Letter to Constantius
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Letter to Constantius 0
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Περὶ τοῦ ἐν οὐρανοῖς φαγέντος σημείου τοῦ σταυροῦ ἐκ φωτὸς, ἐν ᾿Ιεροσολύμοις ὀφθέντος. Βασιλεῖ θεοφιλεστάτῳ καὶ εὐσεδεστάτῳ Κωνσταντίῳ Αὐγούστῳ, Κύριλλος ὁ ἐν Ἱεροσολύμοις ἐπίσχοπος ἐν Κυρίῳ καίρειν
Peri tou en ouranois phagentos sēmeiou tou staurou ek phōtos, en ᾿Ierosolymois ophthentos. Basilei theophilestatǭ kai eusedestatǭ Kōnstantiǭ Augoustǭ, Kyrillos ho en Hierosolymois epischopos en Kyriǭ kairein
On the sign of the cross, made of light, that appeared in the heavens and was seen at Jerusalem. To the most God-beloved and most pious Constantius Augustus, Cyril, bishop in Jerusalem, greeting in the Lord.
Chapter 1
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Πρώτας ταύτας ἐξ Ἱεροσολύμων πρὸς τὴν βεοφιλῆ σου βασιλείαν ἀποστέλλω γραμμάτων ἀπαρχὰς, σοί τε πρεπούσας ἀποδέξασθαι, χἀμοὶ παρασχεῖν- οὐ λόγων χολαχείας πεπληρωμένας, ἀλλ᾽ ἐπουρανίων μηνυτιχὰς θεοπτίας " οὐδὲ συνθέτους λόγζων ῥητοριχῶν πιθανότητας περιεχούσας, ἀλλ᾽ ἁγίων σοι Εὐαγγελίων προῤῥήσεσι, διὰ τῆς τῶν πρα- Ἕτεροι μὲν γὰρ, ἀφ᾽ ὧν ἔχουσι, τὴν τιμίαν φανοῦμεν (τὰ γὰρ ἀπὸ τῆς γῆς δωρούμενα τέλος ἔχει τὴν γῆν) " ἀλλ᾽ ἐπουρανίων πραγμάτων θεϊχὴν ἐνέργειαν, ἐν τοῖς τῆς θεοφιλοῦς σου βασιλείας χα:ροῖς ἐν Ἱεροσολύμοις τελεσθεῖσαν, τῇ σῇ εὐσεβείᾳ μετὰ σπουδῇ; ἄγομεν εἰς γνῶσιν " οὐχ ἵνα νῦν πρῶτον ἐξ ἀγνοίας ἔλθῃς εἰς θεογνωσίαν (φθάνε:ς γὰρ καὶ ἑτέρους διδάσχων, δι᾽ ὧν εὐσεδεῖς), ἀλλ' ἵνα, ἅπερ ἥδεις, ταῦτα καὶ βεδαιωθῇς. Καὶ τὸν τῆς βα. σιλείας προγονιχὸν ὑποδεξάμενος χλῆρον, μείζοσι μᾶλλον Θεῷ μὲν τῷ Παμδασιλεῖ καὶ νῦν τὴν πρέπουσαν ἀποδῷς εὐ αριστίαν" μείζονος δὲ τοῦ χατ᾽ ἐχθρῶν θάρσους πληρωθῇς, ἔργῳ τὴν σὴν βασιλείαν ἀγαπᾶσθαι πρὸς Θεοῦ, δι᾽ ὧν ἐπὶ σοῦ θαυ-
Prōtas tautas ex Hierosolymōn pros tēn beophilē sou basileian apostellō grammatōn aparchas, soi te prepousas apodexasthai, chamoi paraschein- ou logōn cholacheias peplērōmenas, all᾽ epouraniōn mēnytichas theoptias " oude synthetous logzōn rhētorichōn pithanotētas periechousas, all᾽ hagiōn soi Euangeliōn prorrhēsesi, dia tēs tōn pra- Heteroi men gar, aph᾽ hōn echousi, tēn timian phanoumen (ta gar apo tēs gēs dōroumena telos echei tēn gēn) " all᾽ epouraniōn pragmatōn theïchēn energeian, en tois tēs theophilous sou basileias cha:rois en Hierosolymois telestheisan, tę̄ sę̄ eusebeią meta spoudę̄? agomen eis gnōsin " ouch hina nyn prōton ex agnoias elthę̄s eis theognōsian (phthane:s gar kai heterous didaschōn, di᾽ hōn eusedeis), all' hina, haper hēdeis, tauta kai bedaiōthę̄s. Kai ton tēs ba. sileias progonichon hypodexamenos chlēron, meizosi mallon Theǭ men tǭ Pamdasilei kai nyn tēn prepousan apodǭs eu aristian" meizonos de tou chat᾽ echthrōn tharsous plērōthę̄s, ergǭ tēn sēn basileian agapasthai pros Theou, di᾽ hōn epi sou thau-
