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1. I was anxious to-day to pay the debt which I promised you when
I was lately here. But what am I to do? In the meanwhile, the
blessed Babylas has appeared, and has called me to himself, uttering
no voice, but attracting our attention by the brightness of his
countenance. Be ye not, therefore, displeased at the delay in my
payment; at all events, the longer the time is, the more the interest
will increase. For we will deposit this money with interest. Since
thus did the master command who entrusted it to us. Being confident,
therefore, about what is lent, that both the principal and the profit
await you, let us not pass by the gain which falls in our way to-day,
but revel in the noble actions of the blessed Babylas.
How, indeed, he presided over the Church which is among us, and
saved that sacred ship, in storm, and in wave, and billow; and what
a bold front he showed to the emperor, and how he lay down his life for
the sheep and underwent that blessed slaughter; these things and such
as these, we will leave to the eider among our teachers, and to our
common father, to speak of.
For the more remote matters, the aged can relate to you but as many
things as happened lately, and within our lifetime, these, I a young
man will relate to you, I mean those after death, those after the
burial of the martyr, those which happened while he remained in the
suburbs of the city. And I know indeed that the Greeks will laugh at
my promise, if I promise to speak of the noble deeds after death and
burial of one who was buried, and had crumbled to dust.
We shall not assuredly on this account keep silence, but on this very
account shall especially speak, in order that by showing this marvel
truly, we may turn their laughter upon their own head. For of an
ordinary man there would be no noble deeds after death. But of a
martyr, many and great deeds, not in order that he might become more
illustrious (for he has no need of glory from the multitude), but
that thou, the unbeliever mayest learn that the death of the martyrs is
not death, but the beginning of a better life, and the prelude of a
more spiritual conversation, and a change from the worse to the
better.
Do not then look at the fact, that the mere body of the martyr lies
destitute of energy of soul; but observe this, that a greater power
takes its place by the side of it, different from the soul itself--I
mean the grace of the Holy Spirit, which pleads to all on behalf of
the resurrection, by means of the wonders which it works. For if God
has granted greater power to bodies dead and crumbled to dust, than to
all living, much more will he grant to them a better life than the
former, and a longer, at the time of the bestowal of his crowns; what
then are this saint's noble deeds? But be not disturbed, if we take
our discourse a little further back. For they who wish to display
their portraits to advantage, do not uncover them until they have
placed the spectators a little way off from the picture, making the
view clearer by the distance. Do you then also have patience with me
while I direct my discourse into the past.
For when Julian who surpassed all in impiety, ascended the imperial
throne, and grasped the despotic sceptre, straightway he lifted up his
hands against the God who created him, and ignored his benefactor,
and looking from the earth beneath to the heavens, howled after the
manner of mad dogs, who alike bay at those who do not feed them and
those who do feed them. But he rather was mad with a more savage
madness than theirs. For they indeed turn from, and hate their
friends and strangers alike. But this man used to fawn upon demons,
strangers to his salvation, and used to worship them with every mode of
worship. But his benefactor, and Saviour, and him who spared not
the only Begotten, for his sake, he turned from and used to hate,
and made havoc of the cross, the very thing which uplifted the whole
world when it was lying prostrate, and drave away the darkness on all
sides, and brought in light more brilliant than the sunbeams; nor yet
even then did he desist from his frenzy, but promised that he would
tear the nation of the Galilaeans, out of the midst of the world; for
thus he was wont to call us; and yet if he thought the names of the
Christians an abomination, and Christianity itself to be full of much
shame, for what reason did he not desire to put us to shame by that
means, but with a strange name? Yea because he knew clearly, that to
be called by what belongs to Christ, is a great ornament not only to
men, but to angels, and to the powers above. On this account he set
everything in motion, so as to strip us of this ornament, and put a
stop to the preaching of it. But this was impossible, O wretched and
miserable man! as it was impossible to destroy the heaven and to quench
the sun, and to shake and cast down the foundations of the earth, and
those things
Christ foretold, thus saying: "Heaven and earth shall pass away,
but my words shall not pass away."
