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And we could go by no high road, thoroughfare, or byway, either by day or by night; for everywhere and always there was a constant cry that any one who did not utter words of blasphemy must be dragged off and burnt.

And this state of things prevailed for some time, till the revolution and civil war occupied the attention of these unhappy men and turned on one another their fury against us. And so we had a short breathing space, as they found no leisure for raging against us: but very soon the overthrow of the ruler who had been not unfavourable to us is announced, and our grave fears of being attacked are renewed. And, in fact, the edict arrived, which was itself almost to be compared with that foretold by the Lord, well-nigh the most terrible of all, so as to cause, if possible, even the elect to stumble. Nevertheless all were panic-stricken, and numbers at once of those who were in higher positions, some came forward in fear, and some who held public posts were led by their official duties; others, again, were brought in by those about them, and when their names were called, approached the impure and unholy sacrifices; pale and trembling in some cases as if they were not going to sacrifice but themselves become sacrifices and victims to the idols, so that they incurred ridicule from the large crowd that stood by, and proved themselves to be utter cowards both in regard to death and in regard to sacrificing, whilst others ran readily up to the altar, making it plain by their forwardness that they had not been Christians even before. About such the Lord's prediction is most true that with difficulty shall they be saved. And of the rest some followed one or other of the above, while others fled or were captured: and of these last, again, some after going as far as chains and imprisonment, and even after being immured several days in certain cases, still, before coming into court, forswore themselves; and others, even after enduring some amount of torment, failed at the last. But the steadfast and blessed pillars of the Lord, being strengthened by Him and receiving due and proportionate power and endurance for the mighty Faith that was in them, proved themselves admirable witnesses of His Kingdom. Foremost among them was Julian, a sufferer from gout, unable to stand or walk; he was brought up with two others, who carried him, of whom the one straightway denied the Faith; the other, Cronion by name, but surnamed Eunous , and the old man Julian himself confessed the Lord and were conveyed on camel's back, and scourged as they rode right through the city--big though it be, as ye know--and at last were burnt with fire unquenchable, whilst all the people stood round. And a soldier who stood by as they were carried along and protested against those who insulted them was denounced and brought up, to wit God's brave warrior Besas, and after heroic conduct in the great war of piety was beheaded. And yet another, a Libyan by race, who rightly and happily was named Mauar , though the judge urged him strongly to renounce the Faith, would not give in, and so was burnt alive. After them Epimachus and Alexander, when they had remained a long time in bonds and had endured endless tortures from the "claws" and scourges, were also consumed with fire unquenchable. And with them four women: Ammonarion, a holy virgin, though the judge tortured her vigorously for a long time because she had declared beforehand that she would say nothing that he bade her, kept true to her promise and was led off to punishment; and of the rest there was the aged and reverend Mercuria and Dionysia, who, though she had many children, did not love them above the Lord: these the Prefect was ashamed to go on torturing in vain and be beaten by women, and so they died by the sword without further tortures: for the brave Ammonarion had exhausted all their devices.

Then were delivered up three Egyptians: Heron, Ater and Isidore, and with them Dioscorus, a lad of about fifteen. And first of all the Prefect tried to cajole the stripling with words, thinking he could easily be won over, and then to force him by torments, thinking he would soon give in, but Dioscorus was neither persuaded nor forced. So the others he cruelly lacerated, and when they, too, stood firm, handed them over to the fire; but Dioscorus, who had distinguished himself in public and had answered his private questionings most wisely, he let off, saying that he granted him a reprieve for repenting, on account of his age. And now the godly Dioscorus is still with us, having waited for his longer trial and his more determined conflict.

Another Egyptian, Nemesion, was falsely accused of being an associate of brigands, but being accused of that most untrue charge before the centurion, he was then denounced as a Christian and came in chains before the Prefect. And he having most unjustly maltreated him with twice as many tortures and stripes as the brigands had received, burnt him to death between them, being honoured, happy man, by the example of Christ.

Again a whole quaternion of soldiers--Ammon, Zenon, Ptolemy and Ingenuus, and an old man, Theophilus, with them, were standing before the judgment seat, whilst some one was being tried for being a Christian, and when he showed signs of denying the Faith they were so provoked as they stood by, nodding their heads, and stretching out their hands and making gestures with their bodies, that they drew the general attention to themselves, and then, before any could seize them, they leapt upon the stand of their own accord, saying they were Christians, so that the Prefect and his assessors were frightened, and those who were being judged seemed to take courage over what awaited them, and their judges lost heart. So these soldiers walked in brave procession from the court and rejoiced in their witness , God giving them a glorious triumph.

