[From Cod. Barocc. 142, fol. 216r line 40 - 216v line 15 (i.e., following the material classified by Heyden as Fr. 4 and Fr. 6). — First edited by H. Dodwell, Dissertationes in Irenaeum (Oxford, 1689), p. 488; Greek text more recently edited by G. C. Hansen in Theodoros Anagnostes Kirchengeschichte , GCS 54 (Berlin, 1971), p. 160; cf. text and tr. by P. Nautin, "La continuation de l'Histoire Ecclésiastique d'Eusèbe par Gélase de Césarée," Revue des Études Byzantines 50 (1992), pp. 175-8. — For a thorough consideration of the manuscripts (with facsimiles), and the historical accuracy of the information provided, see B. Pouderon, "Le témoignage du Codex Baroccianus 142 sur Athénagore et les origines de l'école d'Alexandrie," Chapter 1 of D'Athènes à Alexandrie: Études sur Athénagore et les origines de la philosophie chrétienne (Québec, 1997), which appeared earlier (with different pagination) in G. Agroud, Science et vie intellectuelle à Alexandrie, Ier à IIIe siècle après J.-C. (Saint-Étienne, 1994), pp. 163-224 and in Archipel égéen (Tours, 1992), 1: 23-63.]
As Philip of Side says in the 24th logos : Athenagoras was the first to lead the school in Alexandria; he flourished in the times of Hadrian and Antoninus, to whom also he addressed his Embassy-speech on behalf of the Christians—a man who lived as a Christian in the very philosophers' cloak, and who was at the head of the Academic school. This man—before Celsus—was eager to write against the Christians, but when he read the divine Scriptures in order to make his arguments more precisely, he was seized by the Holy Spirit in such a way that, like the great Paul, he became a teacher instead of a persecutor of the faith which he was persecuting. Philip says that Clement, the author of the Stromateis , became a student of this man, and Pantaenus [a student] of Clement. And Pantaenus himself was also an Athenian, and a Pythagorean philosopher. But Eusebius says that Pantaenus became Clement's teacher—and he mentions him as a teacher in his Hypotyposeis . And this Pantaenus, according to Philip, had Origen as student and successor in the headship of the school after him. But according to Eusebius, [it was] Clement and after Clement, Origen. Still, in one way or another, Origen was fourth head of the Christian school. After Origen, Heraclas; after him, Dionysius; after him, Pierius; after Pierius, Theognostus; after him, Serapion; after him, Peter the Great, the bishop, who became a martyr. After Peter, Macarius, whom his fellow-countrymen called "Politicus"; after him, Didymus; after Didymus, Rhodon, who moved the school, according to Philip, to the city of Side, the same [as Philip's home city], at the time of Theodosius the Great. Philip says that he was a student of this Rhodon, concerning whose knowledge of literature / argument, both our own and that of those outside [the Church], he provides copious attestation.
The teachers: Athenagoras (1); Pantaenus (2); Origen (3); Heraclas (4); Dionysius (5); Clement (6); Pierius (7); Theognostus (8); Serapion (9); Peter the martyr (10); Macarius Politicus (11); Didymus (12); Rhodon (13).
[Fragments contained in De gestis in Perside / Religionsgespräch am Hof der Sasaniden ]
[The exact delineation and attribution of the fragments are uncertain and depend on one's interpretation of the role Philip of Side's material played in the composition of the Religionsgespräch , which should be examined in full for a complete picture of the testimonia and fragments in context. Fr. 3.1 and 3.2 are more certainly to be connected with Philip of Side; Fr. 3.3-5 are classified by Heyden as "mit zweifelhafter Zuweisung." — Greek text edited by E. Bratke, "Das sogenannte Religionsgespräch am Hof der Sasaniden," TU 19.3 (1899)—the standard reference point; but now most recently, and with a more extensive survey and collation of mss., P. Bringel, Une polémique religieuse à la cour perse: le De gestis in Perside . Histoire du texte, édition critique et traduction (diss. Sorbonne, 2007). Page numbers in the text below refer to Bratke's edition; section numbers refer to Bringel's edition (unless otherwise stated, her edition of the "long recension"—pp. 288-494); references to "Bringel's text" normally introduce my own translation of her Greek text, not her (French) translation, and general references to Bringel's comments refer to footnotes ad locc. in her edition.]
