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they practice Hellenism. But when Julian came to the throne, the Gazaeans brought a lawsuit against the Constantinians. And sitting as judge, he himself assigned Constantia to Gaza, being about twenty stades distant; and from that time, having been deprived of its former 5.3.8 name, it is called the maritime part of the city of the Gazaeans. They have common civil magistrates and generals and public affairs. But only the matters concerning the church still even now show them as two cities; for each has its own bishop and clergy, and festivals of martyrs, and commemorations of the priests who have served among them, and boundaries of the surrounding fields, by which the 5.3. altars belonging to each episcopate are defined. Therefore, a certain bishop of the city of Gaza in our time, when the prelate of the church of the Maiumites died, was eager to place both clergies under himself, saying it was not lawful for two bishops to preside over one city. But when the Maiumites objected, the synod of the province decided and ordained another bishop, judging it altogether fitting that those who for their piety were deemed worthy of the rights of a city, but through the decision of a Hellenist emperor fared otherwise, ought not to be deprived of the privileges that had been given in matters of priesthood and the order of churches. But these things turned out thus later. 5.4.1 About the same time, the emperor also erased from the list of cities Caesarea near Argaeus, which was a great and prosperous metropolis of the Cappadocian region, and stripped it of the name of Caesar, which it had long ago received under Claudius Caesar, having 5.4.2 previously been called Mazaca. For he had previously hated its inhabitants with an extraordinary hatred, because they were all Christians and had long ago demolished the temples among them of Zeus Polieus and of the ancestral Apollo; and when even the temple of Fortune, which alone was left, was overturned 5.4.3 by the Christians during his reign, he was terribly hostile to the whole city and was vexed. And he blamed the Hellenes, who were very few in number, for not having defended it and, if 5.4.4 it were necessary to suffer anything, for not having endured it eagerly for the sake of Fortune. He ordered all the possessions and the monies of the churches in Caesarea and within its boundaries, after being sought out with tortures, to be brought forth into the public treasury, and immediately to pay three hundred pounds of gold to the treasury, and that all the clergy be enrolled in the list of the soldiers under the governor of the province, which is considered very expensive and