[1.] These first-fruits of letters I send from Jerusalem to your God-beloved majesty, fitting for you to receive and for me to offer: not filled with the flattery of words, but making known heavenly divine visions; not containing the composed persuasiveness of rhetorical speeches, but [in agreement] with the predictions of the holy Gospels through the [outcome of] events … [2.] For others, from what they have, [adorn] your honoured [head] … we shall show (for gifts from the earth have the earth as their end); but the divine working of heavenly things, accomplished at Jerusalem in the times of your God-beloved reign, we bring with zeal to the knowledge of your piety: not so that you may now for the first time come from ignorance to the knowledge of God (for you already teach others too, by the things in which you are pious), but so that you may be confirmed in what you knew. And may you, who have received the ancestral inheritance of the kingdom, [adorned] rather with greater …, now too render the fitting thanksgiving to God the King of all, and be filled with greater boldness against your enemies, [learning] in deed that your reign is loved by God, through the [wonders] that in your time …
Chapter 3
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Ἐπὶ μὲν γὰρ τοῦ θεοφιλεστάτου, καὶ τῆς μαχαρίας μνήμης Κωνσταντίνου τοῦ σοῦ πατρὸς, τὸ σωτήριον τοῦ σταυροῦ ξύλον ἐν Ἱεροσολύμοις τῦρηται τῆς θείας χάριτος, τῷ καλῶς ζητοῦντι τὴν εὐσέδειαν, τῶν ἀποχεχρυμμένων ἀγίων τόπων παρασχούσης τὴν εὕρεσιν. Ἐπὶ δὲ σοῦ, δέσποτα, πανευπρὸ; τὸν Θεὸν εὐλαδείᾳ νιχῶντος, οὐχ ἀπὸ γῆς λοιπὸν, ἀλλ᾽ ἐξ οὐρανῶν τὰ θαυματουργήματα" καὶ τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ, τὸ τῆς χατὰ τοῦ θανάτου νίχης τρόπαιον, ὁ μαχάριος λέγω σταυρὸς, φωτὸς μαρμαρυγαῖς ἀπαστράπτων ἐν Ἱεροσολύμοις ὥφθη. Δ'. Ἐν γὰρ ταῖς ἀγίαις ταύταις ἡμέραις τῆς ἁγίας Πεντηχοστῆς, Νόνναις Μαῖαις, περὶ τρίτην ὥραν, νος, ἐν οὐρανῷ, ὑπεράνω τοῦ ἀγίγυ Γολγοθᾶ καὶ μέχρι τοῦ ἁγίου ὄρους τῶν Ἐλαιῶν, ἐχτεταμένος γετο᾽ οὐχ ἑνὶ καὶ δευτέρῳ μόνον φανεὶς, ἀλλὰ παντὶ τῷ τῆς πόλεως πλήθει φανερώτατα δειχθείς. Οὐχ ὡς ἄν τις