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he cut off hope, having burned the bridge for the return. Furthermore, while it was necessary to provide the soldiers with necessary provisions from all sides, he neither ordered this to be brought from his own country, nor did he provide abundance by plundering the enemy's; for leaving the inhabited world, he was marching through the desert. There indeed the soldiers, lacking both drink and food, and having no guides for the journey but wandering in a desert land, recognized the folly of the most wise emperor. And lamenting and groaning they suddenly found lying dead the one who had raged against his Maker, and Ares the rouser of battle not having become his helper according to his promise, and Loxias having prophesied falsely, and the thunder-hurler not having used his thunderbolts against the killer, and the boast of his threats thrown to the ground. However, no one knew until this very day the one who inflicted that just blow; but some say that one of the invisible beings inflicted it, others one of the nomads called Ishmaelites, and others a soldier who was distressed by the famine and the desert. But whether a man or an angel thrust the sword, it is clear that he did this having become a minister of the divine will. And they say that he, having received the blow, immediately filled his hand with blood and 5 threw this into the air and said: "You have conquered, Galilean," and at the same time both confessed the victory and dared the blasphemy; so thunderstruck was he. And after the slaughter, the sorceries of his magic were discovered. For Carrhae is a city that even now still has the remains of impiety. Making his journey through this city, the vain man (for he had left Edessa on his left, as it was adorned with piety), entered the temple honored by the impious, and having performed some rite in it with the partners of his defilement, he placed locks and seals on the doors and ordered some soldiers to keep watch at them, commanding that no one should go inside the doors until his return. But when his death was announced and a pious reign succeeded the impious one, those who went inside the temple found the admirable courage and wisdom and, in addition to these, the piety of the emperor. For they saw a woman hung by the hair, her hands stretched out; whose belly the sinner had cut open, and from her liver, forsooth, he learned of the victory over the Persians. This defilement, then, was discovered in Carrhae. And in Antioch they say many chests in the palace were found filled with heads, and many wells full of