Selected Translations about Fourth-Century Antioch

1. Ioannes Malalas, Chronographia 13.3-4 and 17

Καὶ ἐπεστράτευσε κατὰ Περσῶν καὶ ἐνίκησε καὶ ἐποίησε πάκτα εἰρήνης μετὰ Σαραβάρου, βασιλέως Περσῶν, τοῦ Πέρσου αἰτήσαντος εἰρήνην ἔχειν μετὰ Ῥωμαίων. ὁ δὲ αὐτὸς Κωνσταντῖνος βασιλεὺς καὶ τὴν Εὐφρατησίαν ἐποίησεν ἐπαρχίαν, ἀπὸ Συρίας καὶ Ὀσροηνῆς μερίσας καὶ Εὐφρατησίαν ἐποίησεν ἐπαρχίαν, ἀπὸ Συρίας καὶ Ὀσροηνῆς μερίσας καὶ δοὺς δίκαιον μητροπόλεως ἐν Ἱεραπόλει. καὶ ὑποστρέψας ἦλθεν ἐν Ἀντιοχείᾳ τῇ μεγάλῃ· καὶ ἔκτισεν ἐκεῖ τὴν μεγάλην ἐκκλησίαν, μέγιστον κτίσμα, λύσας τὸ λεγόμενον Φιλίππου βασιλέως δημόσιον· λουτρὸν γὰρ παλαιὸν ἦν καὶ τῷ χρόνῳ φθαρὲν καὶ μὴ λοῦον. ἔκτισεν δὲ καὶ ξενῶνα πλησίον·

ὁμοίως δὲ ἔκτισεν καὶ τὴν λεγομένην Ῥουφίνου βασιλικήν· ἦν γὰρ τοῦτο ἱερὸν τοῦ Ἑρμοῦ καὶ ἔλυσεν αὐτὸ Ῥουφῖνος ὁ ἔπαρχος τῶν ἱερῶν πραιτωρίων. ἀπελθὼν δὲ μετὰ τοῦ βασιλέως ἐν τῷ πολέμῳ ἐκελεύσθη ὑπ’ αὐτοῦ περιμεῖναι ἐν Ἀντιοχείᾳ τῇ μεγάλῃ· καὶ ἐπλήρωσε τὴν αὐτὴν βασιλικὴν ἐπανερχομένου τοῦ αὐτοῦ βασιλέως ἐπὶ Ῥώμην. ἐν τῷ δὲ μέλλειν ἐξέρχεσθαι τὸν βασιλέα Κωνσταντῖνον ἀπὸ τῆς αὐτῆς Ἀντιοχείας ἐποίησεν πρῶτος αὐτὸς ἄρχοντα Ἀντιοχείας τῆς Συρίας Πλούταρχον ὀνόματι χριστιανόν· ὅστις καὶ εἰς τὸ κτίσμα τῆς ἐκκλησίας καὶ τῆς βασιλικῆς ἐκελεύσθη ἐργοδιωκτεῖν. ὁ δὲ αὐτὸς Πλούταρχος ἐν τῷ κτίζειν τὸν ξενῶνα εὑρηκὼς τὸ χαλκούργημα τοῦ Ποσειδῶνος τὸ ἑστὼς τετελεσμένον ἕνεκεν τοῦ μὴ πάσχειν σειομένην τὴν πόλιν ἐπάρας τοῦτο ἐχώνευσεν καὶ ἐποίησεν αὐτὸ στήλην τῷ αὐτῷ Κωνσταντίνῳ τῷ βασιλεῖ, στήσας αὐτὴν ἔξω τοῦ πραιτωρίου αὐτοῦ, γράψας ὑποκάτω αὐτῆς· ‘Βόνω Κωνσταντίνω.’ ἥτις στήλη χαλκῆ ἵσταται ἕως τῆς νῦν. Προηγάγετο δὲ ὁ αὐτὸς βασιλεὺς ἐν τῇ αὐτῇ μεγάλῃ πόλει τῶν Ἀντιοχέων πρώτοις κόμητα ἀνατολῆς ἐπὶ τῆς ὑπατείας Ἴλλου καὶ Ἀλβίνου, ποιήσας αὐτῷ πραιτώριον τὸ ἱερὸν τῶν Μουσῶν, πληροῦντα τὸν τόπον ἐν τῇ ἀνατολῇ τοῦ ἐπάρχου τῶν πραιτωρίων, ὀνόματι Φηλικιανὸν χριστιανόν, χαρισάμενος τῇ αὐτῇ πόλει τῶν Ἀντιοχέων διὰ θείου αὐτοῦ τύπου δικαιώματα ἀξίας δευτέρου κομητάτου τοῦ τπγʹ ἔτους χρηματίζοντος κατὰ τὴν μεγάλην τῶν Ἀντιοχέων πόλιν. οὐκ ἦν γὰρ πρῴην ἐν τῇ αὐτῇ μεγάλῃ Ἀντιοχείᾳ κόμης ἀνατολῆς ἐγκάθετος, ἀλλὰ κατὰ πόλεμον κινούμενον δηληγάτωρ ἐκάθητο ἐν Ἀντιοχείᾳ τῆς Συρίας, καὶ ὅτε ἐπαύθη ὁ πόλεμος, ἐκουφίζετο ὁ δηληγάτωρ. Κωνσταντῖνος ἐξῆλθεν ἀπὸ Ἀντιοχείας, ἐάσας Ῥουφῖνον τὸν ἔπαρχον· ὅστις Ῥουφῖνος σπουδάσας ἀνεπλήρωσε τὴν βασιλικήν· καὶ διὰ τοῦτο ἐκλήθη ἡ Ῥουφίνου.

[…]

Μετὰ δὲ τὴν βασιλείαν Κωνσταντίνου τοῦ μεγάλου ἐβασίλευσεν Κωνσταντινουπόλεως Κωνστάντιος ὁ υἱὸς αὐτοῦ ὁ μικρότερος ἔτη λʹ. ἦν δὲ μεγαλόψυχος, Ἐξακιονίτης, ὅ ἐστιν Ἀρειανός. ἐπὶ δὲ τῆς αὐτοῦ βασιλείας ἐκίνησαν οἱ Πέρσαι ἤτοι Ἀββουραρσάκιος ὁ βασιλεύς· καὶ ἐπεστράτευσε κατ’ αὐτῶν ποιήσας καίσαρα Ἰουλιανὸν συγγενέα αὐτοῦ. Καὶ γενόμενος ἐν Ἀντιοχείᾳ τῇ μεγάλῃ ἀνεπλήρωσε τὴν μεγάλην ἐκκλησίαν ἐπιγράψας ταῦτα·

Χριστῷ Κωνστάντιος ἐπέραστον οἶκον ἔτευξεν,
Οὐρανίαις ἁψῖσι πανείκελα, πανφανόωντα,
Κωνσταντίου ἄνακτος ὑποδρήσσοντος ἐφετμαῖς·
Γοργόνιος δὲ κόμης θαλαμηπόλον ἔργον ὕφανε.

καὶ κατελθὼν ἐπὶ τὰ Περσικὰ ἐποίησε πάκτα εἰρήνης μετὰ Περσῶν ἐπὶφανερὸν χρόνον, πολλῶν πεσόντων ἐξ ἀμφοτέρων ἐν τῇ συμβολῇ. καὶ ὑποστρέψας ἐποίησεν τὰ ἐγκαίνια τῆς αὐτῆς μεγάλης ἐκκλησίας ἐν Ἀντιοχείᾳ.

1.1.Translation of Ioannes Malalas, Chronographia 13.3-4 and 17

And he marched against the Persians and defeated them and made a peace treaty with Sarabaros (Shapur), the king of Persians after the Persians asked to make peace with the Romans. And he, the emperor Constantine, made the Euphrates a province, dividing it off from Syria and Osroene, and giving the status of a metropolis to Hierapolis. And returning, he came to Antioch the Great and built there a church, a great building, having destroyed the public bath, which was said to be of king Philip. For the bath was old and perished by time and was not suitable for bathing. Close by he also built a hospice.

Similarly, he also built a basilica that was said to be of Rufinus. For this was the temple of Hermes and Rufinus, the prefect of the sacred praetorians, destroyed it. Having departed with the emperor to the war, Rufinus was ordered by the emperor to stay around Antioch the Great. And while the emperor was returning to Rome, Rufinus completed this basilica. And at the time when emperor Constantine was about to leave Antioch, he, for the first time made a Christian, named Plutarch, the eparch of Antioch in Syria. He was ordered to supervise the building of the church and the basilica. Plutarch, having found, during the building of hospice, the bronze statue of Poseidon standing, so that the city would not suffer an earthquake, he lifted it, melted it down and made it into a statue for the emperor Constantine, and put it out of his praetorium, and wrote below the statue: “For Constantine the Good.” This bronze statue stands until today. In the great city of Antioch the emperor, during the consulate of Illus and Albinus, first appointed a Christian, named Philip, as comes of the East, to fill the office of the praetorian prefect in the East, making the temple of the Muses as governor’s residence. Bestowing to the city of Antiochenes, by his sacred edict, the rank and the rights of a second comitatus during the year of 383, according to the era of the great city of Antiochenes. Before there was no comes of the East settled in Antioch the Great, but when the war began, delegator was settled in Antioch of Syria, and when it finished, the delegator was relieved. Constantine moved out of Antioch, leaving Rufinus as the governor, who eagerly completed the basilica. For this reason, it was called the basilica of Rufinus.

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After the reign of Constantine the Great, his son Constantius the younger was the emperor of Constantinople for 30 years; he was generous and a follower of Arian. During his reign, the Persians moved forward, that is the king Shapur (II). And he made war against them after he appointed Julianus, his relative, Caesar. And having come to Antioch he completed the Great Church in Antioch the Great, inscribing these:

To Christ, Constantine built this beloved home,

           In all ways like the heavenly arches, being all-bright,

           With Constantius obeying the commands of the Lord,

           and comes Gorgonios undertook the office of cubicularius 

           And marching against the Persians, he made a peace treaty over a certain time, after many men on both sides had died in battle. And upon this return, he consecrated the Great Church in Antioch.