νοήσειεν, ὀξέως χατὰ φαντασίαν παραδραμών" ἀλλ᾽ ἐπὶ πλείοσιν ὥραις ὑπὲρ γῆν ὀφθαλμοφανῶς θεωρούμενος, καὶ ταῖς ἀπαστραπτούσαις γαῖς τὰς ἡλιαχὰς ἀχτῖνας νιχήσας " ἢ γὰρ ἂν ὑπ᾽ αὐτῶν νικώμενος ἐχαλύπτετο, εἰ μὴ δυνατωτέρας ἡλίου τοῖς ὁρῶσι παρεῖχε τὰς λαμπτδόνας. Ὡς ἅπαν μὲν ἀθρόως ἐξαυτῆς εἰς τὴν ἁγίαν ἐχχλησίαν ἐπιδραμεῖν τὸ τῆς πόλεως πλῆθος, τῷ τῆς θεοπτίας φόδφῳ μετ᾽ εὐφροσύνης χατασχεθέν " νέων ἅμα καὶ πρεσθυτέρων, ἀνδρῶν τε καὶ γυναιχῶν, καὶ πάσης ἡλιχίας, καὶ μέχρις αὐτῶν ἤδη τῶν χατ᾽ οἴχους θαλαμευομέγὼν χορῶν - ἐντοπίων τε καὶ ξένων, Χριστιανῶν τε ἅμα, καὶ τῶν ἀλλαχόθεν ἐπιδημούντων ἐθνιχῶν. Ὁμοθυμαδὸν δὲ πάντων, ὡς ἐξ ἑνὸς στόματος Χριστὸν Ἰησοῦν τὸν Κύριον ἡμῶν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν θαυματοποιὸν ἀνυμνούντων· ἔργῳ καὶ πείρᾳ παραλαθόντων, ὅτι Χριστιανῶν τὸ δόγμα «ὃ πανευσεδὲς, Οὐκ ἐν πειθοῖς σοφίας ἐστὶ οὐχ ὑπ᾽ ἀνθρώπων μόνον χαταγγελλόμενον, ἀλλ᾽ ἐξ οὐρανῶν θεόθεν μαρτυρούμενον. Ἑ΄-. Ἐπεὶ τοίνυν ἡμεῖς οἱ τῆς Ἱερουσαλὴμ οἱκήτορες, τὸ τοῦ θαύματος παράδοξον αὐταῖς ὄψεσι παραλαθόντες, Θεῷ μὲν τῷ Παμδασιλεῖ, καὶ ΥἹῷ τῷ προσχύνησιν ἀπεδώχαμέν τε καὶ ἀποδώσομεν, εὐχὰς ᾿ ἐχτενεῖς καὶ ὑπὲρ τοῦ θεοφιλοῦς σου χράτους ἐν τοῖς ἁγίοις τόποις πεποιημένοι τε καὶ ποιησόμενοι " ἔδει δὲ τὰς ἐπουρανίους ταύτας θεοπτίας μὴ παραδοῦναι σιωπῇ, ἀλλ᾽ εὐαγγελίσασθαί σου τὴν ἔνθεον εὑσέθειαν- ἐξαυτῆς, διὰ τούτων ἑσπουδάσαμεν τῶν γραμμάτων " ἵνα ἀγαθῷ θεμελίῳ τῆς παρὰ σοὶ προυπαρχούσης πίστεως, τὴν ἐχ τῶν προσφάτως περον μὲν τὸ εἰς τὸν Κύρων ἡμῶν Ἰησοῦν Χριστὸν ἀναλάθδοις θάρσος " ὁμοῦ δὲ καὶ πάσης ἀνδρείας συνήθους πεπληρωμένος, ὡς ἂν αὐτὸν ἔχων Θεὸν σύμμαχον, τὸ τοῦ σταυροῦ τρόπαιον ἑτοιμότατα οὐρανῷ σημεῖον ἐπαγόμενος " οὗ καὶ τὸ σχῆμα δείξας ἀνθρώποις ὁ οὐρανὸς, μειξόνως ('. Τὸ μέντοι θαυματούργημα τοῦτο, βασιλεῦ θεοφιλέστατε, προφητῶν μαρτυρίαις, καὶ Χριστοῦ φωναῖς ἁγίαις ἐν Εὐαγγελίοις ἐγχειμέναις ἀχολούθως, ἐτελέσθη τε νῦν, καὶ πάλιν μειζόνως τελεσϑήσεται. Ἐν γὰρ τῷ κατὰ Ματθαῖον Εὐαγγελίῳ, μελλόντων πραγμάτων γνῶσιν ὁ Σωτὴρ τοῖς μαχαρίοις ἀποστόλοις αὐτοῦ δωρούμενος, καὶ δι᾽ ἐχεΐνων τοῖς μετ᾽ αὐτοὺς ὁμιλῶν", λευχότατα προαναφωνῶν ἔλεγε Καὶ τότε φαγήσεται τὸ σημεῖον τοῦ Υιοῦ τοῦ ἀνθρώπου ἐν τῷ οὐρανῷ. Ἥντινα τῶν Εὐαγγελίων θείαν βίδλον συνήθως εἰς χεῖρας ἀναλα- Ὀὼν, τὰς περὶ τούτου χειμένας προαγγελτιχὰς μαρτυρίας ἐγγράφους εὑρήσεις " ὧν μάλιστά σς, διὰ τὰ λοιπὰ τῶν κατὰ τὴν αὐτόθι γεγραμμένων ἀχολουθέαν " τῶν πραγμάτων ὑπὸ τοῦ Σωτῆρος ἡμῶν τῆς παρατηρήσεως, πρὸς τὸ μηδεμίαν ἐξ ἀντιχειμέγῆς ἐνεργείας ὑπομεῖναι τὴν βλάδην.
