Eusebius on the Martyrdom of Pamphilus

From Robert M. Grant, Eusebius as Church Historian (Oxford: Clarendon 1980), ch. 10 "The Fifth Theme: Persecution and Martyrdom," p. 114:
In regard to persecution and martyrdom we possess five important documents written by Eusebius. These are the Chronicle, the Collection of Ancient Martyrdoms, two versions of the Martyrs of Palestine, and the Church History in its final form.

On the study of "hagiography," closely related to "martyrology," see the early work of Hippolyte Delehaye, The Legends of the Saints: An Introduction to Hagiography (1907, trans from French by V.M. Crawford), and the ongoing work of the Bollandist Society.

Eusebius refers to his own (lost) Life of Pamphilus in HE 6.32.3, 7.32.25 and 8.13.6, and below
He also co-authored with Pamphilus an Apology for Origen  (HE 6.33.4)

Here are pertinent texts on the Martyrdom of Pamphilus (from Martyrs of Palestine), comparing:
col 1-3 "longer" Greek version and similar translation of the Syriac version, and Latin ("longer") version
col 4 some notes on comparing the versions (which are virtually identical in the detailed accounts)
col 5-6 "shorter" Greek version and translation [plus notes]
Longer Greek (TLG)
 Translation (from Syriac version)
 Latin Notes
 Shorter Greek (TLG)
 Translation
 Notes
11.1
Καιρὸς δὴ
καλεῖ
πρὸς πᾶσι
τὸ μέγα
καὶ περιβόητον
ἀνιστορῆσαι
θέατρον
Παμφίλου τοῦ ἁγίου μάρτυρος
καὶ τῶν
σὺν αὐτῷ τελειωθέντων θαυμασίων ἀνδρῶν

καὶ πολυτρόπους εὐσεβείας ἄθλους ἐπιδε-
δειγμένων. 

THE time now
calls
upon us
to describe
that grand

spectacle
which was displayed of the all-holy martyr
Pamphilus,
and of those who together with him were consummated by martyrdom;
men admirable
and brave,
who exhibited,
under many forms, contests for the sake of the worship of God. 		I.
Tempus
invitat
ad omnibus enarrandum
magnum
et gloriosum spectaculum

Pamphili

et sociorum,
virorum admirabilium, cum eo consummatorum,


et qui ostenderunt multiplicia certamina pietatis.
11.1
Καιρὸς δῆτα καλεῖ

τὸ μέγα καὶ περιβόητον ἀνιστορῆσαι
θέατρον τῶν ἀμφὶ τὸ τριπόθητον ἔμοιγε ὄνομα Παμφίλου
τελειωθέντων,



δώδεκα δ’ ἦσαν
οἱ πάντες προφητικοῦ τινος
ἢ καὶ ἀποστολικοῦ χαρίσματος καὶ ἀριθμοῦ κατηξιωμένοι· 		11.
IT IS time

to describe
the great and celebrated spectacle
of Pamphilus,
a man
thrice dear to me,
and of those
who finished their course
with him.
They were twelve in all; being counted worthy of apostolic grace and number.
πλείστων γοῦν ὅσων ἐγνωσμένων ἡμῖν κατὰ τὸν διωγμὸν
ἀνδρισαμένων,
τὸν περὶ ὧν ὁ λόγος ἀγῶνα σπανιώτατον ὧν ἡμεῖς 
ἔγνωμεν, ἱστορήσαμεν, ἀθρόως ἐν αὐτῷ πᾶν εἶδος ἡλικιῶν τε σώματος
καὶ ψυχῶν ἀγωγῆς βίου τε καὶ ἀναστροφῆς διαφόρου περιειληφότα
βασάνων τε ποικίλοις εἴδεσι καὶ τοῖς κατὰ τὸ τέλειον μαρτύριον
ἐνηλλαγμένοις στεφάνοις κεκοσμημένον. 
 For indeed
there are many whom we know
to have been victorious
in this persecution; but in none altogether
like these
whom we
have just mentioned did we behold
so completely
all kinds
of bodily stature, and of moral qualities
of soul and education,
and of deaths
by different
tortures,
receiving
the glory
of the
consummation
of martyrdom
by various
triumphs.		 Atque cum
plurimi
in nobis cognita persecutione
se fortiter
gesserint,
eorum de quibus agimus rarissimun certamen
quod nos
cognovimus, conscripsimus,
quod in se
simul omne
genus aetatis
et corporis
et animi
vitaeque
diversorum
studiorum
est complexum,
variis tormentorum generibus,
et diversis
in perfecto
martyrio
coronis
exornatum.

Here the longer version seems  to summarize what is reported in both versions by way of detail, below.


[b] νέους τε γὰρ ἦν ἰδεῖν καὶ
κομιδῇ παῖδας τῶν σὺν αὐτοῖς Αἰγυπτίων τινάς, ἡβῶντας δὲ ἄλλους,
<>


μεθ’ ὧν καὶ
ὁ Πορφύριος ἦν, ἀκμαίους τε αὖ σώματί τε ὁμοῦ καὶ φρονήσει τοὺς ἀμφὶ τὸ ποθεινόν μοι ὄνομα



καὶ τὸν
 Ἰαμνίτην
Παῦλον
Σέλευκόν τε
καὶ Ἰουλιανόν, ἄμφω
τῆς Καππαδοκῶν γῆς
ὁρμωμένους·

For all
of the Egyptians
who were with them appeared to be youths
and boys;
others were
young men
in the prime of life,


among whom
was Porphyrius; others again were in the full vigour both of mind
and body,
namely, those who were of the house of Pamphilus, that name dearly beloved by me; and Paulus,
who came from Iamna;
and Seleucus
and Julianus,
both of whom came from the country of Cappadocia.		 Licebat enim
videre
quosdam
adolescentes
et pueros,
atque adeo
plane infantes,
ex illis qui erant
ex ipsis,
alios autem pubescentes,
cum quibus erat Porphyrius,
corpore simul
vigentes
et prudentia,




nempe mihi
carissirnum
Jamnitem
Paulum,

Seleucumque
et Julianum,
qui ambo
orti erant
ex terra
Cappadocum.



Again, a summary of the detailed accounts below.


ἦσαν δὲ ἐν αὐτοῖς καὶ ἱερᾷ πολιᾷ βαθυτάτῳ τε γήρᾳ πεπυκασμένοι,
Οὐάλης, διάκονος τῆς Ἱεροσολυμιτῶν ἐκκλησίας, καὶ ὁ τοὔνομα  (15)
ἐπαληθεύσας Θεόδουλος. 
 There were also among them some venerable seniors who were bent down with deep old age, as Vales, a deacon of the church of Jerusalem, and that other, whose conduct was conformable to his name, |37 Theodulus. Erant autem inter eos sacris quoque canis et profunda ornati senectute, Valens quidam diaconus ecclesias Hierosolymitanas, et cui verum nomen obtigerat, Theodulus.


Again, see below.


[c] τοιαύτη μὲν οὖν ἐν αὐτοῖς ἡ τῶν ἡλικιῶν <>ἐτύγχανε ποικιλία· ψυχῶν δὲ ἀγωγαῖς διήλλαττον,
οἳ μὲν
ἰδιωτικώτερον
οἷα παῖδες
καὶ ἁπλούστερον ἔτι τὸν νοῦν φοροῦντες,
οἳ δὲ καὶ
πάνυ στιβαρὸν καὶ ἐμβριθὲς κεκτημένοι τὸ ἦθος,
There was, likewise,
a variety
of bodily stature :
and they differed too in their mental acquirements,
for some of them were very simple-minded
and ordinary
like children,
while others were possessed of profound understandings
and courageous habits.		 II. Atque haec
quidem fuit
in eis
astatum varietas. Animis autem
inter se
differebant.
Nam alii quidem erant rudiores,
utpote pueri,
et quibus erat ingenium
adhuc tenerius
et simplicius,
alii vero severi
et morum gravitate praediti.


Again, see below.


ἦσαν δὲ
ἐν αὐτοῖς
καὶ οἱ τῶν ἱερῶν μαθημάτων οὐκ ἀνεπιστήμονες· 
 There were also some among them
who were also instructed
in theology,
Erant autem
inter eos
quoque nonnulli disciplinarum sacrarum
non ignari.



