Eusebius
Acta Sanctorum, June 22
Source text: Public Domain. English translation/apparatus/encoding: CC BY-NC 4.0, Wroot Press.
https://actasanctorum.org/june/day-22/eusebius.html
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ON SAINT EUSEBIUS

BISHOP OF SAMOSATA IN SYRIA

IN THE YEAR 379.

PRELIMINARY COMMENTARY

On the cult of the Saint, especially among the Greeks.

Eusebius, Bishop of Samosata in Syria (St.)

F. B.

Among the more illustrious Saints, who
against the Arian perfidy bravely
contended, deservedly to be numbered
is Eusebius Bishop of Samosata. [In the Roman Martyrology referred to the 21st of June,]
Now Samosata was
a city of Syria on the river Euphrates,
the head of the Region of Commagene, episcopal under
the Archbishop of Hierapolis, now destroyed. This
Saint on the preceding day into the Roman Martyrology
referred the authority of Baronius: for he reckoned
Eusebius in the older Martyrologies on that day
found, [is restored to this his proper day, the 22nd;] to be the same whom on this day to be worshipped report
the Menaia of the Greeks: others Eusebius of Caesarea
the author of the Ecclesiastical history him to be
opining, Florentinius thinking the contrary, and a third
Eusebius bringing forth, of Caesarea in Cappadocia
the Bishop the predecessor of St. Basil the Great; as
was said more fully on the preceding day. But whatever it be
about that Eusebius of Caesarea and the opinion of Baronius,
of Florentinius or of others; [on which at the Arcadianae of Constantinople he is worshipped,] more advisedly we shall judge,
Eusebius of Samosata on this day to propose with
the Menaia of the Greeks: for whatever foundation
the name of Eusebius on the 21st of June may bring,
to the cult of the Samosatene to that day to claim;
that whole overturns the added name of Caesarea,
whether of Palestine, it to be you understand, or of Cappadocia;
for in neither place the Samosatene either lived,
or died, or any cult special obtained: so that those words about him to be received cannot.

[2] But indeed on this day, the 22nd of June, his memory
celebrates the Greeks' Synaxary belonging to the College
of Paris of the Society of Jesus, with added too
the place of his more solemn cult, with these words: "But is celebrated
his commemoration in the prophet-shrine of holy
John near the Arcadianae." That is, Celebrated
his Synaxis in the Prophetic shrine of St. John near
the Arcadianae, namely the Baths by Arcadius the Emperor,
as has Codinus in Du Cange; or
by Arcadia his daughter as in the same others built.
But "Propheteium" a temple or oratory
signifies to a holy Prophet such as is also St. John
the Baptist, [With a whole Office] dedicated. In the Menaia of the Greeks
at Venice printed, thus his death is announced
from the metrical Ephemeris. "On the twenty-second they crushed the head of Eusebius." On the twenty-
second they crushed the head of Eusebius.
There is prescribed on the same day an Office of the Saint, which begins at vespers
with the "similar Verses," that is, with stichera prosomoia; where
is praised St. Eusebius as a true Bishop,
the strength of the Orthodox, the eye of the Church,
a luminary sending in the light of understanding,
possessing the felicity of the Martyrs; the defender of truth;
[and full of his praises,] a great assailer of falsity,
a river of wisdom going out from Eden, and watering
the earth with spiritual streams; a goblet overflowing
with divine liquid for submerging the followers of Arius;
a column of fire leading the new people,
by divine grace fostering piety, impiety
dissipating; the beauty of those to be rewarded, the glory of Priests,
falsely cutting out the tares, the wheat
heavenly gathering; a fountain of miracles continually
flowing, a fire drying up diseases.

