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urging those present to make peace with one another a matter of great concern, to avoid contentious quarrels, not to be envious if any among the bishops should appear to excel in wisdom of speech, but to consider the good of one man's virtue a common possession, nor for the more eminent to look down upon the more moderate, for the judgment of who is truly better belongs to God, and it is necessary to condescend to the weaker with a spirit of forgiveness, since perfection is found to be rare everywhere. Therefore, it is necessary to grant pardon to one another for small failings and to forgive and pardon all that is human, all esteeming harmonious accord very highly, so that dissension among themselves might not provide an occasion for mockery to those prepared to blaspheme the divine law, for whom it is necessary to take the utmost care in all things, as they are able to be saved, if our affairs appear worthy of imitation to them, and not to be ignorant of this, that benefit from arguments is not accomplished for all. For some rejoice in being helped with respect to their sustenance, others are accustomed to seek patronage, others embrace those who treat them kindly with greetings, and others are pleased when honored with gifts of hospitality, but few are the lovers of true words, and rare again is the friend of truth. Therefore it is necessary to adapt oneself to all, like a physician providing for each what is profitable for salvation, so that by all means the saving doctrine may be glorified among all. Such things he first exhorted, and at the end he added that they should earnestly make supplications to God on his behalf. Having thus given his charge, he dismissed all to return to their own homes; and they returned with joy, and thenceforth one opinion, agreed upon in the presence of the emperor himself, prevailed among all, those who had long been divided being joined together as in one body. The emperor, then, rejoicing at this success, bestowed a flourishing fruit by letters upon those who had not been present at the synod, and he exhorted that abundant distributions of money be made to all peoples, both in the country and around the cities, in this way honoring the festival of his twentieth year of reign. But while all were at peace, among the Egyptians alone the strife with one another was unmixed, so as to trouble the emperor again, but not, however, to rouse him to anger. Indeed, treating them with all honor as fathers or rather as prophets of God, he both called them a second time and again mediated for them with forbearance, and again honored them with gifts, and made known the decision by letter, and by ratifying the decrees of the synod, he