Church History (epitome by Photius) 4.1–6.7
Greek text: PG 65 (OCR text layer from the Bavarian State Library, cleaned for this site).English: Claude (claude-opus-5-5), public domain (CC0). Compare: The Ecclesiastical History of Sozomen, and the Ecclesiastical History of Philostorgius, trans. Edward Walford (London: Bohn, 1855).
Chapter 4
4.1PG 65:515
"Ὅτι ὁ Κωνστάντιος μαθὼν τὰ περὶ Μόντιον καὶ Δομετιανὸν συνενεχθέντα, καὶ ὀργῆς ἀναπλησθεὶς, μετεκαλεῖτο τὸν Γάλλον. Ὁ δὲ, τὴν μὲν κλῆσιν οὐκ ἐπ᾿ ἀγαθῷ συλλαβὼν εὐλαβούμενος δὲ μὴ πόλεμος ἀπειθήσαντος συῤῥαγῇ, τοῦ προστάγματος γίνεται Προεξώρμα δὲ καὶ ἡ Κωνσταντία, προεντυχεῖν σπεύδουσα τῷ ἀδελφῷ, καὶ αἰδέσασθαι αὐτὸν ὑπὲρ τοῦ ἐπεσχέθη τῷ θανάτῳ καὶ τῆς ὁδοῦ καὶ τοῦ βίου. Ἐξ οὗ καὶ ὁ Γάλλος μᾶλλον τοῦ δέους γενόμενος, τὴν ἐξ ἀρχῆς γνώμην ὅμως οὐ μεθίετο. Συναπῄει αὐτῷ καὶ Θεόφιλος ὁ Ἰνδός. Ἐπεὶ δὲ τοὺς Νωρικοὺς κατέλαβεν, ἐνταῦθα δὴ ἐκ Μεδιολάνων, ἔνθα διῆγεν ὁ Κωνστάντιας, καταπέμπεται Βαρβατίων, ἀνὴρ τὴν στρατηγικὴν ἔχων ἀρχὴν, ἐφ᾽ ᾧ τὸν Γάλλον ἀφελέσθαι μὲν τῆς ἁλουργίδος, ὑπερόριον δὲ κατά τινα σον τῆς Δαλματίας ποιήσασθαι. Ὁ δὲ Θεόφιλος παρὼν οὐκ εἴα προελθεῖν τὴν πρᾶξιν. Καὶ γὰρ καθ' ὃν καιρὸν Καῖσαρ ὁ Γάλλος κεχειροτόνηται, τῶν ταξὺ αὐτοῦ καὶ Κωνσταντίου προελθόντων ὅρκων, οἱ τὴν ἐν ἀμφοῖν φιλίαν καὶ τὸ παρ' ἑκατέρου ἀνεπιβούλευτον ἑκατέρῳ διετίθεντο, αὐτὸς ὁ μεσίτης ἦν, καὶ ὁ συνέχων αὐτῶν τὴν ὁμόνοιαν. Πλὴν ἀλλά γε μαθὼν ὁ Κωνστάντιος τὴν τοῦ Θεοφίλου ἀποκώλυσιν, ἐκεῖνον μὲν ὑπερόριον ἄγεσθαι κελεύει, τὸν Γάλλον εἰς ἰδιώτην ἀπογυμνωθέντα, φρουρησόμενον πέμπεσθαι κατὰ τὴν νῆσον. Εὐσέβιος δὲ ὁ εὐνοῦχος, ὃς εἰς τὴν τοῦ πραιποσίτου τιμὴν ἐκβεβήκει καὶ οἱ σὺν αὐτῷ, τὸν Κωνστάντιον ἔτι συνανέφλεγον κατὰ τοῦ Γάλλου, δεδιότες μὴ, τῶν ὅρκων εἰς ἐπιστροφὴν ἐλθὼν, ἢ τὸ τοῦ αἵματος ὁμόγνιον αἰδεσθεὶς, ἀνήσει τὸν Καίσαρα τῆς ὑπερορίας, καὶ σφᾶς ἐκεῖνος τὸν κίνδυνον διαφυγὼν κακοὺς κακῶς ἀπολέσει. Στέλλονται τοίνυν τῇ τούτων παραδρομῇ οἱ τὸν Γάλλον ἀναιρήσοντες· οὔπω δὲ τοῦ πάθους προελθόντος, εἰς μετάνοιαν ἐπιστραφεὶς ὁ Κωνστάντιος ἑτέρους ἐκπέμπει τὸν φόνον κωλύσοντας· τοὺς δὲ οἱ περὶ Εὐσέβιον ὑποποιοῦνται, μὴ πρὶν παραγενέσθαι τῇ νήσῳ, μηδ' φανίσαι τινὶ τὰς ἀνακαλούσας τὸν θάνατον ψήφους, πρὶν ἂν ὁ κατακριθεὶς τῷ ξίφει τὴν ζωὴν ἀποῤῥήξη. Καὶ γέγονεν ὡς ἐσπούδασαν. Διὰ τοῦτο καὶ Ἰουλιανός, ὕστερον τὸ τῆς βασιλείας περιζωσάμενος κράτος, σέβιόν τε καὶ τοὺς σὺν αὐτῷ τῆς περὶ τὸν ἀδελφὸν παρανομίας δίκην εἰσεπράξατο.