[3] At Matins is placed a canon, which by St.
Joseph the hymnographer composed testifies the name
added to this acrostic:
"Of Piety, the bearing-the-name I venerate."
I praise the man bearing the name of piety, [both in Vespers and in the Matins Canon.]
where there is an allusion to the meaning of the name Eusebius,
which "pious and religious" in Latin is rendered. In the first
and third ode of that Canon it is said the Saint
with the love of Christ kindled from youth the desires
of the flesh to the Spirit to have subjugated. With the unguent of grace
anointed, to have led the people into the pastures of sanctity;
and at last with a stole from his blood purple
adorned, upward to have directed his course into
the Holy places; and on account of the impious of Arius dogmas,
having suffered persecution and a violent death,
held worthy of immortal glory. With such also
encomia in the other of the same Canon sacred odes
is praised the Saint with which there is no need to linger. The distich,
which is premised to the eulogy, the kind of death denotes.
"A tile, Eusebius Martyr of the Lord,
straightway and a crown upon your head."
Eusebius Martyr of Christ a tile to your
Crown to the head Royal. [The eulogy from the Menaia.]
There follows this Eulogy: "This man was under
Constantius the emperor; a fervent zealot
of the orthodox faith. So great was
to him bravery of soul, and of present things
contempt, and through zeal he made, that the things
of piety and orthodoxy unto increase might come.
Although the emperor disagreeing as no other
one, and then Constantius his right
hand to cut off threatening if
not the by the great Meletius decree holding
he himself should hold forth and betray, both
hands he stretched out, as gladly of them receiving
the cutting-off, than the sought-for to betray
to him the piety. This our holy father
after Constantius and Julian, Valens
the Arian misbelief being sick of from the throne
drove out. and to lead beyond the borders by the
Ister river he condemns. Of whom
after the end to the city Lachusa the Holy one returning
after the many contests and the over them victories
of a martyric obtained end. A woman ill-doctrined,
and the of Arius things minding, a tile from
the roof of someone upon the head of the Holy one casting
whom also of pardon he held worthy
his own master, and the protomartyr
imitating Stephen." Which
thus into Latin I render.
He flourished under Constantius the Emperor, a zealot
ardent of the orthodox faith. So great was
his greatness of soul and of present things
contempt, and so great for religion solicitude,
that piety and the orthodox faith a great increase
took. [his contests for the faith] And when the Emperor heretical,
not some extraneous one, but who then reigned
Constantius, had ordered his right hand to be amputated,
unless the decree which for the great Meletius
written had been, [and his death explaining;] and which he himself with himself
kept, holding out he should betray and render, both
hands he extended alacritously, more gladly offering
to be cut off, than that he should betray to him,
what he sought, the of piety testimony. This
our holy Father, after Constantius
and Julian, Valens the Arian perfidy as
a certain sedition promoting, the throne obtained,
into exile drove: in whose time at
the Ister river, his life he passed. [but wrongly to Lachusa it ascribing] The Emperor being dead
the Saint returned into the city Lachusa,
after many contests and through contests
victories, the reward of Martyrdom obtained;
a woman heretical of the sect Arian onto the head of the Saint
a tile from the roof casting, to whom however the Saint pardon of the offense granted, in it his Lord
and the Protomartyr Stephen imitating.
In nearly the same manner the Saint's praises embraces
the Menology of Grottaferrata, written by order of the Emperor
Basil Porphyrogennetus, without that error
which into the Menaia crept; [for Dolicha.] writing "Lachusa"
as the city; such as none there is that I know. Theodoret,
as below we shall see, "Dolicha" called where
the Saint was slain, which city of Syria episcopal is
in the region of Commagene on the river Marsyas.

[4] These are which from the Menaia about the cult and virtues
of so excellent a Martyr to gather I could. I wonder
moreover that no among the sacred Historians except
Theodoret of him exists memory, [Acts from Theodoret] who however
abundantly will suffice in narrating his deeds. The other things
which from St. Basil's Acts to be repeated would be, how
namely for Basil's election he labored together with
each Nazianzen Gregory; how the care of the legations
to the West to be sent with Basil
he undertook and to him an exile commended he wished his church
and from him consolatory [letters] received; since
Basil they properly regard, enough to be I judged
if there in their place they were read. Those things which properly
Eusebius regard, all to three heads are reduced
under as many diverse Emperors: under Constantius
an excellent for the Church contest, under Valens
a glorious exile, under Theodosius an illustrious Martyrdom.