sealed them, and he exhorted them to hold to concord and not to tear and cut up the church, and to keep the memory of the judgment of God in mind. And these things the emperor also commanded by his own letter. And he wrote countless other things kindred to these and he composed very many letters, on the one hand directing to the bishops what was suitable for the churches of God, and on the other hand also addressing the multitudes themselves, the thrice-blessed one calling the peoples of the church his brothers and fellow-servants. It would be a work of leisure to collect these things under their own subject, so that the body of the history before us might not be interrupted. While these things were thus, the God-beloved one accomplished another very great thing worthy of memory in the nation of the Palestinians. And what was this? The most blessed place of the saving resurrection in Jerusalem, it seemed necessary to him to make it manifest and venerable to all. Immediately, therefore, he commanded that a house of prayer be built, not having conceived this in his mind without God, but having been moved in spirit by the Savior himself. For once impious men, or rather the whole race of demons through them, made it their aim to consign to darkness and oblivion that divine memorial of immortality, at which the angel who descended from heaven, flashing light, rolled away the stone for those whose minds were turned to stone and who supposed that the living one was still among the dead, bringing good news to the women and removing the stone of unbelief from their own minds for the glory of the life that was sought. This saving cave, therefore,

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παροῦσι δὲ τὴν πρὸς ἀλλήλους ὑποθέμενος εἰρήνην περισπούδαστον ποιεῖσθαι, τὰς δὲ φιλονείκους ἔριδας ἐκτρέπεσθαι, μηδὲ βασκαίνειν, εἴ τις εὐδοκιμῶν ἐν ἐπισκόποις φαίνοιτο σοφίας ἐν λόγῳ, κοινὸν δ' ἡγεῖσθαι τἀγαθὸν τῆς ἑνὸς ἀρετῆς, μηδὲ μὴν τῶν μετριωτέρων κατεπαίρεσθαι τοὺς κρείττους, θεοῦ γὰρ εἶναι τὸ κριτήριον τῶν ἀληθεῖ λόγῳ κρειττόνων, καὶ τοῖς ἀσθενεστέροις δὲ δεῖν ὑποκατακλίνεσθαι λόγῳ συγγνώμης, τῷ τὸ τέλειον ἁπανταχοῦ σπά3.21.2 νιον τυγχάνειν. διὸ καὶ ἀλλήλοις δεῖν τὰ σμικρὰ πταίουσι συγγνώμην νέμειν χαρίζεσθαί τε καὶ συγχωρεῖν ὅσα ἀνθρώπινα, πάντων περὶ πολλοῦ τιμωμένων τὴν σύμφωνον ἁρμονίαν, ὡς ἂν μὴ πρὸς ἀλλήλους στασιαζόντων χλεύης αἰτία παρέχηται τοῖς τὸν θεῖον βλασφημεῖν νόμον παρεσκευασμένοις, ὧν μάλιστα κήδεσθαι δεῖν τὰ πάντα, σωθῆναι δυναμένων, εἰ τὰ καθ' ἡμᾶς αὐτοῖς ζηλωτὰ φαίνοιτο, κἀκεῖνο δὲ μὴ ἀμφιγνοεῖν ὡς οὐ τοῖς πᾶσιν ἡ ἐκ 3.21.3 λόγων ὠφέλεια συντελεῖ. οἱ μὲν γὰρ τὰ πρὸς τροφὴν χαίρουσιν ἐπικουρούμενοι, οἱ δὲ τὰς προστασίας ὑποτρέχειν εἰώθασιν, ἄλλοι τοὺς δεξιώσεσι φιλοφρονουμένους ἀσπάζονται, καὶ ξενίοις τιμώμενοι ἀγαπῶσιν ἕτεροι, βραχεῖς δ' οἱ λόγων ἀληθῶν ἐρασταί, καὶ σπάνιος αὖ ὁ τῆς ἀληθείας φίλος. διὸ πρὸς πάντας ἁρμόττεσθαι δεῖν, ἰατροῦ δίκην ἑκάστῳ τὰ λυσιτελῆ πρὸς σωτηρίαν ποριζομένους, ὥστ' ἐξ ἅπαντος τὴν σωτήριον παρὰ τοῖς πᾶσι δοξάζεσθαι διδασκαλίαν. 