And many others in the cities and villages were torn asunder by the heathen , one of which I will mention as an example. Ischyrion acted as steward to one of the authorities at a wage. His employer bade him sacrifice, ill-treated him when he refused, and on his persistence drove him forth with insults: when he still stood his ground, he took a big stick and killed him by driving it through his vital parts. What need to mention the multitude of those who wandered in deserts and mountains consumed by hunger and thirst and cold and diseases and brigands and wild beasts? the survivors of whom bear witness to their election and victory. Of these, also, I will bring forward one instance by way of illustration. Chaeremon was the aged Bishop of what is called Nilopolis. He fled to the Arabian hills with his wife and never returned, nor were they ever seen again by the brethren, who made long search, but found neither them nor their bodies. And there were many who on those very Arabian hills were sold into slavery by the barbarian Saracens, of whom some were with difficulty ransomed at high sums, and others even yet have not been ransomed. And these things I have described at length, brother, not without purpose, but in order that thou mightest know how many terrible things have taken place amongst us, of which those who have had more experience will know of more cases than I do.

Then shortly after he proceeds--

Accordingly, the holy martyrs themselves, when still amongst us, who are now the assessors of Christ and partners of His Kingdom, sharing His judgments and decisions, espoused the cause of certain of the fallen brethren who had incurred the charge of having done sacrifice, and seeing their conversion and repentance and approving it as fit to be accepted by Him who desireth not at all the death of the sinner so much as his repentance, received them, summoned them to assemblies, introduced them and admitted them to the prayers and feasts. What, then, do ye counsel us in these matters, brethren? What ought we to do? Shall we acquiesce and assent to them and maintain their decision and concession and treat kindly those to whom they have extended mercy? or shall we hold their judgment wrong and set ourselves up as critics of their decision and vex their kind hearts and reverse their arrangement?

I will set out the following single example that happened amongst us. There was a certain aged believer amongst us, Sarapion, who had lived blamelessly for a long time but yielded to temptation. This man often begged to be restored, but no one heeded him; for he had sacrificed. But he fell ill, and for three days in succession he remained speechless and unconscious. Then recovering a little on the fourth day, he called to him his nephew and said: "How long, my child, do ye keep me back? hasten ye, I pray, and let me go speedily. Call thou one of the elders ." After this he became speechless again. The boy ran for the elder, but it was night and he was ill and could not come. Now I had given instructions that if those who were departing life asked and especially when they chanced to have made supplication even before, they should be absolved in order that they might depart in good hope; he gave the boy, therefore, a morsel of the Eucharist, bidding him moisten it and drop it into the old man's mouth. The lad went back with it. When he drew near, before he entered, Sarapion revived again and said: "Hast come, child? The presbyter could not come, but do thou quickly what he bade thee, and let me go." So the boy moistened it and dropped it into his mouth: and the other shortly after swallowing it straightway gave up the ghost. Was he not clearly sustained and kept alive until he was absolved that, with his sin wiped out, he might be acknowledged for the many good things he had done?

To Germanus a Bishop

Further on he proceeds--

For about sunset I with my companions having fallen into the hands of the soldiers, was taken to Taposiris, but Timotheus by the Providence of God happened not to be present nor to be caught elsewhere. But arriving afterwards, he found the house empty and servants guarding it, and us carried off prisoners.

And further on--

And what is the manner of His wonderful dispensation? for only the truth shall be spoken. One of the rustics met Timotheus as he was fleeing and troubled, and inquired the reason of his haste. And he told the truth, and when the other heard it , he entered and informed those who were reclining at table. And they with one consent as if at a signal all arose and came running at great speed and fell upon us with loud cries, and when the soldiers who were guarding us straightway took to flight, they came upon us just as we were reclining on the bare bedsteads. And I indeed, God wot, taking them at first to be bandits who had come for plunder and ravage, remained on the couch where I was, undressed save for my linen under-garment, and began to offer them the rest of my raiment which was at my side. But they bade me rise and go out as quickly as I could. And then I, understanding why they had come, cried out begging and praying them to depart and leave us, and if they would do us a good turn, I besought them to forestall those who had carried me off and cut off my head themselves. And while I thus cried, as they know who shared and took part in everything, they raised me by force, and when I let myself down on my back to the ground, they took and led me out, dragging me by the arms and legs. And there followed me those who had been witnesses of all this, Gaius, Faustus, Peter and Paul, and they also helped to carry me out of the township in their arms, and then putting me on a barebacked ass, led me away.

