prologue" of his presence here, when for the sake of our benefit he deigned to
receive the dwelling-place of a holy body from a virgin, thus displaying the
proof of his own compassion.

(14) Where, then, shall I begin? With his teaching and his dignity? Or rather,
with the divine teachings of which he himself appeared as sole teacher on his
own account, with no one teaching him? Or rather, with how so many people
revived through his wise provision,[149] as many as cannot be encompassed by a
number, with a small amount of nourishment and the tiniest loaves of bread and
only two fish? By his divine provision he also caused resurrection, using a
certain short staff,[150] after the death of Lazarus, and brought him back again
into the brightness of the light. (16) But how could I speak of his holy
divinity, by virtue of which, when he saw that a certain woman was a hidden ,
deeming her worthy of simple contact with himself, he rendered her well again,
and free from all disease? (17) And who could worthily speak about his immortal
deed, by which a certain man who had been worn out by a major chronic wasting
disease, lying there with all his limbs hanging loose and splayed out, was
suddenly strengthened by divine healing and put upon his shoulders the very
pallet on which he had lain; and, pouring forth praise and thanksgiving, he ran
through the country and local territory? (18) Or rather, his divine and steady
walking, when he stepped upon and trod down the savage sea on foot, and stilled
the fluidity of the deepest sea with his divine feet, and made his way in the
midst of the waves, bounded by no measure of depth, as though he were on dry
land? (19) Or rather, his gentle patience, by which he, being conqueror in all
things, tamed the stubbornness of the foolish people and, once it was tamed,
removed it far from them and subjected their savagery to [his] law? (20) Or
rather, the clearest, the greatest [attributes] of his divinity, by which we
live, in which we are well-pleased, we who not only look forward to the hope of
the coming blessedness, but in some way as it were already possess it? (21) What
more do I dare to say, even with my exiguous cultivation of discourse, except
this—what the purity of my devoted soul ought to understand: What the omnipotent
God, who dwells in heaven, is like in relation to the whole human race, and
especially and preeminently in relation to righteousness, which is most beatiful
and greater than any praise—considering that he deigned a body—the holiest, as
befitted his divine spirit—and to dwell in it, and thus to work salvation for
[all] human bodies.

(22) Therefore, since concerning the all-powerful order of God, so entirely holy
and salvific, the measureless madness of the enemies,[151] thrown into confusion
as though by some cloud, does not hesitate to offer an interpretation, perverse
and destructive, I shall attempt to set forth [my views] briefly, as far as the
faith and devotion of my soul have abundant resources for speaking. (23) For
indeed, the malice of these men, of the pagans, puts on display such a kind of
shamelessness that they are not afraid to say, with an impious mouth, that the
all-powerful God did not do, did not wish to do, all that is revealed in the
divine Law. (24) O, such impious speech, that calls down on itself and deserves
every extreme punishment: It desires, truly insanely and rashly, to make the
glory of this divine benefaction—a glory that cannot be comprehended by any
human being—disappear. (25) For what is more worthy of God than purity? This has
come forth from most holy association with the source of righteousness, passed
like a flood through the whole circumference of the world, and put the powers of
the most holy virtues on display for the human race. But they, considering these
virtues at first to be hostile to themselves, suffered of the Assyrians—and with
these leading the way as a bad example, the other nations were persuaded to go
along with them. (26) In these things, just as we perceive it in our own
experience, we see that the divine compassion of God our Savior has been at
work, when the same [Savior] day by day and year by year commanded many of them,
who were being plagued by the sting of fiery madness, to rise to the patient
endurance of the Savior's healing. And yet not even so is the greatness of such
generosity able to come with favor in the eyes of the others, human ignorance of
the fact that the divine lordship is able to raise up every people, and to make
it secure once it has been raised to a height, likewise, to demolish and
destroy. (27) But things would have turned out more adversely for human affairs,
if God, who is all-powerful, had given himself the task of doing everything, by
the quiet nod of his own divinity. For human madness would have become even more
long-lived, and human stubbornness, which knows no bounds, would have destroyed
all souls, nor would the other most numerous things,[152] which in the disorder
of the world still perform their orderly duties, have been able to appear—(28)
rather, all things would have quickly perished, together with [human] ignorance
of God; and the unrighteousness of malice and jealousy would have remained, not
as in a few people, but rather, no one would have been found opposed to
jealousy, with the [various] religions diffused largely and broadly into the
souls of men to such an extent that through the baseness of these men, the light
of this brightness of ours would have been obscured for them, and they would
always have been deprived of it. (29) Therefore, no word that has been spoken
will be able to drag my faith out of my soul; for, when nothing base stands in
the way, it is accompanied by a perfect power, the living Word of truth, which
is alone all-powerful, the guardian of all things and protector of our
salvation. Thus he [i.e., God] seems, in a certain manner, lavishly to bestow
intimacy with his most holy Word, to preserve [153] of the one who frees [us],
and to provide for us the brightness of the light. (30) So then, for what reason
do the people of all the nations even now fail to discern the heavenly light,
despise the most glorious Holy One, and go after earthly things,[154] which have
no substantial truth, no brilliance of pure brightness, no authority of
celestial divinity? (31) What unworthy behavior! Even to this day, not at all
falling short in impiety, and not looking toward their duty, they fail to see
that they are falling down because of their wretched error; they do not cease to
defile the brightness with these filthy works of the world—that is to say, by
setting up wood and stone and bronze and silver and gold and these sorts of
earthly for worship, and promising themselves a hope of life from these,
building temples for them with striking ornaments, and in this way increasing
and adding to their worship because of the fact that the greatness of the
buildings (constructed by them!) produces a sense of wonder worthy of their own
gaze. (32) So then, when they are seen to do this, it is clearly discerned—even
if for the most part they themselves in their arrogance do not perceive or see
it—that they are caught openly boasting over their own works. Thus, we do not
see how great and how vast is God, the ruler of all, who is also master and
judge of all, whom some [of us] unwittingly[155] with their very confidence in
their own virtue (as they see it). (33) For it was by virtue of his arrangements
that the form of our bodies received its due shape. The same [God] bound
together the connections of all our limbs with the strongest sinews, so that in
every action we pursue we might keep the vigor of our united parts[156] without
tiring. Then, when this had been brought to completion by his saving
arrangement, he also breathed spirit into us, so that all these [physical parts]
would be able to move and flourish, and granted vision to our eyes, set them in
our head for our understanding, and within this place [i.e., the head] he
enclosed the reasoning process of all our thinking. (34) For this reason, if any
right-minded person were to examine the logic of these arrangements, and leave
off the rest—which cannot be comprehended either with words or numbers—he would
be able, with a little reflection, to see and to understand the eternal and
salvific authority of the immortal God. And a man will not be able to trap that
one [i.e., God] with the snares of any kind of error, when it is possible for
him to see that everything that has come to be is [as it is] by the power of
God, as he himself has wished all these things to be. (35) But so that we may be
able to see that a certain unlawful way of life in the world brought about
people's ignorance of God, the reasoning process of sin having first been
produced in the wretched souls of those stupid people because of the Enemy's
deception, we can receive clear proof concerning this from the divine law. (36)
For ever since that time, when the divine and holy command was not kept with the
appropriate diligence by those two people who had been formed in the beginning,
after that, the flower of this name[157] was born. And it became continual and
increased still further, from the time when the aforementioned two were cast out
by God's will. (37) And the physical world itself was brought along with human
stupidity to such a point that he pronounced sentence against the Orient and the
lands of the Occident. And the very excess of the Opposite Power took possession
of human thoughts and made them dim. (38) Yet even in this situation, the
untiring compassion of the all-powerful God is both holy and immortal. For in
all the days and years that have passed, God has been setting free from this
burden—through me, his servant—numberless multitudes of people who had been
enslaved; and he will bring them out into the perfect brilliance of the eternal
light. From these [facts], most beloved brethren, by virtue of a certain special
providence and the glorious favors of our immortal God, I am confident that in
future I shall be even more highly regarded for my very pure faith in him.

