Defence before Constantius 20–31
Greek text: PG 25.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 4 (1892).
Chapter 20
20PG 25:620d–621b
Πόθεν δὲ ἀρά καὶ ταύτην τήν ἐπιστολὴν εὗρον οἱ κατειρηκότες; ἐβουλόμην παρʼ αὐτῶν ἀκοῦσαι, τίς αὐτοῖς καὶ ταύτην ἐπιδέδωκε. Ποίησον αὐτοὺς ἀποκρίνασθαὶ. Δυνήσῃ γὰρ ἐκ τούτου μαθεῖν, ὅτι καὶ ταύτην ἔπλασαν, ὥσπερ κάκείνην ἐθρύλησαν περὶ τοῦ δυσωνύμου Μαγνεντῖου. Καταγνωσθέντες δὲ καὶ πει ρὶ τῖούτσς, εἷς ποίαν ἀρα μετά ταῦτα πάλιν ἕλκουσιν ἡμᾶς ἀπολογίαν; Τοῦτο γὰρ μεμελετήκασι, καὶ ταύτην ἔχουσιν, ὡς ὁρῶ, σπουδὴν, πάντα κινεῖν καῖ θοριʼ m' Ἓν ‘.‘.‘ νʼ ’ηιῖ ρυὄεῖν. Tot/1 λέγοντες πολλα παρʼ»ξκκουτί 7‘3} ποτε καθʼ ·ἣς;,(ῖ,ινʼ αν,λᾷ τους τοιοέτους καὶ ατεληῖςθεεσθχι ιι Υ 1 'I θʼ ν Ι η ηʼ V καῖ μισειν δικαιον εστιν, οτι, οῖει εῖσι, ττγολτολς 7.7: μʼ. ι--κηι- _ δ ' ' ν ι ς ν ε υ ρ κ, μμ, 7..Νι 7,ιγ τους ακουοντας αυτων υπτ)Ι.Ίμ.01νο“)Ίὶ, ΆΊᾎ ‘20:}. ςευτι {\r η κ '\ fi\\ ς ι ε γε γ I "._‘ δύνασθαι τας ὃιαῧοᾙις ἷσγ·3ειν καὶ παρα σοί, ’Ἰτχυτε γάρ ποτε ἡ τοῦ Ain-2.7. κατα τῶν ἱερέων του Ηενῦʼ ἀλλʼ ὁ ἀκούσας Σαοὺλ ἦν ο ἄδικος. ἰεζαῖ Ἰεζέὶίλε). δὲ διαδαλοῦσα ἠδυνήθη {flaui/1: τον θεοσξῖξστχτον Ναβουθαῖ]:- ἀλλὰ καὶ iii/Axii} ο πονγιτῦς καὶ ἀπο _\ χῖ) ἶ, ε ο ε r ρ \x ι ο l"\ ν στατης ς) ακουων. (γ) οε αγιτκετατος _\:r.u Ι, ου ρη (ιγ,ν 1 ι \ ' ν η, τήν ειναί σε προσήκει, και παντες ευχονται, λς τοιούτους οὔτε προσῖεται, ἀλλὰ καὶ ὡς iuxtim-.1: κ ινας ἀπεστρέʼἑὶτν), λέγων Ἰόν ὶέἰῖῖίκςῖβηίιυνῗῑ λάθρα to“) πλησίον αυτοῦ, τουτον Ξξὶδῖννῖνῖυν. Ἐφυλαττε γὰρ τὴν λέγουσαν ἐντολήν ’ Η) παραδέξῃ ἀκοὴν χααταῖαν. Mai-nua ξε καὶ τα τοζτων ἐστῖ παρὰ σοί· ᾔτησας γαρ, ὡς ὁ Σολομὼν, καὶ σθ) παρα Κυρίου, καὶ silv/sivi: πῖστευε, το ςένατνιον λόγον καὶ ψευδῆ μακρὰν ἀπὸ σου γε γ γενεσθαι προσἥκειν.
Pothen de ara kai tautēn tēn epistolēn heuron hoi kateirēkotes? eboulomēn parʼ autōn akousai, tis autois kai tautēn epidedōke. Poiēson autous apokrinasthai. Dynēsę̄ gar ek toutou mathein, hoti kai tautēn eplasan, hōsper kakeinēn ethrylēsan peri tou dysōnymou Magnentiou. Katagnōsthentes de kai pei ri tioutss, heis poian ara meta tauta palin helkousin hēmas apologian? Touto gar memeletēkasi, kai tautēn echousin, hōs horō, spoudēn, panta kinein kai thoriʼ m' Hen ‘.‘.‘ nʼ ’ēii ryoein. Tot/1 legontes polla parʼ»xkkouti 7‘3} pote kathʼ ;hēs?,(i,inʼ an,lą tous toioetous kai atelēistheesthchi ii Y 1 'I thʼ n I ē ēʼ V kai misein dikaion estin, oti, oiei eisi, ttgoltols 7.7: mʼ. i--kēi- _ d ' ' n i s n e y r k, mm, 7..Ni 7,ig tous akouontas autōn ypt)I.Im.01no“)Ii, AIĄ ‘20:}. seuti {\r ē k '\ fi\\ s i e ge g I "._‘ dynasthai tas hoiaÿoĘ̄is hisg;3ein kai para soi, ’Itchyte gar pote hē tou Ain-2.7. kata tōn hiereōn tou Ēenyʼ allʼ ho akousas Saoul ēn o adikos. iezai Iezeiile). de diadalousa ēdynēthē {flaui/1: ton theosxixstchton Nabouthai]:- alla kai iii/Axii} o pongitys kai apo _\ chi) i, e o e r r \x i o l"\ n statēs s) akouōn. (g) oe agitketatos _\:r.u I, ou rē (ig,n 1 i \ ' n ē, tēn einai se prosēkei, kai pantes euchontai, ls toioutous oute prosietai, alla kai hōs iuxtim-.1: k inas apestreʼheitn), legōn Ion ieiiiiksibēiiynïi lathra to“) plēsion autou, touton Xxidinniniyn. Ephylatte gar tēn legousan entolēn ’ Ē) paradexę̄ akoēn chaataian. Mai-nua xe kai ta toztōn esti para soi; ę̄tēsas gar, hōs ho Solomōn, kai sth) para Kyriou, kai silv/sivi: pisteue, to senatnion logon kai pseudē makran apo sou ge g genesthai prosēkein.
Where, then, did the accusers find this letter too? I would like to hear from them who gave it to them. Make them answer; for you will be able to learn from this that they fabricated this one too, as they bandied about that other one concerning the infamous Magnentius. And when they are condemned in this too, to what defense will they drag us afterwards? For this is what they have practiced, and this, as I see, is their zeal: to stir up and disturb everything … saying many things … such men … it is right to … and to hate, because, being such as they are, … those who listen to them … to be able to make their slanders prevail even with you. For the slander of Doeg once prevailed against the priests of God; but it was Saul, the unjust, who listened. Jezebel too, by her slander, was able to destroy the most God-fearing Naboth; but it was Ahab, the wicked and apostate, who listened. But David, the most holy—whom it befits you to imitate, and all pray that you may—did not admit such men, but even turned away from them as …, saying, “Him who secretly slanders his neighbor, him I drove away.” For he kept the commandment that says, “You shall not receive a vain report.” … these things too are with you; for you asked, like Solomon, from the Lord …; believe that it is fitting that vain and lying words be far from you.
Textual problem in this passage: see the notes.
1 Sam 22:9 (allusion, medium confidence) · 1 Kgs 21:1 (allusion, medium confidence) · Ps 101:5 (100:5 LXX) (quotation, high confidence) · Exod 23:1 (quotation, high confidence) · Prov 30:8 (allusion, medium confidence)
Notes and citation
Summary: Athanasius asks who gave the accusers the supposed letter and urges the emperor to reject slanderers as David did, not to heed them as Saul and Ahab did.
- Most of the middle of this section is badly garbled in the scan; only the legible phrases are translated, and gaps are marked “…”. Doeg: 1 Sam 22; Naboth: 1 Kgs 21. “Him who secretly slanders …”: Ps 101:5 (100:5 LXX). “You shall not receive a vain report”: Exod 23:1. Solomon’s request: 1 Kgs 3:9. Lying words far away: Prov 30:8.
Cite (SBL): Athanasius, Apol. Const. 20 (PG 25:620d–621b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-apologia-constantium/20/#p-20). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 21
21PG 25:621b–624b
Δια τοῦτο τοίνυν κάγὼ, ἐπειδῖΙ ἐκ δῖαίολ-ῑλς ἐπιστολὴ, καὶ οὐκ εἷγεν ουδὲ τοῦ ἐλθεῖν πρόσταξιν, ἔγνων, ὅτι πισοαῖρεσις ουκ τῆς σῆς ευσῖοείας ἒν,- Οεῖν ἡμᾶς παρὰ σε. Το γὰρ μὴ κε),;υσαι παντως Ξ),- Θεῗν, ἀλλὰ καὶ γράψαι ρ ἢ ν I ι \ ι ως εμου γραυσντηις, 7.9.: (εελοντος διορθώσασθαι τα δοκοῦντα λεῖπεν), καῖτοι μηδενὸς λεγοντος, φανερὸν ἦν παρα γνώμην εἶναι τὴς σῆς ’ἡμερότητος τὴν κομισθεῖσαν ἐπιστολαί-ι. ’ἱΐηυτο πάντες ἔγνωσαν τοῦτο καὶ γραρων ἐδήλωσεν καὶ οἷ- 33 Μοντάνος, δτι οὗ τὸ ἐλθεῖν παρῃτούμην, ἐι)..λά τὸ ὡς εμοῦ γράψαντος ἐλθεῖν ἀπρεπὲς ἡγοῦςικτμ, Ἵνα μὴ καὶ ἐν τούτῳ πρόφασιν εὕρωσιν οἳ συκοωὶνται παλιν, ὡς ὀχληροῦ γενομένου μου σῇ (μοῖείλεῖα. Ἀμέλει παρεσκευασάμην, καὶ τουτο οἰδεν αὖτῗλς, Ἵνα, ἐὰν γράψαι καταξιώσῃῆ εὐθὺς ἐξέλω-ι), καὶ "Liliσω τῇ προθυμίᾳ τὸ προσταχθὲν.τῦ γὰρ ἓίιαινοοκίιν ἀντειπεῖν τοιούτῳ σου προστάγματι. Μὴ “ponto-1177.; τοίνυν ὅντως τῆς σῆς εὐσεβείας, πῶς ἀντέστην μὴ ν κελευσθείς ; Ἢ πῶς λέγουσιν, οὐκ ἐπεῖσωην, καῖτοι προστάξεως μὴ οὔσης ; πῶς ου συκοεαντία καὶ τοῦτο τῶν ἐχθρῶν πλαττόντων τὸ μή γενόμενον ri); γενομενον ; Φοβοῦμαι μὴ καὶ νῦν, ἀπολογουμένου μου, θρυλγςσωσιν ὡς μὴ ἀξιώσαντος ἀπολογήσασθαι· οὕτως ἐγὼ μὲν εὐχερής εἶμι παρʼ αὐτοῖς εἷς τὸ κατηγορεῖσθαι παρʼ αὐτῶν· αὐτοὶ δε ταχεῖς εἷς το comem-.319; καὶ καταφρονεῖν τῆς Γραξῆς λεγοῦσῃς· Μὴ ἀγάπα καταλαλεῖν, ’ίνα μὴ ἐξαρθῇς. … οὔτε ὡς προστάξεως οὔσης ἐνετείλατό μοι· ἀλλὰ καὶ ὅτε Συριανὸς ὁ στρατηλάτης εἷʼσὴλθενκεῖς τήν Ἀλεξάνδρειαν, ἐπειδὴ παρὰ τῶν Ἀρειανῶν ἐθρυλεῖτό τινα, καὶ ἅπερ ἐβούλοντο, ἐπηγγέλλοντο γίνεσθαι, ἠρώτων εἰ γράμματα ἔχει περὶ ὧν θρυλοῦσι· γράμματα γὰρ ἀπῄτουν, ὁμολογῶ, τῆς προστάξεως. Ἐπειδή δὲ μή ἔχειν ἔλεγεν, ἠξίουν κᾶν αὐτὸν Συριανὸν, ἢ τὸν ἔπαρχον τῆς Αἰγύπτου Μάξιμον γράψαι μοι περὶ τούτου. Τοῦτο δὲ οὕτως ἀπῄτουν, ἐπειδὴ γάρψασά μοι ἦν ἡ cn) φιλανθρωπία, ὥστε παρὰ μηδενός με ταράττεσθαι, μηδὲ ἀνέχεσθαι τῶν θελόντων ἡμᾶς πτοεῖνβιλλὰ μένειν έν ταῖς ἐκκλησίαις ἀμερίμνως. Ol μὲν οὖν κομίσαντες τὴν τοιαύτην ἐπιστολήν εἶσι Παλλάδιος, ὁ γενόμενος τοῦ παλατίου μάγιστρος, καὶ ’Δστέριος ὁ γενόμενος δοὺξ ’Δρμενίας. Τὸ δὲ ἀντίγραφον τῆς ἐπιπολῆς συγχώρησον ἀναγνῶναί με ἔστι γὰρ τοῦτο·
Dia touto toinyn kagō, epeidiI ek diaiol-ils epistolē, kai ouk heigen oude tou elthein prostaxin, egnōn, hoti pisoairesis ouk tēs sēs eusioeias en,- Oein hēmas para se. To gar mē ke),?ysai pantōs X),- Theïn, alla kai grapsai r ē n I i \ i ōs emou grausntēis, 7.9.: (eelontos diorthōsasthai ta dokounta leipen), kaitoi mēdenos legontos, phaneron ēn para gnōmēn einai tēs sēs ’hēmerotētos tēn komistheisan epistolai-i. ’hiïēuto pantes egnōsan touto kai grarōn edēlōsen kai hoi- 33 Montanos, dti hou to elthein parę̄toumēn, ei)..la to hōs emou grapsantos elthein aprepes hēgousiktm, Hina mē kai en toutǭ prophasin heurōsin hoi sykoōintai palin, hōs ochlērou genomenou mou sę̄ (moieileia. Amelei pareskeuasamēn, kai touto oiden autïls, Hina, ean grapsai kataxiōsę̄ē euthys exelō-i), kai "Lilisō tę̄ prothymią to prostachthen.ty gar heiiainookiin anteipein toioutǭ sou prostagmati. Mē “ponto-1177.? toinyn hontōs tēs sēs eusebeias, pōs antestēn mē n keleustheis ? Ē pōs legousin, ouk epeisōēn, kaitoi prostaxeōs mē ousēs ? pōs ou sykoeantia kai touto tōn echthrōn plattontōn to mē genomenon ri)? genomenon ? Phoboumai mē kai nyn, apologoumenou mou, thrylgssōsin hōs mē axiōsantos apologēsasthai; houtōs egō men eucherēs eimi parʼ autois heis to katēgoreisthai parʼ autōn; autoi de tacheis heis to comem-.319? kai kataphronein tēs Graxēs legousę̄s; Mē agapa katalalein, ’ina mē exarthę̄s. … oute hōs prostaxeōs ousēs eneteilato moi; alla kai hote Syrianos ho stratēlatēs heiʼsēlthenkeis tēn Alexandreian, epeidē para tōn Areianōn ethryleito tina, kai haper eboulonto, epēngellonto ginesthai, ērōtōn ei grammata echei peri hōn thrylousi; grammata gar apę̄toun, homologō, tēs prostaxeōs. Epeidē de mē echein elegen, ēxioun kan auton Syrianon, ē ton eparchon tēs Aigyptou Maximon grapsai moi peri toutou. Touto de houtōs apę̄toun, epeidē garpsasa moi ēn hē cn) philanthrōpia, hōste para mēdenos me tarattesthai, mēde anechesthai tōn thelontōn hēmas ptoeinbilla menein en tais ekklēsiais amerimnōs. Ol men oun komisantes tēn toiautēn epistolēn eisi Palladios, ho genomenos tou palatiou magistros, kai ’Dsterios ho genomenos doux ’Drmenias. To de antigraphon tēs epipolēs synchōrēson anagnōnai me esti gar touto;
For this reason, then, I too, since the letter came from slander and did not contain an order even to come, knew that it was not the intention of your piety that we should come to you. For not to order us to come at all, but to write as though I had written, wishing to correct what seemed lacking—though no one had said so—made it plain that the letter that was brought was contrary to the mind of your clemency. All knew this; and Montanus too made it plain in writing that I did not decline to come, but thought it unbecoming to come as though I had written, lest in this too the false accusers should find a pretext again, as though I had become troublesome to your piety. Indeed I prepared myself—and he knows this too—so that, if you deigned to write, I might set out at once and fulfill the command with eagerness; for I am not so mad as to contradict such an order of yours. Since, then, there was in fact no order of your piety, how did I resist when I was not ordered? Or how do they say “he did not obey,” when there was no command? How is this too not a false accusation of enemies who invent what did not happen as having happened? I fear that even now, as I make my defense, they will bandy about that I did not deign to make a defense; so ready am I, in their eyes, to be accused by them, and so quick are they to accuse, and to despise the Scripture that says, “Do not love to slander, lest you be removed.” [22] … nor did he give me any order as though there were a command; and when Syrianus the general entered Alexandria, since certain things were being bandied about by the Arians, and they announced that what they wished would come about, I asked whether he had letters about what they were noising abroad; for I asked, I confess, for letters containing a command. And when he said he had none, I asked that at least Syrianus himself, or Maximus the prefect of Egypt, should write to me about it. I demanded this because your humanity had written to me that I should be troubled by no one, nor put up with those who wished to frighten us, but remain in the churches without anxiety. Those who brought this letter were Palladius, who was master of the palace, and Asterius, who was duke of Armenia. Permit me to read the copy of the letter; it is this:
Textual problem in this passage: see the notes.