I am really in danger of falling into much foolishness and want of right feeling through being compelled of necessity to narrate God's wondrous dispensation concerning us. But since "it is good," it says, "to keep close the secret of a king but glorious to reveal the works of God," I will come to close quarters with our violent accuser, Germanus. I came before AEmilian not alone; for there followed with me my fellow-presbyter Maximus, and deacons Faustus, Eusebius and Chaeremon. And one of the brethren who was present from Rome came in with us. Now AEmilian did not say to me at the start, "Do not summon" : for that was superfluous and the last thing , since he was going back to the very beginning of the matter. For the question was not about summoning others but about not being Christians ourselves, and it was from this that he bade us desist, thinking that if I should change my mind, the others would follow me. And I answered not unsuitably nor yet very differently from the words: "We ought to obey God rather than men," but I testified outright that I worship the only God and none other, nor will I ever alter nor desist from being a Christian. Upon this he bade us go away to a village on the borders of the desert named Cephro. Listen then to what was said on both sides as it was recorded: Dionysius, Faustus, Maximus, Marcellus and Chaeremon being brought in, AEmilian the Prefect said: "In the course of conversation also I described to you the clemency which our Sovereigns have displayed towards you. For they gave you opportunity of being liberated if you would adopt a natural line of conduct and worship the gods who protect the Empire and give up those who are contrary to nature. What say ye then to this? for I do not expect you will be ungrateful for their clemency when they invite you to a better course." Dionysius answered: "It is not a fact that all men worship all gods, for each worships certain whom he believes in. So with us, we worship and adore the One God, the Creator of all things, who has entrusted the Empire also to the most religious Emperors, Valerian and Gallienus; and to Him we pray without ceasing for their Empire that it may abide unshaken." AEmilian the Prefect said, "But who prevents you from worshipping him also, if he be god, with the natural gods? for you were ordered to worship gods and those which all know." Dionysius answered: "We worship none other but Him." AEmilian the Prefect said to them: "I observe that you together are both ungrateful and insensible of the leniency of our Emperors. Wherefore ye shall not be in this city but shall be dismissed to the parts of Libya and stay in a place called Cephro, which I have chosen at the bidding of our Emperors. And both you and others will be absolutely forbidden either to hold meetings or to enter the cemeteries so-called. And if any one were to appear not to have arrived at the place I have ordered or were found at any assembly, he will do so at his own risk. For the necessary penalty will not be wanting. Be off therefore where ye were bidden." So he hurried me away even though I was sick, granting me not a day's respite. What leisure, then, had I to call assemblies or not?

Further on he says--

But we did not abstain even from the visible assembling of ourselves together in the Lord's presence, but those who were in the city I the more earnestly urged to assemble, as if I were still with them, being absent in the body, as it says, but present in the spirit. And at Cephro also a large number of the Church were sojourning with us, consisting of the brethren who had followed us from the city or were present from other parts of Egypt. There, too, the Lord opened us a door for the word. And at first we were pursued and stoned, but later not a few of the Gentiles left their idols and turned to God. Thus the word was first sown through us in their hearts who had not previously received it. And as it were for this cause God having led us to them, led us away again when we had fulfilled this ministry. For AEmilian wished, as it seemed, to transfer us to rougher and more Libyan-like parts, and bade those who were scattered in every direction to draw together to the Mareotis, assigning to each party one of the villages of the district, but us he put more on the road so that we should be the first to be arrested. For he evidently managed and arranged so that he might have us easy of capture whenever he wished to seize us. And as for me, when I was ordered to depart to Cephro, I did not even know in what direction the place lay, hardly having heard so much as the name before; and yet I went off willingly and without trouble. But when it was told me that they would remove me to the parts of Colluthion, all who were present know how I was affected. For here I will accuse myself. At first I was vexed and took it very ill. For though the place happened to be better known and more familiar to us, yet people said it was devoid of brethren and respectable folk, being exposed to the annoyances of wayfarers and the attacks of robbers. But I found consolation when the brethren reminded me that it is nearer to the city, and that, while Cephro gave much opportunity of intercourse with brethren from Egypt in general, so that one could draw congregations from a wider area, yet at Colluthion we should more constantly enjoy the sight of those who were really loved and most intimate and dear. For they would be able to come and stay the night and there would be district-meetings as is the case with outlying suburbs. And so it turned out.