συγγενῶς δὲ ἅπασιν
ὑπερφυὴς
καὶ ἐνάρετος
ἡ ἀνδρεία προσῆν.		 and
in all of them
was their praiseworthy courage remarkable.		 Aderat vero
omnibus
congeriita,
insignis
et admirabilis animi fortitude.



d οἷα δέ τις ἐν ἀποστίλβουσιν
ἄστροις ἡμεροφανὴς φωστὴρ ἐν μέσοις διέπρεπεν ἐξαστράπτων ὁ
ἐμὸς δεσπότης (οὐ γὰρ ἑτέρως προσειπεῖν ἔστι μοι θέμις τὸν θεσπέσιον
καὶ μακάριον ὡς ἀληθῶς Πάμφιλον)· παιδείας γὰρ οὗτος τῆς παρ’
Ἕλλησι θαυμαζομένης οὐ μετρίως ἧπτο τῇ τε κατὰ τὰ θεῖα δόγματα
καὶ τὰς θεοπνεύστους γραφάς, εἰ χρή τι θρασύτερον, πλὴν ἀληθὲς
εἰπεῖν, ὡς οὐδ’ ἕτερον ἔχει τις φάναι τῶν κατ’ αὐτόν, ἤσκητο. μεῖζον
δὲ τούτων ἐκέκτητο πλεονέκτημα τὴν οἴκοθεν, μᾶλλον δὲ θεόθεν
αὐτῷ δεδωρημένην σύνεσίν τε καὶ σοφίαν.
But like the sun which giveth light to the day among the stars, so in the midst of them all shone forth the excellency of My Lord Pamphilus--
for it is not meet that I should mention the name of that holy and blessed Pamphilus without styling him My Lord,
for he indeed had no slight acquaintance with that learning which those among the Greeks admire; while there was no one in our time who was [p. 40] so well instructed in those scriptures which proceed from the Spirit of God, and also in the whole range of theology. 		Veluti autem quoddam in die resplendens luminare in astris fulgentibus, in medio eorum eminebat meus Dominus, non est enim fas mihi aliter appellare divinum et plane beatissimum Pamphilum. Is enim et eruditionem, qua? habetur apud Grgecos in admiratione, non modice attigerat, et in divinorum dogmatum et divinitus inspiratarum scripturarum eruditione, si quid audacius, sed verum dicendum est, ita erat exercitatus, ut nullus aeque ex iis qui erant suo tempore. Quod autem erat his longe majus et praestantius, habebat donum, nempe domi natam, vel potius ei a Deo datam, intelligentiam et sapientiam.


















On Pamphilus and the scriptures, see futher below.
 (2.) ὧν ὁ κορυφαῖος καὶ τῇ τοῦ κατὰ Καισάρειαν πρεσβείου
τιμῇ κεκοσμημένος μόνος ἐτύγχανεν ὁ Πάμφιλος, ἀνὴρ καὶ
παρ’ ὅλον αὐτοῦ τὸν βίον πάσῃ διαπρέψας ἀρετῇ, ἀποτάξει
καὶ καταφρονήσει βίου, τῆς οὐσίας εἰς ἐνδεεῖς κοινωνίᾳ,
κοσμικῶν ἐλπίδων ὀλιγωρίᾳ, φιλοσόφῳ πολιτείᾳ καὶ
ἀσκήσει·
 Of these the leader and the only one honored with the position of presbyter at Caesarea,
was Pamphilus;
a man who through his entire life was celebrated for every virtue,
for renouncing and despising the world,
for sharing his possessions with the needy, for contempt of earthly hopes, and for philosophic deportment and exercise.
e καὶ τὰ μὲν περὶ ψυχὴν
οὕτως εἶχον οἱ πάντες·
βίου δὲ αὖθις καὶ ἀναστροφῆς πλείστη τις ἐν 
αὐτοῖς ὑπῆρχε διαλλαγή, τοῦ μὲν Παμφίλου ἐξ εὐπατριδῶν κατάγοντος
τὸ κατὰ σάρκα γένος ἐπισήμως τε ταῖς κατὰ τὴν πατρίδα πολιτείαις
διαπρέψαντος,
 

 And what is even greater than these acquirements, he was possessed of natural wisdom and discernment, that is, he received them by the gift of God. Moreover, Pamphilus was by birth of an illustrious family, and his mode of living in his own country was as that of the noble.  III. Et quod ad animum quidem attinet, omnes ita se babebant. Vitae autem conditionis et conversations erat inter eos plurimadifferentia, cum Pamphilus quidem duceret genus secundum carnem ex iis qui erant honesto loco nati, fuisset autem insignis in republica gerenda in patria sua;



τοῦ δὲ Σελεύκου ταῖς κατὰ τὴν στρατείαν ἀξίαις
περιφανέστατα τετιμημένου,
Seleucus also had held a place of authority in the army. Seleucus vero fuisset insign'iter ornatus militige dignitatibus;




τῶν δὲ τῆς μέσης καὶ κοινῆς γεγονότων
ἀγωγῆς. οὐκ ἦν δὲ αὐτῶν ὁ χορὸς οὐδὲ τοῦ οἰκετικοῦ γένους ἐκτός·
Some of them again were of the middle rank of life,
and one also, who was called to this honour together with the rest, was a slave of the governor. 		alii autem nati essent ex mediocri et communi loco.
Non erat eorum chorus nee extra servilem conditionem.



ὅ τε γὰρ ἡγεμονικῆς οἰκετίας θεράπων αὐτοῖς συγκατείλεκτο καὶ ὁ
Πορφύριος, τὸ μὲν δοκεῖν τοῦ Παμφίλου γεγονὼς οἰκέτης, διαθέσει
γε μὴν ἀδελφοῦ καὶ μᾶλλον γνησίου παιδὸς διενηνοχὼς οὐδὲν ἢ ἐλλείπων
τῆς πρὸς τὸν δεσπότην κατὰ πάντα μιμήσεως. 		Porphyrius too was reckoned the slave of Pamphilus, but in his love towards God and in his admirable confession he was his brother; and by Pamphilus himself he was considered rather as a beloved son; and, indeed, in every thing he closely resembled him who had brought him up. Nam et ex prassidis domo in eorum numerum relatus erat Theodulus, et Porphyrius, qui specie quidem erat Pamphili famulus; is autem ipsum affectione habebat loco fratris, vel germani potius filii, ut qui mini omitteret, quo minus imitaretur dominum.



f καὶ τί γὰρ ἀλλ’ εἰ φαίη
τις αὐτοὺς ὁλόκληρον ἐν βραχεῖ τύπον ἐκκλησιαστικοῦ συστήματος
περιειληφέναι, οὐκ ἂν ἐκτὸς βάλοι τῆς ἀληθείας,
And were any one to say of this company of them all that they were a perfect representation of a congregation of the church, I should say that he did not go beyond the truth. Quid aliud? Si quis dixerit in summa, eos ecclesiastici coetus typum esse complexes, is non procul abfuerit a veritate,



πρεσβυτερίου μὲν ἐν
αὐτοῖς ἠξιωμένου τοῦ Παμφίλου διακονίας τε τοῦ Οὐάλεντος τήν τε
τῶν ἐπὶ τοῦ πλήθους ἀναγινώσκειν εἰθισμένων τάξιν εἰληχότων ἑτέρων
ὁμολογίαις τε διὰ καρτερικωτάτης μαστίγων ὑπομονῆς ἔτι πάλαι πρὸ
τοῦ κατὰ τὸ μαρτύριον τέλους τοῦ Σελεύκου διαπρέψαντος καὶ τὴν
τῆς στρατιωτικῆς ἀξίας ἀποβολὴν ἐρρωμένως καταδεξαμένου
For among them Pamphilus had been honoured with the presbytery, and Vales was in the orders of the diaconate, and others among them had the rank of readers; and Seleucus, even before the consummation of his confession, had been honoured as a confessor by the suffering of cruel scourgings, and had endured with patience his dismissal from his command in the army. cum inter eos presbyterio quidem dignatus esset Pamphilus; Valens vero diaconatu, et alii sortiti essent locum eorum, qui e multitudine consueverunt legere, et confessionibus per fortissimam flagrorum tolerantiam diu ante in martyrio praeclarissime se gessisset Seleucus, et militaris dignitatis amissionem fortiter excepisset,


[Of these the leader and the only one honored with the position of presbyter at Caesarea, was Pamphilus;]
τῶν τε
λοιπῶν ἐπὶ τούτοις διὰ κατηχουμένων καὶ πιστῶν
And |38 the remainder of the others who came after these were hearers and receivers (catechumens). et reliqui deinde per catechumenos et fideles reliquam implerent




τοὐπίλοιπον τῆς ὡς
ἐν εἰκόνι σμικρᾷ μυριάνδρου ἐκκλησίας ἀφομοίωμα φερούσης ἀναπληρούντων.