Prov 20:13 (quotation, high confidence)
Notes and citation
Summary: Athanasius explains that he did not disobey Montanus, who carried no order, nor Diogenius and Syrianus, who could produce none, while he held the emperor’s letter assuring him he would not be disturbed.
- The numeral and the opening lines of chapter 22 (on the arrival of Diogenius) are lost in the scan; it is marked [22] and the gap “…”. “Do not love to slander …”: Prov 20:13 (LXX). Several words in the first part are garbled in the scan and translated by sense.
Notes on the original text
- Digital text corrected (OCR debris; the opening of chapter 22 is lost): βυ ιῦτε ὡς → … οὔτε ὡς.
Cite (SBL): Athanasius, Apol. Const. 21 (PG 25:621b–624b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-apologia-constantium/20/#p-21). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 23
23PG 25:624b–624c
Ἀντίγραφον ἐπιστολῆς οὕτως ἔχον. Κωνστάντιος Νικητὴς Αὔγουστος Ἀθανασίῳ. Εὕχεσθαί με ἀεὶ ὥστε πάντα αἶʼσια ἀποβαίνειν τῷ ποτε ἀδελφῷ ἐμῷ Κωνστάντι, οὐδὲ τὴν σὴν ὑπερέβη σύνεσιν. Ὃντινα ἐπειδή ἐξ ἀπάτης ἀτοπωτάτων ἀνῃρῆσθαι ἔγνων, πόσῃ εἷʼμὶπεριβληθεὶς στυγνότητι, εὐχερῶς ἡ ὑμετέρα φρόνησις δυνήσεται κρίνειν. Καὶ ἐπειδή τινές εἰσιν, οἵτινες ἐν τῷ παρόντι καιρῷ τῷ οὕτω δακρυτικῷ δράματι καταπτοεῖν σε πειράζουσι, διὰ τοῦτο τὰ παρόντα ταῦτα γράμματα πρὸς τὴν σὴν τιμιότητα στεῖλαι ἔκρινα· προτρέπων σε τίνα, ὥσπερ πρέπει ἐπισκόπῳ, εἰς τὴν κεχρεωστημένην θρησκείαν συντρέχειν διδάξειας τὸν δῆμον, καὶ μετʼ αὐτοῦ κατᾶ τὸ ἔθος ταῖς εὐχαῖς σχολάσειαςίὴμῖν γὰρ τοῦτο ἀρέσκει τὸ, σὲ κατὰ τὴν ἡμετέραν βούλησιν, έν παντῖ καιρῷ ἐν τῷ σῷ τόπῳ, ἐπίσκοπον εἶναι βουλόμεθα. Καὶ ἄλλῃ χειρί· Ἠ Θεότης φυλάξειέ σε πολλοῖς ἐνιαυτοῖς, Πάτερ προσφιλέστατε.
Antigraphon epistolēs houtōs echon. Kōnstantios Nikētēs Augoustos Athanasiǭ. Heuchesthai me aei hōste panta aiʼsia apobainein tǭ pote adelphǭ emǭ Kōnstanti, oude tēn sēn hyperebē synesin. Hontina epeidē ex apatēs atopōtatōn anę̄rēsthai egnōn, posę̄ heiʼmiperiblētheis stygnotēti, eucherōs hē hymetera phronēsis dynēsetai krinein. Kai epeidē tines eisin, hoitines en tǭ paronti kairǭ tǭ houtō dakrytikǭ dramati kataptoein se peirazousi, dia touto ta paronta tauta grammata pros tēn sēn timiotēta steilai ekrina; protrepōn se tina, hōsper prepei episkopǭ, eis tēn kechreōstēmenēn thrēskeian syntrechein didaxeias ton dēmon, kai metʼ autou kata to ethos tais euchais scholaseiasiēmin gar touto areskei to, se kata tēn hēmeteran boulēsin, en panti kairǭ en tǭ sǭ topǭ, episkopon einai boulometha. Kai allę̄ cheiri; Ē Theotēs phylaxeie se pollois eniautois, Pater prosphilestate.
Copy of the letter, as follows: “Constantius Victor Augustus to Athanasius. That I always prayed that everything should turn out favorably for my late brother Constans has not escaped your understanding. How great a gloom enveloped me when I learned that he had been killed through the treachery of most wicked men, your prudence can easily judge. And since there are some who at this present time, in so lamentable a drama, are trying to frighten you, I have decided to send this present letter to your honor, urging you, as befits a bishop, to teach the people to hasten to the religion that is due, and to devote yourself with them to prayers as is customary; for this pleases us, that you, according to our will, should be bishop in your place at all times.” And in another hand: “May the Godhead preserve you for many years, most beloved father.”
Notes and citation
Summary: The text of Constantius’s letter assuring Athanasius after the death of Constans that he would remain bishop of Alexandria.
- The same letter is given in a slightly different Greek version in the History of the Arians 24.
Cite (SBL): Athanasius, Apol. Const. 23 (PG 25:624b–624c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-apologia-constantium/20/#p-23). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 24
24PG 25:624c–625b
Περὶ ταύτης,έκεῖνοι μὶν καὶ τοῖς δικασταῖς εἰρήκασιν· ἐγὼ δὲ ταύτην τήν ἐπιστολὴν ἔχων, ἂρʼ οὐκ εἷʼκότως ἀπῄτουν γράμματα, καὶ οὗ προσεῖχον προφάσεσιν ἁπλῶς ; Ἐκεῖνοι δὲ μὴ δεικνύοντες πρόσταγμα τῆς σῆς εὐσεβείας, οὐκ ἄντικρυς ἐναντία ταύτης τῆς ἐπιστολῆς ἔπραττον ; Ἐγὼ δὲ, ὅτι γράμματα οὐ παρεῖχον, οὐκ ἀκολούθως ἡγούμην ἐκτὸς αὐτῶν εἶναι τὰς φάσεις· τοῖς τοιούτοις γὰρ μὴ προσέχειν με προσέταττεν ἡ ἐπιστολή τῆς σῆς φιλανθρωπίας. Δικαίως οὖν τοῦτο ἐποίουν, θεοφιλέστατε Αύγουστε, τίνα, ὥσπερ ἔχων ἐπιστολὰς εἰσῆλθον εἷς τὴν πατρίδα, οὕτως ἔχων πρόσταξιν ἀπʼ αὐτῆς ἐξέλθω· καὶ μὴ ὡς φυγὼν τήν Ἐκκλησίαν, ὑπεύθυνός ποτε γένωμαι, ἀλλʼ ὡς κελευσθεὶς ἔχω πρόφασιν τῆς αναχωρήσεως. Τοῦτο καὶ οἱ λαοὶ πάντες μετὰ τῶν πρεσβυτερων, καὶ ηλεῖστον δὲ τῆς πόλεως μέρος μετʼ αὖ· τῶν, ’ίνα μή λέγω πλέον, ἀπελθόντες πρὸς Συριανὸν, ἠξίουν · ἐκεῖ δὲ καὶ ὁ ἔπαρχος τῆς Αἰγύπτου Μάξιμος. Ἠ δὲ ἀξίωσις ἦν ἢ γράψαι καὶ ἀποστεῖλαί μοι, ἢ μηκέτι διοχλεῖν ταῖς Ἐκκλησίαις, ἕως ἂν αὐτοὶ οἳ λαοὲ περὶ τούτου πρεσβεύωνται παρὰ σοί. Ἐπὶ πολὺ τοίνυν αὐτῶν ἀξιούντων, συνιδὼν Συριανὸς τὸ εύλογον, διεβεβαιώσατο μαρτυρόμενος τήν σὴν σωτηρίαν, καὶ ἐπὶ τούτῳ παρ-ῆν τότε καὶ Ἰλάριος, μηκέτι μὲν διοχλεῖν, ἀναφέρειν δὲ ἐπὶ τὴν σὴν θεοσέβειαν. Τοῦτο οἶδεν ἡ τάξις τοῦ δουκὸς, καὶ ἡ τάξις τοῖʼ) ἐπάρχου τῆς Αἰγύπτου. Καὶ ὁ πρύτανις δὲ τῆς πόλεως ἔχει τὰς φωνὰς, καὶ δύνασαι μαθεῖν, ὅτι οὔτε ἐγὼ, οὔτε τις ἕτερος ἀντιλέγων ἦν τῇ σῇ προστάξει.
Peri tautēs,ekeinoi min kai tois dikastais eirēkasin; egō de tautēn tēn epistolēn echōn, arʼ ouk heiʼkotōs apę̄toun grammata, kai hou proseichon prophasesin haplōs ? Ekeinoi de mē deiknyontes prostagma tēs sēs eusebeias, ouk antikrys enantia tautēs tēs epistolēs epratton ? Egō de, hoti grammata ou pareichon, ouk akolouthōs hēgoumēn ektos autōn einai tas phaseis; tois toioutois gar mē prosechein me prosetatten hē epistolē tēs sēs philanthrōpias. Dikaiōs oun touto epoioun, theophilestate Augouste, tina, hōsper echōn epistolas eisēlthon heis tēn patrida, houtōs echōn prostaxin apʼ autēs exelthō; kai mē hōs phygōn tēn Ekklēsian, hypeuthynos pote genōmai, allʼ hōs keleustheis echō prophasin tēs anachōrēseōs. Touto kai hoi laoi pantes meta tōn presbyterōn, kai ēleiston de tēs poleōs meros metʼ au; tōn, ’ina mē legō pleon, apelthontes pros Syrianon, ēxioun ; ekei de kai ho eparchos tēs Aigyptou Maximos. Ē de axiōsis ēn ē grapsai kai aposteilai moi, ē mēketi diochlein tais Ekklēsiais, heōs an autoi hoi laoe peri toutou presbeuōntai para soi. Epi poly toinyn autōn axiountōn, synidōn Syrianos to eulogon, diebebaiōsato martyromenos tēn sēn sōtērian, kai epi toutǭ par-ēn tote kai Ilarios, mēketi men diochlein, anapherein de epi tēn sēn theosebeian. Touto oiden hē taxis tou doukos, kai hē taxis toiʼ) eparchou tēs Aigyptou. Kai ho prytanis de tēs poleōs echei tas phōnas, kai dynasai mathein, hoti oute egō, oute tis heteros antilegōn ēn tę̄ sę̄ prostaxei.
Concerning this letter they said things to the magistrates too; but I, having this letter, was I not right to ask for letters and not to heed mere pretexts? And were not they, showing no order of your piety, acting directly contrary to this letter? And I, since they did not produce letters, thought it consistent that their statements were not of your intention; for the letter of your humanity ordered me not to heed such men. I acted rightly, then, most God-loving Augustus, so that, as I entered my homeland with letters, so I might leave it with an order, and might never be held guilty as having deserted the Church, but, as one ordered, might have a reason for withdrawing. This all the people too, with the presbyters, and the greatest part of the city with them—not to say more—went to Syrianus and asked; Maximus the prefect of Egypt was there too. The request was that he either write and send to me, or no longer trouble the churches until the people themselves sent an embassy to you about it. When they had asked for a long time, Syrianus, seeing the reasonableness of it, affirmed, swearing by your safety—Hilary too was present then—that he would no longer trouble them, but would refer the matter to your godliness. The office of the duke knows this, and the office of the prefect of Egypt; the prytanis of the city has the record of what was said; and you can learn that neither I nor anyone else was opposing your order.
Notes and citation
Summary: Athanasius recounts that Syrianus, unable to show any written order, swore before the people and officials that he would refer the matter to the emperor and not disturb the churches.
- The prytanis was the chief magistrate of Alexandria.