And lower down again he writes this about what had happened to him--

Many indeed are the confessions of faith over which Germanus prides himself: many are the things which he has to mention as having happened to him. Can he reckon up as many in his own case as I can in mine--condemnations, confiscations, sales by public auction, spoiling of one's possessions, loss of dignities, despisings of worldly honour, contempt of commendations by Prefects and Councils and of opponents' threats, endurance of clamourings and dangers and persecutions and wanderings and tribulations and much affliction, such as are the things which have happened unto me under Decius and Sabinus and up to the present time under AEmilian? But where did Germanus appear? What talk was there of him? However, I withdraw from the much foolishness into which I am falling through Germanus; wherefore I refrain from giving a detailed account of events to the brethren who know all.

If it was against thy will, as thou sayest, that thou wast promoted, thou wilt prove this by retiring of thine own accord. It were good to suffer anything and everything so to escape dividing the Church of God. And martyrdom to avoid schism is no less glorious than martyrdom to avoid idolatry. Nay, it is to my mind greater. In one case a man is a martyr for his own single soul's sake. But this is for the whole Church. Even now wast thou to persuade or constrain the brethren to come to one mind, thy true deed were greater than thy fall. This will not be reckoned to thee, the other will be lauded. And if thou shouldest be powerless to sway disobedient spirits, save, save thine own soul. I pray for thy health and thy steadfast cleaving to peace in the Lord.

To Cornelius, Bishop of Rome, in Reply to a Letter from him about Novatian

Eusebius quotes only one short sentence from Dionysius's letter, which refers to the death of Alexander, Bishop of Jerusalem, one of Origen's distinguished pupils and supporters. Alexander twice boldly confessed Christ in the Governor's Court at Caesarea and died at last in prison. The sentence is as follows--

"The admirable Alexander entered into a blessed rest whilst in custody."

According to Eusebius, the letter also mentioned the invitation which Dionysius had received from the Bishops of Asia Minor to attend a synod at Antioch at which "they tried to suppress the schism of Novatian."

To Stephanus, Bishop of Rome

Know now, brother, that all the Churches in the East and even further afield which were divided, have been united: and all their rulers everywhere are of one mind, rejoicing exceedingly at the unexpected peace which has come about, Demetrian in Antioch, Theoctistus in Caesarea, Mazabbanes in AElia, Marinus in Tyre, Alexander having fallen asleep, Heliodorus in Laodicea, Thelymidrus being at rest, Helenus in Tarsus and all the Churches of Cilicia, Firmilianus and all Cappadocia. For I have mentioned only the more prominent of the Bishops, in order that I may not make my letter too long nor my narrative wearisome. Nevertheless, the whole of Syria and Arabia, districts whose needs ye from time to time supply and to whom ye now have sent an epistle, Mesopotamia also and Pontus and Bithynia, and, in one word, all men everywhere exult in the harmony and brotherly love displayed and praise God for it.

If so be that any man speak a wicked thing of God like those who call Him unpitying or any man living in the fear of other gods, the Law has commanded that such a one be stoned: but we would stone these men with sound words of faith. Or if a man receive not at all the mystery of Christ or alter and distort it-- that He is not God, or that he did not become a man, or that He did not die, or that He did not rise, or that He will not come to judge the quick and the dead--or preach anything else apart from what we preached, let him be a curse, says Paul. Or if so be he have wronged the word concerning the resurrection of the flesh, let him be already reckoned with the dead. For we speak in carefulness concerning these things--in order that we may be in agreement one with another, churches with churches, bishops with bishops, priests with priests. And in regard to causes and affairs about matters which concern individual men--how it is right to receive him who approaches from without and how him who comes from within--we counsel to obey those who stand at the head of every place who by Divine election are put into this ministration--leaving to our Lord the judgment of all things which they do.