ACTS

From Theodoret.

Eusebius, Bishop of Samosata in Syria (St.)

BY F. B.

CHAPTER I.

The constancy of Eusebius in keeping the decree deposited with him.

[1] At the time when Constantius at Antioch
was staying, the truce being renewed and finished
the Persian war, [Eudoxius from Antioch to Constantinople transferred,] the Bishops again he gathered,
and all both of the consubstantial and
of a different substance words to reject he compelled.
There was then the Antiochene See of a Pastor destitute;
since Eudoxius, who after Leontius the Antiochene
See had occupied, thence expelled
had been, and after many Synods the Constantinopolitan
church illegitimately held. The Bishops
therefore, who then there had assembled (and there were
very many from diverse Provinces gathered)
first indeed that a Pastor to the flock to be set
should be said, then together with him
about the doctrine of the faith to be consulted. About the same
time the divine Meletius, [The Arians take care that Meletius be substituted;] of a certain city in
Armenia the Bishop, since the contumacy of his Flock
to bear he could not, elsewhere had migrated, and there
in leisure was living. Him the Arians to consent to them
and of their dogmas a partaker to be reckoning,
asked of Constantius that of the Antiochene church
the administration to him he should commit; for all
laws boldly they violated, while their impiety
to confirm they strove: and the of laws
transgression, a foundation to them was of blasphemy:
of this kind certainly many in many in
places they innovated. [and the decree they hand over to the Samosatene.] But of the Apostolic dogmas
the defenders, to whom of the great Meletius both the soundness
of doctrine, and of life the sanctity, and of virtues
the abundance well known was, consent afforded;
and with the highest zeal took care, that a Decree
about that matter should be written out, and by all the subscriptions
be confirmed: and that Decree,
both these, both those as a common deed
to Eusebius the Samosatene Bishop to be kept handed over,
the noble champion of truth.

[2] And when the great Meletius, the Imperial
letters received, had come, all the Bishops
to meet him went forth: but also the rest of the Church
Orders and the whole of the people multitude
to meet ran: [The Bishops in the exposition of the faith varying,] there were present too the Jews
and the Gentiles, that most renowned Meletius
to see desiring. The Emperor indeed, both him
and others who in the faculty of speaking excelled,
exhorted, that those words, "The Lord created
me the beginning of his ways unto his works," to the people
they should expound. And the sayings of each by the notaries
to be received he ordered; so to be about to be believing that a more accurate
exposition by each would be brought. And first
indeed George of Laodicea the Bishop,
the heretical venom vomited forth. After this Acacius
the Bishop of Caesarea a certain middle brought forth
exposition, which from their indeed
blasphemy was distant much, a pure however
and sincere of the Apostolic doctrine mark by no
means retained. The third at last rose
the great Meletius; and what was the right
rule of Theology demonstrated. [Meletius the orthodox brings forth] To the truth
indeed as to a level all things directing,
neither anything more, nor less than just to say
he was careful. And when an immense applause and acclamation
of the multitude had followed, and all him
begged that a compendious to them doctrine
he would hand over, having shown three fingers, [with great applause of the people] and then
two pressed together, and one as it was left,
that memorable he brought forth sentence: "Three
there are which are understood, but as one
we address."