 		And thus, under a small form, they completed the representation of a perfect church of many persons. similitudinem innumerabilis ecclesiae, ut in parva imagine.



g οὕτω παράδοξον τὴν τοσούτων καὶ τηλικούτων μαρτύρων
ἐκλογὴν ἐθεωρήσαμεν, καθ’ ἣν καίτοι γε οὐ πολλοῖς τὸν ἀριθμὸν οὖσιν  (50)
ὅμως οὐδὲν ἀπέδει ταγμάτων ἐν ἀνθρώποις εὑρισκομένων. οἷα γοῦν ἐν
πολυχόρδῳ λύρᾳ ἐξ ἀνομοίων, συνεστώσῃ χορδῶν, ὀξειῶν καὶ
βαρειῶν τῶν τε ἀνειμένων καὶ ἐπιτεταμένων καὶ μέσων εὖ διηρμοσ-
μένων ἁπασῶν τέχνῃ τῇ μουσικῇ,
And so this admirable selection of all these martyrs and such as these, while we looked upon them, although they were not many in number, lo ! they still bore the semblance of a many-stringed harp, which consists of chords that do not resemble each other--the tenor and base, and flat, and sharp, and medial, all of which are well arranged together by the art of music. IV. Sic adspexi admirabilem tarn multorum et talium martyrum electionem, qui etsi non essent multi numero, nullus tamen aberat ex iis ordinibus, qui inveniuntur inter homines. Quomodo autem lyra, quae multas habet chordas, et ex chordis constat dissimilibus, acutis et gravibus, remissisque et intensis, et mediis, arte musica concinne adaptatis omnibus,




κατὰ τὰ αὐτὰ δὴ καὶ ἐπὶ τούτων
νέοι κατὰ τὸ αὐτὸ καὶ πρεσβύται δοῦλοί τε ὁμοῦ καὶ ἐλεύθεροι λόγιοί τε (55)
καὶ ἰδιῶται ἄδοξοί τε κατὰ τὸ τοῖς πολλοῖς δοκοῦν καὶ ἐπίδοξοι πιστοί
τε καὶ κατηχούμενοι ἅμα καὶ διάκονοι σὺν πρεσβυτέροις, οἱ πάντες @1
ὡς ἂν ὑφ’ ἑνὸς πανσόφου μουσουργοῦ, τοῦ μονογενοῦς τοῦ θεοῦ λόγου,
ποικίλως ἀνακρουσθέντες 
 Like this resemblance, also, there were among them young men and old men together, and slaves and free, [p. 41] and clever and simple, and noble and common, and believers together with hearers (catechumens), and deacons with presbyters: all of which were variously harmonized together by one all-skilful--the Word--the only (begotten) of God. eodem modo in his adolescentes simul et senes, servi simul et liberi, eruditi et rudes, obscuri generis homines, ut multis videbatur, et gloria insignes, fideles simul cum catechumenis, et diaconi simul cum presbyteris.
Qui omnes tanquam a sapientissimo musico, nempe Dei verbo unigenito, varie pulsati,



καὶ τῆς ἐν αὐτοῖς ἕκαστοι δυνάμεως διὰ τῆς
τῶν βασάνων ὑπομονῆς ἐνδειξάμενοι τὴν ἀρετήν, τούς τε τῆς ὁμολογίας (60)
λαμπροτάτους καὶ ἐμμελεῖς ἁρμονίους τε καὶ συμφώνους ἐπὶ τῶν
δικαστηρίων φθόγγους ἀποδεδωκότες ὑφ’ ἓν καὶ ταὐτὸ τέλος, τὴν
εὐσεβεστάτην καὶ πάνσοφον διὰ τῆς τοῦ μαρτυρίου τελειώσεως τῷ
θεῷ τῶν ὅλων ἀπεπλήρωσαν μελῳδίαν. 		And they displayed each individually the excellency of the power within them by the endurance of tortures, and at the place of judgment produced the melody of a glorious confession.  et quge erat in ipsis potentiae unusquisque per tormentorum tolerantiam, hoc est confessionem, ostendentes virtutem, et clarissimos numerososque, et concinnos sonos edentes in judiiciis, uno et eodem fine in primis piam et longe sapientissimam, per Martyrii consummationem, Deo universorum impleverunt melodiam.



h ὑπερθαυμάζειν δὲ ἄξιον καὶ
τὸν ἀριθμὸν τῶν ἀνδρῶν προφητικόν τι χάρισμα καὶ ἀποστολικὸν
δηλοῦντα·
δώδεκα γὰρ εἶναι συνέβη τοὺς πάντας ὁπόσους πατριάρχας
καὶ προφήτας καὶ ἀποστόλους γενέσθαι παρειλήφαμεν.

 It is also
worthy of
our admiration,
when we look
 to their number,
how they were
 twelve like the prophets
and the apostles. 		V. Opera pretium autem est admirari virorum quoque numerum, qui significat propheticam quamdam et apostolicam gratiam.
Contigit enim omnes esse duodecim, quo numero patriarchas et prophetas et apostolos fuisse accepimus.

The Syriac seems to have condensed here.
[They were twelve in all; being counted worthy of apostolic grace and number].
i οὐ παρετέον
οὐδὲ τὰς κατὰ μέρος ἑκάστου πολυτλήτους ἀνδρείας, <τὰς> κατὰ τῶν
πλευρῶν ξέσεις καὶ τὰς διὰ τριχῶν αἰγείων ὑφῆς κατὰ τῶν ξεσθέντων
τοῦ σώματος μερῶν ἐκτρίψεις τάς τε ἀνηκέστους μάστιγας καὶ τὰς
πολυτρόπους καὶ ἐνηλλαγμένας βασάνους δεινάς τε καὶ δυσκαρτερήτους
στρεβλώσεις ἃς ἐπικελευομένου τοῦ δικαστοῦ χερσὶν καὶ ποσὶν ἐπιτεί-
νοντες οἱ δορυφόροι τῇ βίᾳ κατηνάγκαζον πρᾶξαί τι τῶν ἀπειρημένων
τοὺς μάρτυρας. 
Nor is it fit that we should omit the all-patient readiness of every one of them, each in his own part; the combs on their sides, and their incurable scourgings, and their tortures of every kind, and how they forced by violence these martyrs to do that which was abominated by them. Non est autem prastermittenda uniuscujusque singulatim laboriosa fortitude, laterum lacerationes, et cum pilis caprinis laceratarum corporis partium attritiones, et flagella immedicabilia, multipliciaque et varia tormenta, gravesque et toleratu difficiles cruciatus, quos, jubente judice, manibus et pedibus infligentes satellites, vi cogebant martyres aliquid facere eorum quae prohibita.



k τί χρὴ λέγειν τὰς ἀειμνήστους τῶν θεσπεσίων φωνὰς
ἐν αἷς ἧττον πεφροντικότες τῶν πόνων λαμπρῷ καὶ φαιδρῷ τῷ
προσώπῳ τὰς τοῦ δικαστοῦ πεύσεις ἠμείβοντο, πρὸς αὐταῖς βασάνοις
γελῶντες ἀνδρικῶς ἤθει τε σπουδαίῳ κατειρωνευόμενοι
And what necessity is there for our telling of the divine sayings which they uttered, as though stripes were reckoned by them as nothing, while with a cheerful and joyous countenance they answered the interrogatories of the judge, and jested with readiness under the very tortures themselves. VI. Quid opus est dicere memorias perpetuo mandandas voces virorum divinorum, quibus labores m'hil curantes, laeto et alacri vultu respondebant judicis interrogationibus, in ipsis tornientis ridentes viriliter, et bonis moribus ludificantes ejus percontationes? 