Cite (SBL): Athanasius, Apol. Const. 24 (PG 25:624c–625b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-apologia-constantium/20/#p-24). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 25
25PG 25:625b–628a
Πάντες δὲ ἠξίουν γράμματα δειχθῆναι τῆς σῆς εὐσεβείας. Καὶ φάσις μὲν γὰρ μόνη παρά βασιλέως τήν αὐτὴν ἔχει δύναμιν τοῖς γραφομένοις, ὅταν μάλιστα ταύτην ὁ κομίζων θαρρῇ καὶ γραφῇ προσταχθέν· ἐπειδή δ”ε οὔτε φανερῶς ἔλεγον εἶναι πρόσταγμα, οὔτε, ὅπερ ἠξίουν, ἐγγράφως ἐπέστελλον, ἀλλʼ ὡς ἀφʼ ἑαυτῶν πάντα πράττοντες ἦσαν · ὁμολογῶ, καὶ τοῦτο λέγω μετὰ παρῥησίας, ὕποπτος ἐγενόμην εἷς αὐτούς. Πολλοὶ γὰρ -Ῑσαν οἱ πε ὶ ’τ Ἀμε ε ‘ νʼ, ρ αυιοδς Ικυιοιθοι, τοδτοις τε συνήσθιεν, καὶ μετὰ τούτων ἐβουλεύοντο · καὶ ούδὶν μὲν μετά παρρησίας ἔπραττον, ἐνέδρας δὲ καὶ δόλους ἐπιχειρεῖν ἐμελέτων κατʼ ἐμοῦ. Καὶ οὐ· ὃὶν μὲν ὡς βασιλέως προστάξαντος ἐποίουν, ὡς δὲ παρʼ ἐχθρῶν ἀξιούμενοι. ἤλεγγον ἑαυτούς. Τοῦτο γάρ με καὶ μᾶλλον ἆπαιτεῖτ γράμματα παρʼ αὐτῶν ἠνάγκαζ,ν, ἐπειδὴ καὶ ὕποπτα ἦν ἅπερ ἐπεχείρουν καὶ ἐσκέπτοντο · καὶ ὅτι ἀπρεπὲς ἦν, μετὰ τοσούτων γραμμάτων εἰσελθόντα με, χωρὶς γραμμάτων ἀναχωρῆσαι τῆς Ἐκκλησίας, Συριανοῦ τοίνυν ἐπαγγειλαμένου, συνήγοντο πάντες ἐν ταῖς ἐκκλησίαις μετὰ χαρᾶς καὶ ἀμεριμνίας. Ἀλλὰ μετὰ κʼ καὶ γʼ ἡμέρας τῆς ἐπαγγελίας ἐπέρχεται μετὰ στρατιωτῶν τῇ ἐκκλησίᾳ, καὶ ἡμεῖς μὲν ηὐχόμεθα συνήθως · οὕτω γᾶρ ἑωράκασιν οἱ εἰσελθόντες, ἐπειδὴ παννυχὶς ἦν ἐσομένης συνάξεως. Τοιαῦτα δὲ γέγονε τῇ νυκτὶ ἐκείνῃ, οἷα ἤθελον καὶ ἐπηγγέλλοντο, πρὶν γενέσθαι, οἱ Ἀρειανοί- αὐτοὺς γὰρ ἔχων μεθʼ ἑαυτοῦ ἦλθεν ὁ στρατηλάτης· καὶ αὐτοὶ ἦσαν οἱ ἔξαρχοι καὶ σύμβουλοι τῆς τοιαύτης ἐφόδου. Καὶ τοῦτο cli-it ἄπιστον, θεοφιλέστατε Αὕγουστε · ού γὰρἔλαθον, ἀλλᾶ πανταχοῦ κεκήρυκται. Ἐγὼ τοίνυν θεωρῶν τήν ἔφοδον, παρακαλέσας πρότερον ἀναχωρῆσαι ν τοὺς λαοὺς, τότε κάγὼ μετʼ αὐτοὺς, τοῦ Θεοῦ καλύπτοντος καὶ ὁδηγοῦντος (καὶ τοῦτο γὰρ οἱ τότε μοι συνόντες ἑωράκασιν), ἀνεχώρησα καὶ ἐξ ἐκείνου κατʼ ἐμαυτὸν ἔμεινα, ἔχων παρρησίαν καὶ ἀπολογίαν προηγουμένως μὲν πρὸς τὸν Θεὸν, ἔπειτα δὲ καὶ πρὸς τὴν σὴν εὐσέβειαν, ὅτι οὐκ ἔφυγον καταλείψας τοὺς λαοὺς, ἀλλὰ μάρτυρα τῆς διώξεως ἔχω τὴν ἔφοδον τοῦ στρατηλάτου· ὃ μάλιστα καὶ παντες ἐθαύμασαν. Ἔδει γὰρ ἢ μὴ ἐπαγγείλασθαι, ἢ ἐπαγγειλάμενον μὴ ψεύσασθαι.
Pantes de ēxioun grammata deichthēnai tēs sēs eusebeias. Kai phasis men gar monē para basileōs tēn autēn echei dynamin tois graphomenois, hotan malista tautēn ho komizōn tharrę̄ kai graphę̄ prostachthen; epeidē d”e oute phanerōs elegon einai prostagma, oute, hoper ēxioun, engraphōs epestellon, allʼ hōs aphʼ heautōn panta prattontes ēsan ; homologō, kai touto legō meta parrhēsias, hypoptos egenomēn heis autous. Polloi gar -Isan hoi pe i ’t Ame e ‘ nʼ, r auiods Ikuioithoi, todtois te synēsthien, kai meta toutōn ebouleuonto ; kai oudin men meta parrēsias epratton, enedras de kai dolous epicheirein emeletōn katʼ emou. Kai ou; hoin men hōs basileōs prostaxantos epoioun, hōs de parʼ echthrōn axioumenoi. ēlengon heautous. Touto gar me kai mallon apaiteit grammata parʼ autōn ēnankaz,n, epeidē kai hypopta ēn haper epecheiroun kai eskeptonto ; kai hoti aprepes ēn, meta tosoutōn grammatōn eiselthonta me, chōris grammatōn anachōrēsai tēs Ekklēsias, Syrianou toinyn epangeilamenou, synēgonto pantes en tais ekklēsiais meta charas kai amerimnias. Alla meta kʼ kai gʼ hēmeras tēs epangelias eperchetai meta stratiōtōn tę̄ ekklēsią, kai hēmeis men ēuchometha synēthōs ; houtō gar heōrakasin hoi eiselthontes, epeidē pannychis ēn esomenēs synaxeōs. Toiauta de gegone tę̄ nykti ekeinę̄, hoia ēthelon kai epēngellonto, prin genesthai, hoi Areianoi- autous gar echōn methʼ heautou ēlthen ho stratēlatēs; kai autoi ēsan hoi exarchoi kai symbouloi tēs toiautēs ephodou. Kai touto cli-it apiston, theophilestate Haugouste ; ou garelathon, alla pantachou kekēryktai. Egō toinyn theōrōn tēn ephodon, parakalesas proteron anachōrēsai n tous laous, tote kagō metʼ autous, tou Theou kalyptontos kai hodēgountos (kai touto gar hoi tote moi synontes heōrakasin), anechōrēsa kai ex ekeinou katʼ emauton emeina, echōn parrēsian kai apologian proēgoumenōs men pros ton Theon, epeita de kai pros tēn sēn eusebeian, hoti ouk ephygon kataleipsas tous laous, alla martyra tēs diōxeōs echō tēn ephodon tou stratēlatou; ho malista kai pantes ethaumasan. Edei gar ē mē epangeilasthai, ē epangeilamenon mē pseusasthai.
All asked that letters of your piety be shown. For an oral statement from the emperor alone has the same force as what is written, especially when the bearer is confident of it and it is put in writing as ordered; but since they neither said openly that there was an order nor sent in writing what was asked, but were acting as if everything were on their own account, I confess—and I say it boldly—I became suspicious of them. For there were many … around them, with whom he ate and with whom they took counsel; and they did nothing openly, but planned to attempt ambushes and treachery against me. And they did nothing as though the emperor had ordered it, but convicted themselves of acting at the request of enemies. This compelled me all the more to demand letters from them, since what they attempted and planned was suspicious; and because it was unseemly that I, who had entered with so many letters, should withdraw from the Church without letters. So, Syrianus having given his promise, all assembled in the churches with joy and without anxiety. But twenty-three days after the promise he comes upon the church with soldiers, while we were praying as usual—for so those who entered saw, since there was a night vigil, a synaxis being due. And such things happened that night as the Arians wished and had announced before they happened; for the general came having them with him, and they were the leaders and advisers of such an attack. And this is not incredible, most God-loving Augustus; for they did not escape notice, but it has been proclaimed everywhere. So I, seeing the attack, first urged the people to withdraw, and then I too withdrew after them, God covering and guiding me (for those then with me saw this too); and from then on I have remained by myself, having boldness and a defense first toward God and then toward your piety, that I did not flee leaving the people, but have the general’s attack as witness of the persecution—at which especially all marveled. For he ought either not to have promised, or, having promised, not to have lied.
Notes and citation
Summary: Athanasius tells how Syrianus, twenty-three days after his promise, attacked the church by night with soldiers and the Arians, and how he withdrew only after the people had left.
- The attack took place on the night of 8–9 February 356. A few words are garbled in the scan (“many … around them”). Two doubled and scattered lines at the end are reassembled by logged corrections.
Notes on the original text
- Digital text corrected (line doubled and scattered by the OCR; legible words reassembled; lines doubled and scattered by the OCR; legible words reassembled): ἀπολογίαν προηγουμέχ νως μὲν πρὸς τὸν Θεὸν, ἔπειτα δὲ καὶ πρὸς την ι «12‘s,, μιν, μίαν.. υυν Duri, επειτα ΟΞ και προς τήν σην ευσέέἰειαν, ὅτι οὐκ ἔφυγον καταλείψας τοὺς λαοὺς, «η \ ι ο - - Α ς ἢ ν ε Ν Γ.,τι ‘ ’,ι ’ν””’ αλλ-,α μαρτυρα της οιωξεως εχω την εφοοον του στρα- |_.-.l-.-‘.n..ιη νμμυέειυη ιχύυ) την Ξξῦοῧον TOU στρα- τηλάτου · → ἀπολογίαν προηγουμένως μὲν πρὸς τὸν Θεὸν, ἔπειτα δὲ καὶ πρὸς τὴν σὴν εὐσέβειαν, ὅτι οὐκ ἔφυγον καταλείψας τοὺς λαοὺς, ἀλλὰ μάρτυρα τῆς διώξεως ἔχω τὴν ἔφοδον τοῦ στρατηλάτου·; Ἔδει γὰρ ἓ,,,,, -. - Ι fl--- ρ πει-ιμ-ιιι aut; μάνυε, ειιχυμτκσαν, "1203'. γαρ ἢ pr." ἐπαγγείλασθαι, ἦ, ἐπαγγειλάμενον, μὴ ψευσα- fl σθαι. → Ἔδει γὰρ ἢ μὴ ἐπαγγείλασθαι, ἢ ἐπαγγειλάμενον μὴ ψεύσασθαι..
Topics: Persecution
Cite (SBL): Athanasius, Apol. Const. 25 (PG 25:625b–628a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-apologia-constantium/20/#p-25). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 26
26PG 25:628a–628c
Τί τοίνυν οὕτως ἐβουλεύοντο, ἦ διὰ τί μετὰ κ,, λ. - κ ι Ι ““ Ᾰ”’“ δόλου ἐνεδρεύειν ἐπεχείρουν, ἐξὸν καὶ κελεῦσαι, . - Χ“ “ ιʼ, καί vsi'baz; Βασιλέως vita ποόσταῖις λεκαλην ξʼ ει ιι ι ΝΚ ι ι I δ ί ί /~. ο σ y, ι κ ι ι...- ... - ι ι ιΙε.’“ παρςῖησίαν. Ἀλλά τὸ βούλεσθαι λαθεῖν λευκοτέραν ε- ν ι ο - ι - -· ί Χ-ὶ ἐποίει την ὑποψίαν τοῦ μὴ ἔχειν αὐτοὺς πρόσταγμα. 1‘, ’χι πʼ ς ι λ λ 1 -ο Ι ΙΓἽῨῨὟ Τί δὲ ἄτοπον ἀπῄτουν, βασιλΞῦ (palatinum; Πῶς οὐκ . ι ’ Ῐ 7 *,- εῧλογον ἐπισκὸπῳ την τοιαύτην ἀξίωσιν ἄν τις εἶʼποι, γκ ι I ι γκ · ι ι η κ ’ ρʼ α. ς ιμʼ,ι Nn, οιοας, αναγνους ταν Ιραφας, ἡλικον εστι οη εγκληε ' ι Ι μα καταλιμπάνειν ἐπίσκοπον την ἐκκλησίαν, καὶ 3 κ -ο ἀμελεῖν τῶν τοῦ Θεοῦ ποιμνίιιιν. Ποιμένων γὰρ ἀπ- r ι · ·“ ί , ι ι ι ουσία πρόφασιν iuriam τοῖς λύκοις παρέχει κατᾶ τῆς η I‘. -— -~ ’λλ · Ι Ι ι _..----.,, "0...,1‘... [νισι. ι. Ξιγέλης. Τοὖτο δὲ ἐζήτουν οἳ Ἀρειανοὶ, καί οἳ ἄλ) αγελης. Τοῦτο δὲ ἐζήτουν οἳ Ἀρειανοὶ, καί οἳ ἄλλοι πάντες αἱρετικοὲ, ’ίνα ἡμῶν ἀπουσίᾳ χώραν εὕρω- · ". | Ι σιν απατᾷν τους λαοὺς εἷς ἀσέβειαν, Εἰ τοίνυν ’ἱέμην φυγὼν, ποίαν ἀπολογίαν εἶχον ποιρᾶ τοῖς ἀληθινοῖς η ν γʼ, κ '\'\ κʼ· ι-. -l ι. ς 1" επισκοποις, μαλλον ΟΞ παρα τίς) πεπιστευκοτι την αγε- ‘ υ-- κ,. . - "Iv ληνς Ἔστι δε οὗτος ὁ κρίνων πᾶσαν την γῆν, ὁ ἀλη- n κ ο ‘ ' · \ ρ ε \r ν Ι ~ I 3 ι ι ’ν 7 γʼ Οινος παμοασιλευς και Ιχυριος ἡμων Ιησους Expa- ε ς υτ ι ν η --ι -- -Α - . -- Ι ', “F' στὸς, ὁ Υἱὸς τοῦ Θεοῦ. Πῶς οὐκ ἀν τις εὐλόγως τὴν 1 vx ν κ ~ - - ’ ε 1 ν.- υ 9 \ ι νγ Ιγζκῖ '3' αμελειαν των λαων εις εμε μετηνεγκε; Πως οε ουκ ἢκ Ί Ι ι .. - ι ι ’ "" ἂν ἐπέμψατο καὶ σὴ εὐσέβεια δικαίως λέγουσα, Διὰ ., κη, --- τί, μετα γραμμάτων εἰσελθὼν, χωρὶς γραμμάτων ν υ ι ·“ ν ι 1. ι - II'”I"""‘"“' ἀναχιορεῖς, καέ κατέλειψας τοὺς λαούς Πῶς δῖε καί αὐτὸς ὁ λαὸς εἶκὸτως ἐν ἡμέρᾳ κρίσεως τήν ἑαυτῶν Ι, I‘ "fl" ’ 9 1 ’τ Ι ἐ 9' “iw-‘2' αμίλὶίχν εριῖίψπν είς eiu-3, λεγοντες, Ο επισκεπτομενος ἡμᾶς ἔφυγε, καὶ ἡμελγίθημεν, οὐκ ὄντος τοῦ ὑπομιμνήσκοντος Εἰ ταῦτα ἔλεγον, τί ἂν ἀπεκρινάμην; Τοιαύτην γὰρ μέμψιν ἔσχον διὰ τοῦ Ἰεζεχιὴλ , ση- ' Ιο καὶ οἱ ποιμένες τῶν παλαιῶν. Τοῦτο γινώσκων καὶ ὁ μακάριος ἀπόστολος Παῦλος ἑκάστῳ ἡμῶν διὰ τοῦ μαοητοῦ παρήγγειλε, λέγων ' Μή ἀμέλει τοῦ ἐν σοὶ χαρίσματος, ὃ ἐδόθη σοι, μετα ἐπιθέσεως τῶν χειρῶν τοῦ πρεσβυτερίου. Τοῦτο κάγὼ φοβούμενος 1 ι I ’ οὐκ ’ἤθελον φυγεῖν, ἀλλὰ πρόσταξιν ἔχειν, εἶίπερ ἦν n νη ~ -ι -·· · - ν με ι α Ι βούλημα τῆς σῆς εὐσεβείας. Ἀλλʼ οὔτε ἔλαβον ὅπερ ΊΣ Ι Ἰ l ις ς ι γι, ιῦλόγως ἀπῄτουν, ἀλλὰ καὶ νῦν μάτην κατηγορήοην \ ι ‘I ι - - . - -ι ι ι ι παρὰ σοί· οὔτε γὰρ ἀντέστην ρροστοὶγματι τῆς σῆς 9 ί) l · ι ν - ιι ιι ’ εὐσεβείας, οὔτε νῦν εἷς Ἀλεξάνδρειαν εἰσελθεῖν πειράσω, ἕως ἡ φιλανθρωπία τοῦτο βούληται. ν ι ν ’κι “-- νʼ Γ η, -.-ς., μ, ταωηυμυληιυ. ἰυυῑυ ρυυΛηται ιιι). αἱ τοῦτο δὲ προλαβὼν εἶʼρηκα, ἳνα μηδὲ περὶ τοῦτο πάλιν οἱ συκοφάνται πρόφασιν εὕρωσι κατειπεῖν ἡμῶν.