Epi men gar tou theophilestatou, kai tēs macharias mnēmēs Kōnstantinou tou sou patros, to sōtērion tou staurou xylon en Hierosolymois tyrētai tēs theias charitos, tǭ kalōs zētounti tēn eusedeian, tōn apochechrymmenōn agiōn topōn paraschousēs tēn heuresin. Epi de sou, despota, paneupro? ton Theon euladeią nichōntos, ouch apo gēs loipon, all᾽ ex ouranōn ta thaumatourgēmata" kai tou Kyriou kai Sōtēros hēmōn Iēsou Christou, tou monogenous Huiou tou Theou, to tēs chata tou thanatou nichēs tropaion, ho macharios legō stauros, phōtos marmarygais apastraptōn en Hierosolymois hōphthē. D'. En gar tais agiais tautais hēmerais tēs hagias Pentēchostēs, Nonnais Maiais, peri tritēn hōran, nos, en ouranǭ, hyperanō tou agigy Golgotha kai mechri tou hagiou orous tōn Elaiōn, echtetamenos geto᾽ ouch heni kai deuterǭ monon phaneis, alla panti tǭ tēs poleōs plēthei phanerōtata deichtheis. Ouch hōs an tis noēseien, oxeōs chata phantasian paradramōn" all᾽ epi pleiosin hōrais hyper gēn ophthalmophanōs theōroumenos, kai tais apastraptousais gais tas hēliachas achtinas nichēsas " ē gar an hyp᾽ autōn nikōmenos echalypteto, ei mē dynatōteras hēliou tois horōsi pareiche tas lamptdonas. Hōs hapan men athroōs exautēs eis tēn hagian echchlēsian epidramein to tēs poleōs plēthos, tǭ tēs theoptias phodphǭ met᾽ euphrosynēs chataschethen " neōn hama kai presthyterōn, andrōn te kai gynaichōn, kai pasēs hēlichias, kai mechris autōn ēdē tōn chat᾽ oichous thalameuomegōn chorōn - entopiōn te kai xenōn, Christianōn te hama, kai tōn allachothen epidēmountōn ethnichōn. Homothymadon de pantōn, hōs ex henos stomatos Christon Iēsoun ton Kyrion hēmōn, ton Huion tou Theou ton monogenē, ton thaumatopoion anymnountōn; ergǭ kai peirą paralathontōn, hoti Christianōn to dogma «ho paneusedes, Ouk en peithois sophias esti ouch hyp᾽ anthrōpōn monon chatangellomenon, all᾽ ex ouranōn theothen martyroumenon. He΄-. Epei toinyn hēmeis hoi tēs Hierousalēm hoikētores, to tou thaumatos paradoxon autais opsesi paralathontes, Theǭ men tǭ Pamdasilei, kai HuIǭ tǭ proschynēsin apedōchamen te kai apodōsomen, euchas ᾿ echteneis kai hyper tou theophilous sou chratous en tois hagiois topois pepoiēmenoi te kai poiēsomenoi " edei de tas epouranious tautas theoptias mē paradounai siōpę̄, all᾽ euangelisasthai sou tēn entheon heusetheian- exautēs, dia toutōn hespoudasamen tōn grammatōn " hina agathǭ themeliǭ tēs para soi prouparchousēs pisteōs, tēn ech tōn prosphatōs peron men to eis ton Kyrōn hēmōn Iēsoun Christon analathdois tharsos " homou de kai pasēs andreias synēthous peplērōmenos, hōs an auton echōn Theon symmachon, to tou staurou tropaion hetoimotata ouranǭ sēmeion epagomenos " hou kai to schēma deixas anthrōpois ho ouranos, meixonōs ('. To mentoi thaumatourgēma touto, basileu theophilestate, prophētōn martyriais, kai Christou phōnais hagiais en Euangeliois encheimenais acholouthōs, etelesthē te nyn, kai palin meizonōs telesϑēsetai. En gar tǭ kata Matthaion Euangeliǭ, mellontōn pragmatōn gnōsin ho Sōtēr tois machariois apostolois autou dōroumenos, kai di᾽ echeïnōn tois met᾽ autous homilōn", leuchotata proanaphōnōn elege Kai tote phagēsetai to sēmeion tou Uiou tou anthrōpou en tǭ ouranǭ. Hēntina tōn Euangeliōn theian bidlon synēthōs eis cheiras anala- Oōn, tas peri toutou cheimenas proangeltichas martyrias engraphous heurēseis " hōn malista ss, dia ta loipa tōn kata tēn autothi gegrammenōn acholouthean " tōn pragmatōn hypo tou Sōtēros hēmōn tēs paratērēseōs, pros to mēdemian ex anticheimegēs energeias hypomeinai tēn bladēn.