αὐτοῦ τὰς ἐρωτήσεις; ἐρομένου γὰρ ὁπόθεν εἶεν, τὴν ἐπὶ γῆς πόλιν φράζειν
παρέντες, τὴν ὄντως ἑαυτῶν ἀνεδήλουν πατρίδα, ἀπὸ Ἱερουσαλὴμ
ἑαυτοὺς ἀναγορεύοντες· ἐνέφαινον δὲ ἄρα κατὰ τὸν αὐτῶν νοῦν τὴν (80)
ἐπουράνιον τοῦ θεοῦ, ἐφ’ ἣν καὶ ἔσπευδον, πόλιν.
l καὶ ἄλλα δὲ τοιουτό-
τροπα, ἄγνωστα μὲν καὶ ἀσύνοπτα τοῖς τῶν ἱερῶν ἀγεύστοις, μόνοις
δὲ αὐτοῖς καὶ τοῖς ἐκ τῆς θείας πίστεως ὡρμημένοις ἀριδηλότατα
προέφερον·

 And when he asked them over again whence they came, they avoided speaking of the city to which they belonged on earth, and spake of the city which in truth is theirs, and said that they were from Jerusalem which is above in heaven, confessing that they were hastening to go thither. Cum enim rogasset undenam essent, mittentes dicere, quam in terris habebant civitatem, ostendebant earn, quae vere est eorum patria, dicentes se esse ex Hierusalem. Indicabant vero eadem sententia Dei quoque caelestern, ad quam tendebant, civitatem, et alia quas sunt ejusmodi, ignota quidem et quEe non possunt perspici ab iis, qui sacras literas non gustarunt, eis autem solis qui a fide divina sunt incitati, aperta adducebant.



ἐφ’ οἷς δὴ μάλιστα ὁ δικαστὴς ἀγανακτικῶς καὶ μάλα
ὀργίλως σφαδᾴζων καὶ τὸν λογισμὸν ἀπορούμενος, ποικίλας, ὡς ἂν
μὴ ἡττηθείη, τὰς κατ’ αὐτῶν ἐπενόει μηχανάς·
ἔπειτα πεσὼν τῆς
ἐλπίδος, τέλος ἑκάστῳ τὰ τῆς νίκης ἀποφέρεσθαι παρεχώρει βραβεῖα.

 And because of these things the judge became the more enraged at them, and prepared himself against them with cruel scourgings, in order that he might |39 accomplish his will upon them; but when he failed in his expectations, he gave command that one of them should receive the crown of victory. Propter quaa judex indignatus, et valde animo cruciatus, et plane quid ageret dubius, varia, ne vinceretur, in eos operabatur. Deinde cum a spe cecidisset, concessit unicuique auferre prasmia victoriae.




m ποικίλος δ’ ἦν αὐτῶν καὶ ὁ τῆς τελευτῆς τρόπος, δυεῖν μὲν τῶν ἐν
αὐτοῖς κατηχουμένων τῷ διὰ πυρὸς βαπτίσματι τελειωθέντων, ἑτέρου
δὲ τῷ τοῦ σωτηρίου πάθους σχήματι παραδοθέντος, τῶν δὲ ἀμφὶ τὸ
ποθεινόν μοι ὄνομα διαλλάττουσι βραβείοις ἀναδησαμένων.
τάδε μὲν
οὖν φαίη ἄν τις καθολικώτερον τούτων μεμνημένος·

 Moreover, the modes of their deaths also were of all kinds; for two of them were hearers (catechumens), and they were baptized at their deaths with the baptism of fire only, while others of them were delivered up to be crucified like our Saviour. Erat autem varius modus eorum mortis, cum duo quidem inter eos catechumeni, consummati sint baptismo ignis, alius vero fuerit traditus figurae salutaris passionis, qui autem erat mihi carus, fuerit diversis braviis redimitus.
VII. Atque haec quidem dixerit quispiam, horum magis faciens universam mentionem, singulatim autem unumquemque persequens, merito beatum pronuntiarit eum,qui in choro primum locum obtinet.



Πάμφιλος οὗτος ἦν, ὁ θεοφιλὴς ὄντως
ἀνὴρ καὶ πάντων ὡς ἀληθῶς φίλος τε καὶ προσήγορος, ἐπαληθεύων τὴν
ἐπωνυμίαν,
 But Pamphilus, that name so especially dear to me--one who was a lover of God in truth, and a peacemaker among all men-- [p. 42] received a triumph different from these. Is autem erat Pamphilus, vir revera pius, et omnium, ut semel dicam, amicus et familiaris, re ipsa nomen sibi impositum verura esse ostendens, 

[Of these the leader and the only one honored with the position of presbyter at Caesarea, was Pamphilus; ]
τῆς Καισαρέων ἐκκλησίας ὁ κόσμος,
ἐπεὶ καὶ τὴν τῶν
πρεσβυτέρων καθέδραν πρεσβύτερος ὢν ἐδόξαζε,
κοσμῶν ὁμοῦ
καὶ
κοσμούμενος τῇ ἐνταῦθα λειτουργίᾳ. 		He was the ornament of the church of Caesarea, because he also sat in the chair of the presbytery, both adorning it and being himself adorned thereby during his ministry in that place. Cassariensium ecclesiaa ornamentum.
Nam presbyterorurn quoque cathedram, cum esset presbyter, honestabat, ut qui simul ornaret ministerium et ex eo ornaretur

[the only one honored with the position of presbyter at Caesarea,]
κἀν τοῖς ἄλλοις δὲ θεῖος ἦν
ὄντως καὶ θείας μετέχων ἐμπνεύσεως, ἐπεὶ καὶ παρ’ ὅλον αὐτοῦ τὸν
βίον ἀρετῇ πάσῃ διαπρέψας ἔτυχε, μακρὰ μὲν χαίρειν εἰπὼν τρυφῇ
καὶ πλούτου περιουσίᾳ, ὅλον δὲ ἑαυτὸν ἀναθεὶς τῷ τοῦ θεοῦ λόγῳ.
 In all his conduct too he was truly godly, being at all times in communion with the Spirit of God; for he was eminently virtuous in his mode of life, shunning wealth and honours, despising and rejecting them, and devoting himself entirely to the word of God. Quinetiam aliis quoque erat diviiius et divine particeps inspirationis, quoniam tota sua vita fuit raaxime insignis virtute, multum quidem jubens valere delicias et copiara divitiarum, cum se totum dedicasset Dei verbo, renuntians quidem iis qua?

[a man who through his entire life was celebrated for every virtue, ]
ἀποδόμενος γέ τοι τὰ εἰς αὐτὸν ἐκ προγόνων ἥκοντα γυμνοῖς, πηροῖς (10)
καὶ πένησιν τὰ πάντα διένειμεν, αὐτὸς δὲ ἐν ἀκτήμονι διῆγε βίῳ, δι’
ἀσκήσεως καρτερικωτάτης τὴν ἔνθεον μετιὼν φιλοσοφίαν. 		For every thing that he possessed from his parents he sold and distributed to the naked, and the sick, and the poor, and continued in private life without any possessions, and passed his time in the patient study of divine philosophy. ad ipsum redibant a majoribus, nudis, mancis, et pauperibus omnia distribuit. Ipse autem degit in vita, quae nihil possidebat, per valentissimam exercitationem, divinam persequens philosophiam.

[for renouncing and despising the world, for sharing his possessions with the needy, for contempt of earthly hopes, and for philosophic deportment and exercise.]
ὡρμᾶτο
μὲν οὖν ἐκ τῆς Βηρυτίων πόλεως, ἔνθα τὴν πρώτην ἡλικίαν τοῖς
αὐτόθι τέθραπτο παιδευτηρίοις·
ἐπεὶ δὲ τὰ τῆς φρονήσεως εἰς τελείους
ἄνδρας αὐτῷ προῄει, μετέβαινεν ἀπὸ τῶνδε ἐπὶ τὴν τῶν ἱερῶν λόγων
ἐπιστήμην,

He therefore quitted Beyrout, the city in which he had grown up in stature and learning together; and for the sake of his knowledge and understanding he attached himself to men seeking perfection. Atque ortus quidem erat ex Berytensium civitate, ubi in prima aetate educatus f'uerat in illis, quas illic erant, studiis litterariis. Postquam autem ejus providentia ad virilem pervenisset aetatem, transiit ab iis ad sacrarum litterarum scientiam.