[From the Story of Cassander]
[p. 5]
11. Cassander died, leaving behind a sister, called Doris; she was the daughter of Pylades, who had been killed in Greece. Attalus the king of the Lacedaemonians lusted after her; and when they went to bed together, she, having a sword inside [the room], planted it in his heart and took control of the kingdom. And once this had happened, she acquired great fear. And his brother Philip went to live in Achaea and there taking as wife the sister of Calliopus their general, named Alisbis [p. 6], he was seeking to destroy Doris and her people. And they were afraid. For all the peoples around her, being enamored of her beauty, were helping her. For she would not give herself in marriage to just anyone.
But since they were all afraid of her—for she had attacked many and had destroyed them all—the Achaeans decided at that time to send an embassy to Delphi and to receive an oracle there about this matter. And they, after setting out, asked Euoptia the priestess at the water of the Castalian [spring], for themselves to know the object of their coming. She, having tasted the spring water, answered thus: "Philip, <child of Olympias, of Pella, going to places above Asia>, will strike the higher ring that circles everything with his all-powerful arm."
12. But they, deriding and cursing her, said: "Thrice-accursed one, we asked about a woman; we did not ask about a man who came from Macedonia, did we?" But she said to them that unconquerable times had begun to arise; for indeed she herself [i.e., the woman] and that man, and those with him, would vanquish everyone.
And they departed, with insults for the prophetess, and went off to the temple of Athens. And while a priestly cloth was being woven and fine purple was being applied to it, they came with a will and burst in. The priestess, Xanthippe, said to them with a burst of anger: "You have entered here at an evil hour, you reckless and unruly ones!"—and they, becoming displeased in turn, mistreated her and said: "You are unworthy of any honor; [p. 8] you are foreign to the priestly disposition—and you are disgracing the purple, which the gods granted to royalty, by which those who wear it possess honor and glory. Stop speaking strange things! Depart from your wineless drunkenness, you arrogant huckster!" But she said to them: "You have brought these charges not against me, but against those who cannot be insulted. Nevertheless, receive a secure oracle and go your way: 'A certain youthful man, who is the effectual conception of a mingling bed, having the unconquerable weight of God's unconquerable scale, will circle the boundless world like an egg, capturing all with his spear.'" But they, blowing on her, withdrew, speaking unlawful things against the gods. And they said, "We do ourselves no good, if we do not go to Phoebus Apollo the Great!"
13. And they went to the temple of Apollo and said by way of entreaty: "You victorious and pure well-pleasing gods, why do you treat your servants in this way—asking to win a womanly war? You throw us into a warlike war! Do not act this way, you immortals, true masters, who have granted to us the greatest material things as gifts; instead, give us clear signs. What, then, will happen to us?" And immediately a voice came in invisibly speaking as follows: "The tripod turning a third turn, the prophet is the root; [p. 9] for [there are] three-fold of these [oracles]; a certain light-bringer, heaven-sent to earth's plain, passing by, dwells within matter, forming for himself a body in the womb of a maiden. And her name is twice seventy-six. He, demolishing the lordships and every holy object of your reverence, will transfer the reward of all glory to the heights of his all-blessed wisdom."
[Aphroditianus' Story]
[p. 11]
19. Christ was known to Persia from the beginning. For nothing escapes the learned jurists of that country, who investigate all things with the utmost care. The facts, therefore, which are inscribed upon the golden tablets, and laid up in the royal temples, I shall announce—for it is from the temples there, and the priests connected with them, that the name of Christ has first been heard of. The temple of Hera, surpassing even the royal palace, which temple King Cyrus, who was knowledgeable in all piety, built, and erected golden and silver statues of the gods in it, and adorned it with precious stones—not to digress with a detailed description of that ornamentation...