[3.] For in the time of your father Constantine, most dear to God and of blessed memory, the saving wood of the cross was found in Jerusalem, divine grace granting to one who rightly sought piety the discovery of the hidden holy places. But in your time, master, who surpass him in reverence toward God, the wonders come no longer from the earth but from the heavens; and the trophy of the victory over death of our Lord and Saviour Jesus Christ, the only-begotten Son of God, I mean the blessed cross, was seen at Jerusalem flashing with the radiance of light. [4.] For in these holy days of holy Pentecost, on the Nones of May, about the third hour, [a very great cross made of light appeared] in the sky above holy Golgotha, stretching out as far as the holy Mount of Olives. It was seen not by one or two only, but was shown most plainly to the whole multitude of the city; not, as one might suppose, swiftly passing by like a fantasy, but seen visibly above the earth for several hours, overcoming the rays of the sun with its flashing rays; for otherwise it would have been overcome and hidden by them, had it not offered to those who saw it a brightness more powerful than the sun. So the whole multitude of the city at once ran together into the holy church, seized by fear of the divine vision mingled with joy: young and old, men and women, of every age, even the maidens kept in their chambers at home, natives and foreigners, Christians together with gentiles visiting from elsewhere; and all with one accord, as from one mouth, sang the praise of Christ Jesus our Lord, the only-begotten Son of God, the worker of wonders, learning by deed and experience that the most pious teaching of the Christians is "not in persuasive words of wisdom, [but in demonstration of the Spirit and of power]," not proclaimed by men only, but witnessed from heaven by God. [5.] Since, then, we inhabitants of Jerusalem, having received the marvel of this wonder with our own eyes, have rendered and will render to God the King of all, and to [the only-begotten] Son [of God, the fitting] worship [with thanksgiving], having offered and being about to offer earnest prayers also for your God-beloved power in the holy places; and since it was necessary not to consign these heavenly divine visions to silence, but to announce them at once to your godly piety, we have hastened to do so by this letter; so that, on the good foundation of the faith already present in you, [adding the knowledge] of the recent [divine works], you may take up a still stronger boldness toward our Lord Jesus Christ, and, filled with all your customary courage, as one who has God himself as ally, may most readily bear forward the trophy of the cross, [the boast of boasts,] bringing with you the sign [shown in] heaven, whose shape heaven showed to men and boasted the more. [6.] This wonder, most God-beloved king, has been accomplished now in agreement with the testimonies of the prophets and the holy words of Christ contained in the Gospels, and will be accomplished again more greatly. For in the Gospel according to Matthew the Saviour, giving his blessed apostles knowledge of things to come, and through them speaking to those after them, proclaimed beforehand most clearly: "And then shall appear the sign of the Son of man in heaven." Taking into your hands, as is your custom, the divine book of the Gospels, you will find the prophetic testimonies about this written there; which I especially [urge you, master, to read often] because of the rest of the sequence of events written there by our Saviour, [and to keep] watch, so as to suffer no harm from the opposing power.