(39) Therefore, let this most holy gathering of your sanctity receive me, and do
not suffer the most chaste Church and the the doors of the pure mother common to
us all to be set in opposition to me. Even if the reasoning power of my soul,
while it very much even now is seeking the complete purity of the universal
faith, does not think it right for this to be granted too easily, nevertheless
it urges and reminds me—and it has displayed its own reverential brow as a seal
of the most beautiful virtues; and it has begun to lay hold of the gates of
immortality and to knock on them—so that you too will consider it right to grant
me straightway the goodwill of your brotherhood, with a view only to the harmony
and peace of the universal Church. (40) For this is fitting with respect to God,
harmonious with respect to the faith of the universal Church, and beneficial
with respect to our common affairs,[158] so that [in the end] we may all
together offer a response, worthy of the most highly honored peace that has been
granted to us by God, to the one who has favored us with it.

(41)[159] For it would be truly terrible—most terrible!—if, when our enemies
have been destroyed and no one is still daring to resist, we attack each other
and provide pleasure and laughter to those who are ill-disposed, and taking
different sides in discussion of divine matters while also having the teaching
of the all-holy Spirit in written form. For the Gospels and Apostolic books, and
the utterances of the ancient prophets, clearly teach us what it is necessary to
think concerning the divine. Therefore, throwing off all belligerent strife, let
us receive the resolution of our questions from the divinely inspired words [of
Scripture]."

Fr. 5.6 [Supporters of Arius at the Council of Nicaea]

Anonymous Ecclesiastical History 2.12.8-10 [p. 47, lines 5-19 Hansen][160]

(8) When these things were expressed by them—or rather, through them, by the
Holy Spirit—those who endorsed Arius' impiety were wearing themselves out with
murmuring (these were the circles of Eusebius of Nicomedia and Theognis of
Nicaea, whom I have already pointed out earlier), and yet they were looking with
favor on the "hirelings" of Arius, certain philosophers who were indeed very
good with words; Arius had hired them as supporters of his own wickedness, and
arrived with them at that holy and ecumenical council. (9) For there were
present very many philosophers; and having put their hopes in them, as I have
said just now, the enemies of the truth were reasonably caught, along with the
one who actually taught them their blasphemy. The Holy Scripture was fulfilled
in him and in them, which says, "Cursed is everyone who has his hope in a mortal
man, and whose heart has departed from the Lord."[161] (10) For truly, the
blasphemous heart of the fighter against God, Arius, and of those who shared in
his impiety, departed from the Lord—they dared to say that the Son of God, the
creator of the universe and the craftsman of both visible and invisible created
natures, is something created and something made.

Fr. 5.7 [The Arian Philosopher and the Simple Old Man]

Anonymous Ecclesiastical History 2.13 [p. 47, line 20 - p. 50, line 5
Hansen][162]

2.13

(1) A certain one of the hirelings of Arius, a philosopher, who was marveled at
much more than all the others, contended much, indeed very much, on Arius'
behalf with our bishops for very many days, with the result that there was a
great lecture every day arising from their verbal encounters: the crowd of those
who were gathering would rush together, and the philosopherwould put forward the
impious blasphemies of Arius against what was said by the holy council, saying
about the Son that "there was a time when he was not," and that "he is a created
being, made from nothing, and from a different substance[163] and existence[164]
[than the Father]." (2) On behalf of these abominable doctrines of Arius, he had
a great struggle, and [sent forth] his "showers" of arguments, as he raved
against the Son of God and attacked the chorus of those holy priests[165]--the
enemy of human salvation was speaking in him and through him. (3) But the
defenders of the truth, our bishops, calmly brought to bear against him the
necessary and appropriate counter-arguments, on behalf of the Apostolic
doctrines, imitating the great prophet and king, David, who said, "I was made
ready, and I was not disturbed."[166] For they burned through the philosopher's
convoluted propositions by means of the divine word, as though with fire through
hempen fibers. (4) But even so, the philosopher continued to be confident in his
diabolical facility with arguments, and began to shoot his arrows against the
truth proclaimed by the bishops, applying good and glib responses to all the
considerations advanced against him—so he thought—and, slippery as an eel, he
struggled to solve the issues raised. For in the midst of what he thought he was
contriving for his own benefit, slipping out of the logical arguments that were
being brought quite powerfully against him, he was caught, on the basis of is
own words, and collapsed along with them. (5) But even so, in an arrogant
frenzy, he moved against the most peaceful council, hoping to defeat the
invincible power of the unconquerable Spirit of Christ that was in them. (6) But
God, "who catches the wise in their cunning,"[167] in order to demonstrate that
his kingdom does not stand "on talk but on power,"[168] not only powerfully
silenced the wicked demon that was speaking in the philosopher, but even cast it
out, through one of his servants who was there. (7) For a certain man, one of
the holy confessors who was present at the council, with as simple a nature as
any other of the saints [has had], and one who knew nothing "except Jesus
Christ, and him crucified"[169] in the flesh according to the Scriptures, was
with the bishops and saw the philosopher swooping down to attack our holy
bishops, and arrogantly engaged in his malicious disputation; he asked the
bishops, the priests of God, to give him an opportunity for discussion with the
philosopher. (8) Then, the holy bishops on our side, perceiving the man's
simplicity and his lack of experience with letters, tried to persuade him not to
put himself into the fray, for fear that it would provoke laughter among the
malicious enemies of the truth. (9) But he, not content with this, approached
the philosopher and said to him, "In the name of Jesus Christ, the Word of God
who is always with the Father, listen to the doctrines of truth, O philosopher."
And the other said to him, "Go ahead and speak." And the saint said to him,
"There is one God, who created the heavens and the earth and the sea, and all
things that are in them, who also formed man from the earth and subjected
everything to his Logos and to the Holy Spirit.[170] (10) This Logos, O
philosopher, we know and worship as the Son of God, believing that for the sake
of our redemption he was made fleshand was born and became a man, and that
through the suffering of his flesh on the cross and his death he freed us from
eternal condemnation, and that through his resurrection he procured eternal life
for us; and we have hope that as he went up into the heavens he will come back
and will judge us concerning all that we have accomplished. Do you believe in
these things, O philosopher?" (11) And the philosopher, as though he had never
had experience of words spoken in opposition to him, was dumbfounded and fell
silent just like that, as though he were mute and speechless, after saying to
him, in a most pitiable voice, only the following: "I too think this is so, and
I think no differently that as you have just said." (12) And the old man said to
him, "If you believe that this is so, O philosopher, stand up and follow me, and
let us hurry to the church, in which you will receive the sign of this faith."
(13) And the philosopher, transforming his whole self toward the true reverence
for the God of the universe, stood up and followed the old man and, turning
around, said to his disciples and to all those who had gathered to hear [the
discussion], "Listen, men. As long as I was enthusiastic for arguments, I would
place words in opposition to words and would overturn the matters presented to
me by my skill in speaking; (14) but now that instead of words, some divine
power has come forth from the mouth of my interlocutor, my words no longer had
the strength to resist this power. For neither is a human being able to stand in
opposition to God. Therefore, if any of you is able to understand, as I have now
come to think, he shall believe in Christ—and let him follow this old man, in
whom God spoke.