3.21.4 Τοιαῦτα μὲν ἐν πρώτοις παρῄνει, τέλος δ' ἐπετίθει τὰς ὑπὲρ αὐτοῦ πρὸς τὸν θεὸν ἱκετηρίας ἐσπουδασμένως ποιεῖσθαι. οὕτω δὴ συνταξάμενος ἐπὶ τὰ σφῶν οἰκεῖα τοὺς πάντας ἐπανιέναι ἠφίει· οἱ δ' ἐπανῄεσαν σὺν εὐφροσύνῃ, ἐκράτει τε λοιπὸν παρὰ τοῖς πᾶσι μία γνώμη παρ' αὐτῷ βασιλεῖ συμφωνηθεῖσα, συναπτομένων ὥσπερ ὑφ' ἑνὶ σώματι τῶν ἐκ μακροῦ διῃρημένων. 3.22.1 Χαίρων δῆτα βασιλεὺς ἐπὶ τῷ κατορθώματι τοῖς μὴ παρατυχοῦσι τῇ συνόδῳ καρπὸν εὐθαλῆ δεδώρητο δι' ἐπιστολῶν, λαοῖς θ' ἅπασι τοῖς τε κατ' ἀγροὺς καὶ τοῖς ἀμφὶ τὰς πόλεις χρημάτων ἀφθόνους διαδόσεις ποιεῖσθαι παρεκελεύετο, ὧδέ πη γεραίρων τὴν ἑορτὴν τῆς εἰκοσαετοῦς βασιλείας. Ἀλλὰ γὰρ ἁπάντων εἰρηνευομένων μόνοις Αἰγυπτίοις ἄμικτος ἦν ἡ πρὸς ἀλλήλους φιλονεικία, ὡς καὶ αὖθις ἐνοχλεῖν βασιλέα, οὐ μὴν καὶ πρὸς ὀργὴν ἐγείρειν. οἷα γοῦν πατέρας ἢ καὶ μᾶλλον προφήτας θεοῦ πάσῃ περιέπων τιμῇ καὶ δεύτερον ἐκάλει καὶ πάλιν ἐμεσίτευε τοῖς αὐτοῖς ἀνεξικάκως, καὶ δώροις ἐτίμα πάλιν, ἐδήλου τε τὴν δίαιταν δι' ἐπιστολῆς, καὶ τὰ τῆς συνόδου δόγματα κυρῶν ἐπεσφραγίζετο, παρεκάλει τε συμφωνίας ἔχεσθαι μηδὲ διασπᾶν καὶ κατατέμνειν τὴν ἐκκλησίαν, τῆς δὲ τοῦ θεοῦ κρίσεως ἐν νῷ τὴν μνήμην λαμβάνειν. καὶ ταῦτα δὲ βασιλεὺς δι' οἰκείας ἐπέστελλε γραφῆς. Καὶ ἄλλα δὲ τούτοις ἔγραφεν ἀδελφὰ μυρία πλείστας θ' ὅσας ἐπιστολὰς διετύπου, ἐν μέρει μὲν ἐπισκόποις ὑπὲρ τῶν ἐκκλησιῶν τοῦ θεοῦ τὰ πρόσφορα διαταττόμενος, ἤδη δὲ καὶ αὐτοῖς προσεφώνει τοῖς πλήθεσιν, ἀδελφοὺς ἀποκαλῶν καὶ συνθεράποντας ἑαυτοῦ τοὺς τῆς ἐκκλησίας λαοὺς ὁ 3.24.2 τρισμακάριος. σχολῆς δ' ἂν γένοιτο ταῦτα ἐπ' οἰκείας ὑποθέσεως συναγαγεῖν, ὡς ἂν μὴ τὸ σῶμα τῆς παρούσης ἡμῖν διακόπτοιτο ἱστορίας. 3.25.1 Τούτων δ' ὧδ' ἐχόντων, μνήμης ἄξιον ἄλλο τι μέγιστον ἐπὶ τοῦ Παλαιστινῶν ἔθνους ὁ θεοφιλὴς εἰργάζετο. τί δ' ἦν τοῦτο; τὸν ἐν τοῖς Ἱεροσολύμοις τῆς σωτηρίου ἀναστάσεως μακαριστότατον τόπον ἐδόκει δεῖν αὐτῷ προφανῆ καὶ σεπτὸν ἀποφῆναι τοῖς πᾶσιν. αὐτίκα γοῦν οἶκον εὐκτήριον συστήσασθαι διεκελεύετο, οὐκ ἀθεεὶ τοῦτ' ἐν διανοίᾳ βαλὼν ἀλλ' ὑπ' αὐτοῦ τοῦ σωτῆρος ἀνακινηθεὶς τῷ πνεύματι. ἄνδρες μὲν γάρ ποτε δυσσεβεῖς, μᾶλλον δὲ πᾶν τὸ δαιμόνων διὰ τούτων γένος, σπουδὴν ἔθεντο σκότῳ καὶ λήθῃ παραδοῦναι τὸ θεσπέσιον ἐκεῖνο τῆς ἀθανασίας μνῆμα, παρ' ᾧ φῶς ἐξαστράπτων ὁ καταβὰς οὐρανόθεν ἄγγελος ἀπεκύλισε τὸν λίθον τῶν τὰς διανοίας λελιθωμένων καὶ τὸν ζῶντα μετὰ τῶν νεκρῶν ἔθ' ὑπάρχειν ὑπειληφότων, τὰς γυναῖκας εὐαγγελιζόμενος τόν τε τῆς ἀπιστίας λίθον τῆς αὐτῶν 3.26.2 διανοίας ἐπὶ δόξῃ τῆς τοῦ ζητουμένου ζωῆς ἀφαιρούμενος. τοῦτο μὲν οὖν τὸ σωτήριον ἄντρον