[3] But those whose souls the Arian stain
had infected, against this doctrine their tongues
sharpened and a calumny wove against the divine
Meletius, as if he Sabellius's dogma followed. [and with the murmur of the Arians;]
And by that Euripus, who hither and thither
rashly was borne, into their opinion drawn,
they brought about that he into his fatherland was relegated:
and immediately Euzoius into his place
they substituted, who the opinions of Arius patronized:
for him still the Diaconate office
performing the great Alexander together with Arius
had condemned. [who, him expelled, substitute Euzoius:] Soon therefore the sounder part of the people
from those who with the Arian stain were touched, itself
breaking away, in the Apostolic church which in the old
as they call it city is situated to be gathered began.
For after the snares for that excellent Eustathius laid,
thirty thereafter years the impiety of the Arians
they endured, the matter into a better state to be changed
hoping. But when the impiety
more and more among them to grow they saw, and
those indeed who the Apostolic doctrine kept,
both openly to be assailed and with secret snares
to be sought; and the divine indeed Meletius to be thrust out,
Euzoius indeed the patron of the sect of the Arians
into his place to be substituted, they recalled then
of those things which were said once to Blessed Lot,
"Saving save your soul." [whence arose at Antioch a schism:] To memory too
they recalled the Evangelical laws, which expressly enjoin;
"If your right eye scandalize you,
pluck it out and cast it from you." And the same law
about hand and foot the Lord laid, this
adding: "For better it is for you that perish one
of your members, than that the whole body be sent
into Gehenna." And the of the Antiochene indeed
Church division happened in this manner.

[4] Moreover the admirable Eusebius, to whom as above
I have related had been commended the common
Decree, when the pacts agreed to be violated he perceived, [Eusebius returned to Samosata]
into the city to him committed returned.
But the Arians fearing lest by their own subscriptions
they should be convicted, persuaded Constantius
that he should send someone, who that Decree
should demand from Eusebius: whom obeying the Emperor,
one of those sent, who, with public horses changed,
journeys to accomplish, [and to render the Decree made for Meletius ordered,] and as swiftly as possible
answers to bring are wont. He when to
Eusebius had come and the Emperor's commands to him
had set forth, then the admirable Eusebius; "Not
can I," he said, "the common Deposit restore,
unless gathered first all the Bishops,
who to me it commended." And
the messenger indeed this to the Emperor reported.
He indeed with anger kindled, again wrote, the Decree
to be rendered ordering: and he adds that he had ordered,
that the right hand to him should be cut off, [unless he wish to lose his right hand,] unless the Decree
he had rendered. But this for the sake of terror only
to be struck in he had written: for to the bearer of the
letter he ordered, that what he himself had threatened
he should not execute. But that Divine man, the Emperor's
letters read through, when the punishment which
to him was intended he had learned; together with his right his left
too hand he stretched out, [he offers each hand.] both to be cut off
bidding: for "the Decree," he said, "not
will I render, by which the Arians' wickedness most openly
is convicted." This his fortitude when
Constantius had learned, both then praised much,
and afterward to admire did not cease. For
even enemies the excelling virtue of their adversaries
admire, by the magnitude of the deeds compelled.
About the same time Constantius when he had learned
Julian, whom in Europe Caesar
he had constituted, new things to be devising, and against his author
forces to be gathering; [Constantius dies.] he from Syria having departed
in Cilicia his last day met. For neither
him a helper he had, whom his father to him had left;
inasmuch as he the paternal piety's inheritance
whole and untouched had not kept.
For which cause dying bitterly he lamented,
that the faith he had changed. These things were done
in the year 361 before the month of November, for on the third
of November Constantius died.

CHAPTER II.

Eusebius is relegated into exile.

[5] Eudoxius, who at that time of the Constantinopolitan church
still the helm held, [Valens having sworn to defend Arianism,]
not steering the ship, but rather sinking it;
when Valens with the Baptism's Sacrament he initiated,
by an oath the wretch to this bound, that in
the impiety of the dogma he should persevere and contrary
thinkers in all places he should expel. Thus Valens,
the Apostolic doctrine left, to the adversaries'
parts himself joined. Thence, a brief
time intervening, the rest which under the oath's faith
he had promised, [Eusebius he orders to be deported into Thrace.] he fulfilled. For from the city indeed
of Antioch the great Meletius; from Samosata
indeed the divine Eusebius he cast down: the Laodicean
indeed church of an excellent Pastor he bereaved Pelagius
… and this one indeed into Arabia he relegated;
the great Meletius indeed into Armenia, Eusebius
indeed into Thrace to be deported he ordered, a man
in apostolic labors exercised. He
namely when many churches of Pastors widowed
to be he had found, a military habit taking,
and a tiara on his head placed, [He, the messenger bidden to be silent, consults his life] Syria, Phoenicia
and Palestine traversed; Presbyters ordaining
and Deacons, and the other Church Orders
supplying: and if ever Bishops the same
with him doctrine of faith professing he had found,
them Bishops over the Churches needing he set.