Ti toinyn houtōs ebouleuonto, ē dia ti meta k,, l. - k i I ““ A”’“ dolou enedreuein epecheiroun, exon kai keleusai, . - Ch“ “ iʼ, kai vsi'baz? Basileōs vita poostaiis lekalēn xʼ ei ii i NK i i I d i i /~. o s y, i k i i...- ... - i i iIe.’“ parsiēsian. Alla to boulesthai lathein leukoteran e- n i o - i - -; i Ch-i epoiei tēn hypopsian tou mē echein autous prostagma. 1‘, ’chi pʼ s i l l 1 -o I IGIYYY Ti de atopon apę̄toun, basilXy (palatinum? Pōs ouk . i ’ I 7 *,- eÿlogon episkopǭ tēn toiautēn axiōsin an tis eiʼpoi, nk i I i nk ; i i ē k ’ rʼ a. s imʼ,i Nn, oioas, anagnous tan Iraphas, hēlikon esti oē enklēe ' i I ma katalimpanein episkopon tēn ekklēsian, kai 3 k -o amelein tōn tou Theou poimniiiin. Poimenōn gar ap- r i ; ;“ i , i i i ousia prophasin iuriam tois lykois parechei kata tēs ē I‘. -— -~ ’ll ; I I i _..----.,, "0...,1‘... [nisi. i. Xigelēs. Touto de ezētoun hoi Areianoi, kai hoi al) agelēs. Touto de ezētoun hoi Areianoi, kai hoi alloi pantes hairetikoe, ’ina hēmōn apousią chōran heurō- ; ". | I sin apatąn tous laous heis asebeian, Ei toinyn ’hiemēn phygōn, poian apologian eichon poira tois alēthinois ē n gʼ, k '\'\ kʼ; i-. -l i. s 1" episkopois, mallon OX para tis) pepisteukoti tēn age- ‘ y-- k,. . - "Iv lēns Esti de houtos ho krinōn pasan tēn gēn, ho alē- n k o ‘ ' ; \ r e \r n I ~ I 3 i i ’n 7 gʼ Oinos pamoasileus kai Ichyrios hēmōn Iēsous Expa- e s yt i n ē --i -- -A - . -- I ', “F' stos, ho Huios tou Theou. Pōs ouk an tis eulogōs tēn 1 vx n k ~ - - ’ e 1 n.- y 9 \ i ng Igzki '3' ameleian tōn laōn eis eme metēnenke? Pōs oe ouk ēk I I i .. - i i ’ "" an epempsato kai sē eusebeia dikaiōs legousa, Dia ., kē, --- ti, meta grammatōn eiselthōn, chōris grammatōn n y i ;“ n i 1. i - II'”I"""‘"“' anachioreis, kae kateleipsas tous laous Pōs die kai autos ho laos eikotōs en hēmerą kriseōs tēn heautōn I, I‘ "fl" ’ 9 1 ’t I e 9' “iw-‘2' amiliichn eriiipspn eis eiu-3, legontes, O episkeptomenos hēmas ephyge, kai hēmelgithēmen, ouk ontos tou hypomimnēskontos Ei tauta elegon, ti an apekrinamēn? Toiautēn gar mempsin eschon dia tou Iezechiēl , sē- ' Io kai hoi poimenes tōn palaiōn. Touto ginōskōn kai ho makarios apostolos Paulos hekastǭ hēmōn dia tou maoētou parēngeile, legōn ' Mē amelei tou en soi charismatos, ho edothē soi, meta epitheseōs tōn cheirōn tou presbyteriou. Touto kagō phoboumenos 1 i I ’ ouk ’ēthelon phygein, alla prostaxin echein, eiiper ēn n nē ~ -i -;; ; - n me i a I boulēma tēs sēs eusebeias. Allʼ oute elabon hoper IS I I l is s i gi, iylogōs apę̄toun, alla kai nyn matēn katēgorēoēn \ i ‘I i - - . - -i i i i para soi; oute gar antestēn rrostoigmati tēs sēs 9 i) l ; i n - ii ii ’ eusebeias, oute nyn heis Alexandreian eiselthein peirasō, heōs hē philanthrōpia touto boulētai. n i n ’ki “-- nʼ G ē, -.-s., m, taōēumylēiy. iyuiy ryyLētai iii). hai touto de prolabōn eiʼrēka, hina mēde peri touto palin hoi sykophantai prophasin heurōsi kateipein hēmōn.
Why, then, did they plan thus, or why did they try to lie in wait with treachery, when they could have given an order and …? The emperor’s order gives … boldness. But their wish to be hidden made the suspicion plainer that they had no order. What unreasonable thing did I ask, O emperor? How would anyone not say that such a request was reasonable for a bishop? For you know, having read the Scriptures, how great a charge it is for a bishop to abandon the church and neglect the flock of God. For the absence of the shepherds gives the wolves an opportunity against the flock. And this is what the Arians and all the other heretics were seeking, that in our absence they might find room to deceive the people into impiety. If, then, I had fled, what defense would I have had before the true bishops, or rather before him who entrusted the flock to me? He is the judge of all the earth, the true King of all, our Lord Jesus Christ, the Son of God. How would anyone not reasonably have laid the neglect of the people to my charge? How would your piety too not justly have blamed me, saying, “Why, having entered with letters, do you withdraw without letters and leave the people?” How would the people themselves not reasonably, on the day of judgment, lay their neglect to my charge, saying, “He who had the oversight of us fled, and we were neglected, with no one to remind us”? If they said this, what would I have answered? For such a reproach the shepherds of old also received through Ezekiel. Knowing this, the blessed apostle Paul too charged each of us through his disciple, saying, “Do not neglect the gift that is in you, which was given you with the laying on of the hands of the presbytery.” Fearing this, I did not wish to flee, but to have an order, if it was the will of your piety. But I did not receive what I reasonably asked, and now I am accused before you in vain; for neither did I resist the order of your piety, nor will I now try to enter Alexandria until your humanity wishes it. This I have said in anticipation, lest the false accusers find a pretext to accuse us on this point too.
Textual problem in this passage: see the notes.
Gen 18:25 (echo, medium confidence) · Ezek 34:2 (allusion, high confidence) · 1 Tim 4:14 (quotation, high confidence) · Acts 20:29 (echo, medium confidence)
Notes and citation
Summary: Athanasius explains that he asked for a written order because a bishop may not desert his flock without cause, and promises not to return to Alexandria without the emperor’s leave.
- The first part of this section is badly garbled in the scan; it is translated by sense, with gaps marked “…”. “The judge of all the earth”: Gen 18:25. The shepherds rebuked through Ezekiel: Ezek 34:2–10. “Do not neglect the gift …”: 1 Tim 4:14. Wolves and the flock: cf. Acts 20:29.
Topics: Church office
Cite (SBL): Athanasius, Apol. Const. 26 (PG 25:628a–628c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-apologia-constantium/20/#p-26). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 27
27PG 25:629a–629b
Ταῦτα συνορῶν, ού κατεγίνωσκον ἀλλά καὶ ταύτην ἔχων τήν ἀπολογίαν, ἠπειγόμην πρὸς την σήν εὐσέβειαν, εἰδὼς τὴν σὴν φιλανθρωπίαν, διὰ μνήμης τε ἔχων τὰς σας ἀψευδεῖς ὑποσχέσεις, καὶ οαρέὡν, ὅτι, κατὰ τὸ γεγραμμένον ἐν ταῖς θείαις Παροιμίαις· Παρὰ φιλανθρώπῳ βασιλεῖ Παρὰ φιλανθρώπῳ δεκτοί εἰσιν οἰ δίκαιοι λογισμοί. Ἤδη δέ τῆς ὁδοῦ μου ἐπιβάντος, καὶ την ἔρημον ἐξελθόντος, ἀκοή τις γέγονεν ἐξαίφνης ·ἥτις ἄπιστος μέν εἶναι κατά τήν ἀρχὴν ἐδόκει, μετὰ δὲ ταῦτα ἀληθὴς ἐδείχθη. Ἐθρυλεῖτο γὰρ πανταχοῦ, ὅτι Λιβέριος ὁ τῆς Ῥώμης ἐπίσκοπος, καὶ ὁ τῶν Σπανιῶν Ὅσιος ὁ μέγας, Παυλῖνός τε ὁ τῶν Γαλλιῶν, καῖ Διονύσιος καὶ Εὐσέβιος οἱ τῆς Ἰταλίας, Λουκίιρερός τε απὸ Σαρδινίας, καὶ ἄλλοι τινες ἐπίσκοποι, καὶ πρεσβύτεροι, καὶ διάκονοι, οὗτοι μὲν ἐξωρίσθησαν, Οὐικέντιος δὲ ὁ τῆς Καπύης, καὶ Φουρτουνατιανὸς ὁ τῆς Ἀκυληίας Ἡρέμιὸς τε ὁ τῆς Θεσσαλονίκης, καὶ πάντες οἱ κατα τήν Δύσιν ἐπίσκοποι, βίαν οὐ την τυχοῦσαν, ἀλλα καὶ πλείστην ἀνάγκην καὶ δεινάς ὕβρεις πεπόνθασιν, κ ἕως ἐπαγγείλωντάι μὴ κοινωνεῖν ἡμῖν. Εἶτα, θαυμαζόντων ἡμῶν καὶ διαπορούντων ἐπὶ τούτοις, ἰδοὺ πάλιν ἑτέρα τις κατέλαβεν ἁκοή περὶτῶν κατʼ Αἶγυπτον καὶ τὰς Λιβύας ὅτι οἱ μέν ἐπίσκοποι ἐγγὺς ἐνενήκοντα ἐδιώχθησαν, αἱ δὲ Ἐκκλησίαι τοῖς ὁμολογοῦσι τὰ Ἀρείου παρεδόθησαν · καὶ ἐξωρίσθησαν μὲν δέκα καὶ ἕξ, τῶν δὲ ἄλλων οἱ μὲν ἐφυγαδεύθησαν, οἱ δὲ ἠναγκάσθησαν ὑποκρίνασθαι. Τοσοῦτος γάρ ἐλέγετο διωγμὸς ἐκεῖ, ὡς, ἐν ’Δλεξανδρείᾳ εὐχομένων τῶν ἀδελφῶν έν τῷ Πάσχα καὶ ταῖς κυριακαῖς ἐν ἐρήμῳ τόπῳ πλησίον τοῦ κοιμητηρίου, τὸν στρατηλάτην μετὰ πλήθους στρατιωτῶν πλεῖον τρισχιλίων, ὅπλα καὶ ξίφη γυμνά καὶ βέλη φερόντων, ἐπελθεῖν κατὰ τῶν Χριστιανῶν, καὶ λοιπὸν τοιαῦτα γενέσθαι, οἷα ἂν γένοιτο ἐκ τοιαύτης ἐπιδρομῆς, κατά γυναικῶν καὶ παίδων, οὐδέν πλέον ποιούντων ἢ εὐχομένων τῷ Θεῷ. Διηγεῖσθαι δὲ αὐτὰ νῦν ἴσως ἀπρεπὲς, μή ἄρα καὶ μόνον τούτων ἡ μνήμη δάκρυα πᾶσι κινήσῃ. Καὶ γάρ τοσαύτη ἦν ἡ ὠμότης, ὡς παρθένους μὲν γυμνοῦσθαι, τῶν δε ἀπο- Θανόντων ἐν τῶν πληγῶν μηδὲ τά σώματα παραυτά δοθῆναι εἰς ταφὴν, ἀλλʼ ἔξω ῥιπτεῖσθαι τοῖς κυσὶν, ἕως μετά πολλῆς ζημίας κεκρυμμένως κλέψωσιν οἱ οἰκεῖοι τὰ τῶν ἰδίων σώματα, καὶ πολὺς κάματος γένηται τοῦ μηδένα γνῶναι περὶ τούτων.
