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he raged with madness. For some men turn away from and hate both their own people and strangers alike; but this man fawned on demons, strangers to his salvation, and served them with every kind of worship; while his Benefactor and Savior, who had not even spared his Only-begotten for his sake, he turned away from, and hated, and reviled the cross, a thing which raised up the inhabited world as it lay prostrate, and drove away the darkness from every side, and brought in for us a light more brilliant than the sun’s rays. And not even here did his madness stop, but he threatened to snatch the nation of the Galileans from the midst of the world; for so he was accustomed to call us. And yet if he thought the name of Christians was an abomination, and the thing was full of much shame, why did he not desire to disgrace us with this name, but with a strange one? But he knew clearly that to be called from a close relationship with Christ is a great adornment, not only for men, but also for angels and the powers above. For this reason he set everything in motion, so as to strip us of this adornment and to destroy the preaching. But this was impossible, O wretched and miserable man, just as it was impossible to tear down the heaven, and to extinguish the sun, and to shake and cast down the foundations of the earth. And Christ foretold these things, saying thus: Heaven and earth shall pass away, but my words shall not pass away. But you do not bear Christ speaking; receive, then, the voice from the events themselves. For I, having been deemed worthy to know what a decree of God is, how strong and invincible a thing it is, have believed it to be more trustworthy than the natural sequence of things and than the experience of events; but you who are still crawling on the ground and frightened by the examination of human reasonings, receive the testimony from the events; I say nothing against it, nor do I contend. B'. What then do the events say? Christ said that it is easier for heaven and earth to be destroyed than for one of his words to fail; the emperor spoke against these things and threatened to abolish the doctrines. Where then is the emperor who threatened these things? He has perished, and has been destroyed, and is now in Hades awaiting the inevitable punishment. But where is Christ, who declared those things? In heaven, at the right hand of the Father, occupying the highest throne of glory. Where are the emperor's blasphemous words and his licentious tongue? It has become ash, and dust, and food for worms. Where is the decree of Christ? It shines from the very truth of events, flashing forth as if from a golden pillar of the outcome of his works. And yet the emperor then omitted nothing when he was about to raise up war against us; but he also called soothsayers, and assembled sorcerers, and everything was full of demons and wicked spirits. What then were the rewards of this worship? The overthrow of cities, and a famine, the most bitter of all famines. For you surely know and remember how the marketplace was empty of goods for sale, but the workshops were full of turmoil, with each person striving to snatch up whatever appeared and to depart. And why do I speak of famine, when even the very springs of water were failing, springs that conceal rivers by the abundance of their flow? But since I have mentioned springs, let us now come up to Daphne, and bring our discourse to the achievements of the martyr. And yet you still desire to make a show of the indecencies of the Greeks; but nevertheless, even being so yourself, let us lead away; for in every way, where there is a memory of martyrs, there is also the shame of the Greeks. This emperor, then, going up to Daphne, frequently troubled Apollo, praying, supplicating, entreating, so that