(15) In this way, the philosopher recovered and, being illuminated and becoming
a Christian, rejoiced to have been beaten by the old man. And when this
philosopher had been baptized and was joined to the Church of God and found
relief and exulted, the council rejoiced over the mighty acts of God.

Fr. 6.1 - 6.7 [History from Diocletian to Constantine] [Attribution to Philip
questionable at best]

[Originally known in part from Cod. Barocc. 142 (= B), fol. 216r, lines 11-39;
thus, directly precedes in this ms. the passage classified by Heyden as Fr. 2,
and follows Fr. 4. Other mss.: Cod. Paris. gr. 1555A (= P); Cod. Athous Vatopedi
286 (= V). — De Boor, "Neue Fragmente," pp 165-84, attributes this sequence of
excerpts to Philip of Side; at p. 173 he stresses the mention of Philip of Side
by name, but this relates primarily to the fragment on the Alexandrian school;
De Boor, "Zur Kenntnis," p. 487 n., interprets the phrase that begins fr. 2, "as
Philip of Side says...," as a phrase of attribution for the material here
classified as fr. 6, but that is unlikely. More convincingly, Hansen, Theodoros
Anagnostes: Kirchengeschichte, GCS (Berlin, 1971), p. xxxviii, and Nautin, "La
continuation," pp. 178-81, argue for attribution of all but no. 1 here to
Gelasius of Caesarea, pointing to (a) the parallel between no. 2 and Photius's
description (Bibl. cod. 89) of Gelasius of Caesarea's prologue, and (b)
parallels with Theophanes' Chronography, especially because Theophanes cites
material from no. 3 here explicitly as from Gelasius, and (c) parallels with the
text of "Gelasius of Cyzicus." Cf. also Pouderon, "Le témoignage," pp. 11-12. —
Greek text printed by De Boor, "Neue Fragmente," pp. 182-4; newly edited by
Hansen, Theodoros Anagnostes, pp. 158-9, but omitting the material before no. 2,
and with a different numeration; Nautin, pp. 174-8, prints Greek text with a
French translation.]

Up to this point Eusebius writes.[171]

1.[172] Constantius the Great, the father of Constantine, produced these sons
from his two wives: Constantine, son of Helena; Dalmatius; Constantius.

[Diagram—remains of family tree in bottom margin of Barocc. 142 fol. 216r][173] [This first part is on the left-hand side of the page:] --------------------------------------------- | | | | Helen wife Constantine Constantius Constans of Julian

[This part is mid-way between left- and right-hand sides of the page; no
connection is indicated with the previous chart:]

/\

Gallus Julian

2.[174] Cyril, the bishop of Jerusalem, was the maternal uncle of Gelasius of
Caesarea, and he himself when he was dying obligated[175] Gelasius in writing to
[compose] the history of the events after Eusebius and of those about which
Eusebius did not write.

3.[176] Diocletian and Maximian Herculius both reigned over the Romans together,
and with shared counsel they laid aside their royal power and took up again the
rank of private individuals; and in the sight of the army they installed as
emperors Constantius the father of Constantine, and another Maximian, [also
called] Galerius. But when they changed their minds and wished to rule again,
they were killed[177] by a common decree of the Senate.

4.[178] Theotecnus, who was plotting against the Christians in Antioch, entered
the cave in which Maximian used to sacrifice to the demons and indeed received
oracles. On the basis of a demonic oracle he [i.e., Theotecnus] enjoined on him
[i.e., Maximian] the persecution against the Christians. And Maximian, in
obedience to this man, rekindled the persecution against us. And he also urged
on his fellow-tyrants to do the same, bringing forward the demons' oracle as
though it were indeed some great commandment.

5.[179] When Diocletian went to war against the usurpers in Alexandria,[180] he
had Constantine, who was very young, as an ally and counsellor. When he [i.e.,
Diocletian] saw that he [i.e., Constantine] showed excellence, he was moved with
devilish envy and was eager to destroy him by treachery. But God preserved him
and returned him safe, after escaping the plot, to his father, who was on the
point of death. And in the sight of the army, his father proclaimed him as
emperor, giving him many commands on behalf of the Christians, and thus he "fell
asleep"[181] in peace.

6.[182] When Constantius died, the following were left behind as rulers:
Constantine the Great administered the territory of his father[183]—this was
from the edge of Europe as far as the Ionian Sea; Maxentius held Rome and [the
territory] as far as the Ocean; Severus having died of an illness, the Roman
Senate voted Licinius emperor, by way of doing a favor for Constantine, who had
made Licinius his brother-in-law through his sister Constantia. And Maximian
held sway over the region of the East.