[6] But how great greatness of soul and
prudence he showed, then when the Emperor's
letters he received, by which to set out into Thrace
he was bidden, necessary it to be I judge that may learn
those who are ignorant. There had come perhaps toward evening
the Minister of the Imperial command: Eusebius indeed
him admonished, that he should be silent, and the cause of his coming
should conceal: [under night into Zeugma he crosses;] "For if the people," he said, "with Divine zeal
endowed, this shall have learned; you indeed it will drown,
but from me of your death the penalty will be exacted."
This when he had said, and the evening Office
according to custom had celebrated, under the very of sleep beginnings,
in one servant confiding, alone he went out, an old man
on foot going. There followed him the servant,
a cushion only and a codex bearing. And when
to the bank of the river he had come (for the Euphrates
the very of the city washes walls) a boat he boarded,
and the rowers ordered that toward Zeugma they should hasten.
The light arisen he himself indeed Zeugma entered;
but the Samosatenes' city with laments and
mourning meanwhile full was. For when that servant
to the necessaries of Eusebius those things which had been ordered had indicated,
and whom he with himself to set out, and what
codices to himself to be brought he wished; all of their Pastor's
absence to lament began, and the river's channel
was filled with sailers' crowd. And when
to Zeugma they had come, and the desired Pastor
they beheld; wailing and grieving, [where to the citizens coming to him he bids farewell.]
and into tears poured out to persuade him they tried
that he should remain, nor his Flock to wolves should expose:
but when bent he could not be, and the law
Apostolic to them he recited, which expressly enjoins that obeyed are to be the Magistrates and Powers;
some gold and silver, some a garment, some servants
offered, as to one into a foreign and far
distant region going. But he, a few certain
things from those who more to him familiar
were having accepted: when all with the preachings
of his and prayers he had fortified, and exhorted
them, that for the Apostolic doctrine bravely
they should fight, to the Ister proceeded; they indeed to their city
returned, and themselves with mutual exhortations
inciting, the wolves' incursions awaited.

[7] But I also of their faith the ardor
and sincerity in this place will commemorate: an injury
me to be about to do reckoning unless their
virtues to the perpetual of posterity memory
by my writing I should consecrate: [There was substituted for him Eunomius,] for when
the Arians, after the taken-away of the Flock the excellent
Pastor, in his place another had substituted,
no one of the inhabitants of the city, not the poor,
not the rich; not the servant, not the workman; not
the farmer, not the gardener; not man, not woman;
not the youth; not the old man, [a mild man,] the assemblies
Ecclesiastical according to custom frequented. Alone
he himself lived, since no one him to see, no one
to address wished. They say however that he with no
mean mildness endowed was: of which thing
a most certain proof is, that which I shall say.
When to wash sometime he wished, the servants of the baths
the doors closed, those who to enter wished from the entrance
forbidding; he himself indeed the people before the doors
standing having beheld, them ordered to be opened, and
all promiscuously with himself to wash. [the citizens' hatreds not bearing he departs:] The same too
within in the chambers of the baths he did: for when
to him washing certain standing-by he had seen, them that
the warm waters with himself together they should use, he asked.
And when they silent stood, he, of honor
to himself for the sake to stand them suspecting, rising from
the bath quickly withdrew. Then indeed they the water,
with the heresy's sin to have been contaminated reckoning, it
into the subterranean stalls let in; another indeed
to themselves to be poured ordered. This he having learned
from the city departed, foolish to be reckoning, and plainly
inconsiderate in that city to live, which him
abhorred, and with public pursued
hatred. Eunomius having departed from Samosata, [his successor Lucius experiencing himself no less odious,] for so
that one was called, the Arians in his place Lucius constituted;
a wolf plainly and of the Flock the plotter.
But the Flock, although of a Pastor bereaved, the Pastor's
office however fulfilled; the Apostolic
doctrine whole and inviolate
perpetually it kept. But how the citizens all
that one too abhorred, this other will
teach narration. On a certain day youths
a ball among themselves tossed in the forum, in that game
themselves delighting. [more Orthodox he expels in vain] Perhaps it happened that as was passing
there Lucius the slipped ball between the feet of that ass
passed through. Then indeed cried out the youths,
the ball to have been contaminated reckoning:
which when he had understood, to one of his servants
who followed, he ordered that he should stop, and
what they were about to do should observe. But the boys, a pyre kindled,
and the ball through the flame thrown, it
so to be expiated believed. Indeed I am not ignorant,
that a childish that deed was, and of an old custom
certain relics: but yet from it
abundantly may be conjectured, with how grievous hatred that city
pursued the sect of the Arians.