Those who were baptized in the name of the three Persons--the Father, the Son, and the Holy Spirit--though they were baptized by heretics who confess the three Persons, shall not be re-baptized. But those who are converted from other heresies shall be perfected by the baptism of the Holy Church.

To Xystus II

therefore had sent word concerning Helenus and concerning Firmilianus, and all the bishops of Cilicia and Cappadocia and of Galatia and all the neighbouring churches likewise--to the effect that he would not hold communion with them for this same reason, since, he says, they re-baptize the heretics. And observe the importance of the matter. For decrees had really been passed about it in the largest synods of the bishops, as I am informed, so that those who come over from heretical bodies, after a course of instruction, are washed and cleansed from the defilement of the old and unclean leaven. About all this also I have written asking him for information.

To our beloved fellow-presbyters also, Dionysius and Philemon, who had formerly sided with Stephanus and were correspondents of mine on the same matter, I have written briefly the first time and more fully now.

The teaching which is now at work in Ptolemais of Pentapolis, is impious, full of blasphemy about the Almighty God and Father of our Lord Jesus Christ and full of unbelief about His only begotten Son, the First-born of all creation, the Incarnate Word, and displays want of perception concerning the Holy Spirit. And therefore, when both official communications from both parties arrived and some of the brethren sought personal interviews with me, I wrote what I could by the Divine assistance and gave a somewhat methodical explanation of the matter, a copy of which I have sent you.

To Philemon

I read both the critical researches and the traditional treatises of the heretics, defiling my soul a little with their abominable opinions and yet gaining this advantage from them, that I could refute them for myself and abhor them much more thoroughly. And indeed when a certain brother among the presbyters tried to restrain me and frighten me from contaminating myself with the mire of their iniquity , a heaven-sent vision came and strengthened me, and words came to me which expressly ordered me thus: "Read all that may come to thy hands: for thou art competent to sift and test everything, and that was the original reason of thy accepting the Faith." I acknowledged the vision as in agreement with the apostolic voice which says to the more able: "Approve yourselves bankers of repute."

This cause and rule I received from our blessed Father Heraclas. For those that came over from the heretics, although they had apostatized from the Church--or rather had not even done that but were informed against as resorting to some heretical teacher, though still reputed members of our congregations--these he repelled from the Church, and did not restore them at their request until they had publicly and fully stated all that they had heard among those who set themselves against us; and then he admitted them without requiring them to be re-baptized: for they had received that holy gift already.

I have learnt this also, that the brethren in Africa did not introduce this practice now for the first time, but it was also adopted some time ago among our predecessors as Bishops, in the most populous churches and well-attended synods of the brethren, viz. in Iconium and Synnada, and I cannot bring myself to reverse their decisions and involve them in strife and controversy. For "thou shalt not remove," it says, "thy neighbour's boundaries, which thy fathers set."

To Dionysius of Rome

For with Novatian we are reasonably indignant, seeing that he has cut the Church in two and dragged certain of the brethren into impieties and blasphemies and introduced the most unholy teaching about God and accuses the most gracious Jesus Christ our Lord of being without pity, and besides all this sets at nought the holy laws and overthrows the confession of faith before baptism, and altogether banishes the Holy Spirit from them, even though there were some hope of His remaining or even of His returning to them.

To Xystus II, Bishop of Rome

I truly desire counsel, brother, and ask an opinion from you, being afraid lest after all I am wrong in my treatment of a case that has come before me as follows--

One who is reckoned faithful among the brethren who meet together, of old standing, having been a member even before my ordination , and I fancy even before the appointment of the blessed Heraclas, had been present at a recent baptism and heard the questions and answers . He came to me weeping and bemoaning himself and falling at my feet, confessing and protesting that the baptism he had received among the heretics was not this, nor had anything in common with it: for that was full of impiety and blasphemies: and he said that he was now sore pricked in the soul and had no courage even to lift up his eyes to God, because he had started with such unholy words and rites, and so he begged to obtain this thorough means of purification and acceptance and grace. But this I did not venture to do, saying that his so long being in communion with us was sufficient for the purpose. For as he had heard the Giving of Thanks and joined in saying the Amen, and stood at the Table and stretched forth his hands to receive the holy Food and had taken it and partaken of the Body and Blood of our Lord Jesus Christ for a considerable period, I should not venture to put him back to the beginning once more. So I bade him take courage and approach for the receiving of the Holy Things with sure faith and good hope. But he ceases not to grieve, and shrinks from approaching the Table and can with difficulty be persuaded to stand with for the Prayers.