Now about that time (as the inscribed tablets testify), the king having entered the temple, with the view of getting a dream-interpretation, was addressed by the priest Prupippus thus: "I congratulate you, master: Hera has conceived."
And the king, smiling, said to him, "Has she who is dead conceived?"
And he said, "Yes, she who was dead has come to life again, and begets life." [p. 12]
20. And the king said, "What is this? Explain it to me."
And he replied, "In truth, master, you have come here at just the right time. For over the whole night the images, both the males and the females, continuously danced, saying to each other, 'Come, let us congratulate Hera.' And they said to me, 'Prophet, come forward; congratulate Hera, for she has been loved.' And I said, 'Who was able to be loved —she who does not exist?' They reply, 'She has come to life again, and is no longer called Hera, but Urania. For the mighty Helios has loved her.' Then the females say to the males, disparaging the matter, 'Pege is she who was loved; for it was not Hera, was it? She espoused a carpenter.' And the males say, 'She has rightly been called Pege, we admit. But her name is Myria; for she bears in her womb, as in the sea, a vessel conveying a myriad. And if she is also [called] Pege, let it be understood thus: This stream of water sends forth a perennial stream of spirit; it contains but a single fish, taken with the hook of divinity, and with its own flesh sustaining the whole world, while it dwells [there] as though in the sea. You have well said, "She has a carpenter" —but not a carpenter whom she bears from a marriage-bed. For this carpenter who is born, the child of the chief carpenter, framed by his most sagacious skill the triple-constructed celestial roof, and established by his word this dwelling with its triple habitations.' Thus, then, the statues continued to dispute with each other concerning Hera and Pege, and [at length] with one voice they said: 'When the day is brought to completion, we all, male and female, [p. 13] shall know the matter clearly.' Now, therefore, master, tarry for the rest of the day. For the matter shall certainly receive full clarity. For that which has emerged is no common affair."
21. And when the king remained there and was watching the statues, the harpers of their own accord began to strike their harps, and the Muses began to sing; and all the creatures that were within [the temple], whether quadrupeds or birds (made of silver and gold), were uttering their own characteristic voices. And as the king shuddered, and was filled with great fear—he was about to withdraw, for he could not endure the spontaneous tumult—the priest said to him, "Remain, O King, for the full revelation is at hand which the God of gods has chosen to make plain to us."
22. And when these things had been said, the roof was opened, and a bright star descended and stood above the pillar of Pege, and a voice was heard to this effect: "Mistress Pege, the great Sun has sent me to make the announcement to you, and at the same time to serve you in your giving birth—as he produces blameless offspring with you, who are becoming mother of the first of all ranks [of being], bride of the single divinity with three names. And the child born without seed is called the Beginning and the End: the beginning of salvation, and the end of destruction."
When this voice had spoken, all the statues fell upon their faces, with Pege alone still standing, on whom also a royal diadem was found to have been fastened, having on its upper side a star set with precious stones of carbuncle and emerald. And up above [i.e., in the sky], the star stood still.
23. And the king forthwith gave orders to bring in all the wise interpreters of signs, as many as were under his dominion. And when the heralds hurried them along with their trumpets, they all assembled in the temple.
And when they saw the star [p. 14] above Pege, and the diadem with the starry stone, and the statues lying on the floor, they said: "O king, a divinely inspired and royal root has risen, bearing the stamp of a heavenly and earthly king. For Pege is the daughter of Karia the Bethlehemite, and the diadem is a kingly mark, and the star is a celestial announcement of marvels on the earth. Out of Judah has arisen a kingdom which shall destroy all the memorials of the Jews. And the prostration of the gods upon the floor anticipated the end of their honor. For he who comes, being of more ancient dignity, shall shake those who are new in it [i.e., dignity]. Now therefore, O king, send to Jerusalem. For you will find the Son of the Omnipotent God being carried in bodily form in the bodily arms of a woman."