[8] For the rest Lucius the mildness of Eunomius
by no means imitated: but he persuaded
the Governors, that several other of the Sacerdotal
Order men into exile they should send; [and among them Antiochus the kinsman of Eusebius] those
indeed who the divine dogmas more keenly than the rest
defended, into the farthest shores of the Roman Empire
he relegated: Evolcius indeed a Deacon,
into the Oasis a desert little town. Antiochus
indeed both by the great Eusebius's kinship (for he was
of his brother the son) and by many deeds
renowned and besides with the Priesthood's honor
adorned, into a certain of Armenia corner.
But how that one for the divine dogma
contended, the following will demonstrate. For
when the divine Eusebius after many contests
and as many in number victories, with Martyrdom his life
had consummated, there assembled according to custom a synod
of the Province: there came too Jovian, who
then was Bishop of Perga, who a very small
time the communion of the Arians had admitted. [of the exile in Thrace from the year 373,]
When therefore all Antiochus the successor
of his uncle had chosen, and to the altar him
were leading, and the knees to bend were compelling, having turned
he, after Jovian he saw a hand
to his head placing, the right of him repulsed,
and him from the number of the Consecrators to be removed
ordered; denying himself that right to bear
to be able, which Sacraments through blasphemy made
had received. But this indeed not long
after happened; then indeed into the farther
Armenia he was led away. But the divine Eusebius
at the Ister was living, the Goths Thrace
laying waste, and the cities assailing, as
from his writings to be known can.

[9] It will seem perhaps to some that thus narrates
Theodoret as if immediately from the undertaken sacrilegious Baptism,
Valens Eusebius into exile cast:
yet so to be understood it ought not; [and meanwhile by St. Basil's letters comforted.] but that
from the beginning the perjury impiously uttered through deeds
more impious to fulfill busying himself, the orthodox to persecute
he began now this now that into exile
proscribing, and so by the continued persecution Eusebius
too with the same penalty mulcted about the year
373 when to him in Thrace living this
exile, as an excellent to his virtues and
for Christ afflictions a crown, congratulates the great
Basil, in these words to him writing:
"You have become superior to those persecuting you, then
when from your paternal soil not unwillingly, but with a great
plainly soul you withdrew an exile. The native soil
let others whatever their own inhabit, we that supernal city
obtain. The Episcopal perhaps
throne our others have occupied, we to Christ
it exhibit. O what and of what kind a trade!
how great will we carry back for what kind of despised things!
Through fire and water we have passed:
we hope that we shall come out also into refreshment,
for neither will forsake us unto the end God,
nor truth by persecution prostrated will behold
and suffer; but according to the multitude
of our pains the consolations of him
will gladden our soul."

CHAPTER III.

The return of Eusebius and his Martyrdom.

In the year 377 Valens, from Antioch to go out
compelled, the Goths Thrace devastating;
as this war growing strong, by other cares
distracted he had ceased from those into exile to send, [Valens late repenting recalls the exiles in the year 376]
who the faith of the Consubstantial embraced; so
now much more, recognizing perhaps the avenging God's
hand, but by late repentance led, the Orthodox from
exiles he recalls: to return therefore began among them Eusebius,
but before Gratian's empire Samosata he did not reach.
Meanwhile how the Lord God, men
with fury and madness against him raised, very long
endures, and how he punishes
those who his patience abuse, [and he perishes badly.] of Valens
the end clearly demonstrates; with mercy
and justice, as with certain scales and balances,
using the most Clement Lord, where someone he shall have seen
by the magnitude of crimes the measure of clemency
to exceed, the impetus to further things tending
with just animadversion he represses.