dead bodies. For these are the lessons of the ill-omened gods. 6 And the city of Antioch, having learned of his slaughter, held public feasts and festivals; and not only in the churches and the shrines of the martyrs did they dance, but also in the theaters they proclaimed the victory of the cross and mocked his oracles. And I will also record their admirable cry, so that the memory of it may be preserved for those who will come after us. For all together they were shouting: "Where are your oracles, Maximus you fool? God and His Christ have conquered." And a certain Maximus at that time wore the pretense of philosophy, but practiced sorcery and boasted of predicting the future. And he himself knew clearly that the Antiochians, having received the divine doctrines from the great pair of Peter and Paul and ardently loving the Master and Savior of all, always continued to abominate the most accursed one. For this very reason he also wrote a treatise against them and named it Misopogon. And I will make the celebration at the death of the tyrant the end of my history; for I did not consider it holy to join a pious reign to an impious dynasty. 7 The chapters of the 4th book. 1. Concerning the reign and piety of Jovian. 2. Concerning the return of the holy Athanasius. 3. A synodical letter written to the emperor Jovian concerning the faith. 4. Concerning the grain allowances restored to the churches. 5. Concerning his

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ἀπέκοψεν ἐλπίδα, τῆς ἐπανόδου τὴν διαβάθραν ἐμπρήσας. πρὸς δὲ τούτοις δέον πάντοθεν πορίζειν τοῖς στρατιώταις τὴν ἀναγκαίαν τροφήν, οὔτε ἐκ τῆς οἰκείας ταύτην προσέταξε φέρεσθαι, οὔτε τὴν πολεμίαν ληϊζόμενος παρεῖχε τὴν ἀφθονίαν· καταλιπὼν γὰρ τὴν οἰκου μένην διῄει τὴν ἔρημον. ἐνταῦθα δὴ καὶ ποτοῦ καὶ τροφῆς οἱ στρατιῶ ται σπανίζοντες, καὶ τῆς πορείας ἡγεμόνας οὐκ ἔχοντες ἀλλ' ἐν ἐρήμῳ χώρᾳ πλανώμενοι, τὴν τοῦ σοφωτάτου βασιλέως ἔγνωσαν ἀβουλίαν. ὀλοφυρόμενοι δὲ καὶ στένοντες εὗρον ἐξαπίνης κείμενον τὸν κατὰ τοῦ πεποιηκότος λυττήσαντα, καὶ τὸν Ἄρεα τὸν πολεμόκλονον ἐπίκουρον οὐ γενόμενον κατὰ τὴν ὑπόσχεσιν, καὶ τὸν Λοξίαν τὰ ψευδῆ μαν τευσάμενον, καὶ τὸν τερπικέραυνον κατὰ τοῦ κτείναντος τοῖς κεραυ νοῖς οὐ χρησάμενον, καὶ τὸν κόμπον τῶν ἀπειλῶν ἐρριμμένον εἰς ἔδαφος. τὸν μέντοι τὴν δικαίαν ἐκείνην ἐπενεγκόντα πληγὴν οὐδεὶς ἔγνω μέχρι καὶ τήμερον· ἀλλ' οἱ μέν τινα τῶν ἀοράτων ταύτην ἐπε νηνοχέναι φασίν, οἱ δὲ τῶν νομάδων ἕνα τῶν Ἰσμαηλιτῶν καλου μένων, ἄλλοι δὲ στρατιώτην τὸν λιμὸν καὶ τὴν ἔρημον δυσχεράναντα. ἀλλ' εἴτε ἄνθρωπος εἴτε ἄγγελος ὦσε τὸ ξίφος, δῆλον ὡς τοῦτο δέδρακε τοῦ θείου νεύματος γενόμενος