great to those who would see it; for two large hyacinth stones formed the shape of its eyes in memory of the Amyclaean boy, Hyacinthus. And the beauty and size of the stones always added the greatest adornment to the statue, the craftsmen having exerted themselves exceedingly for its dignity, so that as many as possible might happen to be deceived about it, being enticed by the exceeding beauty of its visible form to worship it. which indeed Julian himself had suffered; for he offered it more worship than all the other statues put together, sacrificing to it whole hecatombs of every kind. § 53 But when, though he did and tried everything for the statue to give an oracle, there was no result, but a deep silence possessed both it and all the other statues there, then, thinking that the things from sorcery which the Hellenes call sacred rites were lacking, he sent for a certain Eusebius, who had acquired the greatest fame among the Hellenes for being able to do these things, and ordered him to make the statue as inspired and active as possible, sparing nothing of what he might think it needed for this purpose. But when he had set all his own devices in motion and had nothing left that he could devise further, it had kept silent in a similar and natural manner, speaking no more than it had before. Then, being asked by Julian why on earth it was silent, and this when all their accustomed rites had been performed for it, he said that Babylas was the principal cause of its silence and that of the other statues, lying as he did in Daphne, since the gods abominated his corpse and for this reason could not bear to visit their own seats; for he was unwilling to tell the truest reason, though he had not been entirely unaware of it, that there was clearly a stronger power that had fettered the activities of the demons, especially since the demon impersonating Apollo had, as it is said, clearly and explicitly told him that he could not answer because of Babylas. Artemii Passio Folge ‹ 54 For this Babylas is said to have been bishop of Antioch; and when the emperor Numerian wished to enter the church of the Christians on a certain feast day, he stood before the doors and prevented him from entering von hier an Artemii Passio † Suidas saying that as far as he was able, he would not allow a wolf to enter the flock. The emperor for the moment was repelled from entering, whether because he suspected a riot from the crowd, or because he had otherwise changed his mind; but taking the bishop's resistance hard, when he returned to the palace, he had him brought before him and first accused him of the audacity of his prohibition, and then commanded him to sacrifice to the demons, if he wished to escape the penalty for his crime. But he defended himself against the accusation and refused the challenge; the former, by saying that as a shepherd it was his duty to be zealous in all things for the flock, the latter, that he would not choose, having forsaken the truly existing God, to sacrifice to falsely named, destructive demons. Then, when he saw that he would not be persuaded, he ordered them to bind him with chains and fetters and lead him away to death, to take off his head; but he, as he was being led away to die, took up these and sang the words of the psalm: “Return, my soul, to your rest, for the Lord has dealt bountifully with you.” Art. P. ‹ 55 † Suidas Folge And they say also three boys, brothers by birth, very

