,

having departed from the city, returns to his own 1.11.7 throne. But since a certain bronze basin received the divinely-made myrrh of Glycerias the martyr, the priest, out of reverence for the object of worship, changes the vessels, and removes the bronze one from that most holy service, and placed a silver 1.11.8 receptacle for the divinely-flowing myrrh. From this, the river ceases its wonders, and the spring of grace is hidden. The martyr does not display her powers, she contracts the gift, she takes away the boon, and she legislates that because of the pollution the myrrh should not spring forth; for in reality it is not right for the pure to touch the impure, so that I might also aptly weave something of 1.11. secular learning into my narrative. When this had indeed happened for many days, and the misfortune had become apparent to the city, the priest was turned to mourning; he laments what has been done, bewails the cutting off of the miracles, calls back the gift, does not bear the loss, seeks the cause, does not endure the shame, and his life was 1.11.10 unlivable, with the church being bereft of the miracle. Therefore, fasts and prayers are offered up, tears are marshaled, groans join the fight, all-night supplications are armed, and all things that are able to change God's sorrow 1.11.11 to mercy come together. So then, when God had rightly turned away from the pollution and justly pitied the ignorance, the abominations concerning the basin become very clear in a dream to the one overseeing the city. 1.11.12 The priest, therefore, immediately removes the purchased basin from the sanctuary and, bringing the bronze one into the midst, he sets it before the object of worship as a pure and elderly servant, like some virgin undefiled 1.11.13 by loathsome sorcery. And indeed, the miracles immediately appear again, and the myrrh rains down. The gift gushes forth, the boon springs up, the tear is checked, the mourning is cut off, the gloom is dispersed, the abomination is exposed, and again the city arrays itself in its own glory; for God is ready 1.11.14 to pity when piously petitioned. The priest then, having gone to the royal city, and having learned from the merchants who it was that had sold the basin, came to the hierarch John and reported all that had happened. 1.11.15 John, therefore, being distressed at the narrative and unable to bear the hearing of it, goes at once to the palace and conveyed to the emperor the account of the things related 1.11.16 to him. Maurice, however, was somewhat more sluggish toward the execution of the unfortunate men; for he thought it better to heal those who had fallen with repentance rather than with punishment. 1.11.17 But the hierarch strengthened his objection, urging in a more apostolic manner that those who had fallen away from the faith be handed over to the fire, bringing forth the words of Paul on his lips, speaking 1.11.18 thus word for word: "it is impossible for those who have once been enlightened, and have tasted the heavenly gift, and have become partakers of the Holy Spirit, and have tasted the good word of God and the powers of the age to come, and then have fallen away, to be restored again to repentance, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. 1.11.1 For land that has drunk the rain that often falls on it, and produces a crop useful to those for whom it is cultivated, receives a blessing from God; but if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned." 1.11. The royal will therefore becomes weaker, and John prevails with his words, and on the next day a court is assembled, and the sorcerers are examined and, entangled in an inescapable sentence, were handed over for punishment. 1.11.21 Paulinus then is impaled on a hard stake, its point gaping upward, and by its insertion together with his throat, being strangled by the vertebrae in his neck, he was suffocated, and thus he ended his impious life,