ὑπουργός. ἐκεῖνον δέ γέ φασι δεξάμενον τὴν πληγὴν εὐθὺς πλῆσαι τὴν χεῖρα τοῦ αἵματος καὶ τοῦτο 5 ῥίψαι εἰς τὸν ἀέρα καὶ φάναι· "νενίκηκας Γαλιλαῖε", καὶ κατὰ ταὐτὸν τήν τε νίκην ὁμολογῆσαι καὶ τὴν βλασφημίαν τολμῆσαι· οὕτως ἐμβρόντητος ἦν. Μετὰ δὲ τὴν σφαγὴν αἱ τῆς ἐκείνου γοητείας ἐφωράθησαν μαγγα νεῖαι. Κάρραι γὰρ πόλις ἐστὶν ἔτι καὶ νῦν ἔχουσα τῆς ἀσεβείας τὰ λείψανα. διὰ ταύτης ὁ μάταιος τὴν πορείαν ποιούμενος (τὴν γὰρ Ἔδεσαν ὡς εὐσεβείᾳ κοσμουμένην εὐώνυμον καταλελοίπει), εἰς τὸν παρὰ τῶν δυσσεβῶν τιμώμενον σηκὸν εἰσελθὼν καί τινα ἐν τούτῳ σὺν τοῖς κοινωνοῖς τοῦ μύσους ἐπιτελέσας, κλεῖθρα καὶ σήμαντρα ταῖς θύραις ἐπέθηκε καί τινας ταύταις προσεδρεύειν προσέταξε στρατιώ τας, μηδένα εἴσω τῶν θυρῶν γενέσθαι μέχρι τῆς ἐπανόδου κελεύσας. ἐπειδὴ δὲ ὁ θάνατος ἀπηγγέλθη καὶ εὐσεβὴς βασιλεία τὴν δυσσεβῆ διεδέξατο, εἴσω γενόμενοι τοῦ σηκοῦ εὗρον τὴν ἀξιάγαστον τοῦ βασι λέως ἀνδρείαν τε καὶ σοφίαν καὶ πρὸς τούτοις εὐσέβειαν. εἶδον γὰρ γύναιον ἐκ τῶν τριχῶν ᾐωρημένον, ἐκτεταμένας ἔχον τὰς χεῖρας· ἧς ἀνακείρας ὁ ἀλιτήριος τὴν γαστέρα τὴν νίκην δήπουθεν τὴν κατὰ Περσῶν διὰ τοῦ ἥπατος ἔγνω. τοῦτο μὲν οὖν ἐν Κάρραις ἐφωράθη τὸ μύσος. Ἐν Ἀντιοχείᾳ δὲ πολλὰς μὲν κιβωτοὺς ἐν τοῖς βασιλείοις κεφαλῶν πεπληρωμένας εὑρῆσθαί φασι, πολλὰ δὲ φρέατα σωμάτων ἀνάπλεα νεκρῶν. ταῦτα γὰρ τῶν δυσωνύμων θεῶν τὰ μαθήματα. 6 Ἡ δὲ Ἀντιόχου πόλις τὴν ἐκείνου μεμαθηκυῖα σφαγὴν δημοθοινίας ἐπετέλει καὶ πανηγύρεις· καὶ οὐ μόνον ἐν ταῖς ἐκκλησίαις ἐχόρευον καὶ τοῖς τῶν μαρτύρων σηκοῖς, ἀλλὰ καὶ ἐν τοῖς θεάτροις τοῦ σταυ ροῦ τὴν νίκην ἐκήρυττον καὶ τοῖς ἐκείνου μαντεύμασιν ἐπετώθαζον. ἐγὼ δὲ καὶ τὴν ἀξιάγαστον αὐτῶν θήσω φωνήν, ἵνα καὶ τοῖς μεθ' ἡμᾶς ἐσομένοις ἡ ταύτης φυλάττηται μνήμη. κοινῇ γὰρ πάντες ἐβόων· "ποῦ σου τὰ μαντεῖα, Μάξιμε μωρέ· ἐνίκησεν ὁ θεὸς καὶ ὁ Χριστὸς αὐτοῦ". Μάξιμος δέ τις ἦν κατ' ἐκεῖνο καιροῦ φιλοσοφίας μὲν πρόσχημα περικείμενος, γοητείᾳ δὲ χρώμενος καὶ προλέγειν τὰ μέλλοντα σεμνυνόμενος. ὅτι δὲ Ἀντιοχεῖς, παρὰ τῆς μεγίστης ξυνω ρίδος Πέτρου καὶ Παύλου τὰ θεῖα δεξάμενοι δόγματα καὶ θερμῶς τὸν τῶν ὅλων δεσπότην καὶ σωτῆρα ποθοῦντες, βδελυττόμενοι ἀεὶ τὸν ἐξάγιστον διετέλεσαν, καὶ αὐτὸς ἐκεῖνος ᾔδει σαφῶς. διά τοι τοῦτο καὶ λόγον συνέγραψε κατ' αὐτῶν καὶ Μισοπώγωνα τοῦτον ὠνόμασεν. ἐγὼ δὲ τὴν ἐπὶ τῇ τελευτῇ τοῦ τυράννου χορείαν τέλος ἐπιθήσω τῇ συγγραφῇ· οὐ γὰρ ὅσιον ὑπέλαβον εὐσεβῆ συνάψαι βασι λείαν τῇ δυσσεβεῖ δυναστείᾳ. 7 Τὰ κεφάλαια τοῦ δʹ λόγου αʹ. Περὶ τῆς Ἰοβιανοῦ βασιλείας καὶ εὐσεβείας. βʹ. Περὶ τῆς ἐπανόδου τοῦ ἁγίου Ἀθανασίου. γʹ. Ἐπιστολὴ συνοδικὴ πρὸς τὸν βασιλέα Ἰοβιανὸν γραφεῖσα περὶ τῆς πίστεως. δʹ. Περὶ τῶν ἀποδοθέντων σιτηρεσίων ταῖς ἐκκλησίαις. εʹ. Περὶ τῆς τούτου