2. Libanius, Orationes 11.133-39

Καὶ πρῶτον μὲν τὴν βουλὴν σκοπῶμεν, ἐπειδὴ καὶ τὸ πᾶν σχῆμα τῆς πόλεως, <ἐπὶ ταύτης> ὥσπερ ἐπί τινος ῥίζης, ἕστηκε. μόνη τοίνυν αὕτη μεγίστη τῶν πανταχοῦ καὶ ἀρίστη, πατέρας καὶ πάππους καὶ ἐπιπάππους καὶ ἔτι περαιτέρω τῆς αὐτῆς τάξεως καταλέγειν ἔχοντες, διδασκάλοις τῆς εἰς τὴν πόλιν εὐνοίας τοῖς γονεῦσι κεχρημένοι, μετὰ τῆς οὐσίας ἕκαστος παρειληφώς, ὅτι χρὴ τὴν οὐσίαν τῷ κοινῷ κεκτῆσθαι. οὗτοι γὰρ διὰ μὲν εὐδαιμονίαν πατρῷα ἐκληρονόμησαν, διὰ δὲ φιλοτιμίαν πλεῖστα ἀνηλώκασι, διὰ δὲ φιλεργίαν πολλὰ κέκτηνται, τοῦ πλούτου μὲν τὰς ἀρχὰς φιλεργίαν πολλὰ κέκτηνται, τοῦ πλούτου μὲν τὰς ἀρχὰς ἀμέμπτους ἔχοντες, λαμπρότητι δὲ πάσῃ πρὸς τὰς λειτουργίας χρώμενοι, προνοίᾳ δὲ τὴν πενίαν φεύγοντες, ἥδιον μὲν δαπανώμενοι περὶ τὴν πόλιν ἢ κερδαίνουσιν ἕτεροι, οὕτω δὲ πρὸς τὴν δαπάνην ἀφειδῶς ἐξορμῶντες, ὥστ’ ἤδη φόβον, μὴ πρὸς ἔνδειαν ὑπενεχθῶσι, παριστάναι, ἐν πολυτρόποις εἴδεσι τὰς ἀναλώσεις ποιούμενοι, νῦν μὲν τὸ πλῆθος διατρέφοντες ἐν ταῖς χρείαις καὶ ἐπιδόσεσι τὰς τῆς γῆς ἐνδείας ἀφανίζοντες, ἀεὶ δὲ τὴν πόλιν ἅπασαν λουτρῶν τε ἀπολαύσει καὶ θεαμάτων χάρισιν ὠφελοῦντές τε καὶ ψυχαγωγοῦντες, ἔτι ζῶντες εἰσάγοντες εἰς τὸ λειτουργεῖν τοὺς παῖδας καὶ τὴν ἐκ τῶν νόμων ἀτέλειαν ταῖς μεγαλοψυχίαις εἰς τέλος ἄγοντες, φαιδρότεροι τῶν οὔπω κεχορηγηκότων οἱ τὰ αὑτῶν ἀνηλωκότες. ὃ γὰρ ἀλλαχοῦ τῷ κερδαίνειν ἕπεται, τοῦτο τῇδε τῷ δαπανᾶσθαι συνέζευκται, καὶ μᾶλλον ἄν τις αἰσχύνοιτο πλουτῶν ἐκ τοῦ φεύγειν τὸ λειτουργεῖν ἢ τὴν οὐσίαν ἐλάττω ταῖς λειτουργίαις ποιῶν. ὥσπερ γὰρ θεῶν τινα ἐγγυητὴν ἔχοντες, ὅτι ὧν ἂν πρόωνται διπλάσια παρὰ τῆς Τύχης ἀφίξεται, οὕτως ἐκκεχυμένως ἀναλίσκουσιν εἰς ἀγῶνας ἱππικούς οὕτως ἐκκεχυμένως ἀναλίσκουσιν εἰς ἀγῶνας ἱππικούς τε καὶ γυμνικούς, οἱ μὲν ἀξίως τῶν ὄντων σφίσιν, οἱ δὲ μειζόνως ἢ κατὰ τὰ ὄντα σφίσιν. ἀγώνισμα δὲ ἑκάστῳ τῶν ἐν αὐτῷ τῷ λειτουργεῖν ἐστι τὸ τὸν μὲν ἔμπροσθεν ὑπερβῆναι, τῷ δὲ ἑπομένῳ τὴν ἅμιλλαν ἀποκλεῖσαι καὶ τὰ μὲν ἀεὶ ποιούμενα κάλλιον δεῖξαι, τοῖς δὲ εἰωθόσι καινὰ προσθεῖναι. μόνοις δὲ παρ’ ἡμῖν πλείων ἔρις ὑπὲρ τοῦ λαβέσθαι λειτουργίας ἢ παρ’ ἑτέροις ὑπὲρ τοῦ διαδρᾶναι, καὶ πολλοὶ πολλάκις δι’ ἀναλωμάτων ἐμνήστευσαν τὴν εἰς τοῦτο πάροδον δαπάνην δαπάνῃ συνείροντες καὶ διὰ τῆς προτέρας εἰς τὴν δευτέραν ἐμβαίνοντες, οὐ μικροῖς ὠνούμενοι τὴν τῶν μειζόνων φυγήν, ἀλλὰ πολλοῖς ποριζόμενοι τὸ πλείω καταθεῖναι. αἴτιον δὲ μεγαλοφροσύνη τις ἔμφυτος, δι’ ἣν οὐκ ἀνέχονται μείζω λόγον ὑπὲρ ἑτέρων εἰς τὴν ἑαυτῶν φοιτᾶν ἢ περὶ τῆς ἑαυτῶν ἑτέρωσε φέρεσθαι νομίζοντες ἀνεπίφθονον τὴν οἰκείαν ἐν οἷς ἔξεστιν ὑψηλοτάτην ποιεῖν. Σοφίας τοίνυν καὶ τῆς ἐν λόγοις ἰσχύος τοσοῦτον ἡ βουλὴ μετείληφεν, ὥστε φαίης ἂν αὐτὴν χορόν τινα εἶναι σοφιστῶν ἐν ταῖς ἀρχαῖς τοῦ βίου χορόν τινα εἶναι σοφιστῶν ἐν ταῖς ἀρχαῖς τοῦ βίου τὴν τέχνην ἐπιδεικνύντων. οὕτως αὐτοῖς νοῦς τε ὀξὺς καὶ ῥήματα στρογγύλα καὶ ῥεῦμα ἄπαυστον, ὥστε πολλοὶ τῶν φιληκόων εἰς τὰ δικαστήρια συνθέουσιν, ὥσπερ εἰς μουσεῖα παιδευτῶν, ἐπ’ ἀκροάσει τῶν παρὰ τοῖς ἄρχουσιν ἀγώνων, οὓς ἐκ τοῦ παραχρῆμα ἀνύτουσιν ἀσφαλέστερον τῶν ἐσκεμμένων.

2.1. Translation of Libanius, Orationes 11.133-39

And let us first consider the senate, since the whole shape of the city is placed on this as if on some root. Therefore, it is alone the greatest and the best in everywhere, the men being able to list their fathers, grandfathers, and great-grandfathers, and still further of the same political order, consulting their ancestors for the affection for the city, and each having inherited, along with their wealth, the idea that it is necessary to hold this wealth for the common good. They have acquired their paternal inheritance on account of their prosperity, they have spent great amounts of their assets owing to their altruism, they have procured great wealth through their diligence. Also, they hold their office without any blame against their wealth, by all their munificence in the public service, escaping from poverty with their providence, spending more pleasantly for the city than the others who derive profit, thus incurring expenses so lavishly that there is a fear that they may fall into poverty by making their expenditures in various forms: supporting the people in times of need and wiping out the deficiency of land with their bestowments, always benefiting and refreshing the whole city with the enjoyment of baths and the graces of spectacles. Besides, while they are still alive, they introduce their children serving the city and with their magnanimity and they end their exemption from public burdens- the ones who have spent for the city are more beaming than those who have provided nothing. For which is accorded with deriving profit elsewhere, here it is closely bound up with spending, and a rich man would feel more shame for escaping from public service rather than to make his property smaller by public service. As if they are holding a guarantee of one of the Gods, that whatever they gave away twice as many as from the Fortune comes, hence they extravagantly spend for horse races and gymnastic contests; some spending as much as their wealth, others even exceeding it.

The competition for the public services in each of them is to surpass the ancestors, is to preclude the contest for superiority for their successors and always to show finer deeds and to add novelties to the accustomed ones. With us alone, there is more strife on assuming public services than among other cities on escaping them, and many men have often pledged through expenses to this aim, piling up expenses, and through this prior expenses embarking upon the next one, spending not the small to escape from a greater expense, but providing more to their previous great commitments.  Certain innate greatness of mind is the reason for this; for that they cannot hold the thought that another city might have greater repute in Antioch than their city has elsewhere, esteeming that their city is without reproach amongst it is possible to consider her the noblest one. Moreover, the senate has such wisdom and effective speech that you may say that it is the chorus of Sophists demonstrating their art in their prime of life. Their perception is so sharp, their words so pithy, and their flow is so everlasting that many men, fond of hearing them, flock in the law-court, as if they flock to the Museum, to hear the rhetorical contests before the magistrates, which they accomplish immediately and which are more convincing than those which they had prepared before.

 

3. Libanius, Orationes 11.150-53 and 155-58

            Περὶ δὲ τοῦ δήμου τί μεῖζον εἴποι τις ἂν ἢ ὅτι τῇ βουλῇ πρέπων ὁ δῆμος καὶ οὔτε ἐκείνην ἑτέρου χρῆν προεστάναι τοῦτόν τε οὐδεμιᾶς τῶν πασῶν ἑτέρας εἶναι. οὕτως ἡ μὲν ἡγεῖται χρηστῶν, ὁ δὲ ἀρίστοις ἕπεται, καθάπερ δεξιὸς χορὸς κορυφαίῳ βελτίονι. πρῶτον μὲν γὰρ γυνή τέ ἐστιν ἑκάστῳ καὶ παῖδες καὶ ἡ κατ’ οἶκον κατασκευή· ταῦτα δὲ εὐλάβειαν παιδεύειν δύναται καὶ τὸ τὴν ἡσυχίαν διώκειν, ὥσπερ οἷς οὐδὲν τούτων ἐστί, στάσεις τε ὀξεῖς ἐμβαλεῖν καὶ ξιφῶν ἅψασθαι καὶ τέρψιν ποιήσασθαι τὸ φθειρόμενον καὶ συμφορὰν ὅτῳ τύχοιεν προσβαλόντες ἐπ’ ἄλλον νον ἐπ’ ἄλλον ἀποδραμεῖν, ἃ πολλὰ μὲν κατ’ Αἴγυπτον, πολλὰ δὲ ἐν Ἰταλίᾳ τολμᾶται τῶν μὲν ἅπαν ῥῆμα θορύβου ποιουμένων πρόφασιν, τῶν δὲ ἐν ταῖς τῆς βουλῆς ἀκαιρίαις τρυφώντων. ὁ δὲ παρ’ ἡμῖν δῆμος τὰ παίδων μιμεῖται πρὸς γονεῖς, καὶ γὰρ ἡ βουλὴ πρὸς τοῦτον τὰ πατέρων μιμεῖται, ἡ μὲν ἔνδειαν οὐκ ἐῶσα τῷ δήμῳ προσπεσεῖν, ὁ δὲ ἀντεισφέρων ἐν τροφείων τάξει τὴν εὔνοιαν, ἀλγῶν μὲν ἐν ταῖς ἐκείνης δυσθυμίαις, ἐν δὲ ταῖς εὐημερίαις ὡς μάλιστα γεγηθώς, κοινωνῶν ἑκατέρας τύχης καὶ οὐδὲν τῶν ἐκείνης οὐχ ἑαυτοῦ νομίζων, ἥδιστα ἂν τῶν παίδων ἀποστὰς ἐπὶ τῇ τῶν προεστώτων σωτηρίᾳ. γνοίη δ’ ἄν τις τοῦ δήμου τὸν τρόπον, εἰ τὴν ἐξέτασιν ἀπ’ αὐτῶν ποιοῖτο τῶν δυσχερῶν. ἃ γὰρ ᾐτιάθη, ταῦτα αὐτοῦ τὴν ἐπιείκειαν ἐμφαίνει, καὶ τὸ ἔγκλημα αὐτῷ τὰ τῶν ἐγκωμίων δύναται. ἐπειδὴ γὰρ πόλιν οὖσαν ἔδει τι καὶ ὑπομεῖναι τῶν ἐνοχλούντων τὴν γῆν, τὴν τοῦ μὴ κωλύσαι τὸ συμβάν, οὐ τὴν τοῦ δεδρακέναι τι δεινὸν μέμψιν ἐδέξατο.

[…]

φιλανθρωπίᾳ τοίνυν τοσοῦτον περίεστιν, ὥστε ἃ πρὸς τοὺς οἰκείους ἑτέροις παραλείπεται, ταῦτα τούτῳ περὶ τοὺς ξένους πέπρακται. τῶν γὰρ παρ’ ἄλλοις πολιτευομένων δεῦρο ἀνασπασθέντων ἐπ’ αἰτίαις ὧν ἡ δίκη θάνατος, ἀγομένων ἐπὶ τὰς σφαγὰς ἔπεσε μὲν ὁ δῆμος εἰς δάκρυα καὶ περιέρρεον τὸ βασίλειον σὺν ἱκετηρίᾳ, τὴν δὲ τοῦ τότε κρατοῦντος ζέουσαν ὁρμὴν αἱ τούτων δεήσεις ἐστόρεσαν. οὐκοῦν οἱ μὲν ὑπὸ τοῦ πρὸς ἔλεον ῥέπειν ἱκέτευον, ὁ δ’ ὡς ἀξίοις καὶ τὰ τοιαῦτα λαβεῖν ἐχαρίζετο, καὶ εἶχον τοὺς μὲν πολίτας αἱ πόλεις, οἱ δὲ τὴν τοῦ καὶ δεδεῆσθαι καὶ τετυχηκέναι δόξαν, ὁ δὲ τὴν τοῦ καὶ δεδεῆσθαι καὶ τετυχηκέναι δόξαν, ὁ δὲ τὴν ἀπὸ τοῦ νικῆσαι τὸν θυμὸν εὔκλειαν. Οὐ μὴν ἔστιν εἰπεῖν, ὡς ἡ χρηστότης ἐπιχώριον ἡμῖν, τὴν δὲ ἐν τοῖς δεινοῖς ἀνδρίαν μετὰ τῆς τῶν ὁπλιτικῶν μελέτης ἀποβέβληκεν ἡ πόλις, ἀλλὰ τὴν μὲν ἔπαυσεν ὁ νόμος, τὴν δὲ ἐτήρησεν ἡ φύσις. τοῦτο μὲν γὰρ Περσῶν ἐπιόντων οὐκ ἠξίωσαν φεύγοντες σωθῆναι, ἀλλ’ ἔμειναν ἐχόμενοι τῆς πατρίδος ἀκριβέστερον ἢ Λακεδαιμόνιοι τῶν ἀσπίδων, τοῦτο δὲ τὸν ἐκ Σελευκείας τύραννον ἐξαίφνης ἀναφύντα τε καὶ δεῦρο εἰσπεσόντα κατήνεγκε ταῖς τῶν ἐνοικούντων χερσί, καὶ δεξιαὶ τὰ ἐν τοῖς ἐργαστηρίοις ὄργανα ἀφεῖσαι στρατιώτας ζῶντας ἐν αἵματι καὶ φόνοις ἀφώπλισαν.