Well, thou dost not submit to Christ's words; accept therefore the
utterance which thus his deeds give. For I indeed having been
privileged to know what the declaration of God is, how strong, how
invincible a thing, have believed that is more trustworthy than the
order of nature, and than experience in all matters. But do thou
still creeping on the ground, and agitated with the investigations of
human reasoning, receive the witness of the deeds. I gainsay
nothing. I strive not.
2. What then do the deeds say? Christ said that it was easier for
heaven and earth to be destroyed, than for any of his words to fail.
The emperor contradicted these words, and threatened to destroy his
decrees. Where then is the emperor who threatened these things? He
is perished and is corrupted, and is now in Hades, awaiting the
inevitable punishment. But where is Christ who uttered these
decrees? In Heaven, on the right hand of the Father, occupying the
highest throne of glory; where are the blasphemous words of the
Emperor, and his unchastened tongue? They are become ashes, and
dust and the food of worms. Where is the sentence of Christ? It
shines forth by the very truth of the deed, receiving its lustre from
the issue of the events, as from a golden column. And yet the emperor
left nothing undone, when about to raise war against us, but used to
call prophets together, and summon sorcerers, and everything was full
of demons and evil spirits.
What then was the return for this worship? The overturning of
cities, the bitterest famine of all famines. For ye know doubtless,
and remember, how empty indeed the market place was of wares, and the
workshops full of confusion, when everyone strove to snatch up what
came first and to depart. And why do I speak of famine, when the
very fountains of waters were failing, fountains which by the abundance
of their stream, used to eclipse the rivers. But since I have
mentioned the fountains, come, forthwith, let us go up to Daphne,
and conduct our discourse to the noble deeds of the martyr. Although
you desire me still to parade the indecencies of the Greeks, although
I too desire this, let us abstain; for wherever the commemoration of
a martyr is, there certainly also is the shame of the Greeks. This
emperor then, going up to Daphne used to weary Apollo, praying,
supplicating, entreating, so that the events of the future might be
foretold to him. What then did the prophet, the great God of the
Greeks? "The dead prevent me from uttering," saith he, "but
break open the graves, dig up the bones, move the dead." What could
be more impious than these commands? The Demon of grave-robbing,
introduces strange laws and devises new methods of expelling strangers.
Who ever heard of the dead being driven forth? who ever saw lifeless
bodies ordered to be moved as he commanded, overturning from their
foundations the common laws of nature. For the laws of nature are
common to all men, that he who departs this life should be hidden in
the earth, and delivered over for burial, and be covered up in the
bosom of the earth the mother of all; and these laws, neither Greek,
barbarian, Scythian, nor if there be any more savage than they, ever
changed, but all reverence them, and keep them, and thus they are
sacred and venerated by all. But the Demon raises his mask, and with
bare head, resists the common laws of nature. For the dead, he
says, are a pollution. The dead are not a pollution, a most wicked
demon, but a wicked intention is an abomination. But if one must say
something startling, the bodies of the living full of evil, are more
polluting than those of the dead. For the one minister to the behests
of the mind, but the other lie unmoved. Now that which is unmoved,
and destitute of all perception would be free from all accusation. Not
that I even would say that the bodies of the living are by nature
polluting; but that everywhere a wicked and perverted intention is open
to accusations from all.
The dead body then is not a pollution O Apollo, but to persecute a
maiden who wishes to be modest, and to outrage the dignity of a
virgin, and to lament at the failure of the shameless deed, this is
worthy of accusation, and punishment. There were at all events, many
wonderful and great prophets among ourselves, who spake also many
things concerning the future, and they in no case used to bid those who
asked them to dig up the bones of the departed. Yea Ezekiel standing
near the bones themselves was not only not hindered by them, but added
flesh, and nerves and skin to them, and brought them back to life
again. But the great Moses did not stand near the bones of the dead,
but bearing off the whole dead body of Joseph, thus foretold things to
come. And very reasonably, for their words were the grace of the
Holy Spirit. But the words of these, a deceit, and a lie which is
no wise able to be concealed. For that these things were an excuse,
and pretence and that he feared the blessed Babylas, is manifest from
what the emperor did. For leaving all the other dead, he only moved
that martyr. And yet if he did these things, in disgust at him, and
not in fear, it were necessary that he should order the coffin to be
broken, thrown into the sea, carried to the desert, be made to
disappear by some other method of destruction; for this is the part of
one who is disgusted. Thus God did when he spake to the Hebrews
about the abominations of the Gentiles. He bade their statues to be
broken, not to bring their abominations from the suburbs to the city.
