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a certain monk Publius, if somehow he would cease from prayer, and not ceasing for ten days he prevented me from doing your will." And Julian, hearing this and being exceedingly indignant, threatened that after his return he would exterminate the race of monks. And one of his nobles, learning this and being amazed, upon returning distributed all his belongings to the poor and went to the elder. And having become a proven 1.527 monk, he told everyone of the power of the monks, which they had received against the dark-formed demons. And in Carrhae, the city founded by Carus the emperor, while making his journey towards the Persians, he entered and in some underground chamber performed impure sacrifices, he placed locks and seals on the doors and stationed guards; which, when they opened it after his fall, they found a woman hanging by her hair and with her hands stretched out, whose belly the merciless one had cut open, and had indeed learned of victory against the Persians through her liver. And in Antioch they found many chests in the palaces filled with human heads, and many wells filled with the bodies of the dead; for indeed, having cut open countless pregnant women and inspecting the livers in their embryos, and having slaughtered many children, the idol-loving Julian buried them under the idols. And many other rational flocks of various ages he subjected to different kinds of death in the name of Poseidon and the other demons, this demon-possessed and God-hated man. Not only that, but he also sacrificed white and red horses, the one to the sun, the others to fire and to the winds. And in addition to these, dogs and apes and ravens and almost every kind of reptile and four-footed beast and of the other flying and swimming creatures he did not cease slaughtering and devising all sorts of rites, more numerous and worse than those customary among the Greeks, so as to surpass all the Hellenists before him, through such things the atheist 1.528 thinking to be deified and considered a god. But the things concerning him, in the order of his God-detested reign, we shall recount as briefly as possible. But let the account proceed to what follows. In the 19th year of Constantius, on the day of Pentecost, in Jerusalem the sign of the life-giving cross appeared in the sky, like light, stretching from Golgotha, where Christ was crucified, to the Mount of Olives, from where he was also taken up, and around it a crown, having the appearance of a rainbow. And on the same day it also appeared to Constantius, when Cyril was bishop of Jerusalem at that time. In the 21st year of the reign of Constantius, when Eusebius the impious of Constantinople died, Athanasius and Paul came down to Rome again to Julius the pope and to Constans the brother of the emperor Constantius. The orthodox of Constantinople therefore putting forward Paul, since the Arians consecrated Macedonius in opposition, clashed with one another, and many from both sides fell. But Hermogenes the general, sent by Constantius to expel Paul, is killed by the orthodox and is thrown into the sea. When Constantius learned this, he took Constantinople, and he exiled Paul, but he did not enthrone Macedonius. But later Paul, having returned from Julius of Rome with letters, is exiled in Thessalonica, while Macedonius attacks the church 1.529 like a robber, on which occasion three thousand one hundred and fifty men were also killed. And so the Arians took control of the church, and Athanasius and Paul reached Rome again. They, approaching Constans, recounted everything. And he, indignant at these things, writes to his own brother, being grieved, to restore to Paul and Athanasius their own thrones. But when Magnentius usurped power in the Gallic provinces and killed Constans the pious, when Constantius, being in Antioch, learned this, immediately from the city Paul