3.1. Translation of Libanius, Orationes 11.150-53 and 155-58

About the people of the city what one should say more, that the people befits the senate and that neither the senate ought to govern any other people nor the people ought to belong to any other senate. In this way, on the one hand, the senate leads good citizens, on the other hand, the people follow the best men, like as a dexterous chorus an even better chief. Firstly each of them has a wife and children and a household with all the furniture; and these things can teach discretion and the pursuit for tranquility, for those men who have none of these, rush in sharp discords, and grasp the sword, and delight in ruining and after bringing misfortune upon whomsoever they meet, they run against someone else, that is undertaken in Egypt and Italia largely, where some men made every word an excuse for clamor, and some rejoice in the times of trouble of the senate. And among us, the people are like children to their parents, and the senate is like parents to the people, for the senate does not permit the people to fall into deficiency, and the people, who are in the position of the maintenance of the senate, gave their favor in return to the senate, grieve for the despairs of the senate, rejoice greatly in its prosperity, and share both good and bad fortune, think that all that the senate has also belong to them, and they would gladly turn away from their childhood for the safety of their leaders. One would perceive the character of the people –the Antiochenes- if they make a close examination of their difficulties; for the things they accused of revealing their virtue, and the accusations to them are worthy of praises. For when, being a city, it had to withstand something troubling the land, we were blamed for not having prevented the occurrence, not for having done something terrible.

[…]

Therefore, there is so much benevolence that, what is omitted by the others for their citizens here it is practiced for strangers. For when citizens from other places were drawn here upon accusations of which there is a death penalty, while they were being led to the execution, Antiochenes fell into tears and they surrounded the palace with entreaties, and their entreaties calmed the furious rage of the leader of that time. Accordingly, they beseeched because of their inclination towards mercy, and he granted them their request because they deserved to receive such things. And the cities kept their citizens, and the Antiochenes got the reputation for their entreaty and for obtaining it, and the leader got a good repute for that he overcame his wrath. It is not to say, while goodness is innate in us, that the city cast away its courage in terrible times or the exercise of soldiery.  The law ceased the soldiery but our nature retained its courage. For when Persians attacked our city, Antiochenes did not think that it is proper to escape from danger, but they stayed holding the fatherlands with greater strength than that the Lacedaemonians were holding their shields.

When the rebel from Seleucia suddenly arose and attacked here, the city brought him down with the hands of its dwellers, and the workers, leaving the tools in the workshops, disarmed soldiers who used to live among blood and slaughter.

4. Joannes Chrysostomus, De sancto hieoromartyre Babyla [Migne, Patrologia Graeca 50.529 and 531]

Ἐπειδὴ γὰρ ὁ πάντας ἀσεβείᾳ νικήσας Ἰουλιανὸς ἀνέβη ἐπὶ τὸν θρόνον τὸν βασιλικὸν, καὶ τῶν σκήπτρων ἐπελάβετο τῶν δεσποτικῶν, εὐθέως καὶ κατὰ τοῦ πεποιηκότος αὐτὸν τὰς χεῖρας ἀντῆρε Θεοῦ, καὶ τὸν εὐεργέτην ἠγνόησε, καὶ κάτωθεν ἀπὸ τῆς γῆς πρὸς τὸν οὐρανὸν βλέπων ὑλάκτει κατὰ τοὺς μαινομένους τῶν κυνῶν, οἳ καὶ τῶν μὴ τρεφόντων, καὶ τῶν τρεφόντων ὁμοίως καταβοῶσι· μᾶλλον δὲ καὶ ἐκείνων ἀγριωτέραν ἐμάνη μανίαν. Οἱ μὲν γὰρ καὶ τοὺς οἰκείους καὶ τοὺς ἀλλοτρίους ὁμοίως ἀποστρέφονται καὶ μισοῦσιν· οὗτος δὲ τοὺς μὲν ἀλλοτρίους τῆς αὐτοῦ σωτηρίας δαίμονας ἔσαινε, καὶ παντὶ θεραπείας ἐθεράπευε τρόπῳ· τὸν δὲ εὐεργέτην, καὶ σωτῆρα, καὶ μηδὲ τοῦ Μονογενοῦς φεισάμενον δι’ αὐτὸν, ἀπεστράφη, καὶ ἐμίσει, καὶ τὸν σταυρὸν διέσυρε, πρᾶγμα, ὃ τὴν οἰκουμένην ἐπ’ ὄψιν κειμένην ἀνέστησε, καὶ τὸ σκότος πάντοθεν ἀπήλασε, καὶ τῶν ἀκτίνων ἡμῖν λαμπρότερον εἰσήγαγε φῶς. Καὶ οὐδὲ ἐνταῦθα τῆς μανίας ἵστατο, ἀλλ’ ἐκ μέσης ἀναρπάσεσθαι τῆς οἰκουμένης τὸ τῶν Γαλιλαίων ἔθνος ἐπηγγέλλετο· καὶ γὰρ οὕτως ἡμᾶς εἰώθει καλεῖν. Καίτοι εἰ τὸ ὄνομα τῶν Χριστιανῶν μύσος εἶναι ἐνόμιζε, καὶ πολλῆς τὸ τῶν Χριστιανῶν μύσος εἶναι ἐνόμιζε, καὶ πολλῆς τὸ πρᾶγμα γέμειν αἰσχύνης, τίνος ἕνεκεν οὐκ ἐντεῦθεν ἡμᾶς, ἀλλ’ ὀνόματι ξένῳ καταισχύνειν ἐπεθύμει;

[…]

Τίνες οὖν αἱ τῆς θεραπείας ταύτης ἀμοιβαί; Πόλεων ἀνατροπαὶ, καὶ λιμὸς ἁπάντων λιμῶν ὁ πικρότατος. Ἴστε γὰρ δήπου καὶ μέμνησθε, πῶς κενὴ μὲν ἦν ὠνίων ἡ ἀγορὰ, μεστὰ δὲ θορύβων τὰ ἐργαστήρια, ἑκάστου φιλονεικοῦντος τὸ φανὲν προαρπάσαι, καὶ ἀπελθεῖν. Καὶ τί λέγω λιμὸν, ὅπου γε καὶ αὐταὶ τῶν ὑδάτων ἐπιλειπόμεναι αἱ πηγαὶ, πηγαὶ ποταμοὺς τῇ δαψιλείᾳ τοῦ ῥεύματος ἀποκρύπτουσαι; Ἀλλ’ ἐπειδὴ πηγῶν ἐμνήσθην, δεῦρο λοιπὸν ἐπὶ τὴν Δάφνην ἀνέλθωμεν, καὶ τὸν λόγον πρὸς τὰ τοῦ μάρτυρος κατορθώματα συνελάσωμεν. Καίτοι γε ἐπιθυμεῖτε τὰς Ἑλληνικὰς ἐκπομπεύειν ἀσχημοσύνας ἔτι· ἀλλ’ ὅμως, καὶ οὕτως αὐτὸς ὢν, ἀπάγωμεν· πάντως γὰρ, ὅπου μαρτύρων μνήμη, ἐκεῖ καὶ Ἑλλήνων αἰσχύνη. Οὗτος τοίνυν ὁ βασιλεὺς ἀνιὼν εἰς τὴν Δάφνην, συχνῶς ἠνώχλει τὸν Ἀπόλλωνα δεόμενος, ἱκετεύων, ἀντιβολῶν, ὥστε μαντεύσασθαί τι περὶ τῶν μελλόντων αὐτῷ. Τί οὖν ὁ μάντις, ὁ μέγας τῶν Ἑλλήνων θεός; Νεκροί με κωλύουσι φθέγγεσθαι, φησίν· ἀλλὰ ἀνάῤῥηξον τὰς θήκας, ἀνόρυξον τὰ ὀστᾶ, μετάστησον τοὺς ῥηξον τὰς θήκας, ἀνόρυξον τὰ ὀστᾶ, μετάστησον τοὺς νεκρούς. Τί τούτων ἀνοσιώτερον γένοιτ’ ἂν τῶν ἐπιταγμάτων; Ξένους ὁ δαίμων τυμβωρυχίας εἰσάγει νόμους, καὶ καινοὺς ξενηλασίας ἐπινοεῖ τρόπους. Τίς ἤκουσε νεκροὺς ἐλαυνομένους ποτέ; τίς εἶδε σώματα ἄψυχα κελευόμενα μετανίστασθαι, καθάπερ οὗτος ἐπέταττε, τοὺς κοινοὺς τῆς φύσεως ἐκ βάθρων ἀνατρέπων νόμους; Κοινοὶ γάρ εἰσι τῆς φύσεως νόμοι παρὰ πᾶσιν ἀνθρώποις, τὸν ἀπελθόντα τῇ γῇ κρύπτεσθαι, καὶ ταφῇ παραδίδοσθαι, καὶ τοῖς κόλποις τῆς πάντων μητρὸς περιστέλλεσθαι γῆς. Καὶ τούτους οὐχ Ἕλλην, οὐ βάρβαρος, οὐ Σκύθης, οὐκ εἴ τις ἐκείνων ἀγριώτερος ἐκίνησε τοὺς νόμους ποτὲ, ἀλλ’ αἰδοῦνται, καὶ φυλάττουσιν ἅπαντες, καὶ οὕτως εἰσὶν ἱεροὶ, καὶ πᾶσιν αἰδέσιμοι.

4.1. Translation of Joannes Chrysostomus, De sancto hieoromartyre Babyla [Migne, Patrologia Graeca 50.529 and 531]

For when Julian, who prevailed overall in impiety, mounted to the imperial throne and took the despotic scepter, and immediately he raised his hands against the God, who had created him, and disregarded his Benefactor, looking from the land below to the sky he was barking, like the furious dogs, who howl similarly against those who do not feed them or who feed them; but he raged more savagely than them. For dogs repudiate and hate friends and strangers alike, but this man cringes to strange demons for his salvation and he was worshipping them in every way. He not only repudiated and hated the Benefactor, the Savior, and him who spared not the only-Begotten Son, for his sake, but also tore the Cross in pieces, the thing that rose the world up, while it was prostrating, and drove the darkness away from all sides, and brought in to us light brighter than the sun rays. Nor did he stop his madness, but promised to snatch the Galilean people away from the middle of the world; for he was accustomed to calling us in this manner. And further, if he thought that the name of the Christians is defilement and the Christianity itself is full of much shame, on account of what did he not desire to dishonor us with this name, but with a strange name?

[…]

So what was the retribution of this worship? The subversion of the cities, and the famine the most bitter of all famines. For you know, perhaps, remember, how the agora was empty of goods, the workshops were full of unrest, while everyone was quarreling to snatch away first what appeared and go away. And why do I speak on famine, when the fountains of waters were running dry, fountains with the abundance of their currents concealing the rivers? But since I mentioned the fountains, come on, and hereafter, let us go up to Daphne, and lead our discourse to the merits of the martyr. And indeed you still desire to reveal the shameless deeds of Greeks; but however, even though I am also being in the same manner, let us depart from this; for wherever there is the remembrance of a martyr, there is also the shame of the Greeks. Moreover, this king, going up to Daphne used to importune Apollo, begging, beseeching, and entreating so that the things that are about to happen were foreboded to him. Then what did the seer, the great God of the Greeks said? “The dead prevent me from speaking,” he said, “but break and open the graves, dig up the bones, and move the dead.” What might be more profane than these commands? The devil of robbing graves introduces strange laws and contrives new ways of expelling foreigners. Who in the world heard of the dead being driven away? Who saw those lifeless bodies ordered to be removed according to his commands, subverting the common laws of nature from their foundations? For the laws of nature are common among all men; that the deceased is buried in the earth, is handed over for burial, and is covered within the bosom of the earth, the mother of all. And neither Greek, Barbarian, Scythian, nor anyone more savage than them, changed this law, but they all respected and guarded these laws, hence, the laws are sacred and they are venerated by all.