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ἐμάνη μανίαν. Οἱ μὲν γὰρ καὶ τοὺς οἰκείους καὶ τοὺς ἀλλοτρίους ὁμοίως ἀποστρέφονται καὶ μισοῦσιν· οὗτος δὲ τοὺς μὲν ἀλλοτρίους τῆς αὐτοῦ σωτηρίας δαίμονας ἔσαινε, καὶ παντὶ θεραπείας ἐθεράπευε τρόπῳ· τὸν δὲ εὐεργέτην, καὶ σωτῆρα, καὶ μηδὲ τοῦ Μονογενοῦς φεισάμενον δι' αὐτὸν, ἀπεστράφη, καὶ ἐμίσει, καὶ τὸν σταυρὸν διέσυρε, πρᾶγμα, ὃ τὴν οἰκουμένην ἐπ' ὄψιν κειμένην ἀνέστησε, καὶ τὸ σκότος πάντοθεν ἀπήλασε, καὶ τῶν ἀκτίνων ἡμῖν λαμπρότερον εἰσήγαγε φῶς. Καὶ οὐδὲ ἐνταῦθα τῆς μανίας ἵστατο, ἀλλ' ἐκ μέσης ἀναρπάσεσθαι τῆς οἰκουμένης τὸ τῶν Γαλιλαίων ἔθνος ἐπηγγέλλετο· καὶ γὰρ οὕτως ἡμᾶς εἰώθει καλεῖν. Καίτοι εἰ τὸ ὄνομα τῶν Χριστιανῶν μύσος εἶναι ἐνόμιζε, καὶ πολλῆς τὸ πρᾶγμα γέμειν αἰσχύνης, τίνος ἕνεκεν οὐκ ἐντεῦθεν ἡμᾶς, ἀλλ' ὀνόματι ξένῳ καταισχύνειν ἐπεθύμει; Ἀλλὰ γὰρ ᾔδει σαφῶς, ὅτι τὸ καλεῖσθαι ἀπὸ τῆς πρὸς τὸν Χριστὸν οἰκειώσεως, οὐκ ἀνθρώποις μόνον, ἀλλὰ καὶ ἀγγέλοις, καὶ ταῖς ἀνωτέρω δυνάμεσι μέγας κόσμος ἐστί. ∆ιὰ τοῦτο πάντα ἐκίνει, ὥστε τοῦτον ἡμᾶς ἀποσυλῆσαι τὸν κόσμον, καὶ καταλῦσαι τὸ κήρυγμα. Ἀλλὰ τοῦτο ἀμήχανον ἦν, ἄθλιε καὶ ταλαίπωρε, ὥσπερ ἀμήχανον ἦν κατασκάψαι τὸν οὐρανὸν, καὶ σβέσαι τὸν ἥλιον, καὶ τὰ θεμέλια τῆς γῆς διασεῖσαι καὶ καταβαλεῖν. Καὶ ταῦτα προανεφώνησεν ὁ Χριστὸς οὕτως εἰπών· Ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται· οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσιν. Ἀλλ' οὐκ ἀνέχῃ τοῦ Χριστοῦ λέγοντος· οὐκοῦν δέχου τὴν ἀπὸ τῶν πραγμάτων φωνήν. Ἐγὼ μὲν γὰρ καταξιωθεὶς εἰδέναι, τί ποτέ ἐστιν ἀπόφασις Θεοῦ, πῶς ἰσχυρὸν, καὶ ἄμαχον πρᾶγμα, καὶ τῆς φυσικῆς ἀκολουθίας, καὶ τῆς τῶν πραγμάτων πείρας πάντων ἀξιοπιστοτέραν ταύτην εἶναι πεπίστευκα· σὺ δὲ ὁ χαμαὶ συρόμενος ἔτι, καὶ πρὸς λογισμῶν ἐπτοημένος ἐξέτασιν ἀνθρωπίνων, δέχου τὴν ἀπὸ τῶν πραγμάτων μαρτυρίαν· οὐδὲν ἀντιλέγω, οὐδὲ φιλονεικῶ. βʹ. Τί οὖν λέγει τὰ πράγματα; Εἶπεν ὁ Χριστὸς, ὅτι τὸν οὐρανὸν καὶ τὴν γῆν ἀπολέσθαι εὐκολώτερον, ἢ τῶν αὐτοῦ διαπεσεῖν τινα λόγων· ἀντεφθέγξατο τούτοις ὁ βασιλεὺς, καὶ ἠπείλησεν ἀναιρήσειν τὰ δόγματα. Ποῦ οὖν ὁ βασιλεὺς ὁ ταῦτα ἀπειλήσας; Ἀπόλωλε, καὶ διέφθαρται, καὶ νῦν ἐστιν εἰς ᾅδου τὴν ἀπαραίτητον ἀναμένων κόλασιν. Ποῦ δὲ ὁ Χριστὸς, ὁ ἐκεῖνα ἀποφηνάμενος; Ἐν οὐρανοῖς, ἐν δεξιᾷ τοῦ Πατρὸς τὸν ὑψηλότατον τῆς δόξης κατέχων θρόνον. Ποῦ τοῦ βασιλέως τὰ βλάσφημα ῥήματα, καὶ ἡ ἀκόλαστος γλῶττα; Τέφρα γέγονε, καὶ κόνις, καὶ σκωλήκων τροφή. Ποῦ τοῦ Χριστοῦ ἡ ἀπόφασις; Ἀπ' αὐτῆς τῶν πραγμάτων λάμπει τῆς ἀληθείας, ὥσπερ ἀπὸ στήλης χρυσῆς τῆς τῶν ἔργων ἐκβάσεως ἀπαστράπτουσα. Καίτοι οὐδὲν τότε παρέλιπεν ὁ βασιλεὺς, τὸν πρὸς ἡμᾶς μέλλων αἴρεσθαι πόλεμον· ἀλλὰ καὶ μάντεις ἐκάλει, καὶ γόητας συνεκρότει, καὶ πάντα ἦν δαιμόνων μεστὰ καὶ πνευμάτων πονηρῶν. Τίνες οὖν αἱ τῆς θεραπείας ταύτης ἀμοιβαί; Πόλεων ἀνατροπαὶ, καὶ λιμὸς ἁπάντων λιμῶν ὁ πικρότατος. Ἴστε γὰρ δήπου καὶ μέμνησθε, πῶς κενὴ μὲν ἦν ὠνίων ἡ ἀγορὰ, μεστὰ δὲ θορύβων τὰ ἐργαστήρια, ἑκάστου φιλονεικοῦντος τὸ φανὲν προαρπάσαι, καὶ ἀπελθεῖν. Καὶ τί λέγω λιμὸν, ὅπου γε καὶ αὐταὶ τῶν ὑδάτων ἐπιλειπόμεναι αἱ πηγαὶ, πηγαὶ ποταμοὺς τῇ δαψιλείᾳ τοῦ ῥεύματος ἀποκρύπτουσαι; Ἀλλ' ἐπειδὴ πηγῶν ἐμνήσθην, δεῦρο λοιπὸν ἐπὶ τὴν ∆άφνην ἀνέλθωμεν, καὶ τὸν λόγον πρὸς τὰ τοῦ μάρτυρος κατορθώματα συνελάσωμεν. Καίτοι γε ἐπιθυμεῖτε τὰς Ἑλληνικὰς ἐκπομπεύειν ἀσχημοσύνας ἔτι· ἀλλ' ὅμως, καὶ οὕτως αὐτὸς ὢν, ἀπάγωμεν· πάντως γὰρ, ὅπου μαρτύρων μνήμη, ἐκεῖ καὶ Ἑλλήνων αἰσχύνη. Οὗτος τοίνυν ὁ βασιλεὺς ἀνιὼν εἰς τὴν ∆άφνην, συχνῶς ἠνώχλει τὸν Ἀπόλλωνα δεόμενος, ἱκετεύων, ἀντιβολῶν, ὥστε