[10] But Gratian the son of Valentinian whose
Valens uncle had been, of the Roman Empire the sum
obtained. [There succeeds Gratian,] For already before the of Europe sceptres
after the death of his father he had received. But
also by him still surviving into the partnership of the empire
he had been taken: but Valens without children
extinct, [by whom the Bishops to be restored] Asia too and the remaining of Africa
part to his empire he joined. Immediately
therefore the piety, which in his soul implanted he had,
more manifest he rendered; and of his empire
the firstfruits to the highest of all Emperor he consecrated.
For a law passed he ordered that the Pastors
who into exile had been sent should return, [and the Churches to the catholics to be restored ordering,] and to their
Flocks be restored, and that the buildings
sacred to those should be handed who with Damasus communicated. Now this Damasus Bishop
was of the city of Rome, who after Liberius of that Church
the care had undertaken; a man by sanctity of life
conspicuous and who for the Apostolic doctrine
nothing not to say prepared was. Moreover together
with the law Sapor too the Master of soldiers
he sent, [Eusebius returns,] who then most renowned was held:
and the of the Arian indeed blasphemy preachers,
as certain wild beasts, from the sacred buildings to be excluded
he ordered; but to the best Pastors and the divine
Flock the same to be restored. And that indeed
in the single Provinces without controversy
to execution was committed.

[11] Then the great Eusebius, from exile returned,
of Beroea indeed Acacius, whose renowned
fame is, Bishop ordained; [and various Bishops he ordains] of Hierapolis
indeed Theodotus, whose religious
conversation by all's discourses even now
is proclaimed. Eusebius besides to Chalcis and
Isidore to Cyrrhus our [city] Bishops he gave; each
of admiration worthy, and with divine zeal remarkable,
but also Eulogius, who for the Apostolic
doctrine most bravely had contended, and into the town
Antinous together with Protogenes had been
relegated, Bishop of Edessa by him ordained
they report. For Barces that admirable
already from the living had departed. Moreover Eulogius Protogenes,
who of his contests a partaker
had been, at Carrhae Bishop constituted, to the city ill
faring a salutary physician giving. [which at Dolicha about to do,] The last
of all Maris by the divine Eusebius of Dolicha
Bishop was created. A city it is small,
which at that time with the Arian stain was infected:
this therefore the praiseworthy man and with many of virtues'
marks shining, when there into
the Sacerdotal throne to place wished the great Eusebius,
Dolicha he entered. To him entering
a woman certain, with the Arian stain stained, a tile
from the upper of the buildings part let in; [a tile cast on his head he is injured] which
his head crushed, nor much after to a better
life him sent. But he dying
those who were present by an oath bound, that from
the woman the penalties of this deed any they should not exact:
to imitate indeed he strove his Lord, who
for those by whom he had been crucified, said:
"Father, forgive them, for they know not what they do";
and his fellow-servant Stephen, who after
of stones a most dense shower, cried out; [and dying for the author of his death he prays.] "Lord,
lay not to them this sin." This
end of life, after various at last contests,
obtained the great Eusebius: and who the Barbarians
in Thrace living had escaped, of the impious
heretics the hands to avoid could not; but
by their work the Martyrdom's crown he obtained.
And these indeed were done after the return of the Bishops.
To these moreover nothing to be added remains,
the of the More-ancient authority failing. [The Body is translated to Constantinople.] This however to say
by conjecture be permitted, on some occasion hitherto
to us unknown his body translated to Constantinople
to the church of St. John the Baptist there
by signs to have become renowned; since in the hymn of the divine
Office it is said "A fountain of miracles continually flowing
and a fire drying up diseases."