Chapter 4
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Ταύτας σοι τῶν ἡμετέρων λόγων, βασιλεῦ θεοφιλέστατε, προσφέρω τὰς ἀπαρχάς" ταύτας ἐξ 'Ἵεροσολύμων πρώτας ἀποφθέγγομαι τὰς φωνάς σοι, τῷ Ὑνησιωτάτῳ καὶ πανευσεῦεξζ μεθ' ἡμῶν Χριστοῦ προσχυνητῇ, τοῦ μονογενοῦς Υἱοῦ τοῦ θεοῦ καὶ Σωτῆρος ἡμῶν" τοῦ τὴν οἰχουμενιχὴν, χατὰ τὰς θείας Γραφὰς, ἐν Ἱεροσολύμοις τελέσαντος σωτηρίαν" τοῦ πατήσαντος μὲν ἐνταῦθα τὸν θάνατον, οἱχείοις δὲ τιμίοις αἴμασι τὰς ἀνθρώπων ἁμαρτίας ἐξαλείψαντος " ζωήν τε καὶ ἀφθαρσίαν, καὶ πνευματικὴν ἐπουράνιον χάριν τοῖς πιστεύουσιν ἄπατι παρασχόντος. Οὗ τῇ τε δυνάμει καὶ τῇ χάριτί σε εὑφραινόμενον καὶ φρουρούμενον, λαμπροτέροις τε καὶ τε γνησίων βασιλιχοῖς ἐναδρυνόμενον βλαστήμασιν" αὐτὸς ὁ Παμύασιλεὺς Θεὸς, ὁ πάσης ἀγαθωσύγης πάροχος, πολλαῖς ἐτῶν εἰρηνιχαῖς περιόδοις, χαύχημα Χριστιανοῖς καὶ χόσμῳ σύμπαντι φυ- Η’. Ἐῤῥωμένον σε, καὶ πάσῃ χεχοσμημένον ἀρετῇ, καὶ τὴν συνήθη τῶν τε ἀγίων Ἐχχλησιῶν, καὶ τῆς Ῥωμαίων ἀρχῆς χηδεμονίαν ἐπιδειχνύμενον,
Tautas soi tōn hēmeterōn logōn, basileu theophilestate, prospherō tas aparchas" tautas ex 'Hierosolymōn prōtas apophthengomai tas phōnas soi, tǭ Hynēsiōtatǭ kai paneuseuexz meth' hēmōn Christou proschynētę̄, tou monogenous Huiou tou theou kai Sōtēros hēmōn" tou tēn oichoumenichēn, chata tas theias Graphas, en Hierosolymois telesantos sōtērian" tou patēsantos men entautha ton thanaton, hoicheiois de timiois aimasi tas anthrōpōn hamartias exaleipsantos " zōēn te kai aphtharsian, kai pneumatikēn epouranion charin tois pisteuousin apati paraschontos. Hou tę̄ te dynamei kai tę̄ chariti se heuphrainomenon kai phrouroumenon, lamproterois te kai te gnēsiōn basilichois enadrynomenon blastēmasin" autos ho Pamyasileus Theos, ho pasēs agathōsygēs parochos, pollais etōn eirēnichais periodois, chauchēma Christianois kai chosmǭ sympanti phy- Ē’. Errhōmenon se, kai pasę̄ chechosmēmenon aretę̄, kai tēn synēthē tōn te agiōn Echchlēsiōn, kai tēs Rhōmaiōn archēs chēdemonian epideichnymenon,
[7.] These first-fruits of our words I offer you, most God-beloved king; these are the first words I utter to you from Jerusalem, to you, the most genuine and most pious worshipper together with us of Christ, the only-begotten Son of God and our Saviour, who accomplished the salvation of the world at Jerusalem according to the divine Scriptures; who trampled down death here, and blotted out the sins of men by his own precious blood, and granted to all who believe life and incorruption and spiritual, heavenly grace. By his power and grace may God himself, the King of all, the giver of all goodness, [keep] you, rejoicing and guarded, distinguished by ever brighter … and glorying in true-born royal shoots, for many peaceful periods of years, the boast of Christians and of the whole world. [8.] Strong, adorned with every virtue, showing your customary care both for the holy churches and for the rule of the Romans,
Chapter 7
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ἡμῖν χαρίσηται πανέστιον, Αὔγουστε βασιλεῦ θεοφιλέστατε, δοξάζοντα ἀεὶ τὴν ἁγίαν καὶ ὁμοούσιον Τριάδα, τὸν ἀληθινὸν Θεὸν ἡμῶν ᾧ πρέπει πᾶσα δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
hēmin charisētai panestion, Augouste basileu theophilestate, doxazonta aei tēn hagian kai homoousion Triada, ton alēthinon Theon hēmōn hǭ prepei pasa doxa eis tous aiōnas tōn aiōnōn. ᾿Amēn.
may [God] grant you to us with all your house, Augustus, most God-beloved king, ever glorifying the holy and consubstantial Trinity, our true God, to whom all glory is fitting for ages of ages. Amen.