ἀπεκδημήσας τοῦ ἄστεος πρὸς τὸν ἑαυτοῦ 1.11.7 θρόνον ἐπάνεισιν. ἐπεὶ δὲ τὰ θεότευκτα μύρα Γλυκερίας τῆς μάρτυρος χαλκῆ τις λεκανὶς ὑπεδέχετο, αἰδοῖ τοῦ σεβάσματος ὁ ἱερεὺς ὑπαλλάττει τὰ σκεύη, καὶ τὴν μὲν χαλκῆν ἀφαιρεῖται τῆς ἱερωτάτης ἐκείνης λατρείας, τὴν δὲ ἀργυρᾶν 1.11.8 δεξαμενὴν προεστήσατο τῶν θεορρύτων μύρων. ἐντεῦθεν ὁ ποταμὸς ἀποπαύεται τῶν θαυμάτων, καὶ ἡ τῆς χάριτος πηγὴ κατακρύπτεται. οὐ στηλιτεύει τὰς δυνάμεις ἡ μάρτυς, συστέλλει τὸ χάρισμα, ἀφαιρεῖται τὸ δώρημα, καὶ νομοθετεῖ διὰ τὸ μύσος μὴ πηγάζειν τὸ μύρον· τῷ ὄντι γὰρ τὸ καθαρὸν τοῦ μὴ καθαροῦ οὐ θέμις ἐφάψασθαι, ἵνα καί τι τῆς 1.11. θύραθεν παιδείας προσφόρως ἐνείρω τοῖς διηγήμασιν. τούτου δῆτα ἐπὶ συχνὰς γενομένου ἡμέρας, καὶ τῆς συμφορᾶς ἐπιφανοῦς γενομένης τῇ πόλει, πρὸς πένθος ὁ ἱερεὺς ἐτέτραπτο· ὀδύρεται τὸ πραττόμενον, θρηνεῖ τῶν θαυμάτων τὴν ἐγκοπήν, ἀνακαλεῖται τὸ χάρισμα, τὴν ζημίαν οὐ φέρει, τὴν αἰτίαν ἐπιζητεῖ, τὴν αἰσχύνην οὐ καρτερεῖ, καὶ ἦν αὐτῷ ὁ βίος 1.11.10 ἀβίωτος, χηρευούσης τῆς ἐκκλησίας τοῦ θαύματος. διά τοι τοῦτο νηστεῖαι καὶ προσευχαὶ καταβάλλονται, στρατεύονται δάκρυα, συμμαχοῦσιν οἱ στεναγμοί, παννύχιοι δεήσεις ὁπλίζονται, καὶ πάντα συνέρχονται ὁπόσα δύνανται λύπην θεοῦ 1.11.11 μεταβάλλειν πρὸς τὸν ἔλεον. τοῦ τοίνυν θεοῦ καὶ τὸ μύσος ἀποστραφέντος καλῶς καὶ τὴν ἄγνοιαν δικαίως οἰκτείραντος, γίνεται κατ' ὄναρ τῷ ἐπισκοποῦντι τὴν πόλιν κατάδηλα τὰ 1.11.12 περὶ τὴν λεκάνην βδελύγματα. ὁ μὲν οὖν ἱερεὺς ὑπεξάγει παραχρῆμα τοῦ ἱεροῦ τὴν ὠνηθεῖσαν λεκάνην καὶ ἐν μέσῳ τὴν χαλκῆν ἐνεγκάμενος προτίθησι τῷ σεβάσματι ὡς ἁγνὴν καὶ πρεσβύτιδα λάτριν, οἷα παρθένον τινὰ καὶ ἄχραντον 1.11.13 βδελυρᾶς γοητείας. καὶ δῆτα παραυτίκα ἐπιφαίνονται αὖθις τὰ θαύματα, καὶ κατομβρίζεται μύρον. βλύζει τὸ χάρισμα, πηγάζει τὸ δώρημα, τὸ δάκρυον στέλλεται, τὸ πένθος ἐγκόπτεται, τὸ σκυθρωπὸν διαλύεται, τὸ βδέλυγμα στηλιτεύεται, καὶ πάλιν ἡ πόλις τὴν ἑαυτῆς περιβάλλεται δόξαν· ἕτοιμος 1.11.14 γὰρ οἰκτειρῆσαι θεὸς εὐσεβῶς πρεσβευόμενος. ὁ μὲν οὖν ἱερεὺς ἐπὶ τὸ βασίλειον γενόμενος πόλισμα, τίς τε ὁ πεπρακὼς τὴν λεκανίδα ὑπὸ τῶν ἐμπορευσαμένων μεμαθηκώς, ἐπὶ τὸν ἱεράρχην ἀφικόμενος ᾿Ιωάννην πάντα τὰ συγκυρήσαντα 1.11.15 ἀνατίθεται. ὁ μὲν οὖν ᾿Ιωάννης δεινοπαθήσας ἐπὶ τοῖς διηγήμασι καὶ φέρειν οὐκ ἔχων τὴν ἀκοὴν ἀθρόον φοιτᾷ πρὸς τὰ βασίλεια τῷ τε αὐτοκράτορι τῶν ἱστορηθέντων 1.11.16 αὐτῷ μετεδίδου τοὺς λόγους. ὁ μὲν οὖν Μαυρίκιος νωθρότερόν πως πρὸς τὸν φόνον τῶν ἠτυχηκότων ἑώρα· ἠξίου γὰρ μεταμέλῳ μᾶλλον ἢ ζημίᾳ τοὺς παραπεπτωκότας ἰάσασθαι. 1.11.17 ὁ δὲ ἱεράρχης ἐκραταίου τὴν ἔνστασιν ἀποστολικώτερον ἐπειγόμενος πυρὶ τοὺς ἀφεστηκότας τῆς πίστεως παραδίδοσθαι, ἐπὶ στόματος τὰ τοῦ Παύλου προφερόμενος ῥήματα, φάσκων 1.11.18 ἐπὶ λέξεως οὕτως· "ἀδύνατον τοὺς ἅπαξ φωτισθέντας γευσαμένους τε τῆς δωρεᾶς τῆς ἐπουρανίου καὶ μετόχους γενηθέντας πνεύματος ἁγίου καὶ καλὸν γευσαμένους θεοῦ ῥῆμα δυνάμεις τε μέλλοντος αἰῶνος καὶ παραπεσόντας πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν υἱὸν 1.11.1 τοῦ θεοῦ καὶ παραδειγματίζοντας. γῆ γὰρ ἡ πιοῦσα τὸν ἐπ' αὐτῆς ἐρχόμενον πολλάκις ὑετὸν καὶ τίκτουσα βοτάνην εὔθετον ἐκείνοις, δι' οὓς καὶ γεωργεῖται, μεταλαμβάνει εὐλογίας παρὰ τοῦ θεοῦ· ἐκφέρουσα δ' ἀκάνθας καὶ τριβόλους ἀδόκιμος καὶ κατάρας ἐγγύς, ἧς τὸ τέλος εἰς καῦσιν." 1.11. γίνεται τοίνυν τὸ βασιλικὸν ἀδρανέστερον βούλημα, καὶ κρατεῖ ὁ ᾿Ιωάννης τοῖς λόγοις, καὶ τῇ ὑστεραίᾳ δικαστήριον συγκροτεῖται, καὶ οἱ γόητες ἀνετάζονται καὶ καταδίκῃ περι1.11.21 πλακέντες ἀφύκτῳ πρὸς κόλασιν ἐξεδίδοντο. ὁ μὲν οὖν Παυλῖνος ἀνασκολοπίζεται ξύλῳ στερρῷ τὴν πρὸς τὸ ἄναντες κεχηνότι ἀκρώρειαν, ἐνέρσει τε τούτου ἅμα τῷ φάρυγγι τοὺς ἐν τῷ τραχήλῳ σφονδύλους ἀπαγχονιζόμενος ἀπεπνίγετο, οὕτω τε τὸν ἀσεβῆ κατεστρέψατο βίον,