7.[184] Licinius, for fear of the emperor Constantine, worked his treachery
against us secretly. But later, he drew up his forces against us openly. At that
point, Constantine grew angry against Licinius. And after war had occurred
between them, Licinius was taken alive in Chrysopolis. He [i.e., Constantine]
commanded him [i.e., Licinius] to live quietly in Thessalonica, but when he was
plotting rebellion again, and was going to take up arms, he ordered him killed.

Fr. 7.1-2 [Chemical processes for treating copper and iron] [Attribution to
Philip questionable at best]

[For the text, see Berthelot, Collection des anciens alchimistes grecs (Paris,
1888), Livraison [= vol.] 3, Greek text pp. 346-7; French tr. pp. 330-332. (Note
that the Greek texts and French translations follow independent page numbering,
in each case continuing the numeration of the previous volumes.). — P. Lambeck
(Lambecius), Commentatorium de Augustissima Bibliotheca Caesarea Vindobonensi,
2nd ed. A. F. Collarius (Vienna, 1780), vol. 6, pp. 406-7, attributed them to
Philip of Side on the basis of the mention of a "Philip" (cited by Heyden, p.
228 n. 95), but this seems quite unlikely. Heyden, p. 228, sees a reference to
Philip II of Macedon; Berthelot, Fr. tr., p. 331 n. (continued from p. 330),
interprets it instead as a reference to a successor of Alexander (e.g., Philip
V).]

Fr. 7.1

[5.4 Berthelot] "Dyeing" of the copper found among the Persians, recorded from
the reign of Philip.[185]

(1) Take the upper thuthia,[186] as much as you wish, and pound it finely and
sift it with a very fine sieve. Put it into an earthenware vessel, and put on
top of it oil of whatever sort you wish, whether common or sesame-oil. Take it
up again in your hands; mix the oil with the thuthia and grind it in the
earthenware receptacle until the thuthia is saturated with the oil and does not
absorb any more of the oil. And when you see that it has absorbed enough, add
again and mix in still more of the same oil, until it becomes like mud. And
[then] take some of the crimson/palm-paste,[187] the red [pigment] called natêph
by the Arabs, one-fifth of the amount of thuthia, and place it on top of the
previously softened thuthia in the earthenware vessel, after breaking it [i.e.,
the pigment] up into small pieces—not too many, nor too large. Heat an oven with
the most intense fire; put the vessel in the oven; then, cover the opening of
the oven with mud until the following day, because the thuthia is going to be
burnt and become black. And the next day, take it out, crush it and sift it with
a fine sieve.

(2) And when you wish tο dye the above copper—no better is dyed in Persia—take
two parts of fine Cyprian copper, and one of the powder that has been prepared
with the thuthia beforehand. Break up the copper into very small parts, as many
as you can, and mix the powder in with it; put both into a crucible, and use the
bellows vigorously, until the copper bubbles up along with the powder. When it
bubbles, add further coals, together with much bellows-work, until the two are
united together. And if you wish to make sure of the beauty of the color, take
an iron implement with a bent end, and pull out [some of the material] with its
end, and look at it. If the color is pleasing, stop using the bellows; but if if
is not yet pleasing, keep up the bellows-work and add more coal. For the more
you use the bellows and coal, the better your material is rendered.

Fr. 7.2

[5.5 Berthelot] "Dyeing" of the Indian iron, recorded at the same time.

(1) Take 4 pounds of soft iron and cut it up into small pieces. Take bark of the
palm-nut—called elileg among the Arabs—15 mil.[188] in weight; and also belileg,
with the insides similarly cleaned out, that is, the bark alone—4 mil. in
weight; and amblag, similarly cleaned out—4 mil.; and of the above-mentioned
glass-makers' magnesia (feminine magnesia),[189] 2 mil. Pound all this together,
not too finely, and mix it in with the 4 pounds of iron. Put it into a
crucible—and level out the place of the crucible before applying the flames; for
if you do not do this, so that it does not move this way and that, there will
necessarily be problems in the melting process. Then, after this, add the coals,
and heat up the crucible until the iron melts, and the [other] materials are
united with it. And the 4 pounds of iron require 100 pounds of coals.

(2) Note that if the iron is quite soft, it does not need the magnesia, but only
the other materials. For the magnesia dries it out to excess, and it becomes
fragile. But if it is soft, there is need of it [i.e., the magnesia?] alone, so
that it is higher. For this accomplishes everything.

(3) This is the first, the royal work, with which they are concerned to this
day, and on the basis of which they fashion the "marvelous" swords. It was
discovered by the Indians, and was passed on to the Persians, and from them it
came to us.

[1] This translation was commissioned by Roger Pearse and made public domain
19th March 2011.

[2] This ms. represents an unpublished Byzantine world chronicle, the so-called
"Ps.-Symeon," running from Adam to A.D. 963. It was a source of George Cedrenus,
in whose text this same parallel phrasing appears, ed. Bekker, vol. 1 (Bonn,
1838), p. 12. For Ps.-Symeon and the relationship with Cedrenus, cf. M. Wallraff
et al., Iulius Africanus: Chronographiae, GCS n. F. 15 (Berlin, 2007), p. xlvi.

[3] Gk. χρόνοι.

[4] According to the LXX, Adam was 230 when he begot Seth, by contrast with the
MT, which puts his age at 130.

[5] Since the details of Adam's chronology do not all agree with an extant
canonical or non-canonical account of Adam, Serruys (pp 338-9) posits a lost
apocryphal life of Adam as Philip's source.

[6] Gk. ἐργάσασθαι.

[7] Cf. Jubilees 3.15, 17.

[8] Gk. ἀπὸ ὥραν πρώτην [sic].

[9] Cf. the time-frame put forward by the Cave of Treasures 5, which puts Adam's
formation at the 1st hour of the 6th day, his entry into Paradise at the 3rd
hour, Adam and Eve's dishonor at the 6th hour, and their expulsion at the 9th
hour. The timing is not the same, at least in the current state of the text of
Bodl. gr. 120, and also contradicts the seven years mentioned in the first part
of the note here, but still seems to indicate some relationship. A. Su-Min Ri,
Commentaire de la Caverne des trésors(Leuven, 2000), pp. 167-8, further compares
the Cave of Treasures time-frame to that of Rabbinic Jewish sources.

[10] Gk. ἐργάσασθαι.

[11] Wirth prints this first passage, while Serruys ignores it. The explicit
turn to Philip of Side makes it less likely that this first passage also derives
from Philip.

[12] Gk. ἔτη.