πολλὴ τοῖς θεησομένοις· ὑάκινθοί τε αὐτῷ δύο λίθοι μεγάλοι τὸν τῶν ὀφθαλμῶν ἐξεπλήρουν τύπον κατὰ μνήμην τοῦ Ἀμυκλαίου παιδὸς Ὑακίνθου. καὶ ἀεὶ τὸ τῶν λίθων κάλλος καὶ μέγεθος τὸν μέγιστον προσετέλει τῷ ἀγάλματι κόσμον, ἐνταθέντων περιττῶς πρὸς ἀξιοπρέπειαν αὐτοῦ τῶν ἐργασαμένων, ἵν' ὅτι πλείστοις ἀπατᾶσθαι περὶ αὐτοῦ συμβαίνῃ, τῷ περικαλλεῖ τῆς προφαινομένης μορφῆς εἰς τὸ προσκυνεῖν αὐτῷ δελεαζομένοις. ὅπερ οὖν καὶ αὐτὸς ὁ Ἰουλιανὸς πεπονθὼς ἦν· πλείονα γοῦν ἢ σύμπασι τοῖς ἄλλοις ἀγάλμασι προσῆγε τὴν θεραπείαν, χιλιόμβας ὅλας ἐξ ἑκάστου γένους αὐτῷ θυόμενος. § 53 ἐπεὶ δὲ αὐτῷ πάντα ποιοῦντι καὶ πραγματευομένῳ ὅπως χρῴη τὸ ἄγαλμα πλέον ἦν οὐδέν, ἀλλὰ τοῦτό τε καὶ τὰ λοιπὰ αὐτόθι σύμπαντα ἀγάλματα βαθεῖα σιωπὴ κατεῖχεν, ἐνταῦθα νομίσας τὰ ἀπὸ τῆς γοητείας ἐνδεῖν ἣν ἱερουργίαν καλοῦσιν Ἕλληνες, Εὐσέβιόν τινα μέγιστον ἐπὶ τῷ ταῦτα δύνασθαι κεκτημένον ἐν Ἕλλησι κλέος μεταπεμψάμενος, τούτῳ προσέταττεν ἐπίπνουν ὅτι μάλιστα τὸ ἄγαλμα καὶ ἐνεργὸν ἀποφαίνειν, μηδενὸς ὧν εἰς τοῦτο προσδεῖν αὐτῷ νομίζοι φεισάμενον. τῷ δὲ ἐπειδὴ πάσας ἑαυτοῦ κεκινηκότι τὰς μηχανὰς καὶ μηδὲν ὅ τι πλέον ἂν ἐπινοήσειεν ὑπολειπομένῳ τὸν ὅμοιον ἐσεσιωπήκει καὶ κατὰ φύσιν τρόπον, οὐδέν τι μᾶλλον ἢ καὶ πρόσθεν φθεγγόμενον, ἐνταῦθα ἤδη πρὸς τοῦ Ἰουλιανοῦ ἐρωτώμενος καὶ καθότι μάλιστα σιωπῴη, καὶ ταῦτα πάντων τελεσθέντων ἐπ' αὐτῷ τῶν νομιζομένων παρ' αὐτοῖς, τὸν Βαβύλαν ἔφη τῆς σιωπῆς τούτου τε καὶ τῶν λοιπῶν ἀγαλμάτων αἰτιώτατον εἶναι αὐτοῦ ἐν τῇ ∆άφνῃ κείμενον, ὡς τῶν θεῶν τὸν νεκρὸν αὐτοῦ βδελυττομένων καὶ διὰ τοῦτο τοῖς ἕδεσι σφῶν ἐπιφοιτᾶν οὐκ ἀνεχομένων· οὐ γὰρ ἠβούλετο τὴν ἀληθεστάτην αἰτίαν εἰπεῖν, οὐ παντάπασί γε αὐτῆς ἀνεπαίσθητος γεγονώς, ὅτι δὴ κρείττων δύναμις σαφῶς ἦν ἡ τὰς τῶν δαιμόνων ἐνεργείας πεδησαμένη, ἄλλως τε καὶ τοῦ δαίμονος αὐτῷ τοῦ τὸν Ἀπόλλωνα ὑποκρινομένου σαφῶς καὶ διαρρήδην, ὡς λέγεται, εἰρηκότος μὴ δύνασθαι ἀποκρίνασθαι διὰ Βαβύλαν. Artemii Passio Folge ‹ 54 Ὁ γὰρ δὴ Βαβύλας οὗτος λέγεται ἐπίσκοπος μὲν γενέσθαι τῆς Ἀντιοχείας· Νουμεριανῷ δὲ τῷ βασιλεῖ εἰσελθεῖν βουλομένῳ ἐν τῇ τῶν Χριστιανῶν ἐκκλησίᾳ κατὰ δή τινα ἑορτὴ στὰς πρὸ τῶν θυρῶν διεκώλυσεν εἰσελθεῖν von hier an Artemii Passio † Suidas φάσκων εἰς δύναμιν μὴ περιόψεσθαι λύκον τῷ ποιμνίῳ ἐπεισερχόμενον. τὸν δὲ παραυτίκα μὲν ἀνακρουσθῆναι τῆς εἰσόδου, εἴτε στάσιν τοῦ ὄχλου ὑπειδόμενον, εἴτε καὶ ἄλλως αὐτῷ μεταβουλευθέν· ἐν χαλεπῷ μέντοι τὴν ἀντίστασιν τοῦ ἐπισκόπου ποιησάμενον, ἐπειδὴ ὡς ἑαυτὸν ἐπὶ τὰ βασίλεια ἀπηλλάγη, παραστήσασθαί τε αὐτὸν καὶ πρῶτα μὲν τὴν τόλμαν τῆς κωλύσεως ἐγκαλεῖν, ἔπειτα μέντοι κελεύειν αὐτὸν τοῖς δαίμοσι θύειν, εἰ βούλοιτό γε τὴν ἐπὶ τῷ ἐγκλήματι δίκην διαφυγεῖν. τὸν δὲ πρὸς τὴν ἔγκλησιν ἀπολογήσασθαι καὶ τὴν πρόκλησιν διακρούσασθαι· τὴν μέν, φήσαντα ποιμένι ὄντι ἑαυτῷ πάντα προσήκειν ὑπὲρ τοῦ ποιμνίου προθυμεῖσθαι, τὴν δέ, μὴ ἂν ἑλέσθαι τοῦ ὄντως ὄντος ἀποστάντα θεοῦ ψευδωνύμοις ὀλετῆρσι δαίμοσι θύειν. εἶθ' ὁ μὲν ὡς ἑώρα μὴ πειθόμενον προσέταξεν αὐτὸν ἁλύσεσι καὶ πέδαις ἐνδησαμένους τὴν ἐπὶ θανάτῳ ἄγειν τῆς κεφαλῆς ἀφαιρήσοντας· ὁ δέ, ἐπειδὴ ἤγετο τεθνηξόμενος, ταύτας ἀναλαβὼν ᾖδε τὰς τοῦ ψαλμοῦ ῥήσεις· «ἐπίστρεψον ψυχή μου εἰς τὴν ἀνάπαυσίν σου, ὅτι κύριος εὐηργέτησέ σε». Art. P. ‹ 55 † Suidas Folge Φασὶ δὲ καὶ τρεῖς παῖδας ἀδελφοὺς τὸ γένος κομιδῇ