shameful in the Roman 5.4.5 armies, and that the multitude of Christians with their wives and children be 5.4.5 registered and pay taxes just as in the villages; and swearing an oath he threatened that, if they did not quickly rebuild the temples, he would not cease from being angry and doing harm to the city, and he would not even allow the Galileans to have their heads (for so he was accustomed to call the Christians, tauntingly). 5.4.6 The threat would perhaps have been carried into effect, if he had not died sooner. For indeed from the beginning, by not showing pity to the Christians, he appeared more humane than those who had previously persecuted the church, but having found from past events that punishments were of no use for the establishment of Hellenism, and that by this means the affairs of the Christians had especially increased and become more glorious through the courage of those who chose to die for the 5.4.7 faith. Therefore, envying them their glory, not sparing them, he saw it was not necessary for changing their minds to <use> fire or sword or bodily tortures or drowning and burying alive, things which were formerly pursued, but he thought to persuade the multitudes to convert to Hellenism by argument and exhortation, and that he would easily attain his object, if, not deeming it worthy to use force, he should paradoxically seem to be somewhat humane toward them. 5.4.8 It is said, at any rate, that as he was sacrificing in the Tychaeum of Constantinople, Maris the bishop of Chalcedon approached and publicly insulted him as impious, and called him an atheist and an apostate; but he only reproached him for his blindness; for by a guide

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ἑλληνίζουσιν. ἐπεὶ δὲ εἰς τὴν βασιλείαν παρῆλθεν ᾿Ιουλιανός, δίκην ἔλαχον οἱ Γαζαῖοι τοῖς Κωνσταντιεῦσι. καὶ δικαστὴς καθίσας αὐτὸς προσένειμεν Γάζῃ τὴν Κωνστάντειαν, ἀμφὶ τοὺς εἴκοσι σταδίους διεστῶσαν· καὶ τὸ ἐξ ἐκείνου τῆς προτέρας ἀφαιρεθεῖσα 5.3.8 προσηγορίας παραθαλάττιον μέρος τῆς Γαζαίων πόλεως ὀνομάζεται. κοινοὶ δὲ αὐτοῖς πολιτικοὶ ἄρχοντες καὶ στρατηγοὶ καὶ τὰ δημόσια πράγματα. μόνα δὲ τὰ περὶ τὴν ἐκκλησίαν εἰσέτι καὶ νῦν δύο πόλεις δείκνυσιν· ἑκατέρα γὰρ ἰδίᾳ ἐπίσκοπον καὶ κλῆρον ἔχει καὶ πανηγύρεις μαρτύρων καὶ μνείας τῶν παρ' αὐτοῖς γενομένων ἱερέων καὶ ὅρους τῶν πέριξ ἀγρῶν, οἷς τὰ 5.3. ἀνήκοντα ἑκατέρᾳ ἐπισκοπῇ θυσιαστήρια διορίζεται. τῶν οὖν καθ' ἡμᾶς ἐπισκόπων τις τῆς Γαζαίων πόλεως, τετελευτηκότος τοῦ προεστῶτος τῆς Μαϊουμιτῶν ἐκκλησίας, ἐσπούδασεν ἀμφοτέρους τοὺς κλήρους ὑφ' ἑαυτὸν ποιῆσαι, μὴ θεμιτὸν εἶναι λέγων μιᾶς πόλεως δύο ἐπισκόπους προεστάναι. ἀντειπόντων δὲ τῶν Μαϊουμιτῶν διέγνω ἡ τοῦ ἔθνους σύνοδος καὶ ἕτερον ἐχειροτόνησεν ἐπίσκοπον, πάντως που προσήκειν δοκιμάσασα τοὺς δι' εὐσέβειαν δικαίων πόλεως ἀξιωθέντας, διὰ δὲ κρίσιν ῾Ελληνιστοῦ βασιλέως ἄλλως πράξαντας, ἐν ἱερωσύναις καὶ τάξει ἐκκλησιῶν μὴ χρῆναι ἀφαιρεῖσθαι τῶν δοθέντων γερῶν. ἀλλὰ ταῦτα μὲν ὕστερον ὧδε ἀπέβη. 