[13] Either Book 24 of his History, or the 24th volume of the (1st?) Book.
Photius (Bibl. cod. 35) says that each of Philip's bibloi contained multiple
logoi; Socrates, HE 7.27 calls the smaller divisions tomoi.

[14] Gk. διδασκαλεῖον.

[15] Athenagoras' work is in fact addressed to Marcus Aurelius (Antoninus) and
Commodus.

[16] Gk. ὁ ὑπὲρ Χριστιανῶνπρεσβευτικός (sc.λόγος); the mss. of Athenagoras' work
give it the title πρεσβεία περὶ Χριστιανῶν—translated by Crehan (ACW), for
example, as "Embassy."

[17] Gk. τῆς Ἀκαδημαϊκῆς σχολῆς προϊστάμενος.

[18] Gk. διατριβή.

[19] Gk λόγοι.

[20] This list does not entirely agree with the previous account—the position of
Clement is strangely shifted. It is quite likely that this change is due to a
copyist's confusion.

[21] Gk. τοῦ εἰς Ἑλλάδα ἀναιρεθέντος;.. Note the unclassical use of the
preposition εἰς.

[22] Alternatively, following a variant reading (mss. FG): "of the Macedonians."

[23] Gk. φόβον ἐκτήσατο πολύν—not that she "had" fear in that she was afraid,
but that she "acquired" the (respect and) fear of others.

[24] Gk. τοὺς Ἀχαιοὺς κατέλαβε. Alternatively, "conquered the Achaeans."

[25] Gk. γνῶναι αὐτοὺς ἐφ' ᾧ παρῆσαν.

[26] Bratke reconstructs plausible wording after the name "Philip" on the basis
of mangled indications in the manuscripts and also the cues apparent in the
context: namely, their response to the oracle shows that the oracle has
mentioned a woman, and a man from Macedonia; and Aphroditianus' comment in §14
(p. 9) makes clear that a prediction is made that can be taken as referring to
"the Macedonian" and to Christ. Bringel, by contrast, marks the words following
Philip as a crux, having little confidence in any reconstruction. In connection
with this consultation of the oracle, there is a further major textual variant:
In a couple of manuscripts, a fairly long sequence of text is either substituted
for (ms. Q) or added to the end of (ms. N) the oracular response translated
above; this additional text runs roughly as follows [minor discrepancies do
exist in the witnesses]: "Late, a certain one will make his way to this
much-splintered earth, and without a misstep will become flesh, and by the
untiring bounds of divinity he will dissolve the destructive force of incurable
passions / sufferings; and ill-will shall arise for this one at the hands of an
unbelieving people, and he will be hung up to a height as one condemned to
death. And having willingly suffered to bear all these things as well, at death
he will be lifted up into eternal life." The supposed prophecy of Christ is much
clearer in this additional text, which may well have been added specifically to
alleviate the annoyace of a too-obscure prophecy.

[27] Gk ἀήττητοι καιροὶ; Bringel translates, "un empire invincible," but it is
not clear why.

[28] Cf. Lampe s.v. ἀνακόλουθος.

[29] Bringel's text, with an additional word: "against the gods, who cannot be
insulted."

[30] Bringel's text, using other variants: "a leader having the unconquerable
power of the unconquerable God."

[31] Gk. ἁλῶν; the reading and its significance are debatable.

[32] This motif is odd; perhaps, as Bringel suggests, some magical / imprecatory
power is envisaged.

[33] Gk. εὐάρεστοι; Bringel's text has ἄρευστοι ("unchanging").

[34] The participle is in the nominative case—grammatically, then, it ought to
be describing the gods; but the context seems to require a reference to the
envoys and the occasion for their consultations. Some emendation is likely
required.

[35] Bringel cites the Diccionario griego-español s.v. δῆλος for the LXX use of
the word as a masc. noun connected with divination; cf. also (e.g.) Muraoka,
Greek-English Lexicon of the Septuagint, s.v.

[36] Gk. πυθμεύει; the sense is obscure. Lampe (s.v.) glosses the verb as to
"give the base of a series" and arguest that its appearance in this context
implies that with this third oracle, the full understanding is revealed. Bringel
translates, "va jusqu'au fond" ("goes to the bottom"—i.e., of the tripod /
cauldron, to fetch the oracles).

[37] Gk. παρείς; Bringel, printing a different variant (σπαρείς), translates,
"une fois engendré" ("having once been engendered"—or "sown") [38] The letters
of Μαρία, when interpreted as numerals, add up to 152.

[39] Gk. πᾶν ἱερὸν ὑμῶν σέβας. Bringel translates, "toute votre majesté sacrée"
("all your holy majesty").

[40] Adapted from ANF translation (attributed to Julius Africanus).

[41] Gk. ἐκ Περσίδος ἐγνώσθη. Alternatively, this could be translated, "became
known [to others] from Persia."

[42]ἐν ταῖς χρυσαῖς ἀρκλαρίαις—but this term which from the context must mean
"tablets" (cf. πτυχαί a little later) is not attested elsewhere. Bringel points
out that an apparently related word, ἄρκλα (= Lat. arca [?]), is found in a
number of late texts.

[43] The order of the Greek words should mean, "the holy palaces"—but perhaps
emendation is in order.

[44] Bringel does not include the phrase, "and the priests connected with them,"
in her text.

[45] "them" Bringel.

[46] The mss. give several different variants for this name.

[47] Lit., "I rejoice with you."

[48] Lit., "rejoice with."

[49] ANF translates a variant reading: "How was she able...?"

[50] Urania means "heavenly / celestial." The re-naming seems to play on
perceived etymological connections between Hera and "earth" or "aër" (i.e., the
cloudy, thick lower atmosphere, as opposed to the higher, more rarefied
"ether").

[51] Pege means "spring," "source," or "stream."

[52] Cf. the Tübingen Theosophy, pp. 26-27 Beatrice.

[53] Bringel, choosing a variant reading: "You have well said, 'She espoused a
carpenter'; for she has a carpenter..."

[54] Perhaps the quotation of the "females" continues on to the end of the
sentence. In any case, this does not quite reflect what they were reported as
saying earlier—"she espoused a carpenter"—unless the variant chosen by Bringel
is correct. Bringel translates the last part of the sentence, "mais il ne vient
pas de son lit, le charpentier qu'elle met au monde."

[55] Bringel, choosing a slightly different variant: "framed...the
triple-constructed sky as a roof."

[56] I.e., land, sea, and sky (ANF). Bringel translates, "ce firmament à trois
habitations."

[57] Bringel excludes this last sentence from her text.