ἀνελάμβανεν δὲ ἐνθέου καὶ προφητικοῦ βίου τρόπον  Human wisdom he abandoned, and loved the word of God. Assumpsit vero mores divinee et propheticae vitae,

μάλιστα δὲ παρὰ τοὺς καθ’ ἡμᾶς πάντας διέπρεπεν
τῇ περὶ τὰ θεῖα λόγια γνησιωτάτῃ σπουδῇ ἀτρύτῳ τε περὶ
ἃ προύθετο φιλοπονίᾳ καὶ τῇ περὶ τοὺς προσήκοντας καὶ
πάντας τοὺς αὐτῷ πλησιάζοντας ὠφελείᾳ·
He especially excelled all in our time in most sincere devotion to the Divine Scriptures and indefatigable industry in whatever he undertook, and in his helpfulness to his relatives and associates.
καὶ
θεοῦ μάρτυρα ἀληθῆ αὐτὸς ἑαυτὸν καὶ πρὸ τῆς ὑστάτης τελευτῆς τοῦ βίου παρίστη.
He also adopted the heavenly habit of the prophets, and was crowned with martyrdom. et ipse se verum Dei martyrem exliibuit etiam ante ultimurn vitas finem.



(4.)  ἀλλ’ ὁ μὲν Πάμφιλος τοιοῦτος ἦν·
Sed talis quidem erat Pampbilus.
presumably this covers  the material not found above in the shorter version.
 (3.)  οὗ τὰ λοιπὰ
τῆς ἀρετῆς κατορθώματα, μακροτέρας ὄντα διηγήσεως, ἐπ’
ἰδίας τῆς τοῦ κατ’ αὐτὸν ὑποθέσεως βίου γραφῇ ἐν τρισὶν
ἤδη πρότερον ὑπομνήμασι παραδεδώκαμεν.
In a separate treatise on his life, consisting of three books, we have already described the excellence of his virtue.




ἀλλὰ γὰρ ἐπ’ <>ἐκεῖνα τοὺς φιλοτίμως καὶ ταῦτα εἰδέναι ἔχοντας ἀναπέμψαντες, τὰ νῦν ἐχώμεθα τῆς κατὰ τοὺς μάρτυρας ἀκολουθίας. Referring to this work those who delight in such things and desire to know them, let us now consider the martyrs in order.
δεύτερος δὲ μετ’
αὐτὸν ἐπὶ τὸν ἀγῶνα παρῄει Οὐάλης,
γηραιᾷ καὶ ἱεροπρεπεῖ πολιᾷ
τετιμημένος αὐτῇ τε προσόψει σεμνὸς καὶ ἱερὸς πρεσβύτης,

The next after him that was brought to the conflict was
Vales,
a man venerable for his comely grey hairs, being in appearance a pure and respectable old man.   		VIII. Secundus autem post ipsum accessit Valens ad certamen, qui senili, et qua? decet sacerdotem, erat ornatus canitie, ipsoque aspectu venerandus et sacrosanctus senex;

(4.) δεύτερος μετὰ Πάμφιλον ἐπὶ τὸν ἀγῶνα παρῄει, ἱερο-
πρεπεῖ πολιᾷ τετιμημένος, Οὐάλης, τῶν ἀπὸ Αἰλίας διάκονος,
αὐτῇ προσόψει σεμνότατος πρεσβύτης,
Second after Pamphilus,
Vales,
who was honored for his venerable gray hair, entered the contest. He was a deacon from Aelia, an old man of gravest appearance, 
οὐ μὴν
ἀλλὰ καὶ τῶν θείων γραφῶν,
εἰ καί τις ἄλλος, εἰδήμων. τοσαύτας γέ
τοι μνήμας αὐτῶν ἐνεστερνίσατο, ὡς μηδὲν
ἀποδεῖν τῆς ἀπὸ γραμμάτων
ἐντεύξεως
τὰς διὰ μνήμης αὐτῷ σῳζομένας τῶν ἱερῶν μαθημάτων
ἀπαγγελίας.
 Nor was he worthy of honour on this account only, but also for his great knowledge of the holy scriptures;
for his memory was completely stored with the scriptures,
so that he could repeat God's scriptures by rote like one in whose memory the whole scriptures were deposited. 		qui etiam divinarum scripturarum sciens, ut si quis alius, eas quidem certe ita erat complexus memoria, ut a lectione nihil discreparent, quas memoriae mandatae ab eo conservabantur, sacrosanctorum discipulorum promissiones.
τῶν θείων γραφῶν
εἰ καί τις ἄλλος ἐπιστήμων·
τοσαύτας γέ τοι μνήμας αὐτῶν
ἐνεστέρνιστο
ὡς μὴ ἐνδεῖν
τῆς ἀπὸ γραμμάτων ἐντεύξεως
τῆς ἧς ποτε λάβοι γραφῆς οἵας δ’ οὖν ἀπεμνημόνευσε διεξόδους.

 		and versed in the Divine Scriptures, if any one ever was.
He had so laid up the memory of them in his heart that he did not need to look at the books if he undertook to repeat any passage of Scripture.
διάκονος δὲ ἦν, καίπερ ὢν τοιοῦτος, τῆς Αἰλιέων ἐκκλησίας. Moreover, he was a deacon of God's church. Erat autem diaconus, etsi esset hujusmodi, ecclesiae Eliensium. Does Aelia mean Jerusalem here?
[He was a deacon from Aelia,]
(5.) τρίτος ἐν τοῖσδε κατηριθμεῖτο Παῦλος, θερμουργότατος καὶ τῷ
πνεύματι ζέων ἀνήρ·
ἀπὸ τῆς Ἰαμνιτῶν πόλεως ἐγνωρίζετο,
And he that was reckoned third among them was named Paul,; a man who was fervent in the Spirit of God; and he came from |40 the city Iamna. Tertius in eorum numerum relatus erat Paulus, qui, vir acerrimus et spiritu fervens, agnoscebatur ex civitate Iamnitarum:

(5.)  τρίτος ὁ θερμουργότατος καὶ τῷ πνεύματι ζέων
ἀπὸ τῆς Ἰαμνιτῶν πόλεως ἐν αὐτοῖς ἐγνωρίζετο Παῦλος,

 The third was Paul from the city of Jamna, who was known among them as most zealous and fervent in spirit. 
ὃς δὴ
καὶ πρὸ τοῦ μαρτυρίου διὰ καυτήρων ὑπομονῆς τὸν τῆς ὁμολογίας
ἀγῶνα διηθλήκει.
And he also had previously to this his confession contended with the suffering [p. 43] of the cautery of confession. qui etiam in martyrio per cauterii tolerantiam susceperat certamen confessionis.
πρὸ τοῦ μαρτυρίου διὰ καυτήρων ὑπομονῆς τὸν τῆς ὁμολογίας
διαθλήσας ἀγῶνα.
Previous to his martyrdom, he had endured the conflict of confession by cauterization.
(6.)   τούτοις ἐπὶ τῆς εἱρκτῆς δυεῖν ἐτῶν χρόνον κατατριβομένοις
ὑπόθεσις τοῦ μαρτυρίου ἐγένετο Αἰγυπτίων ἄφιξις τῶν καὶ σὺν αὐτοῖς
τελειωθέντων·
And when they had endured affliction in prison for about two years,
the immediate cause of their martyrdom was the arrival of those Egyptians who were also consummated in martyrdom at the same time together with them. 		IX. His in careers duobus annis contritis, martyrii occasio fuit Aegyptiorum adventus, qui etiam cum eis fuere consummati.
τούτοις ἐπὶ τῆς εἱρκτῆς ἐτῶν δυεῖν ὅλων
χρόνον κατατρίψασιν ὑπόθεσις τοῦ μαρτυρίου γίνεται
Αἰγυπτίων αὖθις ἀδελφῶν ἔφοδος τῶν καὶ σὺν αὐτοῖς
τελειωθέντων.
 After these persons had continued in prison for two entire years, the occasion of their martyrdom was a second arrival of Egyptian brethren who suffered with them.
τοὺς κατὰ Κιλικίαν οὗτοι καταπονουμένους ἐν τοῖς <>μετάλλοις μέχρι τῶν τόπων καταστήσαντες, ἐπὶ τὴν οἰκείαν ἐπαλινόστουν.
καὶ δὴ πρὸς ταῖς εἰσόδοις τῶν κατὰ Καισάρειαν πυλῶν, τίνες (5)
τε εἶεν καὶ πόθεν ἀφικόμενοι, πρὸς τῶν φυλάκων ἐρωτηθέντες καὶ
μηδὲν τἀληθοῦς ἀποκρύψαντες, Χριστιανοὺς δὲ φάντες ἑαυτούς,
κακούργων τρόπῳ ἐπ’ αὐτοφώρῳ ληφθέντων συνελαμβάνοντο·