5. Julian, Misopogon 33 and 37-38

            Καὶ ὑμῖν γε αὐτὸ οἱ πολιοῦχοι τῆσδε τῆς πόλεως θεοὶ διπλοῦν δοῖεν, ὅτι πρὸς τούτῳ καὶ τὰς ἀστυ γείτονας ἐσυκοφαντήσατε πόλεις ἱερὰς καὶ ὁμοδούλους ἐμοί, ὡς δὴ παρ’ αὐτῶν εἴη τὰ εἰς ἐμὲ ξυντεθέντα, ὃν εὖ οἶδ’ ὅτι φιλοῦσιν ἐκεῖναι μᾶλλον ἢ τοὺς ἑαυτῶν υἱέας, οἳ τὰ μὲν τῶν θεῶν ἀνέστησαν αὐτίκα τεμένη, τοὺς τάφους δὲ τῶν ἀθέων ἀνέτρεψαν πάντας, ὑπὸ τοῦ συνθήματος, ὃ δὴ δέδοται παρ’ ἐμοῦ πρῴην, οὕτως ἐπαρθέντες τὸν νοῦν καὶ μετέωροι γενόμενοι τὴν διάνοιαν, ὡς καὶ πλέον ἐπεξελθεῖν τοῖς εἰς τοὺς θεοὺς πλημμελοῦσιν ἢ βουλομένῳ μοι ἦν. Τὰ δὲ ὑμέτερα· πολλοὶ μὲνἐγειρομένους ἄρτι τοὺς βωμοὺς ἀνέτρεψαν, οὓς ἡ πρᾳότης ἡμῶν ἐδίδαξε μόλις ἡσυχάζειν. Ἐπεὶ δὲ ἀπεπεμψάμεθα τὸν νεκρὸν τῆς Δάφνης, οἱ μὲν ἀφοσιούμενοι τὰ πρὸς τοὺς θεοὺς ἐξ ὑμῶν ἀντέδωκαν τοῖς ὑπὲρ τῶν λειψάνων ἠγανακτηκόσι τοῦ νεκροῦ τὸ τέμενος τοῦ Δαφναίου θεοῦ, οἱ δὲ εἴτε λαθόντες εἴτε μὴ τὸ πῦρ ἔδειξαν ἐκεῖνο, τοῖς μὲν ἐπιδημοῦσι τῶν ξένων φρικῶδες, ὑμῶν δὲ τῷ δήμῳ μὲν ἡδονὴν παρασχόν, ὑπὸ δὲ τῆς βουλῆς ἀμεληθέν, εἰσέτι <δὲ> καὶ ἀμελούμενον.

[…]

Εἴρηται οὖν ὑμῖν δι’ ὅλης καὶ ἠκρόαται τῆς πόλεως ὁπόσα εἰς τουτονὶ πέπαικται τὸν φαῦλον πώγωνα καὶ τὸν οὐδὲν ἐπιδείξαντα ὑμῖν καλὸν οὐδὲ ἐπιδείξοντα τρόπον. Οὐ γὰρ ἐπιδείξει βίον ὑμῖν ὁποῖον ὑμεῖς ἀεὶ μὲν ζῆτε, ποθεῖτε δὲ ὁρᾶν καὶ ἐν τοῖς ἄρχουσιν. Ὑπὲρ μὲν δὴ τῶν βλασφημιῶν, ἃς ἰδίᾳ τε καὶ δημοσίᾳ κατεχέατέ μου παίζοντες ἐν τοῖςἀναπαίστοις, ἐμαυτοῦ προσκατηγορήσας ὑμῖν ἐπιτρέπω χρῆσθαι μετὰ μείζονος αὐτῷ παρρησίας, ὡς οὐδὲν ὑμᾶς ἐγὼ διὰ τοῦτο πώποτε δεινὸν ἐργάσομαι σφάττων ἢ τύπτων ἢ δέων ἢ ἀποκλείων ἢ κολάζων. Πῶς γάρ; ὅς, ἐπείπερ ὑμῖν ἐμαυτὸν ἐπιδείξας μετὰ τῶν φίλων σωφρονοῦντα, φαυλότατον ἰδεῖν ὑμῖν καὶ μετὰ τῶν φίλων σωφρονοῦντα, φαυλότατον ἰδεῖν ὑμῖν καὶ ἀηδέστατον, οὐδὲν ἐπέδειξα καλὸν θέαμα, μεταστῆναι τὴν πόλιν ἔγνωκα καὶ ὑποχωρῆσαι, πεπεισμένος μὲν οὐδαμῶς ὅτι πάντως ἐκείνοις ἀρέσω, πρὸς οὓς πορεύομαι, κρίνων δὲ αἱρετώτερον, εἰ διαμάρτοιμι τοῦ δόξαι γοῦν ἐκείνοιςκαλὸς κἀγαθός, ἐν μέρει μεταδοῦναι πᾶσι τῆς ἀηδίας τῆς ἐμαυτοῦ καὶ μὴ τὴν εὐδαίμονα ταύτην ἀποκναῖσαι πόλιν ὥσπερ ὑπὸ δυσωδίας τῆς ἐμῆς μετριότητος καὶ τῶν ἐμῶν ἐπιτηδείων τῆς σωφροσύνης.

Ἡμῶν γὰρ οὐδεὶς ἀγρὸν οὐδὲ κῆπον ἐπρίατο παρ’ ὑμῖν οὐδὲ οἰκίαν ᾠκοδόμησεν οὐδὲ ἔγημε παρ’ ὑμῶν οὐδὲ ἐξέδωκεν εἰς ὑμᾶς οὐδὲ ἠράσθημεν τῶν παρ’ ὑμῖν καλῶν, οὐδὲ ἐζηλώσαμεν Ἀσσύριον πλοῦτον οὐδὲ ἐνειμάμεθα τὰςπροστασίας οὐδὲ παραδυναστεύειν ἡμῖν ἠνεσχόμεθά τινας τῶν ἐν τέλει οὐδὲ ἐπείσαμεν τὸν δῆμον εἰς παρασκευὰς δείπνων ἢ θεάτρων—ὃν οὕτως ἐποιήσαμεν τρυφᾶν, ὥστε ἄγων σχολὴν ἀπὸ τῆς ἐνδείας τοὺς ἀναπαίστους εἰς τοὺς αἰτίους αὑτῷ τῆς εὐθηνίας ξυνέθηκεν, — οὐδὲ ἐπεγράψαμεν χρυσίον οὐδὲ ᾐτήσαμεν ἀργύριον οὐδὲ ηὐξήσαμεν φόρους· ἀλλὰπρὸς τοῖς ἐλλείμμασιν ἀνεῖται πᾶσι τῶν εἰθισμένων εἰσφορῶν τὸ πέμπτον. Οὐκ οἶμαι δὲ ἐξαρκεῖν τὸ σωφρονεῖν ἐμέ, μέτριον ἔχων μὰ Δία καὶ θεούς,ἐξαρκεῖν τὸ σωφρονεῖν ἐμέ, ὡς ἐμαυτὸν πείθω, τὸν εἰσαγγελέα, καλῶς ὑφ’ ὑμῶν ἐπιτιμηθέντα, διότι γέρων ὢν καὶ φαλακρὸς ἠρέμα τὰ πρόσω διὰ δυστροπίαν αἰσχύνεται κομᾶν ἐξόπισθεν, ὥσπερ Ὅμηρος ἐποίησε τοὺς Ἄβαντας, οὐδὲν <δ’> ἐκείνου φαυλοτέρους ἄνδρας οἴκοι παρ’ ἐμαυτῷ δύο καὶ τρεῖς, ἀλλὰ καὶ τέτταρας, εἰ βούλεσθε δὲ νυνὶ καὶ πέμπτον. Ὁ δε μοι θεῖος καὶ ὁμώνυμος οὐ δικαιότατα μὲν ὑμῶν προὔστη, μέχρις ἐπέτρεπον οἱ θεοὶ ξυνεῖναι ἡμῖν αὐτὸν καὶ ξυμπράττειν; οὐ προμηθέστατα δὲ πάσαις ἐπεξῆλθε ταῖς οἰκονομίαις τῆς πόλεως; Ἡμῖν μὲν οὖν ἐδόκει ταῦτα καλά, πρᾳότης ἀρχόντων μετὰ σωφροσύνης, ᾠόμεθά τε ὑμῖν ἱκανῶς διὰ τούτωνκαλοὶ φανεῖσθαι τῶν ἐπιτηδευμάτων. Ἐπεὶ δὲ ὑμᾶς ἥ τε βαθύτης ἀπαρέσκει τοῦ γενείου καὶ τὸ ἀτημέλητον τῶν τριχῶν καὶ τὸ μὴ παραβάλλειν τοῖς θεάτροις καὶ τὸ ἀξιοῦν ἐν τοῖς ἱεροῖς εἶναι σεμνοὺς καὶ πρὸ τούτων ἁπάντων ἡ περὶ τὰς κρίσεις ἡμῶν ἀσχολία καὶ τὸ τῆς ἀγορᾶς εἴργειν τὴν πλεονεξίαν, ἑκόντες ὑμῖν ἐξιστάμεθα τῆς πόλεως.

5.1. Translation of Julian, Misopogon 33 and 37-38

And the patron gods of this city might grant you twofold of this because in addition to this you calumniated neighboring cities which are holy and servants of the gods, like me, of that they devised those which are against me; for I know that they love me more than their own sons, they, who built the temples of gods forthwith and overturned all the tombs of godless people, by the signal which had been given by me previously; and so they were  excited in mind and became so lifted in spirit that they attacked those who offended gods more than I have wished. And your part: many of you ruined the altars which had been just erected, and my indulgence scarcely instructed you to be silent. When we dispatched the corpse from Daphne, some of you, purifying themselves from guilt to the gods, gave in return to those who were annoyed about the relics of the dead, the temple of the God of Daphne, and the others, either by chance or not, caused that fire that was horrible for the foreigners who were staying in the city, but provided enjoyment for your people, and was neglected by your Senate and is still neglected.

[…]

Throughout all the city, you spoke and listened to as many as jokes possible about the simple beard of mine, and about one who has never displayed or will ever display a good manner to you. For he will never show the sort of life you always live or desire to see among those who govern you. And about your slanders which you poured over me either privately or publicly, when you were mocking me in satire, I too accused myself that I permit you to use this with greater frankness; for I will never do anything terrible to you, neither slaying nor beating, neither debarring nor chastising. How should I? Since showing you myself, with my friends, being temperate,  the pettiest and most unpleasant sight for you, I did not show you a good spectacle, I decided to move from the city and retire, not for I am convinced that I will please  those against whom I go, but I judge it more desirable, at least if I go astray to seem to them as good and noble, to give a share of my disgust and not to scrape this fortunate city with bad smell of my moderation and the moderation of my friends.

For none of us bought a field or garden in your city or built a house in the city, or married you or having been given you in marriage, or fallen in love with your beautiful ones, or envied Assyrian wealth or held patronage, or we upheld those who are in office to reign beside us, or we induced the people for the preparation of banquets and spectacles, indeed we provided such luxurious living that, since we brought leisure away from poverty, they built a satire against the one who is responsible for their prosperity, but yet I levied neither gold coin nor demanded for silver coins, nor augmented the tributes. But in addition to the deficiencies, one-fifth of the common property-taxes were canceled in every case. I do not think that I practiced enough self-control, but I have a moderate usher, yea by Zeus and the other gods, according to me, who was judged fairly by you because of being an old man and slightly bald, through his peevishness, he let his hairs grow backward, like Homer related for Abantes. Also, I have two or three men, who are not meaner than him, and if you want, four or five. And as to my namesake uncle, did he not govern you most justly, as long as the Gods permitted him to be with me and assist me? Did he not with his supreme foresight carried out all the issues of the city? In my opinion, I deemed these as good; that is, the gentleness and mildness of rulers, and I suppose I should seem good enough in your eyes by practicing these. But since the length of my beard and my unheeded hair are unpleasant to you, and that I do not expose myself in theatres and that I think worthy to be reverend in temples, but above all rather our engagement with trials and that I kept greediness away from the marketplaces, we willingly abandon your city to you.