Tauta synorōn, ou kateginōskon alla kai tautēn echōn tēn apologian, ēpeigomēn pros tēn sēn eusebeian, eidōs tēn sēn philanthrōpian, dia mnēmēs te echōn tas sas apseudeis hyposcheseis, kai oareōn, hoti, kata to gegrammenon en tais theiais Paroimiais; Para philanthrōpǭ basilei Para philanthrōpǭ dektoi eisin oi dikaioi logismoi. Ēdē de tēs hodou mou epibantos, kai tēn erēmon exelthontos, akoē tis gegonen exaiphnēs ;hētis apistos men einai kata tēn archēn edokei, meta de tauta alēthēs edeichthē. Ethryleito gar pantachou, hoti Liberios ho tēs Rhōmēs episkopos, kai ho tōn Spaniōn Hosios ho megas, Paulinos te ho tōn Galliōn, kai Dionysios kai Eusebios hoi tēs Italias, Loukiireros te apo Sardinias, kai alloi tines episkopoi, kai presbyteroi, kai diakonoi, houtoi men exōristhēsan, Ouikentios de ho tēs Kapyēs, kai Phourtounatianos ho tēs Akylēias Hēremios te ho tēs Thessalonikēs, kai pantes hoi kata tēn Dysin episkopoi, bian ou tēn tychousan, alla kai pleistēn anankēn kai deinas hybreis peponthasin, k heōs epangeilōntai mē koinōnein hēmin. Eita, thaumazontōn hēmōn kai diaporountōn epi toutois, idou palin hetera tis katelaben hakoē peritōn katʼ Aigypton kai tas Libyas hoti hoi men episkopoi engys enenēkonta ediōchthēsan, hai de Ekklēsiai tois homologousi ta Areiou paredothēsan ; kai exōristhēsan men deka kai hex, tōn de allōn hoi men ephygadeuthēsan, hoi de ēnankasthēsan hypokrinasthai. Tosoutos gar elegeto diōgmos ekei, hōs, en ’Dlexandreią euchomenōn tōn adelphōn en tǭ Pascha kai tais kyriakais en erēmǭ topǭ plēsion tou koimētēriou, ton stratēlatēn meta plēthous stratiōtōn pleion trischiliōn, hopla kai xiphē gymna kai belē pherontōn, epelthein kata tōn Christianōn, kai loipon toiauta genesthai, hoia an genoito ek toiautēs epidromēs, kata gynaikōn kai paidōn, ouden pleon poiountōn ē euchomenōn tǭ Theǭ. Diēgeisthai de auta nyn isōs aprepes, mē ara kai monon toutōn hē mnēmē dakrya pasi kinēsę̄. Kai gar tosautē ēn hē ōmotēs, hōs parthenous men gymnousthai, tōn de apo- Thanontōn en tōn plēgōn mēde ta sōmata parauta dothēnai eis taphēn, allʼ exō rhipteisthai tois kysin, heōs meta pollēs zēmias kekrymmenōs klepsōsin hoi oikeioi ta tōn idiōn sōmata, kai polys kamatos genētai tou mēdena gnōnai peri toutōn.
Considering this, I did not condemn myself; but having this defense, I was hastening to your piety, knowing your humanity, keeping in memory your truthful promises, and confident that, as it is written in the divine Proverbs, “With a humane king righteous reasonings are acceptable.” But when I had already set out on my journey and gone out into the desert, suddenly a report came, which at first seemed incredible, but afterwards proved true. For it was noised abroad everywhere that Liberius, bishop of Rome, the great Hosius of the Spains, Paulinus of the Gauls, Dionysius and Eusebius of Italy, Lucifer of Sardinia, and certain other bishops, presbyters, and deacons had been exiled; and that Vincent of Capua, Fortunatian of Aquileia, Heremius of Thessalonica, and all the bishops of the West had suffered no ordinary violence, but very great compulsion and terrible outrages, until they promised not to communicate with us. Then, while we were amazed and perplexed at this, see, another report reached us about Egypt and the Libyas: that nearly ninety bishops had been persecuted and the churches handed over to those who profess the views of Arius; that sixteen had been exiled, and of the others some had been put to flight and others compelled to dissemble. For so great a persecution was said to be there that, when the brothers in Alexandria were praying at Easter and on the Lord’s days in a desert place near the cemetery, the general came upon the Christians with a multitude of more than three thousand soldiers bearing arms, drawn swords, and missiles, and such things happened as would happen from such an attack, against women and children who were doing nothing but praying to God. To recount them now is perhaps unfitting, lest even the memory of them move all to tears. For so great was the cruelty that virgins were stripped, and the bodies of those who died from the blows were not given up at once for burial, but thrown out to the dogs, until their relatives at great cost stole the bodies of their own secretly, taking great pains that no one should know of it.
Prov 16:13 (allusion, low confidence)
Notes and citation
Summary: Athanasius tells how, on his way to the emperor, he learned of the exile of Liberius, Hosius, and other Western bishops, and of the persecution of the Egyptian bishops and of the faithful praying near the cemetery of Alexandria.
- “With a humane king …”: cf. Prov 16:13 (LXX); the quotation is doubled in the scan. Two lines scattered and interleaved by the OCR are reassembled by logged corrections.
Notes on the original text
- Digital text corrected (OCR misreading in Latin letters; line scattered by the OCR; letters reassembled; two half-lines interleaved by the OCR): Ἐθρυ- Λιβέριος ὁ τῆς Ῥώμης λεῖτο γάρ πανταχοῦ, ὅτι ἐπίσκοπος → Ἐθρυλεῖτο γὰρ πανταχοῦ, ὅτι Λιβέριος ὁ τῆς Ῥώμης ἐπίσκοπος; Σπανιῶν "Octo: → Σπανιῶν Ὅσιος; διάκονοι Ἀκ ς r ἴ ν- ξ. 3 ΑΙ _ Ἰ... 1 - T\\ ς ς. ψαι. hau ουιοι μιν εξωρισθησαν, Ουικιν.ιος οε ο της Καπύης → διάκονοι, οὗτοι μὲν ἐξωρίσθησαν, Οὐικέντιος δὲ ὁ τῆς Καπύης; ἐξωρίσθηλ «Α \ ην υ ’κκ ν ο ς ι) «‘1 σαν μιν οεκα και ες, των οε αλλων οι μεν εφυγαοευθησαν → ἐξωρίσθησαν μὲν δέκα καὶ ἕξ, τῶν δὲ ἄλλων οἱ μὲν ἐφυγαδεύθησαν.
Topics: Persecution
Cite (SBL): Athanasius, Apol. Const. 27 (PG 25:629a–629b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-apologia-constantium/20/#p-27). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 28
28PG 25:629d–632b
Τὰ δὲ ἄλλα τὰ γενόμενα ἴσως μὲν ἄ μισθήσεται, καί πάντας ἐκπλήξει διὰ τήν ὑπερβολήν τοῦ μύσους. ’Δναγκαῖον δὲ ὅμως εἰπεῖν, ’ίνα σή φιλόχριστος σπουδή καὶ θεοσέβεια μάθῃ, ὡς αἱ καθʼ ἡμῶν διαβολαὶ καὶ συκοφαντίαι διʼ οὐδὲν ἕτερον γεγόνασιν ἢ ’ίνα ἡμᾶς μὲν ἐκβάλωσι τῶν Ἐκκλησιῶν, τήν δὲ ἰδίαν ἀσέβειαν ἀντεισενεγκεῖν δυνηθῶσι. Τῶν γᾶρ ἀληθινῶν καὶ πολυετῶν ἐπισκόπων τῶν μὲν ἐξ· ορισθέντων, τῶν δὲ φυγαδευθέντων, ἐθνικοὶ λοιπὸν, κατηχούμενοι, καὶ οἱ τὰ πρῶτα τῆς βουλῆς ἔχοντες, καὶ οἱ ἐν πλούτῳ διαβόητοι ἀντὶ Χριστιανῶν εὐσεβῆ πίστιν παραγγέλλονται παρὰ τῶν Ἀρειανῶν ὁμιλήσωσι. Καὶ οὐκέτι μὲν, ὡς παρήγγειλεν ὁ Ἀπόστολος, εἷʼ τίς ἐστιν ἀνεπίληπτος, ἐζητεῖτο· ὡς δὶὸ ἀσεβέστατος Ὶεροβοᾶμ πεποίηκεν, ὁ πλεῖον διδοὺς χρυσίον ὠνομάσθη ἐπίσκοπος. Καὶ οὐ διέφερεν αὖ· τοῖς, εἷ κᾶν ἐθνικὸς ἐτύγχανε, μόνον εἶ χρυσίον παρεἶχε. Καὶ οἱ μὲν ἀπὸ Ἀλεξάνδρου ἐπίσκοποι, μονάζοντες καὶ ἀσκηταὶ, ἐξωρίσθησαν, οἱ δὲ σοφοὶ περὶ τὰς διαβολὰς διέφθειραν, τὸ ὅσον ἐπʼ αὐτοῖς, τήν ἀποπολικῆν διάταξιν, καὶ τὰς ἐκκλησίας ἀποπολικῆν διάταξιν, καὶ ἐμίαναν, Μεγάλαι γε ἐκέρδησαν αὐτῶν αἱ συκοφαντίαι,“ίνα αὐτοῖς παρανομεῖν, καὶ τοιαῦτα πράττειν ἐν τοῖς σοῖς καιροῖς · ὥστε κατʼ αὐτῶν εἶναι τὸ γεγραμμέεον · Οὐαὶ διʼ οὒς τὸ ἕνομά μου βλασφημεῖται ἐν τοῖς ἔθνεσιν.
Ta de alla ta genomena isōs men a misthēsetai, kai pantas ekplēxei dia tēn hyperbolēn tou mysous. ’Dnankaion de homōs eipein, ’ina sē philochristos spoudē kai theosebeia mathę̄, hōs hai kathʼ hēmōn diabolai kai sykophantiai diʼ ouden heteron gegonasin ē ’ina hēmas men ekbalōsi tōn Ekklēsiōn, tēn de idian asebeian anteisenenkein dynēthōsi. Tōn gar alēthinōn kai polyetōn episkopōn tōn men ex; oristhentōn, tōn de phygadeuthentōn, ethnikoi loipon, katēchoumenoi, kai hoi ta prōta tēs boulēs echontes, kai hoi en ploutǭ diaboētoi anti Christianōn eusebē pistin parangellontai para tōn Areianōn homilēsōsi. Kai ouketi men, hōs parēngeilen ho Apostolos, heiʼ tis estin anepilēptos, ezēteito; hōs dio asebestatos Ieroboam pepoiēken, ho pleion didous chrysion ōnomasthē episkopos. Kai ou diepheren au; tois, hei kan ethnikos etynchane, monon ei chrysion pareiche. Kai hoi men apo Alexandrou episkopoi, monazontes kai askētai, exōristhēsan, hoi de sophoi peri tas diabolas diephtheiran, to hoson epʼ autois, tēn apopolikēn diataxin, kai tas ekklēsias apopolikēn diataxin, kai emianan, Megalai ge ekerdēsan autōn hai sykophantiai,“ina autois paranomein, kai toiauta prattein en tois sois kairois ; hōste katʼ autōn einai to gegrammeeon ; Ouai diʼ ous to henoma mou blasphēmeitai en tois ethnesin.
The other things that happened will perhaps be loathsome, and will astonish everyone by the excess of their abomination. Yet it is necessary to tell them, so that your Christ-loving zeal and godliness may learn that the slanders and false accusations against us were made for no other purpose than to drive us out of the churches and to bring in their own impiety in our place. For when the true bishops of many years had been, some exiled and some put to flight, pagans thereafter, catechumens, those who hold the first places in the council, and men notorious for their wealth, are appointed by the Arians, instead of Christians, to teach the holy faith. No longer was it asked, as the Apostle commanded, whether a man was blameless; but, as the most impious Jeroboam did, he who gave more gold was named bishop. And it made no difference to them even if he happened to be a pagan, provided only that he supplied gold. And the bishops ordained by Alexander, monks and ascetics, were exiled; while these men, clever at slander, corrupted, as far as lay in them, the apostolic order, and defiled the churches. Great indeed is the gain their false accusations have won, that they may break the law and do such things in your times; so that against them stands what is written: “Woe to those through whom my name is blasphemed among the Gentiles.”
1 Tim 3:2 (allusion, high confidence) · 1 Kgs 13:33 (allusion, medium confidence) · Isa 52:5 (quotation, medium confidence) · Rom 2:24 (allusion, medium confidence)
Notes and citation
Summary: Athanasius tells how, once the true bishops were removed, the Arians sold bishoprics to the wealthy, even to pagans and catechumens, and exiled the monks and ascetics Alexander had made bishops.
- “Blameless”: 1 Tim 3:2. Jeroboam consecrating whoever wished as priest: 1 Kgs 13:33. The closing quotation combines Isa 52:5 and Rom 2:24. The phrase “the apostolic order” is printed twice in the scan; it is translated once.
Notes on the original text
- Digital text corrected (OCR debris; OCR misreading of the article): οἱ (ll) μὲν → οἱ μὲν; ἐξωρίσθησαν cl. δὲ → ἐξωρίσθησαν, οἱ δὲ.
Topics: Church office
Cite (SBL): Athanasius, Apol. Const. 28 (PG 25:629d–632b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-apologia-constantium/20/#p-28). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 29
29PG 25:632b–632c
Τοιούτων οὖν ὅντων τῶν θρυλουμένων, καὶ τῶν πραγμάτων ἅνω καὶ κάτω πάντων ἀνατετραμμένων, ὅμως οὐκ ἀπέστην ἐγὼ τῆς προθυμίας, ἀλλὰ πάλιν εἰχόμην τῆς ὁδοῦ πρὸς τὴν σὴν εὐσέβειαν · καὶ τοῦτο μᾶλλον σπουδαιότερον ἔπραττον, …, ὅτι παρὰ γνώμην μὲν τῆς σῆς εὐσεβείας ἐπράττετο ταῦτα· εἰ μάθοι δὲ ἡ σὴ φιλανθρωπία τὰ γενόμενα, κωλύσει τοῦ λοιποῦ γενέσθαι· μή γὰρ εἶναι θεοσεβοῦς βασιλέως θέλειν ἐξορίζεσθαι ἐπισκόπους, καὶ γυμνοῦσθαι παρθένονς, ἤ ὅλως τὰς ἐκκλησίας τωράττεσθαι. Ἀλλά τοιαῦτα λογιζομένους ἡμᾶς καὶ σπεύδοντας ἐν ταῖς ὁδοῖς, ἰδοὺ πάλιν τρίτη τις κατέλαβεν ἀκοὴ, ὅτι γέγραπται τοῖς ἐν Δύξούμει τυράννοις, ὥστε Φρουμέντιον τὸν ἐπίσκοπον τῆς Αὐξούμεως ἐκεῖθεν ἀχθῆναι, καὶ έμὶ μὶν μέχρι τῆς βαρβάρων ζητεῖσθαι, καὶ εἷς τὰ λεγόμενα Κομεντάρια τῶν ἐπάρχων παραπέμπεσθαι, τοὺς δὲ λαοὺς καὶ τοὺς κληρικοδς πάντας ἀναγκάζεσθαι κοινωνεῖν τῇ ’Δρειανῇ αἱρέσει· ἐὰν δὲ μή ὑπακούσωσιν, ἀποθνήσκειν τοὺς τοιούτους. Καὶ ὅτι οὐ λόγῳ μόνον ἐθρυλεῖτο ταῦτα, ἀλλὰ δὲ αὐτοῖς ἔργοις ἐδείκνυτο · ἐπειδή συνεχώρησεν ἡ εινῆ φιλανθρωπία, ἰδοὺ καὶ ἡ ἐπιστολή · ταύτην γὰρ ἐκεῖνοι συνεχῶς ἀνεγίνωσκον, ἀπειλοῦντες ἑκάστῳ θάνατον.