For having accompanied those men who had been sent to suffer affliction in the mines of Cilicia, and being then on their way back to return to their own country,
as they entered in at the gate of Caesarea, they were questioned as to who they were and whence they came;
and when they made no concealment of the truth, but said, We are Christians, they were at once seized, just as if they had been malefactors. 		Ii autem cum vel sic valde afflicti, in metallis usque ad loca pervenissent, domum revertebantur. Qui, cum in ingressu portae Caesariensium interrogati essent a custodibus, quinam essent et unde venirent, et nihil veri celassent, dixissent antem se esse Christianos; perinde ac malefici in ipso furto deprehensi, vincti sunt et comprehensi:
(6.)  τοὺς κατὰ Κιλικίαν οὗτοι μέχρι τῶν
αὐτόθι μετάλλων ὁμολογητὰς προπέμψαντες, ἐπαλινόστουν
ἐπὶ τὰ οἰκεῖα. ὁμοίως δῆτα καὶ αὐτοὶ πρὸς αὐταῖς εἰσόδοις τῶν κατὰ Καισάρειαν πυλῶν, τίνες τε εἶεν καὶ ὁπόθεν
ἀφικνούμενοι, πρὸς τῶν φυλάκων (βάρβαροι δέ τινες ὑπῆρχον
οὗτοι τὸν τρόπον) ἀνερωτηθέντες καὶ μηδὲν τῆς ἀληθείας
ἀποκρυψάμενοι, οἷα κακοῦργοι ἐπ’ αὐτοφώρῳ ληφθέντες,
συνείχοντο·
They had accompanied the confessors in Cilicia to the mines there and were returning to their homes.
At the entrance of the gates of Caesarea, the guards, who were men of barbarous character, questioned them as to who they were and whence they came.
They kept back nothing of the truth, and were seized as malefactors taken in the very act.

πέντε δὲ ἦσαν τὸν ἀριθμόν· And they were in number five. erant vero quinque numero.
πέντε δ’ ἦσαν οὗτοι τὸν ἀριθμόν·  They were five in number.
(7.)  οἳ δὴ προσαχθέντες τῷ ἄρχοντι κἀπὶ
τούτου παρρησιασάμενοι, δεσμοῖς μὲν αὐτίκα παραδίδονται, τῇ δὲ
ὑστεραίᾳ, Περιτίου μηνὸς ἑξκαιδεκάτῃ, κατὰ Ῥωμαίους δὲ τῇ πρὸ
δεκατεσσάρων Καλανδῶν Μαρτίων, αὐτοὺς δὴ τούτους σὺν τοῖς ἀμφὶ
τὸν Πάμφιλον τῷ Φιρμιλιανῷ προσάγουσιν.
So when they were carried before the judge, and spake in his presence with openness of speech, they were forthwith committed to prison;
and on the next day--the sixteenth of the month Shebat--
they,
together with those who appertained to Pamphilus,
were brought before Firmillianus. 		Ad Praesidem autem adducti, et coram eo libere locuti, in vincula quidem statim conjiciuntur: die autem sequente, qui erat sextus decimus mensis Peritii, more vero Romano quartus decimus Calend. Martii, hos ipsos cum Pamphilo et sociis adducunt ad Firmillianun.
(7.)  οἳ καὶ
προσαχθέντες τῷ τυράννῳ κἀπὶ τούτου παρρησιασάμενοι,
αὐτίκα μὲν καθείργνυνται δεσμωτηρίῳ· τῇ δ’ ἑξῆς, Περιτίου
μηνὸς ἡμέρᾳ ἑκκαιδεκάτῃ (Μαρτίου κατὰ Ῥωμαίους ἡ πρὸ
δεκατεσσάρων Καλανδῶν), ἐκ προστάγματος τούτους δὴ
αὐτοὺς ἅμα τοῖς ἀμφὶ τὸν Πάμφιλον δεδηλωμένοις τῷ
δικαστῇ προσάγουσιν·
When brought before the tyrant, being very bold in his presence, they were immediately thrown into prison.
On the next day, which was the nineteenth of the month Peritius, according to the Roman reckoning the fourteenth before the Kalends of March,
they were brought, according to command, before the judge,
with Pamphilus and his associates whom we have mentioned.

(8.)  ὃ δὲ τῶν Αἰγυπτίων
ἀπεπειρᾶτο μόνων πρῶτον, βασάνων εἴδεσιν παντοίοις διαγυμνάζων
τοὺς ἄνδρας. τὸν μὲν οὖν προήγορον αὐτῶν εἰς μέσον ἀγαγών, τίς εἴη
καὶ πόθεν, ἠρώτα, εἶτ’ ἀντὶ τοῦ κυρίου ὀνόματος προφητικόν τι
ἐπακούσας—
 First of all, then, the governor tried the Egyptians, and proved them by every kind of torture;
and he brought forward the first of them into the midst, and asked him what was his name; but instead of his real name he heard from them the name of a prophet. 		Ille autem Aegyptiorum solum periculum fecit ante tormenta, ornni ratione eos exercens. Atque eorum quidem principem, quum adduxisset in medium, rogavit quisnam esset, et unde?
Qui cum pro proprio nomine quoddam propheticum audisset
(8.)  ὃς καὶ πρῶτον τῆς τῶν Αἰγυπτίων
ἀκαταμαχήτου ἐνστάσεως παντοίοις βασάνων εἴδεσιν μηχα-
νῶν τε ξένων καὶ ποικίλων ἐπινοίαις πεῖραν λαμβάνει. τὸν
μὲν προήγορον ἁπάντων τούτοις ἐγγυμνάσας τοῖς ἄθλοις, τίς
<>εἴη, πρῶτον ἠρώτα, εἶτ’ ἀντὶ τοῦ κυρίου ὀνόματος προφητικόν τι ἐπακούσας—		 First, by all kinds of torture, through the invention of strange and various machines, he tested the invincible constancy of the Egyptians.
Having practised these cruelties upon the leader of all, he asked him first who he was. He heard in reply the name of some prophet instead of his proper name.