[58] Or, "statue." Gk. στήλη.

[59] Gk. Ἥλιος.

[60] Bringel points out the parallel shining gem-stone described by Lucian, De
dea Syria 32.

[61] Bringel, following a different variant: "The king, having watched this,
gave orders..."

[62] The name Karia is obscure; one textual variant at the next occurrence is
"Makaria" (blessed), which might make more sense.

[63] Variant reading: "kings."

[64] I.e. (as Bringel points out by citing the parallel of Pilate's words at Jn.
19.22), he is saying that their time of producing apparitions and of ruling is
over.

[65] Gk. μὴ θροβάδει. This is Bringel's text and interpretation . Bratke's text,
Μιθροβάδῃ, would introduce quite inexplicably a Mithrobades—the preceding verb
then could be interpreted either as "they said" or "I said" or "Say" [to
Mithrobades], with the following words possibly still part of Dionysus' speech.

[66] As Bringel points out here, the last few phrases allude to Gen. 1.26, and
Christ's work in restoring the "image" of God in human beings, and leading them
to the "likeness" of God.

[67] I.e., the Son of God ("heaven's boast") is now to be born on earth.

[68] Bringel has a slightly different text, and further imagines a supplement so
that the first part of this sentence refers to the birth of Christ, not (as I
have read it) to the prior birth of Pege (i.e., Mary). She translates as
follows: "Karia a le bonheur de voir Source mettre un enfant au monde à
Bethléem. Source a la grâce d'être désirée par le ciel et de concevoir le
bienfait de la grâce"—I have underlined the supplement she adds.

[69] Bringel's reading, quite possibly correct, omits τὰ ἡμέτερα ("our affairs")
and leaves the verb "is / are withering" to be connected to Judaea.

[70] Instead of δέσποινα ("mistress"), Bringel's text gives οὐρανία ("Urania /
heavenly").

[71] Bringel's text, slightly more logically, here reads "sent [some] magi of
those under his dominion."

[72] Here Bringel's text reads "by madness" (ὑπὸ μανίας) rather than "by an
oracle" (ὑπὸ μαντείας).

[73] Or rather: "lest a revolt rise [against them] toward us"—that is, fearing
that the people of Judaea would revolt against the high priests and convert to
the good news of the Messiah announced by the magi.

[74] Or, "we spoke to him until he was thoroughly disturbed."

[75] I.e., the voice heard in §22, or the divine manifestations and their
interpretations more generally. Bringel interprets this sentence differently:
"Il fut consacré dans le temple, où il se trouve avec l'inscription que voici."

[76] See Bringel ad loc. for a long exploration of the term διοπετής and its
significance.

[77] Bringel's text reads: "gold, frankincense, and myrrh."

[78] Gk. ἀντάρτας. The "rebels" would be rebellious / sinful humans in general.

[79] Bringel's text: "a certain terrifying angel."

[80] It is not clear whether this sentence is part of the report of the magi or
part of the enclosing speech.

[81] Bringel's text includes a sentence at this point to conclude the account of
the magi, and a further phrase to introduce Aphroditianus' final comments: "And
those are the marvellous narrations of the inspired magi. And [here are] mine."
I would argue, however, that the account of the magi should be understood to
have concluded either after the words, "Christ has become our Savior"—or perhaps
even after the statement, "we reported all that we had seen in Jerusalem." The
address to "you," who are slandering and opposing Christ, seems to revert to
Aphroditianus' situation.

[82] Gk. ἱστόρησε.

[83] Gk. ἀπετέλει.

[84] Here I follow Bringel's text; Bratke's has an infinitive instead of a
finite verb.

[85] Bringel: "Pertelaeus."

[86] Gk. τὸ θέλειν τὸ πρακτικὸν ἑτοιμότερον.

[87] Lit., "in those at the end"—it is unclear whether "those at the end" refers
to particular "laws" in his collection (so Bringel), or generically to the end
of his text.

[88] Gk. ἐπικρατεῖ καὶ στερεὰ ταῦτα. The text and precise sense are unclear.
Bringel, with different accentuation, interprets the first word as a dative noun
that could be interpreted as the addressee: "to Epicrates"; as a verb [with
Bratke], the basic idea is to "prevail over"—which I am rendering, "demonstrates
his mastery" since there is no object specified.

[89] Here, Bringel's text has the additional word "progeny."

[90] This phrase is a sentence fragment added to the rest; I suspect that some
words have fallen out in transmission.

[91] Gk. Ἕλληνες. Note that the first example is Cyrus the Great of
Persia—demonstrating clearly that for the author, "Hellenes" is not an ethnic
term but refers to pagans.

[92] In the reading preferred by Bringel, the bodyguards are not female.

[93] This name (unknown otherwise) is the reading favored by Bringel; Bratke
does not choose between ms. variants here, printing simply an ellipsis in the
middle of the name: C...encrates. Wirth, p. 200, reports Noeldeke's suggestion
that the Cynic Crates may be the distant inspiration for this reference.

[94] Gk. παροξυσμοί; the precise reference is obscure.

[95]ἕνεκεν τῶν γενειῶν De Boor; γενειῶν must be emended either to γενῶν
("families / family lines") or to γενεῶν ("generations"). The former is a term
that appears repeatedly in the excerpts from the letter provided by Eusebius,
and so is more likely correct.

[96] Cf. Eus., HE 1.7, where Eusebius gives an excerpt from this treatment;
also, 6.31.3. For a modern reconstruction / edition of the letter, see W.
Reichardt, Die Briefe des Sextus Julius Africanus an Aristides und Origenes, TU
34.3 (Leipzig, 1909).

[97] Cf. Lk. 24.13, 18.

[98] On the embassy and the change of status of Emmaus, including Africanus'
role in promoting it, see Eus., Chron. II (2: 178-9 Schoene); Jerome, De viris
illustribus 63.

[99] Some garbling has taken place here: Candace was the name / title for the
Ethiopian queen, but the articles used here in Greek with both "Candace" and
"Ethiopian" are masculine rather than feminine; and of course, according to Acts
8.26-38, Philip baptized the Ethiopian eunuch who was a court official
[δυνάστης] of Candace, not Candace herself.

[100] Gk. πρῶτον—this could be masc. (conflicting with Candace) again, or neut.
(adverbial).

[101] Cf. Eus., HE 2.1.1, 13—verbal parallel especially in this last sentence.

[102] Gk. στόμα λαμπάδων. Fancifully, from Hebrew: pî + lapîd(îm). Cf. Wutz,
Onomastica Sacra, p. 444 / Lagarde, Onomastica Sacra, p. 203: στόμα χειρῶν ἢ
στόμα λαμπάδος; Wutz, p. 444 / Lagarde, p. 223: στόμα λαμπάδων. For all the
"etymologies" in this fragment, cf. also Wutz, p. 35.