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Πούπλιόν τινα μονάζοντα, εἴ πως παύσεται τῆς προσευχῆς, καὶ μὴ παυσάμενος ἡμέρας δέκα ἐκώλυσέ με ποιῆσαι τὸ θέλημά σου." καὶ τοῦτο ἀκούσας Ἰουλιανὸς καὶ σφόδρα ἀγα νακτήσας προσηπείλησε μετὰ τὴν ὑποστροφὴν ἐξολοθρεῦσαι τὸ τῶν μοναχῶν γένος. ὅπερ μαθών τις τῶν μεγιστάνων αὐτοῦ καὶ θαυμάσας, ἐπανελθὼν διένειμε τὰ ὑπάρχοντα αὐτοῦ πάντα πέ νησι καὶ ἀπῆλθε πρὸς τὸν γέροντα. καὶ γενόμενος δόκιμος μο 1.527 ναχὸς πᾶσιν ἔλεγε τὴν ἰσχὺν τῶν μοναζόντων, ἣν ἔλαβον κατὰ τῶν σκοτεινομόρφων δαιμόνων. Ἐν δὲ Κάραις, τῇ παρὰ τοῦ Κάρου τοῦ βασιλέως κτισθείσῃ πόλει, τὴν πρὸς Πέρσας ποιούμενος πορείαν, εἰσελθὼν καὶ ἔν τινι καταδύσει θυσίας ἀκαθάρτους ἐπιτελέσας, κλεῖθρα καὶ σήμαντρα ταῖς θύραις ἐπέθηκε καὶ φύλακας ἐπέστησεν· ἥνπερ ἀνοίξαντες μετὰ τὴν ἐκείνου πτῶσιν, εὗρον γύναιον ἐκ τῶν τριχῶν κρεμάμε νον καὶ ἐκτεταμένας ἔχον τὰς χεῖρας, ἧς ἀνασχίσας ὁ ἄσπλαγχνος τὴν γαστέρα τὴν κατὰ Περσῶν δήπουθεν ἔγνω διὰ τοῦ ἥπατος νίκην. ἐν δὲ Ἀντιοχείᾳ πολλὰ μὲν κιβώτια ἐν τοῖς βασιλείοις κεφαλῶν ἀνθρώπων πεπληρωμένα, πολλὰ δὲ φρέατα νεκρῶν σω μάτων εὗρον πεπλησμένα· καὶ γὰρ μυρίας μὲν γυναῖκας ἐν γαστρὶ ἐχούσας ἀνατεμὼν καὶ ἐν τοῖς ἐμβρύοις ἡπατοσκοπούμενος, καὶ πολλὰ παιδία κατασφάξας, ὑπὸ τὰ εἴδωλα κατώρυξεν ὁ φιλείδω λος Ἰουλιανός. πολλὴν δὲ καὶ ἄλλην λογικὴν ἀγέλην ἐκ ποικίλων ἡλικιῶν διαφόροις ὑπέβαλε θανάτοις ἐπ' ὀνόματι Ποσειδῶνος καὶ τῶν λοιπῶν δαιμόνων ὁ δαιμονιώδης καὶ θεομίσητος. Oὐ μὴν δὲ ἀλλὰ καὶ ἵππους λευκούς τε καὶ πυρροὺς ἔθυε, τοὺς μὲν τῷ ἡλίῳ τοὺς δὲ τῷ πυρὶ καὶ τοῖς ἀνέμοις. καὶ πρὸς τούτοις κύνας καὶ πιθήκους καὶ κόρακας καὶ πᾶν σχεδὸν ἑρπετῶν εἶδος καὶ τετραπό δων θηρίων τε καὶ τῶν ἄλλων πτηνῶν καὶ νηκτῶν οὐ διέλειπε κατασφάττων καὶ τελετὰς παντοίας ἐπινοῶν πλείους καὶ χείρους τῶν παρ' Ἕλλησι νενομισμένων, πρὸς τὸ πάντας τοὺς πρὸ αὐτοῦ ἑλληνίσαντας ὑπερακοντίσαι, διὰ τῶν τοιούτων οἰόμενος ὁ ἄθεος 1.528 ἀποθεωθῆναι καὶ θεὸς νομισθῆναι. ἀλλὰ τὰ περὶ τούτου ἐν τῇ τάξει τῆς αὐτοῦ θεοστυγοῦς βασιλείας ὡς οἷόν τε διὰ βραχέων λέξομεν. ὁ δὲ λόγος πρὸς τὰ ἑξῆς βαδιζέτω. Τοῦ Κωνσταντίου τῷ ιθʹ ἔτει, ἐν τῇ ἡμέρᾳ τῆς πεντηκο στῆς, ἐν Ἱεροσολύμοις ἐφάνη τὸ σημεῖον τοῦ ζῳοποιοῦ σταυροῦ ἐν οὐρανῷ, φωτοειδές, τεταμένον ἀπὸ τοῦ Γολγοθᾶ, ἔνθα ἐσταυ ρώθη ὁ Χριστός, ἕως τοῦ ὄρους τῶν ἐλαιῶν, ὅθεν καὶ ἀνελήφθη, κύκλῳ δὲ τούτου στέφανος, ὡς ἶρις τὸ εἶδος ἔχων. τῇ αὐτῇ δὲ ἡμέρᾳ καὶ Κωνσταντίῳ ὤφθη, Κυρίλλου τότε Ἱεροσολύμων ἐπι σκοποῦντος. Τῷ καʹ ἔτει τῆς βασιλείας Κωνσταντίου, τελευτήσαντος Εὐσεβίου τοῦ δυσσεβοῦς Κωνσταντινουπόλεως, κατῆλθον εἰς Ῥώμην πάλιν πρὸς Ἰούλιον τὸν πάπαν καὶ Κώνσταντα τὸν τοῦ βασι λέως Κωνσταντίου ἀδελφὸν Ἀθανάσιος καὶ Παῦλος. οἱ ὀρθόδοξοι τοίνυν Κωνσταντινουπόλεως Παῦλον προβαλόμενοι, ἐπεὶ οἱ Ἀρεια νοὶ Μακεδόνιον ἀντεχειροτόνησαν, συμβάλλουσιν ἀλλήλοις, καὶ πολλοὶ ἀμφοτέρωθεν πίπτουσιν. Ἑρμογένης δὲ ὁ στρατηλάτης παρὰ Κωνσταντίου πεμφθεὶς εἰς τὸ ἐξελάσαι Παῦλον παρὰ τῶν ὀρθοδόξων κτείνεται καὶ εἰς τὴν θάλασσαν ῥίπτεται. τοῦτο ὁ Κωνστάντιος μαθὼν καταλαμβάνει τὴν Κωνσταντινούπολιν, καὶ τὸν μὲν Παῦλον ἐξορίζει, οὐ μὴν δὲ ἐνθρονιάζει Μακεδόνιον. ὕστερον δὲ παρὰ Ἰουλίου Ῥώμης μετὰ γραμμάτων ὁ Παῦλος ἀνελθὼν ἐν Θεσσαλονίκῃ ἐξορίζεται, ὁ δὲ Μακεδόνιος τῇ ἐκκλη 1.529 σίᾳ λῃστρικῶς ἐπιβαίνει, ἐφ' ᾧ καὶ ἀναιροῦνται ἄνδρες τρισχίλιοι ἑκατὸν πεντήκοντα. καὶ οὕτω τῆς ἐκκλησίας Ἀρειανοὶ κρατοῦσι, καὶ Ἀθανάσιος δὲ καὶ Παῦλος τὴν Ῥώμην πάλιν καταλαμβάνουσιν. οἳ καὶ προσελθόντες τῷ Κώνσταντι πάντα διηγή σαντο. ὁ δὲ ἐπὶ τούτοις ἀγανακτήσας γράφει τῷ ἰδίῳ ἀδελφῷ λυπούμενος ἀποδοῦναι Παύλῳ καὶ Ἀθανασίῳ τοὺς ἰδίους θρόνους. Μαγνεντίου δὲ ἐν Γαλλίαις τυραννήσαντος καὶ Κώνσταντα τὸν εὐσεβῆ ἀνελόντος, ἐπεὶ Κωνστάντιος ἐν Ἀντιοχείᾳ ὢν τοῦτο ἔμαθε, παρευθὺ τῆς πόλεως τὸν Παῦλον