τοῦτο δὲ καὶ πρὸς τῶν λοιπῶν ἐγίνετο, ἀντὶ τῶν πατρόθεν
αὐτοῖς ἐπιπεφημισμένων εἰδωλικῶν ὀνομάτων προφητικὰς ἑαυτοῖς
ἐπιθέντων ἐπωνυμίας. Ἠλίαν γοῦν καὶ Ἱερεμίαν Ἠσαίαν τε καὶ
Σαμουὴλ καὶ Δανιὴλ ἤκουσας ἂν αὐτῶν ἑαυτοὺς ὀνομαζόντων καὶ τὸν
ἐν κρυπτῷ Ἰουδαῖον καὶ γνήσιον Ἰσραηλίτην αὐτοῖς ἔργοις οὐ μόνον,
ἀλλὰ καὶ φωναῖς κυρίως ἐκφερομέναις ἐνδεικνυμένων—
 Also the rest of the Egyptians who were with him, instead of those names which their fathers had given them after the name of some idol, had taken for themselves the names of the prophets, such as these-- Elias, Jeremiah, Isaiah, Samuel, Daniel. (hoc autem fiebat ante alia, ut qui pro patriis eis impositis idolicis nominibus sibi prophetica nomina impossuissent, ut qui Eliam, et Hieremiam, Esaiam, Samuelem et Danielem ipsi seipsos nomlnarent, et qui est in occulto, Judaeum et germanum Israelitem, non solum factis, sed etiam vocibus proprie enunciatis judicarent).
τοῦτο δὲ καὶ πρὸς ἁπάντων ἐγίνετο,
ἀντὶ τῶν πατρόθεν αὐτοῖς ἐπιπεφημισμένων εἰδωλικῶν
ὄντων, εἰ τύχοι, μετατεθεικότων ἑαυτοῖς τὰς προσηγορίας.
<>Ἠλίαν γοῦν καὶ Ἱερεμίαν Ἡσαΐαν τε καὶ Σαμουὴλ καὶ Δανιὴλ ἤκουες ἂν αὐτῶν ἐπιγραφομένων καὶ τὸν ἐν κρυπτῷ
Ἰουδαῖον γνήσιόν τε καὶ εἰλικρινῶς Ἰσραὴλ τοῦ θεοῦ οὐ
<>μόνον ἔργοις, ἀλλὰ φωναῖς κυρίως ἐκφερομέναις ἐπιδεικνυμένων— 		For it was their custom, in place of the names of idols given them by their fathers,
if they had such, to take other names;
so that you would hear them calling themselves
Elijah or Jeremiah or Isaiah or Samuel or Daniel,
thus showing themselves inwardly true Jews,
and the genuine Israel of God, not only in deeds, but in the names which they bore.
τοιοῦτον οὖν (10)
τι πρὸς τοῦ μάρτυρος ἐπακούσας ὁ δικαστὴς ὄνομα, οὐ μὴν τῇ τοῦ
ῥήματος ἐπιστήσας δυνάμει, δεύτερον ἥτις αὐτοῦ πατρὶς εἴη, ἠρώτα·
 And when the judge heard from the same martyrs some such name as these, he did not perceive the force of what they said, and asked them again what was the city to which they belonged. X. Cum tale ergo Judex audivisset a martyre, rim autem nominis non attendisset, secundo rogavit, qugenam esset ejus patria?
τοιοῦτον οὖν τι πρὸς τοῦ μάρτυρος ὄνομα ἐπακούσας
ὁ Φιρμιλιανός,
οὐ μὴν ἐπιστήσας τῇ τοῦ ῥήματος δυνάμει,
δεύτερον ἥτις αὐτοῦ πατρὶς γένοιτο, ἠρώτα·
 When Firmilianus had heard some such name from the martyr,
and did not understand the force of the word,
he asked next
the name
of his country.
(9.) ὃ δὲ συνῳδὸν τῇ προτέρᾳ δευτέραν ἀφίησι φωνήν, Ἱερουσαλὴμ
εἶναι λέγων τὴν ἑαυτοῦ πατρίδα, ἐκείνην δῆτα νοῶν περὶ ἧς εἴρηται
τῷ Παύλῳ ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστίν, ἥτις
ἐστὶ μήτηρ ἡμῶν καὶ προσεληλύθατε Σιὼν ὄρει καὶ πόλει
θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ.  
He then gave a reply similar to the former, and said,
Jerusalem is my city; for he was acquainted with that city of which St. Paul spake, Jerusalem which is above is free, and our mother in whom we confess is the holy church. 		 Ille vero caelestem Hierusalem dixit esse suam patriam,
illam intelligens de qua dictum est Paulo. 'Quae sursum est Jerusalem est libera, quae est mater nostra.' Et 'accessistis ad montem Sion et civitatem Dei viventis, Hierusalem caelestem.'









note that the unannounced quotations are summarized  in the Syriac longer version
 (9.)  ὃ δὲ
συνῳδὸν τῇ προτέρᾳ δευτέραν ἀφίησιν φωνήν, Ἱερουσαλὴμ
εἶναι λέγων τὴν ἑαυτοῦ πατρίδα, ἐκείνην δῆτα νοῶν περὶ ἧς
εἴρηται τῷ Παύλῳ
ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα
ἐστίν,
ἥτις ἐστὶν μήτηρ ἡμῶν καὶ προσεληλύθατε 
Σιὼν ὄρει
καὶ πόλει θεοῦ ζῶντος, Ἱερουσαλὴμ
ἐπουρανίῳ.
 But he gave a second answer similar to the former, saying that Jerusalem was his country, meaning that of which Paul says, "Jerusalem which is above is free, which is our mother," and, "Ye are come unto Mount Sion, and unto the city of the living God, the heavenly Jerusalem."
(10.)  καὶ ὃ μὲν ταύτην
ἐνόει· ὃ δὲ ἐπὶ χθόνα καὶ χαμαὶ ῥίψας τὴν διάνοιαν, τίς εἴη αὕτη καὶ
ἐπὶ γῆς ποῖ κειμένη,
And the governor inquired diligently about this. Et hic quidem hanc cogitabat:
ille autem humi suam abjiciens cogitationem, quaenam haec esset, et ubi terrarum sita esset,

(10.)  καὶ ὃ μὲν ταύτην ἐνόει·
ὃ δ’ ἐπὶ χθόνα
καὶ χαμαὶ ῥίψας τὴν διάνοιαν, ἥτις εἴη αὕτη καὶ ποῖ γῆς
κειμένη,
 This was what he meant; but the judge thinking only of the earth, sought diligently to discover what that city was, and in what part of the world it was situated.
ἀκριβῶς ἐπολυπραγμόνει καὶ δῆτα καὶ βασάνους
ἐπῆγεν, ὡς ἂν τἀληθὲς ὁμολογοίη.
 Then he brought against them the combs and cauteries of fire. accurate perscrutabatur, atque adeo ei etiam inferabat tormenta, ut verum fateretur.
ἀκριβῶς ἐπολυπραγμόνει,
εἶτα καὶ βασάνους
ἐπῆγεν, ὡς ἂν τἀληθὲς ὁμολογοίη.
 And therefore he applied tortures that the truth might be acknowledged. 
ὃ δὲ στρεβλούμενος κατόπιν τὼ
χεῖρε καὶ τοῖν ποδοῖν μαγγάνοις τισὶν διακλώμενος, εἰρηκέναι τἀληθὲς
διισχυρίζετο.
But he, when his hands had been bound |41 behind him, and his feet were twisted in the stocks, sealed what he had said before, [p. 44.] and spake the truth. Hie vero dum torqueretur, se verum dixisse affirmabat.

ὃ δὲ στρεβλούμενος
κατόπιν τὼ χεῖρε καὶ τοῖν ποδοῖν μαγγάνοις τισὶ ξένοις
διακλώμενος, τἀληθὲς εἰπεῖν ἀπισχυρίζετο.
 But the man, with his hands twisted behind his back, and his feet crushed by strange machines, asserted firmly that he had spoken the truth.
(11.)  εἶτα ταυτὰ πάλιν καὶ πολλάκις πυνθανομένου τίς
εἴη καὶ ποῖ κειμένη ἡ λεχθεῖσα πόλις Ἱερουσαλὴμ, μόνων αὐτὴν εἶναι
τῶν Χριστιανῶν ἔλεγε πατρίδα· μὴ γὰρ καὶ ἑτέροις ἢ τούτοις μόνοις
αὐτῆς μετεῖναι· κεῖσθαι δὲ πρὸς ἀνατολαῖς καὶ πρὸς αὐτῷ φωτὶ καὶ
ἡλίῳ.
(12.)  ὃ μὲν καὶ πάλιν διὰ τούτων κατὰ τὸν οἰκεῖον νοῦν ἐφιλοσό-
φει, τῶν ἐν κύκλῳ βασάνοις αὐτὸν αἰκιζομένων οὐδὲν ἐπιστρεφόμενος,

 

 And again, when he questioned him many times as to what city and in what country was that Jerusalem which was said to belong to the Christians only, he replied, It is in the east, and on the side of the light of the sun,
again making use of this artifice as it were in his own mind, while those who surrounded him continued to torture him with combs. 		Deinde eo haec rursus et saepe sciscitante quasnam esset, et ubi sita esset dicta civitas Hierusalem?
solum dicebat earn esse patriam Christianorum; nullos enim alios praeter eos esse ejus participes, sitam autem esse ad orientem et ad ipsam lucem et solem.
Atque hie quidem rursus per haec mente sua philosophabatur, nihil sentiens eos, qui circumcirca ipsum tormentis afficiebant.
(11.)  εἶτα πάλιν
πολλάκις ἐρομένου τίς εἴη καὶ ποῖ κειμένη ἣν δὴ φράζει
πόλιν, μόνων εἶναι τῶν θεοσεβῶν ταύτην ἔλεγεν πατρίδα·
μὴ γὰρ ἑτέροις ἢ τούτοις μόνοις αὐτῆς μετεῖναι, κεῖσθαι δὲ
πρὸς αὐταῖς ἀνατολαῖς καὶ πρὸς ἀνίσχοντι ἡλίῳ. 
(12.)  ὃ μὲν
πάλιν διὰ τούτων κατὰ τὸν ἴδιον νοῦν ἐφιλοσόφει, μηδαμῶς
τῶν ἐν κύκλῳ βασάνοις αὐτὸν αἰκιζομένων ἐπιστροφὴν
ποιούμενος,
And being questioned again repeatedly what and where the city was of which he spoke, he said that it was the country of the pious alone, for no others should have a place in it, and that it lay toward the far East and the rising sun.
He philosophized about these things according to his own understanding, and was in nowise turned from them by the tortures with which he was afflicted on every side.