6. Libanius, Orationes 1.205-210

ἀπολελαύκει μὲν οὐ χρηστοῦ τοῦ χειμῶνος ἡ γῆ, μετριωτέρα δὲ οὐδὲν ἡ μετ’ ἐκεῖνον ὥρα. καρπῶν δὲ τῶν μὲν οὐδ’ ἀναφύντων, τῶν δὲ ὡς ὀλιγίστων καὶ οὐδὲ αὐτῶν ὑγιῶν, ἐκεκίνητο μὲν ἐπὶ τὴν βουλὴν ὁ δῆμος οὐδενὶ δικαίῳ, οὐ γὰρ δὴ ὄμβρων ἡ βουλὴ κυρία, σῖτον δὲ οἱ ἄρχοντες πανταχόθεν ἐκάλουν, αἱ τιμαὶ δὲ τοῖς ἄρτοις ἐπὶ τὸ πλέον ἧκον. Φιλάγριος δέ, ἀνὴρ ἐνδοξότατος, ἐπὶ τὸν μείζω θρόνον ἥκων, κρείττω μὲν οὐκ ἔχων τὰ πράγματα ποιῆσαι, ἀγαπῶν δέ, εἰ μὴ φαυλότερα, παρεκάλει μὲν τὸ τῶν σιτοποιῶν ἔθνος εἶναι δικαιοτέρους, ἀνάγκας δὲ οὐκ ᾤετο δεῖν ἐπάγειν, δεδιὼς τὴν ἐπὶ πλεῖον ἀπόδρασιν, ᾧ ἂν εὐθὺς ἐβαπτίζετο τὸ ἄστυ, καθάπερ ναῦς ἐκλιπόντων τῶ ναυτῶν. ἐνταῦθα οἱ τῇ δόξῃ τῶν ἐν ταῖς ἀρχαῖς ῥηγνύμενοι τὸν ἄνδρα ὁρῶντες ἰσόθεον νομιζόμενον αἰτιῶνται οἱ δυσσεβεῖς, τὴν περὶ τὸ πρᾶγμα σοφίαν οὐ σοφίαν εἶναι λέγοντες, πρᾶσιν δὲ ὀφειλομένης ὀργῆς. ἐγὼ μὲν οὖν αὐτός τε ἐγέλων ἐκεῖνόν τε ἠξίουν. ὁ δὲ τὴν πρώτην πειθόμενος ἐπειδὴ χωροῦσαν ἑώρα τὴν ἀπάτην, πάσχει τέ τι καὶ ἧκεν ἐπὶ μάστιγας, οὗ πλεῖστοι τοῦτο ἔμελλον ὄψεσθαι. ὁ μὲν δὴ ἐπὶ τοῦ ζεύγους καθήμενος ἠρώτα παίων ἅμα, τῇ περὶ τίνα ἀνθρώπων δαπάνῃ τοιοῦτοι περὶ τὸν ἄρτον ἀναγκάζοιντο εἶναι. τῶν δὲ οὐδὲν εἰπεῖν ἐχόντων προβεβήκει μὲν ἐπὶ σῶμα ἕβδομον, οὐδὲν δὲ εἰδὼς ἐγὼ προσῄειν τὰ εἰωθότα πορευόμενος,κτύπου δὲ πληγῶν αἰσθόμενος τῷ δήμῳ κεχαρισμένων, ὃς ἐκεχήνει πρός τε τὸ αἷμα καὶ τὰ νῶτα, θέαμα ἐπιστὰς εἶδον πικρόν τε καὶ τοῖς ἐμοῖς οὐκ ἀνεκτὸν ὄμμασιν, οὐ μὴν εἰς ἀναβολήν· ἀλλ’ εὐθὺς ταῖς ἐμαυτοῦ χερσὶ διατεμὼν τὸν ὄχλον σιγῇ μὲν μεμφόμενος μέχρι τοῦ τροχοῦ προσῄειν, ἐκεῖ δὲ λόγοι τε πολλοὶ καὶ οὐκέτι σιωπὴ τοῖν δυοῖν ἁπτομένου μόνοιν, ὡς οὔτε ἠδικήκασιν οἱ ἐν ταῖς πληγαῖς εἴ τε οὐ λήξει τὸ τῆς ὀργῆς, ὄψεταί τις ἡμέραν τὴν ἐπιοῦσαν, οἵαν οὐκ ἂν βούλοιτο. ταυτὶ δὲ δίκαια μὲν καὶ λυσιτελοῦντα τῷ τε ἄρχοντι τῇ τε πόλει, θάνατον δέ, ὡς ἡ κοινὴ δόξα τῶν παρόντων, ἔχοντα τῷ λέγοντι, μαχόμενά γε τῇ τοῦ ὄχλου βουλήσει. καὶ γὰρ δὴ καὶ λίθοι ἦσαν οὐκ ἐν ὀλίγων χερσίν, εἴ τις ἐξαιτήσεται· οἳ ὅπως οὐκ ἐπὶ τοῖς πρώτοις ἐπέτοντο ῥήμασι, θαῦμα ἦν. ἔπειτα θαῦμα ἕτερον, ὅπως οὐ καὶ συνεῖπον οἱ οὕτως ἡσυχάσαντες. τουτὶ δὲ ἔργον ἀνθρώπων μὲν οὐδενός, θεοῦ δέ τινος καὶ Τύχης, ἀφ’ ὧν καὶ θαλάττης μανία κοιμίζεται. ἐντεῦθεν εὐεργέτης ὠνομαζόμην τῶν τε οὐ βασανισθέντων τοῦ τε ἐπὶ τῆς ἀρχῆς τῶν τε ἐνοικούντων τοῦ τε τῆς πόλεως σώματος, τῶν μὲν οὐ πεινασάντων, τῆς δὲ οὐ κατακαυθείσης, τοῦ δὲ σχοινία διαφεύγοντος.

6.1 Translation of Libanius, Orationes 1.205-210

The country suffered bad in winter, and the spring after it was not more moderate; since some crops did not grow, some were harvested little -even they were not sound- people moved against the council unreasonably, for the assembly does not control raining, and even though the rulers transported grain from everywhere, the price for bread became higher. Philagrios, a notable man, appointed to a higher office, was unable to improve the situation, but he was content if it did not become worse, and he ordered bakers to be fairer, but he did not think that he should enforce his commands, being afraid of increased abandonment, into which the city might plunge, like the sailors abandon their ship. Then, those profane ones who shatter rulers’ reputation, seeing this man who owns godlike values, accused him, saying that his judgment about this matter is not sound, since there was bribery, and it had to be punished.  I laughed at this, and I thought it was suitable for that man to do the same. He was at first persuaded, but then he saw that the deceit was spreading, he became in a state of great distress and depended upon floggings, in where many people would see. And seated in his carriage he enquired –flogging at the same time- how much they spend and to whom, to charge prices like this for bread.  Since they had nothing to say, when I approached knowing nothing, passing through my usual way, he proceeded to the seventh person. I heard the noises of the stroke, which is pleasing to the ordinary people, who had gaped at the blood on the people’s back, yet I saw a bitter sight, not tolerable for my eyes also, but it did not put off me: I straightly advanced to the wheel, dividing the crowd with my hands, complaining in silence; and there I began to speak long and loud, and touching upon two things only; first, that those who were under strokes had done nothing wrong, and secondly, that if he did not cease his anger, he would see the coming day in the way that he might not wish. My words were fair and for the advantage of both the ruler and the city, but they also meant death for the one who said them, since such was the opinion of the public who was there, for these words were opposing the will of the mob. For stone were at the hands of many of them, if someone would beg off; it was a marvel how they did not throw at me upon my first words. Thereafter another marvel followed when those who had been appeased did not advocate for me. These marvels were the deed of no man but of a certain god and Fortune, who can soothe the rough sea. Thence, I was nominated the benefactor of the ruler who was not lynched, of the inhabitants who did not suffer hunger and the body of the city which did not burn completely, and of those who escape from the whip.

7. Joannes Chrysostomus, Ad populum antiochenum [Homily 17, Migne, PG49.172.20, 46]

Μυρία προσεδοκήσαμεν δεινὰ, τὰς οὐσίας διαρπαγήσεσθαι πάντων, τὰ οἰκήματα ἐμπρησθήσεσθαι μετὰ τῶν οἰκούντων, τὴν πόλιν ἐκ μέσης ἀναρπασθήσεσθαι τῆς οἰκουμένης, καὶ τὰ λείψανα αὐτῆς ἀπολεῖσθαι ἅπαντα, ἄροτρον αὐτῆς τὸ ἔδαφος δέξεσθαι· ἀλλ’ ἰδοὺ ταῦτα πάντα ἐπὶ τῆς προσδοκίας ἔστη μόνον καὶ εἰς ἔργον οὐκ ἐξῆλθε. Καὶ οὐ τοῦτο μόνον ἐστὶ τὸ θαυμαστὸν, ὅτι τοσοῦτον κίνδυνον ἔλυσεν ὁ Θεὸς, ἀλλ’ ὅτι καὶ μεγάλα ἡμᾶς εὐηργέτησε, καὶ τὴν πόλιν ἡμῶν ἐκόσμησε, καὶ διὰ τοῦ πειρασμοῦ τούτου καὶ τῆς συμφορᾶς δοκιμωτέρους εἰργάσατο· καὶ πῶς, ἐγὼ λέγω. Ὅτε οἱ παρὰ τοῦ βασιλέως ἀποσταλέντες ἐπὶ τὴν τῶν γεγενημένων ἐξέτασιν, τὸ φοβερὸν ἐκεῖνο συνεκρότησαν δικαστήριον, καὶ πάντας ἐπὶ τὰς εὐθύνας τῶν τετολμημένων ἐκάλουν, καὶ θανάτων διαφόρων προσδοκία πᾶσιν ἦν, τότε οἱ τὰς ἀκρωρείας τῶν ὀρῶν κατοικοῦντες μοναχοὶ τὴν οἰκείαν ἐπεδείξαντο φιλοσοφίαν. Ἔτεσι γὰρ τοσούτοις ἐν ταῖς αὐτῶν καλύβαις συγκεκλεισμένοι, οὐδενὸς παρακαλέσαντος, οὐδενὸς συμβουλεύσαντος, ἐπειδὴ τοσοῦτον νέφος εἶδον τὴν πόλιν περιιστάμενον, καταλιπόντες αὐτῶν τὰς σκηνὰς καὶ τὰ σπήλαια, πάντοθεν συνέῤῥευσαν, καθάπερ ἐξ οὐρανοῦ τινες ἄγγελοι παραγενόμενοι·

[…]

Καὶ τί λέγω περὶ τῶν πλουτούντων καὶ τῶν ἐν δυναστείαις ὄντων; ὅπου καὶ αὐτοὶ οἱ δικάζειν λαβόντες ἐξουσίαν, οἱ τὰς ἀνωτάτω διέποντες ἀρχὰς, παρ’ αὐτῶν τούτων παρακαλούμενοι τῶν μοναχῶν μετὰ συγγνώμης ποιήσασθαι τὴν ψῆφον, οὐκ ἔφησαν εἶναι κύριοι τοῦ τέλους· σφαλερὸν γὰρ εἶναι καὶ ἐπικίνδυνον οὐχ ὑβρίζειν μόνον εἰς τὸν βασιλέα, ἀλλὰ καὶ τοὺς ὑβρικότας λαβόντας τιμωρίας ἀφεῖναι χωρίς. Ἀλλ’ οὗτοι πάντων ἐγένοντο κυριώτεροι, καὶ τῇ μεγαλοψυχίᾳ καὶ τῇ καρτερίᾳ προσεδρεύοντες ἐδυσώπησαν, ἣν οὐκ ἔλαβον παρὰ τοῦ βασιλέως ἐξουσίαν, ταύτην ἐπιδείξασθαι· καὶ ἴσχυσαν, τῶν ὑπευθύνων γενομένων φανερῶν, πεῖσαι τοὺς δικάζοντας μὴ τὴν καταδικάζουσαν ἐξενεγκεῖν ψῆφον, ἀλλ’ εἰς τὴν βασιλέως γνώμην ἀναβαλέσθαι τὸ τέλος, καὶ ὑπέσχοντο πείσειν ἐκεῖνον πάντως δοῦναι συγγνώμην τοῖς εἰς αὐτὸν ἡμαρτηκόσι, καὶ τῆς ἀποδημίας ἥπτοντο. Ἀλλ’ οἱ δικάζοντες αἰδεσθέντες αὐτῶν τὴν φιλοσοφίαν, καὶ τὸ ὑψηλὸν καταπλαγέντες φρόνημα, οὐ συνεχώρησαν στείλασθαι ταύτην τὴν μακρὰν ὁδὸν, ἀλλ’ εἰ φωνὰς αὐτῶν λάβοιεν μόνον ἐν τοῖς γράμμασιν, ἀπελεύσεσθαι καὶ βασιλέα δυσωπήσειν ἀφεῖναι τὴν ὀργὴν ἅπασαν, ὃ δὴ καὶ προσδοκῶμεν ἔσεσθαι. Καὶ γὰρ τῆς δίκης λεγομένης, εἰσελθόντες πολλῆς ἐφθέγξαντο φιλοσοφίας ῥήματα, καὶ διὰ τῶν γραμμάτων παρεκάλεσαν τὸν βασιλέα, καὶ τῆς κρίσεως ἀνέμνησαν, καὶ τὰς ἑαυτῶν ἔφασαν ὑποθήσειν κεφαλὰς, εἰ μὴ τοῦτο γένοιτο. Καὶ ταύτας οἱ δικάζοντες διὰ γραμμάτων λαβόντες τὰς φωνὰς, ἀπῆλθον, ὃ παντὸς στεφάνου λαμπρότερον τὴν ἡμετέραν κοσμήσει πόλιν. Καὶ νῦν τὰ ἐνταῦθα γεγενημένα ἀκούσεται μὲν βασιλεὺς, ἀκούσεται δὲ καὶ ἡ μεγάλη πόλις, ἀκούσεται δὲ πᾶσα ἡ οἰκουμένη, ὅτι τοιοῦτοι τὴν Ἀντιοχέων πόλιν οἰκοῦσι μοναχοὶ, ὡς ἀποστολικὴν ἐπιδείξασθαι παῤῥησίαν· καὶ τῶν γραμμάτων νῦν ἀναγιγνωσκομένων ἐν τῷ στρατοπέδῳ, πάντες αὐτῶν θαυμάσονται τὴν μεγαλοψυχίαν, πάντες τὴν πόλιν ἡμῶν μακαριοῦσι, καὶ τὴνπονηρὰν ἀποκρουσόμεθα δόξαν· καὶ εἴσονται πάντες, ὡς τὰ γεγενημένα οὐ τῶν ἐνοικούντων τὴν πόλιν ἦν, ἀλλ’ ἀνθρώπων ξένων καὶ διεφθαρμένων, καὶ ὅτι ἱκανὴ τοῦ τῆς πόλεως ἤθους ἀπόδειξις ἡ τῶν μοναχῶν ἔσται μαρτυρία.