[103] Gk. ἀπατωμένη. Wutz, p. 35, notes that this is not paralleled in the
onomastic material, and suggests a Syriac "etymological" connection.

[104] Gk. δερματίνη δόξα. Fancifully, from Hebrew: 'ôr + hôd. Cf. Wutz, p. 475 /
Lagarde, p. 205: δερμάτινος ἐπίδοξα; Wutz, p. 475 / Lagarde, p. 217: δέρματος
δόξα. Cf. also Wutz, p. 477.

[105] De Boor, p. 181, notes the appearance of these three names together at Mt.
14.3 (and Mk. 6.17), which appears to imply that the etymologies formed part of
a comment on that passage.

[106] Cf. Eus., HE 3.17-20, including an excerpt from Hegesippus provided by
Eusebius.

[107] The names do not appear in the Hegesippus extract supplied by Eusebius,
and they might be expected to if Hegesippus gave them at all, since the
beginning of the passage quoted seems to be introducing them to the reader for
the first time. For the names, cf. the late Index Apostolorum attributed to
Epiphanius, and edited by T. Schermann, Prophetarum vitae fabulosae (Leipzig,
1907), p. 113. (Note also that a version of this, although not including this
specific information, appears in Cod. Barocc. 142, fol. 284—see sigla in
Schermann, p. 107.)

[108] Cf. Eus., HE 3.25 (also 3.24.17-18), although this text does not closely
preserve Eusebius' classification. Eusebius records doubts about the 2 and 3
John, not (as here apparently) 1 John; for the "Gospel of the Hebrews" he notes
disagreement.

[109] These others are listed together by Origen, Hom. in Luc. 1.

[110] Cf. Eus., HE 3.30; the reference to Clement's 3rd book is just earlier, at
HE 3.29.1, and the passages of Clement summarized here from Eusebius' quotations
are Strom. 3.6.52.5-53.1 and 7.11.63.3-64.1. For Paul, Clement cites 1 Cor. 9.5
and appears to be interpreting Phil. 4.3, where Paul addresses a σύζυγος, as an
address to his wife.

[111] Or "book" (Gk. λόγος); but from Jerome, De viris illustribus 76, this work
appears to have been homilies on Hosea orally delivered at Easter; and Photius
(Bibl. cod. 119) speaks of 12 λόγοι (of which he particularly mentions the one
"on the Pascha and Hosea") contained in one βιβλίον.

[112] Gk. διά (Cf. Sophocles, Lexicon s.v. διά 3).

[113] Gk. λόγια, a derivative of λόγος that usually means "oracles." Eusebius
here describes these as five books "of explanation of the Lord's logia."

[114] The precise point of the word "after" (Gk. μετά) is not entirely clear
here, although it does at least serve to put Aristion and John in a separate
category from the first list.

[115] Cf. Eus., HE 3.39 (with some information possibly also taken from 3.25).

[116] Cf. Eus., HE 3.39.9; but the fragment here provides some slightly
different information.

[117] De Boor, pp. 171-2, suggests that this refers to the same incident that
Eusebius mentions as an (anonymous) resurrection in HE 3.39.9. Menahem: The
Greek spelling of the name is Μαναϊμ(ος)—cf. 2 Kgs [4 Kgdms] 15.14-16, on the
reign of Menahem, spelled Μαναημ in LXX, but Μαναϊμ in Byzantine chroniclers.
Harnack, in an editorial note to De Boor here, suggests a connection with the
Μαναην who appears in Acts 13.1 as one of the "prophets and teachers" of Antioch
(NRSV transliterates this name as Manaen).

[118] This is apparently a reference to Hom. in 1 Cor. 40.2 [PG 61: 349, NPNF
translation online: http://www.ccel.org/ccel/schaff/npnf112.iv.xli.html];
Chrysostom cites Old Testament resurrections and Lazarus, as well as those "at
the time of the cross."

[119] De Boor notes the necessary correction from the ms. reading "Antioch."

[120] Cf. Eus., HE 7.32.26.

[121] De Boor notes, "wie Nr. 5"—i.e., this sentence repeats the wording of no.
5 above (and so De Boor did not print the whole sentence again).

[122] Gk. ἐμαρτύρησαν.

[123] Cf. Eus., VC 1.25, which Hansen, "Eine fingierte Ansprache," p. 195,
considers to be a source that Philip is expanding here.

[124] Hansen (in app.) suggests that this is possibly to be read as a reference
to Sauromatae.

[125] I.e., the Franci.

[126] Dan. 10.13; Jos. 5.14.

[127] Jos. 10.11.

[128] I.e., in the poems--or perhaps "among them," meaning "among the pagans."

[129] This part of the sentence appears to be corrupt; I have translated in
accordance with my sense of the point, which would require a correction of τινες
to τινας, τινας to τισί, in addition to the deletion of αὐτοῖς endorsed by
Hansen and the use of the variant ἐξιστόρησαν not adopted by Hansen.

[130] With this phrase, the anonymous compiler turns from "Rufinus" (mentioned
at 1.17) to another source.

[131] Cf. Eus., HE 10.9.4, which is the source of some of the wording here.

[132] Hansen, "Eine fingierte Ansprache," p. 194 n. 45, notes the ironic use of
this word.

[133] At this point the anonymous compiler adds a letter from Theodoret, HE
1.20, to confirm the account (cf. Hansen, "Eine fingierte Ansprache," p. 194).

[134] From this point, Hansen identifies a fragment of Gelasius of Caesarea in
addition to the suggestion that the account is derived from Philip.

[135] Hansen, "Eine fingierte Ansprache," p. 195, identifies the following as
one (or two) of a whole series of possible "additions" to the basic framework of
2.1.12 - 2.6.1. In general here, the anonymous compiler is following Gelasius of
Caesarea, but Hansen considers some passages likely to have come instead from
Philip; in the passage translated here, he points out the style (asyndetic lists
of qualities) and the attribution to unspecified "writings." Needless to say,
the precise boundaries of what belongs to Philip here are difficult to draw; I
have put into italics material that Hansen definitely does not attribute to
Philip's voice, but some of the rest may not be Philip's either.

[136] I.e., bishop.

[137] This account, including its rhetorically composed oration, which is most
unlikely to reflect Constantine's actual words on this occations, is quite
different from Eusebius' contemporary account (Life of Constantine 3.11-12).

[138] I.e., the assembled bishops.