Toioutōn oun hontōn tōn thryloumenōn, kai tōn pragmatōn hanō kai katō pantōn anatetrammenōn, homōs ouk apestēn egō tēs prothymias, alla palin eichomēn tēs hodou pros tēn sēn eusebeian ; kai touto mallon spoudaioteron epratton, …, hoti para gnōmēn men tēs sēs eusebeias epratteto tauta; ei mathoi de hē sē philanthrōpia ta genomena, kōlysei tou loipou genesthai; mē gar einai theosebous basileōs thelein exorizesthai episkopous, kai gymnousthai parthenons, ē holōs tas ekklēsias tōrattesthai. Alla toiauta logizomenous hēmas kai speudontas en tais hodois, idou palin tritē tis katelaben akoē, hoti gegraptai tois en Dyxoumei tyrannois, hōste Phroumention ton episkopon tēs Auxoumeōs ekeithen achthēnai, kai emi min mechri tēs barbarōn zēteisthai, kai heis ta legomena Komentaria tōn eparchōn parapempesthai, tous de laous kai tous klērikods pantas anankazesthai koinōnein tę̄ ’Dreianę̄ hairesei; ean de mē hypakousōsin, apothnēskein tous toioutous. Kai hoti ou logǭ monon ethryleito tauta, alla de autois ergois edeiknyto ; epeidē synechōrēsen hē einē philanthrōpia, idou kai hē epistolē ; tautēn gar ekeinoi synechōs aneginōskon, apeilountes hekastǭ thanaton.
Though such reports were circulating and all things were turned upside down, I did not give up my resolve, but again held to the road to your piety; and I did this the more earnestly, …, that these things were being done against the mind of your piety, and that if your humanity learned what had happened, it would prevent its happening any more. For it is not the part of a God-fearing emperor to wish bishops to be exiled, virgins to be stripped, or the churches to be troubled at all. But while we were reasoning thus and hastening on our way, see, a third report overtook us: that letters had been written to the rulers in Axum, that Frumentius, the bishop of Axum, should be brought from there, and that I should be sought out even as far as the land of the barbarians and handed over to the so-called Commentaries of the prefects, and that all the people and the clergy should be compelled to communicate with the Arian heresy, and that if they did not obey, such should be put to death. And that these things were not merely bandied about in word but shown in actual deeds—since your humanity has permitted it, here is the letter; for they read it continually, threatening each with death.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Athanasius tells how, still on his way to the emperor, he heard that Constantius had written to the rulers of Axum to have Frumentius sent away and himself hunted down.
- A word after “more earnestly” is lost in the scan (perhaps “trusting”); it is marked “…”. The “Commentaries” of the prefects were the official records of the prefects’ courts. Frumentius had been consecrated bishop of Axum (Ethiopia) by Athanasius.
Notes on the original text
- Digital text corrected (Latin-letter OCR debris; a word lost; OCR misreading of the name): ἔπραττον, autem, ὅτι → ἔπραττον, …, ὅτι; A6506μεως → Αὐξούμεως.
Topics: Persecution
Cite (SBL): Athanasius, Apol. Const. 29 (PG 25:632b–632c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-apologia-constantium/20/#p-29). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 30
30PG 25:632c–636b
Ἀντίγραφον ἐπιπολῆς Νικητής Κωνστάντιος Μέγιστος Σεβαστὸς Ἀλεξανδρεῦσιν. Ἠ μὶν πόλις τὸ πάτριον σχῆμα φυλάττουσα, και τῆς τῶν οἰκιστῶν ἀρετῆς μεμνημένη, πειθηνίαν εαυτήν συνήθως καὶ νῦν παρέσχηκεν· ἡμεῖς δὲ,εἱ μὴ καὶ τὸν Ἀλέξανδρον ἀποκρύψαιμεν εὐνοίᾳ τῇ περὶ τήν πόλιν τὴν ὑμετέραν, οὐ τὰ τυχόντα πλημμελεῖν συνεισόμεθα. Ὠς μὲν γὰρ σωφροσύνης ἴδιον, κοσμίαν ἑαυτῷ διὰ πάντων ἄγειν* βασιλείας δὲ τῆς ἀρετῆς (δότε δὲ εἰπεῖν) τῆς ὑμετέρας πρὸ ἁπάντων ἀσπάζεσΟαι ο πρώτους μὲν σοφίας ἐξηγητάς καταστάντας, πρώτους δέ Θεὸν τὸν συνιέντας, οἳ καὶ τῶν ἐξηγητῶν τοῦς ἄκρους εʼίλεσΟε, καὶ την ἡμετέραν ψῆφον ἐστέρξατε, τὸν μὲν, ἀπατεῶνα καὶ φένακα ἑκόντες δικαίως ἀποστραφέντες, τοῖς δὲ σεμνοῖς καὶ παντὸς ἐπέκεινα Θαύματος δεόντως προσθέμενοι. Καίτοι τίς ἀγνοεῖ καὶ τῶν τάς ἐσχατιάς οἰκούντων την ἐπὶ τοῖς πραχθεῖσι φιλοτιμίαν ; οἷς ούκ ἴσμεν καὶ τί δεῖ παραβάλλεσθαι ὧν συμβἐβηκεν. Ἐτύρλωττον μὲν γάρ οἱ πλεῖστοι τῶν κατά τὴν πόλιν· ἐπεκράτει δε ἀνὴρ βαράθρων ἀπὸ ἐσχάτων ὁρμώμενος, ὥσπερ ἐν σκότῳ τοὺς τῆς ἀληθείας ἐφιεμένους πρὸς τὸ ψεῦδος ἀπατῶν, λόγον μὲν ἔγκαρπον οὐδέποτε παρασχόμενος, τερθρείας δὲ καὶ τηνάλλως τὰς ψυχὰς λι)μαινόμενος· οἱ μὲν κόλακες ἐβόων καὶ ἐκρότουν, δὲ πλεῖστοι τῶν ἀφελεστέρων, πρὸς τὸ τούτων ἔζων σύνθημα· τὰ δὲ πράγματα κατά ῥοῦν ἐφέρετο ὥσπερ ἐν κατακλυσμῷ, πάντων ἄρδην ὀλιγωρουμένων. Ἡγεῖτο δὲ ἀνὴρ τοῦ πλήθους (πῶς ἂν ἀληθέστερον αὐτὸ εἷʼπομι ; ) οὐδὲν τῶν βαναύσων διαφέρων, τοῦτο μόνον τῇ πόλει συναράμενος, τὸ μὴ κατά βαράθρων ωσαι τοὺς ἐν αὐτῇ. Ἀλλʼ ὁ γενναῖος καὶ λαμπρὸς οὐδὲ κρίσιν ἔμεινε κατʼ αὐτοῦ, φυγὴν ἐν δίκῃ καταγνούς· ὡς ἔστι γε καὶ ὑπὲρ τῶν βαρβάρων ὑφελέσθαι, μή τινας αὐτῶν δυσσεβεῖν ἀναπείσῃ, καθάπερ ἐν δράματι πρὸς τοὺς πρώτους ἐντυγχάνοντας ὀλοφυρόμενος. Τούτῳ μὶν οὖν μακράν χαίρειν εἰρήσεταιι ὑμᾶς δέ με χρὴ μετʼ ὀλίγων τάττειν, μᾶλλον δὲ μόνους πρὸ τῶν ἄλλων σεμνύνειν, οἷς τοσοῦτον ἀρετῆς καὶ νοῦ περίεστιν, ὅσον αἱ πράξεις κηρύττουσι, μικροῦ πᾶσαν τὴν οὖσαν ὑμνούμεναι. Εὖγε τῆς σωφροσύνηςί Εἰ γὰρ ἀγγέλων ἀκροασαίμην τοσούτων καὶ δεύτερον διεξιόντων τά ὑμέτερα καὶ σεμνυνόντων, ὦ καὶ τοὺς πρότερον ἀποκρύψαντες φιλοτιμίᾳ, καὶτοῖς νῦν τε καὶ ὕστεσον παράδειγμα καλὸν ἐσόμενοι· μόνοι τε καὶ τοῖς ἔθεσι λόγων καὶ ἔργων ἡγεμόνα τὸν τελειότατον τῶν ὄντων ἑλόμενοι, καὶ οὐδὲ πρὸς βραχὺ διστάσαντες, ἀλλʼ ἀνδρείως μεταθέμενοι καὶ τοῖς ἄλλοις προσθέμενοι, ἀπὸ τῶν χαμαὶ τούτων καὶ περιγείων πρὸς τά κατουράνια ἐπειχθέντες, ξεναγοῦντος ἐπʼ αὐτά τοῦ σεμνοτάτου Γεωργίου, ἀνδρὸς τοιαῦτα παντὸς μᾶλλον ἡκριβωκότος· διʼ ὃν καὶ κατά τὸν ὕστερον βίον, μετὰ καλῆς ἐλπίδος διάξετε, καὶ τὸν ἐν τῷ παρόντι μετά ῥᾳστώνης βιώσεσθε. Εἷή δὲ κοινῇ πάντας τοὺς κατά τὴν πόλιν, ὥσπερ ἱερᾶς ἀγκύρας, τῆς τούτου φωνῆς ἐξηρτῆσθαι, ’ίνα μὴ τομῶν ἢ καύσεων δεηθῶμεν, κατὰ τῶν τὰς ψυχάς λελωβημένων· οἷς ὅτι μάλιστα παραινοῦμεν ἀφίστασθαι τῆς Ἀθανασίου σπουδῆς, καὶ μηδὲ μεμνῆσθαι τῆς περιττῆς ἐκείνης ἀδολεσχίας,ἧ λήσουσι τοῖς ἐσχάτοις ἔνοχοι ὄντες κινδύνοις, ὢν οὐκ ἴσμεν εἷʼ τις τῶν πάνυ δεινῶν ἐξαιρήσεται τοὺς στασιάζοντας. Καὶ γὰρ ἄτοπον τὸν μὲν ὄλεθρον Ἀθανάσιον γῆν πρὸ γῆς ἀπεληλᾶσθαι, καὶ τοῖς αἰσχίστοις ἁλόντα, ὥς ποτε ἂν ἐκεῖνος τήν ἀξίαν ἐκτίσειε, καὶ εἷ δέκατόν τις τοῦ ζῇν προσαφέληται τοὺς δὲ ἐκείνου κόλακας ναὶ θεσραπευτᾶς ἀγύρτας τινὰς, καὶ τοιούτους ἀνθρώπους, οίους ὀνομάζειν αἰσχύνη, περιορᾷν σφαδάζοντας, οὓς πάλαι τεθνάναι διηγόρευται τοῖς δικασταῖς. Καὶ ἴσως οὐδέπω τεθνήξονται, ἢν μὴ, τῶν φθασάντων ἀποστάντες πλημμελημάτων, ὀψέ ποτε μεταθῶνται ὧν ὁ μοχθηρότατος Ἀθανάσιος ἡγεῖτο, καὶ τῇ κοινῇ πολιτείᾳ λυμαινόμενος, καὶ τοῖς ἁγιωτάτοις δυσσεβεῖς καὶ ἐναγεῖς προσάγων τὰς χεῖρας.
Antigraphon epipolēs Nikētēs Kōnstantios Megistos Sebastos Alexandreusin. Ē min polis to patrion schēma phylattousa, kai tēs tōn oikistōn aretēs memnēmenē, peithēnian eautēn synēthōs kai nyn pareschēken; hēmeis de,hei mē kai ton Alexandron apokrypsaimen eunoią tę̄ peri tēn polin tēn hymeteran, ou ta tychonta plēmmelein syneisometha. Ōs men gar sōphrosynēs idion, kosmian heautǭ dia pantōn agein* basileias de tēs aretēs (dote de eipein) tēs hymeteras pro hapantōn aspazesOai o prōtous men sophias exēgētas katastantas, prōtous de Theon ton synientas, hoi kai tōn exēgētōn tous akrous eʼilesOe, kai tēn hēmeteran psēphon esterxate, ton men, apateōna kai phenaka hekontes dikaiōs apostraphentes, tois de semnois kai pantos epekeina Thaumatos deontōs prosthemenoi. Kaitoi tis agnoei kai tōn tas eschatias oikountōn tēn epi tois prachtheisi philotimian ? hois ouk ismen kai ti dei paraballesthai hōn symbebēken. Etyrlōtton men gar hoi pleistoi tōn kata tēn polin; epekratei de anēr barathrōn apo eschatōn hormōmenos, hōsper en skotǭ tous tēs alētheias ephiemenous pros to pseudos apatōn, logon men enkarpon oudepote paraschomenos, terthreias de kai tēnallōs tas psychas li)mainomenos; hoi men kolakes eboōn kai ekrotoun, de pleistoi tōn aphelesterōn, pros to toutōn ezōn synthēma; ta de pragmata kata rhoun ephereto hōsper en kataklysmǭ, pantōn ardēn oligōroumenōn. Hēgeito de anēr tou plēthous (pōs an alēthesteron auto heiʼpomi ? ) ouden tōn banausōn diapherōn, touto monon tę̄ polei synaramenos, to mē kata barathrōn ōsai tous en autę̄. Allʼ ho gennaios kai lampros oude krisin emeine katʼ autou, phygēn en dikę̄ katagnous; hōs esti ge kai hyper tōn barbarōn hyphelesthai, mē tinas autōn dyssebein anapeisę̄, kathaper en dramati pros tous prōtous entynchanontas olophyromenos. Toutǭ min oun makran chairein eirēsetaii hymas de me chrē metʼ oligōn tattein, mallon de monous pro tōn allōn semnynein, hois tosouton aretēs kai nou periestin, hoson hai praxeis kēryttousi, mikrou pasan tēn ousan hymnoumenai. Euge tēs sōphrosynēsi Ei gar angelōn akroasaimēn tosoutōn kai deuteron diexiontōn ta hymetera kai semnynontōn, ō kai tous proteron apokrypsantes philotimią, kaitois nyn te kai hysteson paradeigma kalon esomenoi; monoi te kai tois ethesi logōn kai ergōn hēgemona ton teleiotaton tōn ontōn helomenoi, kai oude pros brachy distasantes, allʼ andreiōs metathemenoi kai tois allois prosthemenoi, apo tōn chamai toutōn kai perigeiōn pros ta katourania epeichthentes, xenagountos epʼ auta tou semnotatou Geōrgiou, andros toiauta pantos mallon hēkribōkotos; diʼ hon kai kata ton hysteron bion, meta kalēs elpidos diaxete, kai ton en tǭ paronti meta rhąstōnēs biōsesthe. Heiē de koinę̄ pantas tous kata tēn polin, hōsper hieras ankyras, tēs toutou phōnēs exērtēsthai, ’ina mē tomōn ē kauseōn deēthōmen, kata tōn tas psychas lelōbēmenōn; hois hoti malista parainoumen aphistasthai tēs Athanasiou spoudēs, kai mēde memnēsthai tēs perittēs ekeinēs adoleschias,hē lēsousi tois eschatois enochoi ontes kindynois, ōn ouk ismen heiʼ tis tōn pany deinōn exairēsetai tous stasiazontas. Kai gar atopon ton men olethron Athanasion gēn pro gēs apelēlasthai, kai tois aischistois halonta, hōs pote an ekeinos tēn axian ektiseie, kai hei dekaton tis tou zę̄n prosaphelētai tous de ekeinou kolakas nai thesrapeutas agyrtas tinas, kai toioutous anthrōpous, oious onomazein aischynē, periorąn sphadazontas, hous palai tethnanai diēgoreutai tois dikastais. Kai isōs oudepō tethnēxontai, ēn mē, tōn phthasantōn apostantes plēmmelēmatōn, opse pote metathōntai hōn ho mochthērotatos Athanasios hēgeito, kai tę̄ koinę̄ politeią lymainomenos, kai tois hagiōtatois dyssebeis kai enageis prosagōn tas cheiras.