7.1. Translation of Joannes Chrysostomus, Ad populum antiochenum [Homily 17, Migne, PG49.172.20, 46]

We expected countless sorrows; that the properties of all would be plundered, that the houses would be burnt down with their inhabitants, that our city would be carried off from the middle of the world, and that the remnants of it would vanish and its soil would receive the plow but behold! These all stayed at expectations only and did not happen in reality. And this is not the only marvel, that the God removed such a great danger, but also that He showed great favor to us, and adorned our city and made us more approved through this trial and disaster. But how? I shall relate. When those who had been dispatched by the emperor for the inquiry of what had happened organized that dreadful court, and summoned everyone to give an account of what they had undertaken, and everyone had expectations of differing deaths, at that time the monks, who were dwelling in mountain ridges, displayed their own philosophy. For, although no one had called them or no one had counseled them, they were shut up in their cells for many years, when they saw such a mass of clouds surrounding the city, abandoning their huts and caves, they gathered together from every side, like angels arriving from heaven.

[…]

And why do I speak about the rich and about those who are in power? When they themselves received the power to judge; they, who occupied the highest office, were exhorted by these monks to make a vote for pardon; they said that they did not have power on the decision; for it was dangerous and insecure, not only to outrage the emperor but also to discharge those who had insulted him without punishment. But these men (monks) became more powerful than all, and waiting with magnanimity and patience they convinced them to exercise authority which they did not receive from the emperor; they had the power to persuade judges not to vote for passing the sentence, when the men had been found guilty, but to defer the decision to the emperor’s judgment, and they also promised to persuade the emperor, by all means, to give pardon to those who had transgressed against him, and they were fastening themselves for journey. But the judges, felt regard for the philosophy of these men, and amazed by their lofty spirit, did not allow them for this long expedition, but they promised if they received their words in writing, they would depart and persuade the emperor to put all his anger away, which we expect it will happen. For when the judgment was being recited, they, having come into the court, uttered words of great wisdom, and exhorted the emperor with the writings and reminded him of the judgment, and they said that they would lay down their own heads if this did not happen. And the judges, having written these words down, went away; this will adorn our city more brightly than all the crowns. And now the emperor will hear what has happened here, the great city will hear, also the whole world will hear that these monks who inhabit the city of Antioch showed apostolic boldness; and when the writings are read in the imperial court, all men will be astonished at their generosity, all men will pronounce their city blessed and we shall shake off our wicked reputation; and all men will know that what has happened was not the deed of the inhabitants of the city, but of foreigners and corrupted ones and that the testimony of the monks will be adequate proof of the character of the city.

8. Libanius, Orationes 41.1-4

Ἀφῖξαι μὲν ἡμῖν ἀπὸ τοῦ θεάτρου, Τιμόκρατες, τὸ πρόσωπον δὲ οὐκ ἀπὸ θεάτρου σοι μᾶλλον καὶ τῶν ὅσα ἐστὶ θεάτρων, ἢ δυσχερῶν τέ τινων καὶ οἷα γένοιτ’ ἂν τῆς ἐσχάτης ἀθυμίας αἴτια. πρὸς τοσοῦτον, ὦ βέλτιστε, κατηφείας ἥκεις οὐχ εὑρών, ἀκήκοα γάρ, τὰ εἰωθότα θορυβοῦντας τοὺς ἐπὶ τούτῳ καταστήσαντας αὑτούς. ἐκείνων μὲν οὖν οὐχὶ θαυμάζω τοῦτο πεποιηκότων, σοῦ δέ, εἰ ταῦτα ἀθυμίας ἄξια σαυτῷ νενόμικας. πρότερον δὲ εἰπεῖν πρὸς σὲ βούλομαι τῆς ἀφωνίας ἐκείνων τὴν αἰτίαν. Ἀνέστραπται, ὦ Τιμόκρατες, τὸ πρᾶγμα καὶ τῶν ἀρχομένων τινὲς τῶν ἀρχόντων ἀξιοῦσιν ἄρχειν. καὶ τοῦτο βουληθέντες ἐδυνήθησαν ἐπιθυμητὰς μὲν τῶν παρ’ αὑτῶν εὐφημιῶν τοὺς ἄρχοντας καταστήσαντες, αὐτοὶ δὲ τοῦτο τοτὲ μὲν διδόντες, τοτὲ δ’ οὔ. καὶ μὴ δόντες ἠνίασαν καὶ δεδωκότες εὔφραναν. καὶ προήγαγον δὴ τὰς βοὰς εἰς μισθὸν ἀντὶ τῶν βοῶν ἐπαγγέλλοντες ὅ τι ἂν αὐτοῖς δοκῇ, τῷ δὲ ἐφιεμένῳ τῶν βοῶν οὐκ ἔνι μὴ πάντα παρέχειν. οὕτω πολλοῦ πωλοῦσιν οἱ κατάπτυστοι τὰς βοάς. πρὸς οὖν τοὺς ἄρτι παριόντας ἐπὶ τὰς ἀρχὰς ἐκεῖνο ποιοῦσι. παραγγέλλουσιν ἀλλήλοις ἀναβάντες αὐτούς τε σιωπᾶν καὶ τὸ λοιπὸν τῶν θεατῶν ταῖς ἀπειλαῖς ταῖς διὰ τῶν νευμάτων κατέχειν. εἶθ’ ἡ μὲν ἡμέρα χωρεῖ, ὧν δέ ἐστιν ἡ σκηνή, τὰ αὑτῶν δείξαντες ἀπῆλθον γρύξαντος [οὐδὲν] οὐδενός, τῷ δ’ ἄρχοντι δεινόν τέ τι τοῦτο φαίνεται καὶ μέγα δυστυχίας μέρος. καὶ καθήμενος νῦν μὲν ἐρυθριᾷ, νῦν δὲ ὠχριᾷ καὶ τὰ μὲν πολλὰ σιγᾷ, λαλῶν δέ τι πρὸς τοὺς πλησίον οὐκ οἶδεν ὅ τι λαλεῖ. εἶτα λέγει τι διὰ τοῦ κήρυκος πρὸς αὐτοὺς ᾧ λαλεῖ. εἶτα λέγει τι διὰ τοῦ κήρυκος πρὸς αὐτοὺς ᾧ πιστεύει κινήσειν τὸ ἡσυχάζον, οἱ δ’ εἰσὶν ἀκούσαντες οἷοι καὶ πρὶν ἀκοῦσαι. τί οὖν ἐπὶ τούτοις ὁ ἄρχων; τοὺς ἡγεμόνας αὐτῶν ἀναζητήσας ἐδεήθη μὴ ταῦτα σφᾶς ποιεῖν. οἱ δέ τινες καὶ προσέθεσαν ἀργύριον. τῶν δὲ τὰ μὲν ὑποσχομένων, τὰ δὲ αἰτησάντων ὁμολογία γίνεται τοὺς μὲν βοήσεσθαι, τὸν δὲ ἅπαντα χαριεῖσθαι. κατὰ τοῦτον τὸν νόμον καὶ νῦν σεσιγήκασι καὶ τῷ γε εἰωθότι μηχανήματι καὶ κατὰ σοῦ κέχρηνται καὶ τό γε δεινότατον, ὅτι καὶ ᾑρήκασι. δῆλον γάρ, ὅτι εἰ τῷ μὴ φθέγξασθαι ταπεινῶσαί σε δεδύνηνται καὶ κατεδουλώσαντο, τῇ γε βοῇ πάλιν ἀναστήσαντες ἕξουσιν ἑπόμενον καὶ πρὸς μηδὲν ἀντιτείνοντα.

8.1. Translation of Libanius, Orationes 41.1-4

You have come to us from the theater, Timocrates, but your countenance is not of someone who has come from the theater, but rather of the things in theater, or from something annoying and from such things that might become responsible for the worst despondency. You have come into such dejection, my good friend, because of that you did not find, as I’ve heard, those who make the usual applauds. I am not amazed that those people have done this, but rather that you considered this issue as if it is worth of despondency. But first I wish to tell you the reason for their silence. And this matter is overturned, Timocrates and some of those who are ruled think fit to rule the rulers. After this was wanted, they were able to make their rulers settled in a position that they long for their lauds, while sometimes they (the ruled ones) grant this, sometimes they do not. And when they do not give their lauds, they distress them, yet while they do they gladdened them. And they led forward their cries for a fee, announcing whatever they want in return for their cries; to those who desire their cries, it was not possible not to give everything. Thus, these abominable men sell their cries for such a high price. They do this against those who have just entered the office and as they go up, they exhort one another to be silent and to hold the rest of the spectators back by threatening nods. Then the day moves on, and the ones in the stage after having displayed their show, they leave with no one grumbling nothing, but to the governor, this seems like something terrible and a great misfortune. And sitting, he now blushes, and also he turns pale, and he is silent for a long time, but while talking with those who are close to him, he does not know what he is saying.

Then, he says something to whom he trusts through his herald to stir the quiet, but they, after hearing this, are like as before they heard it. So what the governor does for these issues? Looking for their leaders, he asks them not to do this and some governors even hand over money. After they (the leaders) related their promises and demands, an agreement comes to pass that they will applaud and the governor will grant everything. According to this law, they have been silent and they have used indeed this usual contrivance against you and the worst thing is that they have won. It is evident that if they have been able to abase you by not extolling you and have enslaved you, indeed when they rise again with their shouts, they will make you following them and not opposing anything.