To Conon

As to those who are nearing the end of life, if they desire and beg to obtain absolution, having before their eyes the judgment to which they are departing, considering what is in store for them, if they are handed over thereto bound and condemned, and believing that they will gain relief and lightening of punishment there, if they be loosed here--for these the approval of the Lord is true and assured--these, too, it is part of the Divine mercy to send on their way free. If, however, they afterwards continue to live, it does not appear to me consistent to bind them again and load them with their sins. For when once absolved and reconciled to God, and pronounced again to be partakers of Divine grace and dispatched as free to appear before the Lord, so long as nothing wrong has been done by them in the meantime to bring them back into bondage for their sins were most unreasonable. Shall we after that impose on God the limits of our judgment, to be kept by Him while we observe them not ourselves, making parade of the goodness of the Lord but withholding our own? Nevertheless if any one, after recovery, should show himself in need of further treatment, we counsel him, of his own accord, to humble and abase and lower himself, with a view to his own improvement and also to what is seemly in the eyes of the brethren and irreproachable before those without. If he consent to this, he will be the gainer: but, if he should object and refuse, then no doubt that will be a sufficient ground for a second exclusion.

From the Writings about Repentance

But now we do the contrary. For him whom Christ in His goodness seeks when wandering upon the mountains, and calls to Himself when fleeing, and lays upon His shoulders when found at last, him we resolutely repel when he approaches. Nay, let us not adopt so evil a counsel for our own sake, nor drive the sword into our own heart. For they that endeavour to injure or, on the other hand, to benefit others, may not altogether have the effect they desired upon them, but they do bring about good or evil for themselves and replenish their store either of heavenly virtues or of undisciplined affections. And these taking good angels as their companions and fellow-travellers, both here and hereafter, in all peace and freedom from every evil, will be allotted the most blessed inheritances for eternity and will ever be with God, the greatest good of all; and those will forfeit at once the peace of God and their own peace, and both here and after death will be handed over to tormenting demons. Let us then not repel those who return, but gladly welcome them and number them with those who have not strayed, and thus supply that which is wanting in them.

To Domitius and Didymus

It is superfluous to mention by name the many members of our body, who are unknown to you: but you should know that men and women, young and old, soldiers and civilians, every class and age, some by the scourge and fire and some by the sword have conquered in the fight and carried off their crowns, while with some even a very long period did not prove sufficient to show them acceptable to the Lord , as in fact seems to be the case even now with me. Wherefore I have been put off until a time which He Himself knows to be the right one by Him who saith: "In a time acceptable I heard thee, and in the day of salvation I succoured thee." For since you inquire and wish to be informed how we fare, by all means hear our experiences: how that when we were being led away prisoners by a centurion and duumviri with their soldiers and servants, viz. myself and Gaius, Faustus, Peter and Paul, certain of the inhabitants of the Mareotis came upon us, and with violence dragged us off against our will and in spite of our protests. And now I with Gaius and Peter only, deprived of the company of the other brethren, am shut in a desolate and dreary part of Libya, three days' journey from Paraetonium.

And further on he says--

In the city there have concealed themselves, secretly looking after the brethren, from among the presbyters Maximus, Dioscorus, Demetrius and Lucius , and of the deacons Faustus, Eusebius and Chaeremon, who survived those who perished in the pestilence. Eusebius was he whom from the beginning God strengthened and inspired to perform many services for the confessors in prison with all energy, and to carry out at no small risk the last offices for the perfect and blessed martyrs in decking out their bodies . For up till now the Prefect does not cease from cruelly slaying some of those who are brought before him, as I have already said, and from tearing others in pieces with instruments of torture, while he crushes the spirits of others again with chains and imprisonment, forbidding any to visit them and making search lest any should be found doing so. Nevertheless, God gives them some respite from their miseries through the zeal and steadfast efforts of the brethren.

To Hermammon

Even Gallus did not know the flaw in Decius's policy, nor did he foresee what it was that upset him, but stumbled over the same stone that was right before his eyes. For, though his reign was prospering and things were going according to his mind, he drove into exile the holy men who were interceding with God for his peace and health, with the effect that with them he drove out also their prayers on his behalf.

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