Copy of a letter. “Constantius Victor Maximus Augustus to the Alexandrians. Your city, keeping its ancestral character and mindful of the virtue of its founders, has as usual shown itself obedient even now; and we, unless we were to surpass even Alexander in goodwill toward your city, would be conscious of no small fault. For as it is the mark of self-control to conduct oneself with decorum in all things, so it is the mark of royalty—grant me to say it—to embrace your virtue before all, who were the first to stand forth as interpreters of wisdom and the first to understand God, who chose the best of teachers and welcomed our decision, rightly and willingly turning away from that impostor and cheat, and fittingly attaching yourselves to men who are venerable and beyond all admiration. And who, even among those who live at the ends of the earth, does not know the zeal shown in what has been done? With which we know not what can be compared of all that has happened. For most of those in the city were blinded, and a man prevailed who had sprung from the lowest depths, leading those who desired the truth into falsehood as in darkness, never offering a fruitful word, but corrupting souls with juggling tricks and idle talk. The flatterers shouted and applauded, and most of the simpler folk lived by their watchword; and affairs were swept along by the current as in a flood, everything being utterly neglected. A man led the multitude—how could I say it more truly?—no different from the base mechanics, who helped the city in this alone, that he did not cast its inhabitants down into the pit. But the noble and illustrious man did not even await judgment against him, condemning himself justly to flight; so that it would be well to remove him even beyond the barbarians, lest he persuade some of them to impiety, lamenting as in a play to the first he meets. To him, then, we shall bid a long farewell. But you I must rank with few others, or rather honor alone above the rest, who have so much virtue and understanding as your deeds proclaim, which are sung of through almost all the world. Bravo for your self-control! For I would gladly hear many messengers recounting your deeds a second time and extolling them: you who have surpassed even those before you in zeal, and will be a fair example to those now and hereafter; you who alone in your customs have chosen as leader of your words and deeds the most perfect of beings, without hesitating even a little, but manfully changing sides and attaching yourselves to the others, have hastened from these lowly things on the ground to the heavenly, with the most venerable George as your guide to them, a man who has studied such things more exactly than anyone; through whom you will pass the life to come with good hope, and live the present one in ease. May all in the city together hang upon his words as upon a sacred anchor, so that we may not need surgery or cautery against those whose souls are maimed. To them we especially urge that they withdraw from Athanasius’s party and not even remember that superfluous babbling of his; or they will find before they know it that they are liable to the extremest dangers, from which we do not know that anyone, however clever, will rescue the seditious. For it is absurd that the pestilent Athanasius should be driven from land to land, convicted of the most shameful crimes, for which he would not pay the worthy penalty even if one killed him ten times over, while his flatterers and attendants, certain mountebanks and men of a kind it is shameful to name, are allowed to rave, men whom the judges long ago declared to be put to death. And perhaps they will not yet die, if, desisting from their former offenses, they at last change sides from those whom the most wicked Athanasius led, who both injured the commonwealth and laid impious and polluted hands on the most holy things.”
Textual problem in this passage: see the notes.
Notes and citation
Summary: Constantius’s letter to the Alexandrians praises them for accepting George as bishop and denounces Athanasius, threatening his followers with death.
- The letter is given as Athanasius quotes it; its abuse of him is the emperor’s. Several phrases of the scan are corrupt and translated by sense (“unless we were to surpass even Alexander”; “we know not what can be compared”). “The others” to whom the Alexandrians are said to have attached themselves is obscure in the Greek. George of Cappadocia was installed as bishop of Alexandria by the Arian party in 357.
Topics: Persecution
Cite (SBL): Athanasius, Apol. Const. 30 (PG 25:632c–636b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-apologia-constantium/20/#p-30). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.
Chapter 31
31PG 25:636b–640a
’Ἄ δὲ καί, Φρουμεντίου χάριν τοῦ ἐπισκόπου τῆς Αὐξούμεως γέγραπται τοῖς ἐκεῖ τυράννοις, Ἔχει δὲ ταῦτα Νικητὴς Κωνστάντιος Μέγιστος Σεβαστὸς Ἀϊζανᾷ καί Σαζανᾷ· Πάνυ διὰ φροντίδος καὶ διὰ σπουδῆς τῆς μεγίστης ἡμῖν ἐστιν ἡ τοῦ κρείττονος γνῶσις. Δεῖ γὰρ οἶμαι τὸ κοινὸν τῶν ἀνθρώπων γένος τῆς ίῖτης έν τοῖς τοιούτοις ἀξιοῦσθαι κηδεμονίας, ὡς ἂν μέχρι τῆς ἐλπίδος τὸν βίον διάγοιεν, τὰ τοιαῦτα περὶτοῦ Θεοῦ γινώσκοντες, καὶ μηδὲν διαφωνοῦντες περί τήν τοῦ δικαίου καὶ ἀληθοῦς ἐξέτασιν. Τῆς αὐτῆς τοίνυν προνοίας ἀξιοῦντες ὑμᾶς, καὶ τῶν ἴσων Ῥωμαίοις μεταδιδόντες, ἓν τι μετʼ αὐτῶν δόγμα κρατεῖν ἐν ταῖς Ἐκκλησίαις κελεύομεν. Οὐκοῦν Φρουμέντιον τὸν ἐπίσκοπον ἐκπέμπετε τήν ταχίστην εἷς Αἴγυπτον παρὰ τὸν σεμνότατον Γεώργιον τὸν ἐπίσκοπον καὶ τοὺς ἄλλους τοὺς κατʼ Δίʼγυπτον, οἳ τοῦ χειροτονεῖν καὶ κρίνειν τὰ τοιαῦτα κύριοι μᾶλλόν εἰσιν. Ἴστε γὰρ δήπου καὶ μέμνησθε, εἷ μὴ λίαν τὰ παρᾶ πᾶσιν ὁμολογούμενα μόνοι ἀγνοεῖν προσποιεῖσθε, ὅτι τὸν Φρουμέντιον τοῦτον εἷς ταύτην τήν τάξιν τοῦ βίου κατέστησεν Ἀθανάσιος, μυρίοις ἔνοχος ὢν κακοῖςʼ ’ὸς οὐδὲν τῶν ἐπιφερομένων ἐγκλημάτων αὐτῷ δικαίως ἔσχεν ἐπιλύσασθαι, αὐτίκα τῆς μὲν καθέδρας ἐκπέπτωκε, καὶ τοῦ βίου τοῦ πάντη διαμαρτὼν ἀλᾶται, ἀπʼ ἄλλης εἷς ἀλλην γῆν μετανιστάμενος, ὥσπερ ἐκ τούτου τὸ κακὸς εἶναι διαφευξόμενος. Εἰ μὲν οὗν ἑτοίμως ὑπακούσειεν ὁ Φρουμέντιος, εὐθύνας τῆς ὅλης καταστάσεως δώσων, δῆλος ἔσται παρά πάντων ῖῷ τῆς Ἐκκλησίας νόμῳ καὶ τῇ κρατούσῃ πίστει κατʼ οὐδὲν διαφωνῶν· κριθείς τε καὶ δοὺς πεῖραν ἑαυτοῦ τοῦ παντὸς βίου, καὶ λόγον τούτου παρασχόμενος παρὰ τῶν τὰ τοιαῦτα κρινόντων. ’Καὶ καταστήσεται παρʼ αὐτῶν, εἴ μέλλοι τῷ ὄντι κατὰ τὸ δίκαιον ἐπίσκοπος εἶναι δοκεῖν. Ei δὲ ἀναβάλλοιτο καὶ φεύγοι τὴν κρίσιν, εὔδηλον δήπουθεν, ὅτι τοῖς Ἀθανασίου τοῦ πονηροτάτου λόγοις ἠγμένος … περὶ τὸ θεῖον, οὕτω προῃρημένος ὡς ἐκεῖνος, ὃς ἐδείχθη πονηρὸς ὤν. Καὶ δέος μὴ, διαβὰς εἰς Αὐξοῦμιν, διαφθείρῃ τοὺς παρʼ ὑμῖν, λόγους ἐναγεῖς καὶ δυσσεβεῖς παρεχόμενος, μὴ μόνον τὰς … συγχέων καὶ θορυβῶν, καὶ βλασφημῶν εἰς τὸν …, ἀλλὰ καὶ τοῖς κατὰ τὸ ἔθνος ἐκ τούτων ἀνατροπὴν καὶ ἀνάστασιν παντελῆ προξενῶν. Ἴσμεν δὲ, ὅτι, προσμαθών τι καὶ μέγα καὶ κοινὸν ὄφελος ἐκ τῆς τοῦ σεμνοτάτου Γεωργίου συνουσίας ἀπονάμενος, καὶ τῶν λοιπῶν, ὅσοι τὰ τοιαῦτα παιδεύειν ἄκρως ἴσασι, πάντα τὰ τῶν ἐκκλησιαστικῶν εἰς ἄκρον ἠκριβωκὼς, τὴν αὐτὴν ἐπανήξει. Ὁ Θεὸς ὑμᾶς διαφυλάττοι, ἀδελφοὶ τιμιώτατοι. Ταῦτα ἁκούων ἐγὼ, καὶ σχεδον βλέπων ὧν οἱ ἀπαγγέλλοντες ὠδύροντο, ὁμολογιυ, πάλιν εἰς τὴν ἔρημον ὑπέστρεψα, τοῦτο λογισάμενος, ὅπερ καὶ σὴ θεοσέβεια συνορᾷ· ὅτι, εἶ ζητουμεθα, ’ἕνα εὗρε- Οὲντες παραπεμφθῶμεν πρὸς τους ἐπάρχους, κωλυσίς ἐστι τοῦ μή παρα τὴν σήν φλανθρωπίαν ελθεῖν. Καὶ εἰ οἱ μὴ θελήσαντες ὑπογράψαι καθʼ ἡμῶν, τοιαῦτα καὶ τοσαῦτα πεπόνθασιν, οῗ τε μὴ θέλοντες τῶν λαϊκὼν κοινωνεῖν τοῖς ’Λρειανοῖς ἐκελεύσθησαν ἀποθνήσκειν ουκ ἁμρίῧολον, ὅτι πάντως ἐπινοήθήσονται παρα τὼν συκονραντῶν καινότεροι καὶ μυρῖοι θάνατοι κατʼ ἐμοῦ· καὶ μετά θάνατον κινήσουσι λοιπὸν οἷς βούλονται καὶ α βούλονται πράγματα οῖ ἐγθροὶ, ιζμευδομενοι καθʼ ’ἡμῶν μειζόνως, ως μήκὲτι ἐγοντες τους ἐλέγχοντας αὐτους. Οὐ γὰρ τὴν σὴν εὐσέβειαν δεδιὼς ἕρευγον (οῖδα γάρ σου τήν ανεξικακίαν καὶ τήν φιλανθρωπίαν), ἀλλʼ ὁρῶν ἐκ των γινομένων τὸν θυμὸν τῶν ἐγθρῶν, καὶ λογιζόμενος, ὅτι Ο φοβούμενοι μήποτε ἐλεγχθῶσιν ἐρʼ οἷς ἔπραξαν παρὰ γνώμην τῆς σῆς καλοκαγαθίας, πάντα πράξουσιν ὥστε καὶ ἀποκτεῖναι. Ἰδοὺ γάρ ἡ μὲν σή φιλανθρωπία μόνον ἔξω τῶν πολεων καὶ τῆς ἐπαρχίας προσἐταξεν ἐκβάλλεσθαι τους ἐπισκόπους · οἱ δὲ θαυμαστοὶ, πλέον τι τῆς … προστάξεως τολμωντες, ὑπὲρ τρεῖς ἐπαρχίας εἷς ἐρήμους καὶ ἀήθεις καὶ φοβεροὺς τόπους ἐξώρισαν γέροντας ἀνθρώπους καὶ πολυετεῖς ἐπισκόπους. 0". μὲν γὰρ ἀπὸ τῆς … εἰς τὴν μεγάλην Ὄασιν, οἱ δὲ ἀπὸ τῆς Θηβαίδος εἰς τὴν Ἀμμωνιακ-ᾑν τῆς Λιβυης ἀπεστάλησαν, Καῖ οὐ δεδιὼς πάλιν ἀποθανεῖν, ἐρυγον· μὴ δειλίας ἐμοῦ τις αὐτῶν καταγινωσκὲτιοʼ ἀλλʼ ὅτι καὶ τοῦ Σωτῆρος ἐστι παράγγελμα, διωκομένους μεν ἡμᾶς φεύγειν, ζητουμένους δὲ κρύπτεσθαι, καῖ μὴ εἷς προῦπτον κίνδυνον ἑαυτοὺς ἐκδιδόναι, μηδὲ φαινομένους πλέον ἐκκαίειν τον θυμὸν τῶν διωκόντων. Ἴσον γάρ ἐστι τὸ ερονευειν ἐαυτὸν, καὶ διδοναι πάλιν ἐαυτὸν τοῖς ἐχθροῖς εἷς τὸ φονευειν. Τὸ δὲ φεύγειν, ὡς παρήγγειλεν ὁ Σωτήρ, γινώσκειν ἐστὶ τὸν καιρὸν, καὶ ἀλήθὼς κήδεσθαι τῶν διωκόντων, ’ἕνα μή, καὶ μέχρις αἳματος φθάσαντες, ὑπεύθυνοι γένωνται τῷ· Οὐ φονεύσεις· εἰ και τα μαλιστα και το παθειν ἡμᾶς διαβάλλοντες βούλονται. “Α γαρ καὶ νῦν πάλιν πεποιήκασι, δείκνυσιν αὐτῶν ταύτην εἶναι τὴν σπουδὴν, καὶ μιαιφόνον τὴν προαίρεσιν. Ἀκούσας δὲ, εὗ οἷδʼ ὅτι, θεοφιλέστατε Αὕγουστε, θαυμάσεις· καὶ γὰρ ἄξιον ἀληθῶς ἐκπλήξεως τὸ τόλμημα. Ἠλίκον δʼ ἐστὶ τοῦτο, ἄκουσον έν βραχεῖ λόγῳ.