5.4.1 Περὶ δὲ τὸν αὐτὸν χρόνον καὶ τὴν πρὸς τῷ ᾿Αργαίῳ Καισάρειαν, μεγάλην καὶ εὐδαίμονα καὶ μητρόπολιν οὖσαν τοῦ Καππαδοκῶν κλίματος, ἐκ τοῦ καταλόγου τῶν πόλεων ἐξήλειψεν ὁ βασιλεὺς καὶ τῆς ἐπωνυμίας τοῦ Καίσαρος ἀφείλετο, ἧς πάλαι ἔτυχεν ἐπὶ Κλαυδίου Καίσαρος, Μάζακα τὸ 5.4.2 πρὶν ὀνομαζομένη. ἐμίσει γὰρ καὶ πρότερον ἐξαίσιον μῖσος τοὺς αὐτῆς οἰκήτορας ὡς πανδημεὶ χριστιανίζοντας καὶ πάλαι καθελόντας τοὺς παρ' αὐτοῖς νεὼς πολιούχου ∆ιὸς καὶ πατρῴου ᾿Απόλλωνος· ἐπεὶ δὲ καὶ τὸ τῆς Τύχης, ὃ μόνον περιελείφθη, αὐτοῦ βασιλεύοντος πρὸς τῶν Χριστιανῶν ἀνε5.4.3 τράπη, δεινῶς ἀπηχθάνετο πάσῃ τῇ πόλει καὶ ἐδυσφόρει. καὶ ῞Ελληνας μέν, τοὺς ὄντας εὐαριθμήτους μάλα, ἐμέμφετο ὡς μὴ ἐπαμύναντας καί, εἰ 5.4.4 παθεῖν ἔδει τι, προθύμως ὑπὲρ τῆς Τύχης ὑπομείναντας. πάντα δὲ τὰ κτήματα καὶ τὰ χρήματα τῶν ἐν Καισαρείᾳ καὶ ὑπὸ τοὺς αὐτῆς ὅρους ἐκκλησιῶν, ἐρευνώμενα μετὰ βασάνων, εἰς μέσον φέρεσθαι προσέταξεν, αὐτίκα δὲ τριακοσίας λίτρας χρυσοῦ τῷ ταμιείῳ ἐκτῖσαι, κληρικοὺς δὲ πάντας ἐγγραφῆναι τῷ καταλόγῳ τῶν ὑπὸ τὸν ἄρχοντα τοῦ ἔθνους στρατιωτῶν, ὃ δαπανηρὸν εἶναι σφόδρα καὶ ἐπονείδιστον ἐν ταῖς τῶν ῾Ρωμαίων στρατιαῖς 5.4.5 νομίζεται, τὸ δὲ πλῆθος τῶν Χριστιανῶν σὺν γυναιξὶ καὶ παισὶ ἀπο5.4.5 γράψασθαι καὶ καθάπερ ἐν ταῖς κώμαις φόρους τελεῖν· ἐνορκῶν δὲ ἠπείλησεν ὡς, εἰ μὴ τάχος τὰ ἱερὰ ἀνεγείρωσιν, οὐ παύσεται μηνιῶν καὶ κακῶς ποιῶν τὴν πόλιν, καὶ οὐδὲ τὰς κεφαλὰς συγχωρήσει τοὺς Γαλιλαίους ἔχειν (ὧδε γὰρ ἐπιτωθάζων καλεῖν εἰώθει τοὺς Χριστιανούς). 5.4.6 ᾿Εξέβη δ' ἂν ἴσως εἰς ἔργον ἡ ἀπειλή, εἰ μὴ θᾶττον ἐτελεύτησεν. ἐπεὶ καὶ παρὰ τὴν ἀρχὴν οὐκ ἐλεῶν τοὺς Χριστιανοὺς φιλανθρωπότερος ἐφάνη τῶν πρόσθεν διωξάντων τὴν ἐκκλησίαν, ἀλλ' ἐκ τῶν φθασάντων εὑρὼν οὐδὲν ὄφελος εἶναι τιμωριῶν εἰς σύστασιν ῾Ελληνισμοῦ, ταύτῃ δὲ μάλιστα τὰ Χριστιανῶν ηὐξῆσθαι καὶ ἐνδοξότερα γεγενῆσθαι τῇ ἀνδρείᾳ τῶν διὰ τὸ 5.4.7 δόγμα ἀποθανεῖν ἑλομένων. ὅθεν δόξης αὐτοῖς φθονῶν, οὐ φειδόμενος, πυρὶ μὲν <χρῆσθαι> ἢ σιδήρῳ ἢ τοῖς τοῦ σώματος αἰκισμοῖς ἢ τῷ καταποντῶσαι καὶ ζῶντας κατορύττειν, ἃ τὸ πρὶν ἐσπουδάζετο, οὐκ ἀναγκαῖον εἶδεν εἰς μετάστασιν γνώμης, λόγῳ δὲ καὶ παραινέσει πείθειν ἡγεῖτο τὰ πλήθη εἰς ῾Ελληνισμὸν μεταβαλεῖν, καὶ τοῦ σκοποῦ περιέσεσθαι ῥᾳδίως, εἰ βιάζεσθαι μὴ ἀξιώσας ἐκ παραδόξου φιλάνθρωπός τις εἶναι δόξει περὶ αὐτούς. 5.4.8 Λέγεται γοῦν θυομένῳ αὐτῷ ἐν τῷ Κωνσταντινουπόλεως Τυχείῳ προσελθόντα Μάριν τὸν Χαλκηδόνος ἐπίσκοπον ἀσεβῆ τε δημοσίᾳ ὑβρίσαι καὶ ἄθεον καὶ ἀποστάτην προσειπεῖν· τὸν δὲ μόνην αὐτῷ ὀνειδίσαι τὴν τύφλωσιν· ὑπὸ χειραγωγῷ γὰρ