9. Libanius, Orationes 41.5-9

Ἐγὼ δὲ ἠχθόμην μὲν διὰ ταῦτα τὸν παρελθόντα χρόνον, ἠχθέσθην δὲ καὶ νῦν καὶ μειζόνως γε νῦν ἀμείνονός μοι διεφθαρμένης ἐλπίδος. ᾤμην γάρ, εἰ καὶ μηδεὶς ἕτερος, σέ γε οὐδὲν τὰ τούτων νομιεῖν, ἀλλ’ ἴσον ἡγήσεσθαι τήν τε βοὴν τήν τε σιωπήν. νῦν δὲ καὶ σὺ πέπτωκας ἡμῖν καὶ πλείστου σοι τὰ μηδενὸς ἄξια. τίνος γὰρ ἄξιον αἱ παρὰ τούτων εὐφημίαι τῶν ἐκ παίδων μέχρι τῆς τήμερον ἡμέρας ἐν ἀργίᾳ τε καὶ κακίᾳ πολλῇ βεβιωκότων; οὐκ οἶσθα αὐτούς, ὦ Τιμόκρατες, καὶ ταῦτα οὕτω πολὺν παρ’ ἡμῖν διατρίψας χρόνον; οὗτοι ξένοι πάντες εἰσὶ κακῶς δεῦρο ἥκοντες ὑπ’ αὐτῶν ὧν ἠδίκουν ἐκπεσόντες τῶν ἑαυτῶν πατρίδων, οἱ μὲν πατέρας συγκόψαντες, οἱ δὲ κατὰ μητέρων ταῖς χερσὶ χρησάμενοι, φεύγοντες τὰς χειροτεχνίας ἐφ’ ἃς αὐτοὺς ἦγον οἱ γονεῖς. παῖδες μὲν οὖν ὄντες εἶχον ἐξ αὐτῆς τῆς νεότητος τὴν τροφήν, εἰς ἄνδρας δὲ ἥκοντες ἐπιλιπούσης αὐτοὺς ἐκείνης τῆς ἀφορμῆς εἰς τὴν ἀπὸ τοῦ τῇδε θεάτρου βλέψαντες ἀναστάντες ἔδραμον ζῆν μὲν ἐν ἀργίᾳ βουλόμενοι, ζῆν δὲ ἐντεῦθεν μόνον δυνάμενοι. τοῖς μὲν γὰρ μίμοις οἱ μέν τινες σφᾶς αὐτοὺς ἔδοσαν, τῶν ὀρχηστῶν δὲ τὸ πλέον γεγένηται. καὶ οὗτός σφισιν ὁ βίος ἐκείνοις ὑπηρετεῖν, ἐκείνοις ὑπακούειν, ἐκείνους θωπεύειν, ἐκείνους θεραπεύειν, ἐκείνους κοσμεῖν, ἐκεί νων ἐξηρτῆσθαι, μηδὲν ἕτερον μήτε πράττειν μήτε εἰδέναι. οἱ δὲ αὐτοὺς διατρέφουσιν ἀργυρίῳ νῦν μὲν πλείονι, νῦν δὲ ἐλάττονι· ἐλάττονι μέν, ὁπότε ἡσυχάζοιεν, πλείονι δέ, ὁπότε ὀρχοῖντο. πᾶν δὲ αἰσχρὸν αὐτοῖς ὁμοίως ἔν τε ἡμέραις ἔν τε νυξὶ πράττεται, κἀν ταῖς ὑπερβολαῖς τῶν αἰσχρῶν τούτων αὐτοῖς ἡ φιλοτιμία, ὡς δὴ τότε μάλιστα τὴν αὑτῶν τάξιν βεβαιούντων, ὅταν ἃ μηδὲ ἀκοῦσαι τοῖς σωφρονοῦσιν ἀνεκτόν, ταῦτα αὐτοῖς ῥᾳδίως πράττηται. ἀναβαίνουσι τοίνυν εἰς τὸ θέατρον οὐχ ὡς τοῖς δεικνυμένοις σύμμετρον ἀποδώσοντες τὴν βοήν, ἀλλ’ ὡς ἅπαν ὅσον ἔχουσι βοῆς εἰσοίσοντες, ὥστ’ οὐκ ἄν τις αὐτῶν γε τῶν γιγνομένων ἀπών, ἀκούων δὲ τῶν βοῶν ἔχοι διακρῖναι τάς τε ἀμείνους τάς τε χείρους τῶν ὀρχήσεων ἡμέρας. οὗτοι τοίνυν εἰσὶ μὲν οὐ πλείους ἢ τετρακόσιοι, οἱ μὲν τούτῳ συμπράττοντες, οἱ δὲ ἐκείνῳ, κακοὺς δὲ σφᾶς αὐτοὺς πρώτους πεποιηκότες καὶ τὰς τῶν ἐλευθέρων οἰκίας διορύττουσι θηρῶντες ὁπόσους δύναιντο τῶν νέων καὶ ταὐτὰ θαυμάζειν αὑτοῖς ἀναπείθοντες καὶ ζώντων μὲν αὐτοῖς τῶν γονέων κλέπτας αὐτοὺς τῶν πατρῴων, ὅσον ἔξεστι, ποιοῦντες, ἀποθανόντων δὲ καθάπαξ προδότας. καὶ πολλῶν οἰκίας ἴδοι τις ἂν περὶ ταῦτα ἀνηλωμένας. οὗτοι καὶ τὰ τῶνλόγων βεβλάφασι τῶν νέων τοὺς μὲν ῥᾳθυμοτέρους πεποιηκότες, τοὺς δὲ ὅλως ἀποστήσαντες. καὶ τί δεῖ με ζητεῖν πρᾶγμα ἀδύνατον ποιεῖν, ἅπαντα τὰ τούτων λέγειν κακά; πλὴν τοσοῦτόν γε ἐρῶ, ὅτι πανταχοῦ τῆς γῆς ἡμῖν ἡ πόλις διαβέβληται διὰ τὴν τούτων ἀσέλγειαν καὶ βδελυρίαν.

9.1. Translation of Libanius, Orationes 41.5-9

I used to be annoyed in the past because of this, and I am even now annoyed and this time indeed more, since a better hope of mine was destroyed. For I used to suppose that, if not anyone else, you would think nothing of them, but would regard both their acclaims and silence as equal. However, now you have fallen into our estimation since worthless matters are of great importance to you. For, of what value can be the praises of these men, who from their childhood to this day have lived in great laziness and wickedness? Don’t you know them, Timocrates, simply since you spent so much time with us? All of these men are foreigners, they have come here having been excluded from their own countries by those whom they did wrong. Some of them thrashed their fathers, while some of them assailed against their mothers with their hand, leaving their handicraft for which their ancestors were educating them. When they were young, they used to get their living from their youth, but when they became adults, that resource failed them, so they looked for their living from the theater here. Rising, they ran wishing to live in laziness, but they were able to live just by this means. For some of them devoted themselves to mimes, while most of them joined the dancers. And their life consists of serving to them, to comply with them, to flatter them, to pay court to them, to embellish them, to be attached to them, and to do or knowing nothing else. Some of them support them with money; sometimes with more money sometimes less; less when they are at rest, more when they dance. Every kind of disgraceful thing is done by them, day and night similarly as if they have an ambition for the excess of their disgraceful deeds since they believe that they might establish themselves best at that time when they easily practice those disgraceful things, which are not tolerable for decent people even to hear. They go up to the theater not for offering acclaims fitting with the shows but for contributing as much acclaim as they can, so that someone who is far from what takes place but hears the acclaims, would not be able to distinguish the days when the dances are better or worse. They are not more than four hundred people; some of them cooperate with this man and some with that man, after they have perverted themselves first, they ruin the houses of free people, hunting as many young men as they can and convincing them to be impressed by them, and when their parents are still alive, to steal their patrimony, as far as possible, and when they die, to become a traitor to them once for all. And one may see that the households of many people have been destroyed because of this, and these people have also damaged the rhetoric education having made some of the young men to become lazier, and some of them to abandon it completely. But why must I seek to do what is impossible, that is to declare all the bad things they do? I will say only this: our city has been slandered everywhere on earth because of their licentious and infamous deeds.

10. Libanius, Orationes 51. 3-14

[…] τούτους τοίνυν [τούς δικαστάς], εἰ καὶ λίαν εἶεν βέλτιστοι καὶ βούλοιντ’ ἂν ἀμύνειν

τοῖς δικαίοις, ἔστι τὸ κωλύον καὶ τὴν ἀκρίβειαν ἀφαιρούμενον. τί τοῦτο;