3. The martyr then was moved, but the demon not even then enjoyed
freedom from fear, but straightway learned that it is possible to move
the bones of a martyr, but not to escape his hands. For as soon as
the coffin was drawn into the city, a thunderbolt came from above upon
the head of his image, and burnt it all up. And yet, if not before,
then at least there was likelihood that the impious emperor would be
angry, and that he would send forth his anger against the testimony of
the martyr. But not even then did he dare, so great fear possessed
him. But although he saw that the burning was intolerable, and knew
the cause accurately; he kept quiet. And this is not only wonderful
that he did not destroy the testimony, but that he not even dared to
put the roof on to the temple again. For he knew, he knew, that the
stroke was divinely sent, and he feared lest by forming any further
plan, he should call down that fire upon his own head. On this
account he endured to see the shrine of Apollo brought to so great
desolation; For there was no other cause, on account of which he did
not rectify that which had happened, but fear alone. For which reason
he unwillingly kept quiet, and knowing this left as much reproach to
the demon, as distinction to the martyr. For the walls are now
standing, instead of trophies, uttering a voice clearer than a
trumpet. To those in Daphne, to those in the city, to those who
arrive from far off, to those who are with us, to those men which
shall be hereafter, they declare everything by their appearance, the
wrestling, the struggle, the victory of the martyr. For it is likely
that he who dwells far off from the suburb, when he sees the chapel of
the saint deprived of a shrine, and the temple of Apollo deprived of
its roof would ask the reason of each of these things; and then after
learning the whole history would depart hence. Such are the noble
deeds of the martyr after death, wherefore I count your city blessed,
that ye have shown much zeal about this holy man. For then, when he
returned from Daphne, all our city poured forth into the road, and
the market places were empty of men, and the houses were empty of
women, and the bedchambers were destitute of maidens. Thus also every
age and each sex passed forth from the city, as if to receive a father
long absent who was returning from sojourn far away. And you indeed
gave him back to the band of fellow enthusiasts. But the grace of God
did not suffer him to remain there for good, but again removed him
beyond the river, so that many parts of the country were filled with
the sweet savor of the martyr. Neither even when he came hither was he
destined to be alone, but he quickly received, a neighbor, and a
fellow-lodger, and one of similar life. For he shared with him the
same dignity, and for the sake of religion shewed forth equal
boldness. Wherefore he obtained the same abode as he, this wonderful
man being no vain imitator, as it seems, of the martyr. For for so
long a time he laboured there, sending letters continually to the
emperor, wearying the authorities, and bringing he ministry of the
body to bear upon the martyr. For ye know, doubtless, and remember
that when the midday summer sun possessed the heaven, he together with
his acquaintances, used to walk thither everyday, not as spectator
only, but also, as intending to be a sharer in what was going on.
For he often handled stone, and dragged a rope, and listened, in
advance of the workmen themselves, to one who wanted to erect any
building, For he knew, he knew what rewards lie in store for him for
these things. And on this account he continued doing service to the
martyrs, not only by splendid buildings nor even by continual feasts,
but by a better method than these. And what is this? He imitates
their life, emulates their courage, throughout according to his
ability he keeps the image of the martyrs alive, in himself. For
see, they gave their bodies to the slaughter, he has mortified the
members of his flesh which are upon the earth. They stopped the flame
of fire, he quenched the flame of lust. They fought against the teeth
of beasts, but this man bore off the most dangerous of our passions,
anger. For all these things let us give thanks to God, because he
hath thus granted us noble martyrs, and pastors worthy of martyrs, for
the perfecting of the saints, for the edifying of the body of Christ
with whom be glory, honor, and might to the Father, with the Holy
and lifegiving Spirit, now and always, for ever and ever. Amen.
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