[139] While the narration leading up to this section comes from Gelasius of
Caesarea, the introduction to the speech is modelled on the description given by
Theodoret, HE 1.7.11; the words preserved verbatim are printed in italics.

[140]κεφάλαιον; the precise reference is obscure.

[141] The descriptions of the church building that begin here seem to be a
metaphor for the Church as a whole, or rather for the gathering of bishops at
the Council of Nicaea; if this latter suggestion is correct, Hansen's
emendation, ἡτοίμασε ("he prepared") for the mss. ἤθροισε ("he gathered
together") seems unnecessary.

[142]στέφανοι, sometimes translated "crowns."

[143] I have adapted the figure here; literally, "being born" and "growing."

[144] I.e., the "fear of the Lord."

[145]εὐδαιμονία.

[146] A modest reference to himself—"mediocrity" as opposed to (e.g.) "majesty"
or "highness." Lampe suggests "your humble servant" as a possible equivalent.

[147]εὐδαιμονεῖν.

[148]ἀδόκιμος.

[149]πρόνοια; alternatively, "providence" or "forethought."

[150] Variant reading: "speech." Jesus was frequently represented with what
seems to be a "magic wand," especially in connection with the Lazarus story,
although this does not correspond to the Biblical text (hence the apparent
correction represented by the variant reading here); see R. M. Jensen,
Understanding Early Christian Art (Routledge, 2000), pp. 120-24.

[151] I.e., the teaching of Arius, as Hansen, "Eine fingierte Ansprache," p. 188
n. 31, notes.

[152] This appears to be a reference to natural phenomena like the movements of
the stars.

[153] Hansen, following Lietzmann, suggests "the knowledge" as the most likely
supplement here.

[154]τὸ γήινον; perhaps, as Hansen, "Eine fingierte Ansprache," p. 139,
suggests, supply "light" rather than the more generic "things."

[155] λανθάνουσιν; alternatively, "secretly."

[156]ἁρμονία.

[157]προσηγορία. The "name" in question seems to be a reference to sin, but
"name" seems inappropriate; one suggested emendation is "wickedness" (πονηρία).

[158] I.e., the general political and social life of the Empire.

[159] At this point, the text of Theodoret becomes the model; additions to that
text are left in plain type, whereas the words taken from Theodoret are in
italics.

[160] This passage is identified by Heyden, "Christliche Geschichte," p. 227, as
a fragment of Philip, but not by Hansen, either in his article, "Eine fingierte
Ansprache" or in his edition of the Anonyme Kirchengeschichte.

[161] Jer. 17.5.

[162] Here, Hansen, "Eine fingierte Ansprache," pp. 195-6, argues that Philip
has reworked Gelasius of Caesarea's narrative, whose version can be
reconstructed from Rufinus and Georgius Monachus. Especially significant is the
conclusion, where there seem to be both a lightly revised version of Gelasius'
concluding statement, and then in addition to that a sentence more freely
composed, but with elements from Gelasius' statement still visible as the
framework of construction. In Hansens' edition of the Anonyme Kirchengeschichte,
he indicates in detail which words and phrases he considers to be additions to
Gelasius' narrative; in this translation, the additions (by Philip) are in plain
type, whereas the originally Gelasian narrative is in italics.

[163]οὐσία.

[164]ὑπόστασις.

[165] I.e., bishops.

[166] Ps. 118[119].60.

[167] 1 Cor. 3.19.

[168] 1 Cor. 4.20.

[169] 1 Cor. 2.2.

[170] Alternatively, "caused everything to subsist by means of his Logos and the
Holy Spirit."

[171] This comment (concluding the series of excerpts from Eusebius that
precedes it in the mss.) is extant in mss. BV.

[172] Extant in ms. B. Nautin, p. 182, suggests that this is originally a
reader's marginal note that was later brought into the main text.

[173] See facsimile reproduction of this folio in Heyden, plate 2a. De Boor,
"Neue Fragmente," p. 182, considers this to be connected to the account of
Constantius' children that appears in the main text, although it is not in close
physical proximity.

[174] Extant in mss. PB. This note seems to be directly summarized from the
prologue of Gelasius of Caesarea's continuation of Eusebius' history (see
Photius, Bibl. cod. 89). Cf. Nautin, p. 178.

[175]κατέκρινεν.

[176] Extant in ms. P.

[177]ἀναιροῦνται.

[178] Extant in ms. B.

[179] Extant in mss. BV.

[180] Lit., "...against those who tyrannized over the Alexandrians."

[181] I.e., died.

[182] Extant in mss. BV.

[183]τὴν πατρῴαν διεῖπεν ἀρχήν; lit., "...managed his father's rule / empire."

[184] Extant in mss. BP.

[185] Alternatively, "from the beginning of Philip"—but the phrase seems to
imply a dating formula, and thus a king's reign, as the heading of the following
section shows; also, some mss. supply further information: "...Philip of
Macedon—such (copper) as is on the gates of the Hagia Sophia"; with a subtitle:
"the making of tawny copper."

[186] This thuthia is called "upper" in the sense that it has been produced by
sublimation to the upper part of the furnace / oven, according to Berthelot, Fr.
tr., p. 331 n. 3, identifying the substance as zinc oxide (see the introduction,
Livr. 1, pp. 239-40, where this is referred to as [artificially manufactured]
cadmia). As Berthelot's note argues, the word thuthia is attested late; along
with the mention of the Arabs, it indicates that this portion of text at least
was probably written between the 7th and 11th centuries. (Cf. also introduction,
Livr. 1, p. 268.)

[187] Gk. ἀπὸ τοῦφοινικοπαστίλλου; Berthelot: "la couleur de palmier." The first
element of the word is used both for the palm tree and for red/purple dye.
Berthelot suggests that this was a derivative of arsenic, perhaps equivalent to
the cobathia red / arsenic sulfide (realgar) which was treated as equivalent to
palm-cinders as early as Zosimus' time (see Fr. tr., p. 185; see also the
introduction, Livr. 1, pp. 244-5, on cobathia).

[188] This abbreviation appears in the Greek text, but Berthelot translates it
as "parts," and so it appears not to be a standard unit of measure.

[189] Berthelot, p. 332 n. 4, identifies this as "oxyde de fer ou de
manganèse"—i.e., so-called "black magnesia" (see the introduction, Livr. 1, pp.
255-6). This text was commisioned and uploaded by Roger Pearse, 2010. This file
and all material on this page is in the public domain - copy freely.

Greek text is rendered using unicode.

Early Church Fathers - Additional Texts


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Source: https://sermonindex.net/books/writings-philip-of-side/
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