Πολλοὶ τὰς τῶν ἀρχόντων καταγωγὰς ἀξιοῦσιν αὑτοῖς ἀνεῷχθαι καὶ τὰς αὑτῶν οἰκίας ἀφέντες ἐν ἐκείναις διατρίβουσιν εὐθὺς ἠριστηκότες ἐκεῖσε χωροῦντες ἀποσειόμενοι τὸν ὕπνον ὃν τὸ ἠριστηκέναι ποιεῖ. καὶ οἱ μὲν ἔτ’ ἀριστώντων ἥκοντες κάθηνται κάτω λαλοῦντες οὕτως, ὥστε ἐκείνους αἰσθάνεσθαι. τοῦτο δέ ἐστιν ἢ προεξαναστῆναι τοῦ τέλους ἢ σὺν ἀηδίᾳ μέχρι τοῦ τέλους ἐλθεῖν. καὶ πρόσεστιν ὕπνου στέρησις. οἷς δ’ ὑπῆρξε καὶ ὕπνου τι δέξασθαι, βοαῖς ταῖς τῶν ἡκόντων ἀφυπνίζονται μᾶλλον ἢ ταῖς παρὰ τῶν παιδαγωγῶν οἱ παῖδες. οὕτως ἀνέστραπται τὸ πρᾶγμα καὶ τὸ ἄρχειν τῶν ἀρχομένων ἐστίν. ἑσπέρα καὶ λύχνος, καὶ οὐδὲν μᾶλλον ἀπέρχονται. ἀλλὰ καὶ λουτρὸν τὸ τῶν ἀρχόντων αὐτοῖς, ὥστ’ ἐκείνοις μηδὲ πρᾶξαί τι τῶν ἀναγκαίων ἐνεῖναι. ἔπειτα ἕωθεν ἧκον πρόφασιν μὲν ἐπὶ προσρήσει, τῇ δ’ ἀληθείᾳ τὰ συμφέροντα σφίσι τῶν δικαίων δυνατώτερα ποιήσοντες. ὑπὲρ γὰρ ὧν τῇ προτεραίᾳ δείλης ἦσαν διειλεγμένοι, ταῦθ’ ἧκον ἀπαιτήσοντες. Τὰς τοίνυν εἰσόδους ταύτας ἁπάσας, ὦ βασιλεῦ, νόμιζε κατὰ τῶν νόμων εἶναι καὶ διὰ ταύτας πολλοὺς μὲν δικαίως διώκοντας ἡττῆσθαι, πολλοὺς δὲ ἀδίκως κεκρατηκέναι. ἐν δὲ τούτοις βοσκήματα, ἀνδράποδα, γῆ, δανείσματα, δεσμοί, δεσμῶν λύσεις. καὶ γὰρ εἴ τίς ἐστιν ἄρχων οἷος αἰδεῖσθαι τὸ δίκαιον, πολλὰ ἂν ποιήσειεν ἄνθρωπος πολὺν χρόνον προσκαθήμενος καὶ μακρὰς ἐπῳδὰς ἐπᾴδων καὶ χειρῶν καὶ γονάτων ἁπτόμενος καὶ ἐπαίνους ὑπισχνούμενος καὶ κακῶς ἐρεῖν ἀπειλῶν. εἶθ’ ὁ μὲν ἐν μέσῳ κάθηται κατὰ τὸν νόμον, οἱ δὲ ἔνθεν καὶ ἔνθεν οὐκ ἐῶσιν εἶναι δικαστήν. πῶς γὰρ ἂν εἴη δικαστὴς νυττόμενος ἔνθεν καὶ ἔνθεν, ὅπως ἡ χάρις ἔχοι πλέον τοῦ νόμου; Γίγνεται δέ τι καὶ τοιοῦτον ἐν τοιούτοις, ὦ βασιλεῦ. λέγουσι μέν τινες οὐδὲν τοιοῦτον πρὸς τὸν δικαστήν, φασὶ δὲ εἰρηκέναι, καὶ ὁ μισθὸς ὡμολόγηται. εἶτ’ ἐλθὼν φήσας εἰρηκέναι τι παρακάθηται τῷ δικαστῇ τὴν ψῆφον ἀναμένων, κατὰ δὲ τὸ δίκαιον ἐκείνης ἐνεχθείσης μισθὸν ἀπαιτεῖ ψήφου δικαίας πεπονηκὼς οὐδὲν οὐδέ γε φθεγξάμενος. Καὶ τοῦτο δεινὸν μέν, ἀλλ’ οὐχ οἷον ἐκεῖνο τὸ καὶ παρὰ τὸ δίκαιον νικᾶν ἀξιοῦν οἷς συναγωνίζονται. ἢν γὰρ μὴ δῷς, φησί, τὴν χάριν, οὐκ οἴσεις τὰ βέλη τὰ ἀπὸ τοῦ στόματος. πάντως δὲ ἐπιτήδειον ἡ ἀγορὰ χωρίον τοῖς τὰ τοιαῦτα τοξεύουσιν. εἶτ’ ἀπὸ τῶν τοιούτων ἀπειλῶν χάριτες πονηραὶ καὶ ψῆφοι τράπεζαί τε λαμπραὶ τοῖς παρὰ τῶν κεκρατηκότων πεμπομένοις· οὐ γὰρ αὐτῶν γε τῶν τρυφώντων ἀναλισκόντων. καὶ ἔστιν αὐτοῖς τὸ μετὰ τὰς πρώτας θύρας ἀεὶ μεστὸν ἰχθύων, κεραμίων, ὀρνίθων, τῶν ἄλλων ὅσα δαῖτα δύναται ποιεῖν. κομίζεται δὲ πολλὰ πολλαχόθεν, τὰ μὲν ἐκ τῆς αὐτῆς πόλεως, τὰ δὲ ἐξ ἄλλων ὧν αἱ μὲν ἐν ἠπείροις, αἱ δὲ ἐν νήσοις. καὶ αἱ κάμηλοι πρὸς τὰς ὁλκάδας ἁμιλλῶνται. καὶ ἔδει μὲν ἐν πυροῖς καὶ κριθαῖς καὶ ἐσθῆτι καὶ οἴνῳ τὰ τοιαῦτα ἑστάναι, νῦν δὲ πολὺς μὲν ἄργυρος, πολὺς δὲ χρυσός. ὧν εἵνεκα τὰ τῶν ἀρχόντων βαλανεῖα προκέκριται τῶν κοινῶν τούτων καὶ μεγάλων. πολλὰ γὰρ ἂν αἰτηθείη καὶ  παρὰ γυμνῶν καὶ παρ’ ἀποψωμένων καὶ ἐν ἑκατέρᾳ γε δεξαμενῇ θερμοῦ τε ὕδατος καὶ ψυχροῦ. οἱ δὲ δεόμενοι τῶν οὕτω λουμένων τάς τε ἐξόδους αὐτῶν ἀναμένουσι καὶ παρακολουθοῦσιν ἀκοῦσαί τι τῶν αὑτοῖς συμφερόντων εὐχόμενοι. οἱ δὲ τῷ προσώπῳ δηλώσαντες, ὡς οὐκ ὀλίγου πόνου τὸ πεπραγμένον, ἔδοσαν ἐλπίσαι, καὶ τὰ ὀνείρατα ἀμφοτέροις ἡδέα, τοῖς μὲν τὸ κράτος, τοῖς δὲ ὁ μισθός. Ἀγανακτήσαzι δ’ ἄν τις, ὦ βασιλεῦ, καὶ πρὸς ἐκεῖνο τὸ ἕωθεν ἀνισταμένους ὑπερβάντας τὰς ἄλλας φροντίδας οὔτε ὀλίγας καὶ προσηκούσας βαδίζειν εὐθὺς εἰς τὸ δικαστήριον. κουρεῖα δὲ οὐκ ἔστιν, ἰατρεῖα δέ, μυροπώλια δὲ δέξασθαι δυνάμενα καὶ λόγους καὶ συνουσίας; τί οὖν ταῦτα παρορῶντες ἐκεῖσε φέρεσθε καὶ τῆς ἐνταῦθα ἀπραγμοσύνης τὴν ἀηδίαν προτιμᾶτε τὴν ἐν τοῖς δικαστηρίοις; ἀλλ’ οὗτοι μὲν οὐκ ἐροῦσιν, ἐγὼ δέ, ὦ βασιλεῦ· ὅτι τῆς τοῦ κήρυκος δέονται φωνῆς, ἣν εἰσιόντων ἀφίησιν ἐκεῖνος πρὸ τῶν θυρῶν. οἱ γὰρ ἀκούσαντες ἅπαντες ἐπὶ τὴν ἐκείνων καταφεύγουσιν ἰσχύν. λυσιτελεῖ δὲ αὐτοῖς εἶναι τοὺς δεομένους αὐτῶν. Βλαβεραὶ μὲν οὖν ταῖς πόλεσιν αἱ τούτων εἴσοδοι, βλαβεραὶ δὲ καὶ αἱ τῶν οὐκ ἀφικνουμένων ἐπιστολαί. καί, νὴ Δία γε, καὶ μειζόνως. ᾧ γὰρ οὐκ ἀφικνοῦνται, τοῦτο δέ ἐστι μέγεθος σχήματος, τούτῳ τὸ μηδενὸς ἀτυχεῖν ἔχουσι. πλέον γὰρ ἐνίοτε δύναται γραμματεῖον δίθυρον πολλῶν καὶ μακρῶν λόγων ἐγγύθεν λεγομένων. οὗτοι δὲ καὶ ἔρχονταί ποτε καὶ οὐδέποτε, τὸ πρότερον μὲν παρὰ τοὺς ἐν λαμπροτέρᾳ τάξει, τὸ δεύτερον δὲ παρὰ τοὺς ἐν ἐλάττονι. Τούτων τοίνυν τῶν τηλικούτων ἄμφω κεκωλύσθαι φημὶ δεῖν, τά τε γράμματα καὶ τὰς ὁδούς. δι’ ἅπερ οὐδὲν ἐᾶται τῶν ἐγνωσμένων μένειν. δρόμος γὰρ εὐθὺς παρὰ τούτους, εἰ μὲν ἐξείη, καὶ αὐτῶν καθ’ ὧν ἡ ψῆφος, εἰ δὲ μή, τῶν οἰκείων, καὶ τὰ μὲν λέλυται, τοῖς δὲ ἔστι λαβεῖν. ὁ δ’ ἄρχων ὑπὸ τῶν οὐκ ἀρχόντων ἄρχεται. ὅταν γὰρ ὧν ἐψήφισται δυνατώτερον ᾖ τι, πῶς οὐ τοῦτο συμβαίνει; γίγνονται τοίνυν οἱ ταῦτα κεκελευκότες τῶν ἀφειμένων δεσπόται, καὶ ταῖς ἐκείνων ἐπιθυμίαις ἀντειπεῖν οὐκ ἔνι τούτοις.

Ἔστι τι καὶ ἕτερον ἔθνος, ὦ βασιλεῦ, τοῖς ἄρχουσιν ἐνοχλοῦν. ποῖον τοῦτο; οἱ τοῖς νέοις ἐφεστηκότες ἐπὶ βιβλίοις καὶ λόγοις. οἳ τὸ τῆς ἡμέρας ἥμισυ τὸ μετὰ μεσημβρίαν παρ’ ἐκείνοις διατρίβουσιν ὑπὲρ δικῶν τε καὶ μυρίων ἑτέρων δεήσεις ποιούμενοι. γνοίης δ’ ἂν αὐτοὺς πόρρωθεν τοῖς προσώποις πείσαντάς τε καὶ οὐ πείσαντας· ἐκ μὲν γὰρ ἐκείνου φαιδροί, τούτῳ δέ γε κατηφεῖς. δοκοῦσι μὲν γὰρ ἑτέρων κήδεσθαι, κήδονται δὲ σφῶν αὐτῶν. διὰ τοῦτο τῶν οὐκ εἰσιόντων ὁ εἰσιὼν εὐπορώτερος. οὐδὲ γὰρ πολλοστὸν μέρος τἀκ τοῦ διδασκαλείου τῶν ἐκ τῶν δικαστηρίων. κἂν ἐθελήσῃς τῶν διδασκάλων τοὺς ἐν πλούτῳ γεγενημένους ἐξετάσαι, τοῦτον εὑρήσεις τὸν πόρον, πλὴν εἴ τῳ κλήρους συγγενῶν ἡ Τύχη δέδωκεν, ἐπεὶ αὐτό γε τὸ παρὰ τῶν μαθητῶν πλοῦτον οὐκ οἶδε ποιεῖν, ἀλλ’ ἴσμεν καλῶς ὁπόσον.

10.1. Translation of Libanius, Orationes 51.3-14

[…] Therefore, if these men might be truly the best men and might want to defend the right men, there is something that hinders them depriving them of their strictness. What is it?

Many men acknowledge that the quarters of the magistrates should be open to them and so they, having left their own houses, spend time there immediately after they eat their midday meal, they go there shaking off the sleep that the lunch elicits. And those who come when it is still lunchtime, sit down below, chatting in such a way that the magistrates hear them. And this means that the magistrates either stand up before the end of the meal, or they come to the end of it with unpleasantness. Also, they are deprived of sleep. Who began to sleep is awakened by the loud cries of those who are present more than when the children are awakened by the pedagogues. So the things were reversed and those who are governed now rule.  Evening comes and the lamps are lit but still, no one goes away. They are even at the bath of the magistrates so that the magistrates do not manage to carry out their necessary duties. Then early in the morning, they return to address them in pretense, but in reality to make what is more fitting for them prevailing than what is right. Thus, they are coming to demand answers to the matters they discussed in the previous afternoon. O Sir, therefore, you should consider that all these visits are against the law, and because of them, many who pursue rightly are defeated, and many who act unjustly have become powerful. And in these visits, they talk about cattle, slaves, land, loans, and redemption of bonds. And in fact, even if the governor is a man who respects justice, someone would get much sitting next to him for a long time, chanting over and over and grasping his hands and knees, promising for commendations and threatening to criticize. So he sits in the middle according to the law, but those who are on both sides of him do not allow him to be a judge. For how might he be a judge, nudged from both sides in such a manner as the favor could prevail the law? The following also comes to happen among these people, O Sir. Some men do not talk to the judge but they say they have talked with him and the requital is agreed upon. Then the one who came and said that he talked with the judge sits near him, waiting for the verdict, and when this decree is given justly, he demands payment for the just decree, even though he did not toil and did not say anything. This is terrible, but not as terrible as that they, contrary to what is right, expect to prevail on behalf of whom they help. And one says to the governor: “If you do not grant this favor, you will not endure the arrows from my mouth.” Altogether the agora is a suitable place for those who shoot with the arrow in this manner. Then, wicked favors and decrees and magnificent tables sent by the mighty ones come from such threats, and those who live luxuriously thus do not spend money. And they, behind their first door, have places filled with fish, jars, poultry, and the other things enough of making a banquet. Many things are brought from many places, some from the same city and some from other cities on the mainland and in the islands. And the camels compete with the trade vessels. Those things once were wheat, barley, clothing, and wine, but now many are silver and gold. Because of this, the baths of governors have been preferred to the large and public ones. Many things might be asked to the governors when they are naked or wiping themselves or when they are in the pools of either hot and cold water. And those who are in need of people that are bathing like this wait for their departure and follow them closely while praying to hear something to their own advantage. By their countenance, the governors show that the transaction is not of a little work, but they allow them to hope and both of them have sweet dreams; dreams of power, and dreams of payment. One might also be annoyed that they get up early in the morning, overlooking all their concerns, which are not unimportant but related to them, and go immediately to the court. Are there not any barber-shops, surgeries, or perfumer shops that are capable of hosting these conversations and communions? So why, neglecting all these, do you go there and prefer the unpleasantness of courts to the easiness of those places? They will not tell you but I will, O Sir, because they are in want of the voice of the herald that he sends forth in front of the door when they enter. For all those, who hear, appeal to their might. It is better for them that there are people who need them. Thus their privileges of the entrance are harmful to the cities, also the letters of those who do not arrive there are harmful as well. Indeed, by Zeus, even more harmful. For they do not come, this has to the with the greatness of their status, they do not suffer from failure. For sometimes a diptych can be more effective than many long close conversations. These men come either at some time or never; they do the first for the people of a more decisive class, and the other for the people who are inferior. Therefore, I say that both these things, the letters, and the trips must be prevented. Because of them, no judgment formed is allowed to stay. For they straightly rush against whom the votes are cast, if it is possible, if not, their servants and those things against them are dissolved and they receive payment. So the governor is ruled by those who do not govern. For when there is something more powerful than the vote, how does this not happen? Therefore, those who exhorted this become the masters of whom was released and for these people, it is not possible to speak against the wishes of those men.

There is also another certain class of people who gives trouble to the governors, O Sir. What kind of people are they? Those who are in charge to educate young men on literary and rhetorical matters. They spend half of the day after midday with them making lawsuits and countless other petitions. You would not perceive from afar by their faces whether they persuaded or not; for that, they are beaming, for this they are downcast. They seem as if they are caring for others, but they are caring for themselves. Because of this one who visits magistrates is wealthier than who does not. For, what they earn from teaching is not even the smallest share of what they earn from courts. If you want to examine those who became rich among those teachers, you will find this is the way for their wealth unless Fortune granted them land from their relatives; because the income from pupils does not generate wealth, we know well how much it is.