ὥσπερ δέ τις ἄσαρκος καὶ ἀσώματος οὐδὲ ἐπαισθάνεσθαι ἐδόκει τῶν ἀλγηδόνων· Nor was he at all changed, but seemed as one who had no body. Tanquam autem carnis expers et incorporeus, nihil videbatur pati molestum.
ἄσαρκος δ’ ὥσπερ καὶ ἀσώματος οὐδ’ ἐπαΐειν
δοκῶν τῶν ἀλγηδόνων·
And as if he were without flesh or body he seemed insensible of his sufferings.
ὁ δὲ δικαστὴς ἀπορούμενος ἐσφάδαζεν, ἐχθρὰν καὶ
Ῥωμαίοις πολεμίαν τάχα που συστήσασθαι ἑαυτοῖς πόλιν Χριστιανοὺς
οἰόμενος,
(13.)  πολύς τε ἦν ἐπικείμενος ταῖς βασάνοις καὶ ἀνερευνῶν
τὴν δηλωθεῖσαν πόλιν τήν τε κατὰ ἀνατολὰς ἐξετάζων χώραν.

 Then the judge grew furious in his mind, and imagined that perchance the Christians had built in some place a city for themselves;
and so he became much more instant with tortures against them, making inquiries respecting this city, and the country in the east. 		Judex vero animi dubius, odio cruciabatur, et existimans Christianos hanc sibi civitatem, quae esset infesta Romanis, constituisse, valde urgebat tormentis, et curiose scrutabatur earn, quge dicta fuerat, civitatem, et quae est in Oriente, inquirebat regionem.
ὃ δ’ ἀπορούμενος ἐσφάδαζεν, 
ἐχθρὰν καὶ Ῥωμαίοις πολεμίαν πάντως που συστήσασθαι
πόλιν Χριστιανοὺς οἰόμενος,
πολύς τε ἦν ταύτην ἀνερευνῶν
καὶ τὴν δηλωθεῖσαν χώραν κατ’ ἀνατολὰς ἐξετάζων.
But the judge being perplexed, was impatient, thinking that the Christians were about to establish a city somewhere, inimical and hostile to the Romans.
And he inquired much about this, and investigated where that country toward the East was located.
ὡς δὲ
καὶ ἐπὶ πλεῖον μάστιξι τὸν νεανίαν καταξήνας ἀπαράλλακτον τῶν 
πρότερον αὐτῷ ῥηθέντων ἑώρα,
τὴν ἐπὶ θανάτῳ
κατ’ αὐτοῦ κεφαλικὴν
ἐκφέρει ψῆφον.
καὶ τὰ μὲν κατὰ τοῦτον τοιαύτην εἴληφε δραματουργίαν·
When, therefore, he had punished this young man with scourging, and perceived that he varied not at all from what he had said to him at the first, he gave sentence of death against him that he should be beheaded. Cum autem adolescentem, diu caesum flagellis, videret non posse dimoveri ab iis, quae prius dixerat, statuit in eum ferre sententiam capitis.
(13.)  ὡς
δ’ ἐπὶ πλεῖον μάστιξι τὸν νεανίαν καταξήνας παντοίαις τε
τιμωρησάμενος βασάνοις ἀπαράλλακτον τὴν ἔνστασιν τῶν
πρότερον αὐτῷ ῥηθέντων ἐγίνωσκεν, τὴν ἐπὶ θανάτῳ κατ’ 
<>αὐτοῦ κεφαλικὴν ἐκφέρει ψῆφον. τοσαύτην μὲν οὖν τὰ κατὰ τοῦτον δραματουργίαν εἰλήχει· 		 But when he had for a long time lacerated the young man with scourgings, and punished him with all sorts of torments, he perceived that his persistence in what he had said could not be changed, and passed against him sentence of death. Such a scene was exhibited by what was done to this man.
καὶ τοὺς λοιποὺς δὲ τῶν Αἰγυπτίων τοῖς παραπλησίοις διαγυμ-
νάσας παλαίσμασι, τὸν ὅμοιον ἀπαλλάττει τρόπον.  
 The rest then of the Egyptians he tried with tortures similar to his, and they likewise agreed in their confession with him who had preceded them. XI. Et in eum quidem res hoc modo processit: reliquos autem Aegyptios cum simili palaestra exercicuisset, similem quoque in eos fert sententiam
καὶ τοὺς λοιποὺς δὲ τοῖς
παραπλησίοις ἄθλοις ἐγγυμνάσας τὸν ὅμοιον ἀπαλλάττει
τρόπον.
And having inflicted similar tortures on the others, he sent them away in the same manner.
(14.)  εἶτα ἐκ τούτων
ἐπὶ τοὺς ἀμφὶ τὸν Πάμφιλον μεταβάς, ἀνεδιδάσκετο ὡς ἄρα πρότερον
ἤδη πλείστων εἶεν βασάνων πεπειραμένοι· ἄτοπον δὲ εἶναι λογισάμενος
ταῖς αὐταῖς αἰκίαις περιβάλλειν τοὺς ἄνδρας καὶ μάταια μοχθεῖν,

And then, after these things he turned to those of the house of Pamphilus; and when he learned that they had been previously tried by many tortures, he thought that it would be folly in him to apply to them the same tortures again, and so labour in vain. Deinde cum ab his transisset ad Pamphilum, accepit quod ii jam prius essent plurima experti tormenta.
Absurdum autem esse arbitratus, eosdem iisdem rursus afficere tormentis, et frustra laborare,

(14.)  εἶτ’ ἀποκαμὼν διαγνούς τε εἰς μάτην τιμωρεῖσθαι
τοὺς ἄνδρας, ἐπιθυμίας κόρον λαβών, ἐπὶ τοὺς ἀμφὶ
τὸν Πάμφιλον μέτεισιν, ἀναδιδαχθείς τε ὡς ἤδη καὶ πρότερον
διὰ βασάνων ἀμετάθετον ἐνεδείξαντο τὴν ὑπὲρ τῆς πίστεως
προθυμίαν,

 Then being wearied and perceiving that he punished the men in vain, having satiated his desire, he proceeded against Pamphilus and his companions. And having learned that already under former tortures they had manifested an unchangeable zeal for the faith, he asked them if they would now obey.
τοσοῦτον μόνον εἰ κἂν νῦν πειθαρχοῖεν, ἀνεπυνθάνετο,
ἀκούσας δὲ
παρ’ ἑκάστου τὴν ὑστάτην τῆς μαρτυρίας φωνήν, παραπλησίως κεφα-
λικὴν τιμωρίαν κατ’ αὐτῶν ἐξενεγκάμενος ἐπάγει.
 He therefore only put to them the question whether they would now comply;
and when he heard from them one after another the words of confession, he condemned them in the same manner as those who had preceded them, and gave sentence against them that they should be beheaded. 		hoc solum est percontatus, an nunc saltern obedirent?
Cum vero ab unoquoque eorum andiisset ultimam vocem martyrii, in eos similiter fert sententiam capitis.
ἀνερωτήσας εἰ ἄρα εἰς ἔτι κἂν νῦν πειθαρχοῖεν,
δεξάμενός τε αὐτὸ μόνον παρ’ ἑνὸς ἑκάστου τὴν τελευταίαν
αὐτῶν τῆς κατὰ τὸ μαρτύριον ὁμολογίας φωνήν, τὴν αὐτὴν
τοῖς προτέροις ἐπάγει τιμωρίαν.

And receiving from every one of them only this one answer, as their last word of confession in martyrdom, he inflicted on them punishment similar to the others.
(15.)  οὔπω δὲ
αὐτῷ πᾶν εἴρητο τὸ ἔπος, καί ποθεν ἀναβοᾷ μειράκιόν τι τῆς οἰκετικῆς
τοῦ Παμφίλου θεραπείας ἐκ μέσου τοῦ πλήθους τῶν ἀμφὶ τὸ δικα-
στήριον κυκλούντων παρελθὸν εἰς μέσον·
ἐβό