’A de kai, Phroumentiou charin tou episkopou tēs Auxoumeōs gegraptai tois ekei tyrannois, Echei de tauta Nikētēs Kōnstantios Megistos Sebastos Aïzaną kai Sazaną; Pany dia phrontidos kai dia spoudēs tēs megistēs hēmin estin hē tou kreittonos gnōsis. Dei gar oimai to koinon tōn anthrōpōn genos tēs iitēs en tois toioutois axiousthai kēdemonias, hōs an mechri tēs elpidos ton bion diagoien, ta toiauta peritou Theou ginōskontes, kai mēden diaphōnountes peri tēn tou dikaiou kai alēthous exetasin. Tēs autēs toinyn pronoias axiountes hymas, kai tōn isōn Rhōmaiois metadidontes, hen ti metʼ autōn dogma kratein en tais Ekklēsiais keleuomen. Oukoun Phroumention ton episkopon ekpempete tēn tachistēn heis Aigypton para ton semnotaton Geōrgion ton episkopon kai tous allous tous katʼ Diʼgypton, hoi tou cheirotonein kai krinein ta toiauta kyrioi mallon eisin. Iste gar dēpou kai memnēsthe, hei mē lian ta para pasin homologoumena monoi agnoein prospoieisthe, hoti ton Phroumention touton heis tautēn tēn taxin tou biou katestēsen Athanasios, myriois enochos ōn kakoisʼ ’os ouden tōn epipheromenōn enklēmatōn autǭ dikaiōs eschen epilysasthai, autika tēs men kathedras ekpeptōke, kai tou biou tou pantē diamartōn alatai, apʼ allēs heis allēn gēn metanistamenos, hōsper ek toutou to kakos einai diapheuxomenos. Ei men houn hetoimōs hypakouseien ho Phroumentios, euthynas tēs holēs katastaseōs dōsōn, dēlos estai para pantōn iǭ tēs Ekklēsias nomǭ kai tę̄ kratousę̄ pistei katʼ ouden diaphōnōn; kritheis te kai dous peiran heautou tou pantos biou, kai logon toutou paraschomenos para tōn ta toiauta krinontōn. ’Kai katastēsetai parʼ autōn, ei melloi tǭ onti kata to dikaion episkopos einai dokein. Ei de anaballoito kai pheugoi tēn krisin, eudēlon dēpouthen, hoti tois Athanasiou tou ponērotatou logois ēgmenos … peri to theion, houtō proę̄rēmenos hōs ekeinos, hos edeichthē ponēros ōn. Kai deos mē, diabas eis Auxoumin, diaphtheirę̄ tous parʼ hymin, logous enageis kai dyssebeis parechomenos, mē monon tas … syncheōn kai thorybōn, kai blasphēmōn eis ton …, alla kai tois kata to ethnos ek toutōn anatropēn kai anastasin pantelē proxenōn. Ismen de, hoti, prosmathōn ti kai mega kai koinon ophelos ek tēs tou semnotatou Geōrgiou synousias aponamenos, kai tōn loipōn, hosoi ta toiauta paideuein akrōs isasi, panta ta tōn ekklēsiastikōn eis akron ēkribōkōs, tēn autēn epanēxei. Ho Theos hymas diaphylattoi, adelphoi timiōtatoi. Tauta hakouōn egō, kai schedon blepōn hōn hoi apangellontes ōdyronto, homologiy, palin eis tēn erēmon hypestrepsa, touto logisamenos, hoper kai sē theosebeia synorą; hoti, ei zētoumetha, ’hena heure- Oentes parapemphthōmen pros tous eparchous, kōlysis esti tou mē para tēn sēn phlanthrōpian elthein. Kai ei hoi mē thelēsantes hypograpsai kathʼ hēmōn, toiauta kai tosauta peponthasin, oï te mē thelontes tōn laïkōn koinōnein tois ’Lreianois ekeleusthēsan apothnēskein ouk hamriÿolon, hoti pantōs epinoēthēsontai para tōn sykonrantōn kainoteroi kai myrioi thanatoi katʼ emou; kai meta thanaton kinēsousi loipon hois boulontai kai a boulontai pragmata oi egthroi, izmeudomenoi kathʼ ’hēmōn meizonōs, ōs mēketi egontes tous elenchontas autous. Ou gar tēn sēn eusebeian dediōs hereugon (oida gar sou tēn anexikakian kai tēn philanthrōpian), allʼ horōn ek tōn ginomenōn ton thymon tōn egthrōn, kai logizomenos, hoti O phoboumenoi mēpote elenchthōsin erʼ hois epraxan para gnōmēn tēs sēs kalokagathias, panta praxousin hōste kai apokteinai. Idou gar hē men sē philanthrōpia monon exō tōn poleōn kai tēs eparchias prosetaxen ekballesthai tous episkopous ; hoi de thaumastoi, pleon ti tēs … prostaxeōs tolmōntes, hyper treis eparchias heis erēmous kai aētheis kai phoberous topous exōrisan gerontas anthrōpous kai polyeteis episkopous. 0". men gar apo tēs … eis tēn megalēn Oasin, hoi de apo tēs Thēbaidos eis tēn Ammōniak-hę̄n tēs Libyēs apestalēsan, Kai ou dediōs palin apothanein, erygon; mē deilias emou tis autōn kataginōsketioʼ allʼ hoti kai tou Sōtēros esti parangelma, diōkomenous men hēmas pheugein, zētoumenous de kryptesthai, kai mē heis proupton kindynon heautous ekdidonai, mēde phainomenous pleon ekkaiein ton thymon tōn diōkontōn. Ison gar esti to eroneuein eauton, kai didonai palin eauton tois echthrois heis to phoneuein. To de pheugein, hōs parēngeilen ho Sōtēr, ginōskein esti ton kairon, kai alēthōs kēdesthai tōn diōkontōn, ’hena mē, kai mechris haimatos phthasantes, hypeuthynoi genōntai tǭ; Ou phoneuseis; ei kai ta malista kai to pathein hēmas diaballontes boulontai. “A gar kai nyn palin pepoiēkasi, deiknysin autōn tautēn einai tēn spoudēn, kai miaiphonon tēn proairesin. Akousas de, heu hoidʼ hoti, theophilestate Haugouste, thaumaseis; kai gar axion alēthōs ekplēxeōs to tolmēma. Ēlikon dʼ esti touto, akouson en brachei logǭ.
And what was written to the rulers there concerning Frumentius, the bishop of Axum, is as follows: “Constantius Victor Maximus Augustus to Aizanas and Sazanas. It is altogether a matter of care and of the greatest concern to us that the knowledge of the Supreme Being be advanced. For I think the whole race of men deserves equal care in such matters, so that they may pass their lives in hope, knowing such things about God and differing in nothing in the inquiry into what is just and true. Counting you, therefore, worthy of the same providence, and giving you a share equal with the Romans, we command that one doctrine together with them prevail in the churches. Send, therefore, Frumentius the bishop with all speed into Egypt to the most venerable George the bishop and the other bishops of Egypt, who have the chief authority to ordain and judge such matters. For you surely know and remember—unless you alone pretend to be ignorant of what is acknowledged by all—that this Frumentius was advanced to this rank of life by Athanasius, a man guilty of countless crimes; who, being unable to clear himself justly of any of the charges brought against him, at once fell from his see, and, utterly destitute, wanders from one land to another, as if by this he could escape being wicked. If, then, Frumentius readily obeys and is ready to give account of the whole of his appointment, he will be shown to all to differ in nothing from the law of the Church and the prevailing faith; and having been judged and given proof of his whole life, and rendered an account of it to those who judge such things, he will be appointed by them, if he truly deserves to be considered a bishop rightly. But if he puts it off and flees the judgment, it will surely be evident that, led by the words of the most wicked Athanasius, he is … in regard to divine things, having chosen as that man did, who was shown to be wicked. And there is fear lest, crossing into Axum, he corrupt those among you, offering accursed and impious words, not only confusing and disturbing the …, and blaspheming against the …, but also bringing about the overthrow and complete upheaval of the whole nation. We know, however, that having learned something and gained great and common profit from his converse with the most venerable George and the others who are most skilled in teaching such things, and having studied all ecclesiastical matters exactly, he will return to the same place. May God preserve you, most honored brothers.” [32] Hearing this, and almost seeing what those who reported it lamented, I confess I turned back again into the desert, reasoning, as your godliness also perceives, that if we were sought out in order to be found and sent to the prefects, that would prevent me from coming to your humanity. And if those who would not sign against us suffered such and so many things, and those of the laity who would not communicate with the Arians were ordered to be put to death, there is no doubt that newer and countless deaths would certainly be devised against me by the false accusers; and after my death the enemies would stir up whatever matters they wished, against whomever they wished, lying against us the more, as having no longer anyone to refute them. For I did not flee from fear of your godliness—for I know your forbearance and your humanity—but seeing from what was happening the rage of my enemies, and reasoning that, fearing lest they be convicted for what they had done against the mind of your goodness, they would do anything, even to killing. For see: your humanity ordered only that the bishops be expelled from the cities and the province; but these admirable men, daring something beyond your order, exiled aged men and bishops of many years beyond three provinces into deserts, unfamiliar and fearful places. For some were sent from … to the Great Oasis, and others from the Thebaid to the Ammoniaca of Libya. And again, it was not from fear of death that I fled; let none of them condemn me for cowardice; but because it is the Savior’s command that when persecuted we should flee, when sought we should hide, and not throw ourselves into manifest danger, nor by appearing inflame the more the rage of the persecutors. For it is the same thing to kill oneself and to give oneself up to the enemies to be killed. To flee, as the Savior commanded, is to know the time, and truly to care for the persecutors, lest, going as far as blood, they become guilty against the commandment “You shall not murder,” even though they especially wish us to suffer, slandering us. For what they have now done again shows that this is their zeal and their bloodthirsty purpose. When you hear it, I know well, most God-loving Augustus, you will marvel; for the audacity truly deserves amazement. How great it is, hear in a few words.
Textual problem in this passage: see the notes.
Exod 20:13 (quotation, medium confidence) · Matt 10:23 (allusion, high confidence)
Notes and citation
Summary: After quoting Constantius’s letter ordering the rulers of Axum to send Frumentius to George for examination, Athanasius explains that he turned back into the desert, fleeing not from cowardice but as Christ commanded, to keep his persecutors from bloodguilt.
- Aizanas (Ezana) and Sazanas were the rulers of Axum. A passage near the end of the letter is badly garbled in the scan; legible words are reassembled by a logged correction and the rest marked “…”. The numeral of chapter 32 stands in the text inside this staged section and is marked [32]. The place from which some bishops were sent to the Great Oasis is unreadable in the scan (“…”). “You shall not murder”: Exod 20:13; the Greek letters are garbled in the scan and the reading is a conjecture from what survives. Flight in persecution: Matt 10:23; Athanasius develops this in his Defense of His Flight.
Notes on the original text
- Digital text corrected (Migne’s margin letter left in the text; OCR debris; OCR debris inside a hyphenated word; OCR debris inside a hyphenated word; a word lost; OCR debris; a place name lost; OCR debris; the commandment read from the surviving letters (conjecture); OCR misreading; chapter numeral (chapter 32) misread and left in the running text; lines scattered and garbled by the OCR; legible words reassembled, lost words marked …; two columns of lines interleaved by the OCR; words reassembled): Ε νει ταυτα → Ἔχει δὲ ταῦτα; τοῖς,Ἄθα- 63Ἲ νασῖου του πονηροτάτου Λόγοις ’ἠγμένος δ ἡ γ μέν ο ς ... μ. πεοὶ το θεῖον, ουτω προῃρημένος ὡς εκεινος αττι «1 Ἰ ’ \‘I Α \ ’ν,ν \ Νι \ Ν {I\ ιι ‘1', εδείγθη πονηρὸς ων. Καὶ οεος μή, οιαέλας εις Λυξου μιν, δεαρθεῖρῃ τους παρʼ υἱιιν, λόγους εναγεις κα \ \I, κ θ δυσσεβεῖς παρεχόμενος, μή μόνον τάς linus/":51; συγγεων καὶ θορυῧων, καὶ βλασφημῶν εἷς τὸν κιεεζτ- \ ης l [λε ν ς ι τονα, ἀλλα καὶ τοῖς κατα τὸ ἐθνος ἐκ τουτων ἀνατροπὴν καὶ ἀνάστασιν παντελῆ προξενῶν. → τοῖς Ἀθανασίου τοῦ πονηροτάτου λόγοις ἠγμένος … περὶ τὸ θεῖον, οὕτω προῃρημένος ὡς ἐκεῖνος, ὃς ἐδείχθη πονηρὸς ὤν. Καὶ δέος μὴ, διαβὰς εἰς Αὐξοῦμιν, διαφθείρῃ τοὺς παρʼ ὑμῖν, λόγους ἐναγεῖς καὶ δυσσεβεῖς παρεχόμενος, μὴ μόνον τὰς … συγχέων καὶ θορυβῶν, καὶ βλασφημῶν εἰς τὸν …, ἀλλὰ καὶ τοῖς κατὰ τὸ ἔθνος ἐκ τούτων ἀνατροπὴν καὶ ἀνάστασιν παντελῆ προξενῶν.; ’Ίσμεν δὲ, ὅτι, προσμαθών τι καὶ μέγα καὶ κοινὸν ὄρειος ἐκ τῆς τοῦ σεμνοτάτου Γεωργίου συνουσίας ἀπονάμενος, καὶ τῶν λοιπῶν, ὅσοι τά τοιαῦτα παιδεύειν ακρως πάντα τά των ἐκκλησιαἶσασι, τήν αυτὴν ἐπανήξει, ’ Θεὸς ὑμᾶς 8110')στικῶν εἷς ἄκρον ἠκριβωκώς. λάττοι, ἀδελφοὶ τιμιώτατοι. → Ἴσμεν δὲ, ὅτι, προσμαθών τι καὶ μέγα καὶ κοινὸν ὄφελος ἐκ τῆς τοῦ σεμνοτάτου Γεωργίου συνουσίας ἀπονάμενος, καὶ τῶν λοιπῶν, ὅσοι τὰ τοιαῦτα παιδεύειν ἄκρως ἴσασι, πάντα τὰ τῶν ἐκκλησιαστικῶν εἰς ἄκρον ἠκριβωκὼς, τὴν αὐτὴν ἐπανήξει. Ὁ Θεὸς ὑμᾶς διαφυλάττοι, ἀδελφοὶ τιμιώτατοι.; 3'3. Ταῦτα → Ταῦτα; ὧν ,. -,ς.. οἱ → ὧν οἱ; εις τήν Β ἔρημον → εἰς τὴν ἔρημον; παραπεμγίμῖλμὶν → παραπεμφθῶμεν; ωυ γάρ τήν σήν ευ- \'\\ Η σὲὂειαν → Οὐ γὰρ τὴν σὴν εὐσέβειαν; παρα ,ι γνώμην → παρὰ γνώμην; οἳ δε θαυ- ‘ ιι ἡ 1 ἢ κν μαστοὶ, πλέον τι τής om; προστάξεως → οἱ δὲ θαυμαστοὶ, πλέον τι τῆς … προστάξεως; εροο 6εροῦς → φοβεροὺς; μεν γάρ ἀπὸ τῆς Mein; εἷς → μὲν γὰρ ἀπὸ τῆς … εἰς; ’ξε-ἆγεν) → φεύγειν; τῷ, \ Ῑ Ἰ ‘ κ “ ἱ \ υ Mn eovsqu' ει → τῷ· Οὐ φονεύσεις· εἰ.
Topics: Persecution, Martyrdom
Cite (SBL): Athanasius, Apol. Const. 31 (PG 25:636b–640a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/athanasius-apologia-constantium/20/#p-31). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 25 scan text; compared in full afterwards with NPNF² 4.