"Hoti ho Kōnstantios mathōn ta peri Montion kai Dometianon synenechthenta, kai orgēs anaplēstheis, metekaleito ton Gallon. Ho de, tēn men klēsin ouk ep᾿ agathǭ syllabōn eulaboumenos de mē polemos apeithēsantos syrrhagę̄, tou prostagmatos ginetai Proexōrma de kai hē Kōnstantia, proentychein speudousa tǭ adelphǭ, kai aidesasthai auton hyper tou epeschethē tǭ thanatǭ kai tēs hodou kai tou biou. Ex hou kai ho Gallos mallon tou deous genomenos, tēn ex archēs gnōmēn homōs ou methieto. Synapę̄ei autǭ kai Theophilos ho Indos. Epei de tous Nōrikous katelaben, entautha dē ek Mediolanōn, entha diēgen ho Kōnstantias, katapempetai Barbatiōn, anēr tēn stratēgikēn echōn archēn, eph᾽ hǭ ton Gallon aphelesthai men tēs halourgidos, hyperorion de kata tina son tēs Dalmatias poiēsasthai. Ho de Theophilos parōn ouk eia proelthein tēn praxin. Kai gar kath' hon kairon Kaisar ho Gallos kecheirotonētai, tōn taxy autou kai Kōnstantiou proelthontōn horkōn, hoi tēn en amphoin philian kai to par' hekaterou anepibouleuton hekaterǭ dietithento, autos ho mesitēs ēn, kai ho synechōn autōn tēn homonoian. Plēn alla ge mathōn ho Kōnstantios tēn tou Theophilou apokōlysin, ekeinon men hyperorion agesthai keleuei, ton Gallon eis idiōtēn apogymnōthenta, phrourēsomenon pempesthai kata tēn nēson. Eusebios de ho eunouchos, hos eis tēn tou praipositou timēn ekbebēkei kai hoi syn autǭ, ton Kōnstantion eti synanephlegon kata tou Gallou, dediotes mē, tōn horkōn eis epistrophēn elthōn, ē to tou haimatos homognion aidestheis, anēsei ton Kaisara tēs hyperorias, kai sphas ekeinos ton kindynon diaphygōn kakous kakōs apolesei. Stellontai toinyn tę̄ toutōn paradromę̄ hoi ton Gallon anairēsontes; oupō de tou pathous proelthontos, eis metanoian epistrapheis ho Kōnstantios heterous ekpempei ton phonon kōlysontas; tous de hoi peri Eusebion hypopoiountai, mē prin paragenesthai tę̄ nēsǭ, mēd' phanisai tini tas anakalousas ton thanaton psēphous, prin an ho katakritheis tǭ xiphei tēn zōēn aporrhēxē. Kai gegonen hōs espoudasan. Dia touto kai Ioulianos, hysteron to tēs basileias perizōsamenos kratos, sebion te kai tous syn autǭ tēs peri ton adelphon paranomias dikēn eisepraxato.
That Constantius, learning what had happened to Montius and Domitian, and filled with anger, summoned Gallus. Gallus took the summons as meant for no good, but, careful lest war break out if he disobeyed, he obeyed the order. Constantia set out ahead of him, hurrying to meet her brother first and to appease him on her husband's behalf; but she was cut off by death from both the journey and her life. At this Gallus fell into still greater fear, yet he did not give up his original resolve. Theophilus the Indian also went with him. When he reached Noricum, Barbatio, a man holding military command, was sent down from Milan, where Constantius was staying, to strip Gallus of the purple and banish him to an island of Dalmatia. Theophilus, who was present, would not let the deed go forward. For when Gallus was made Caesar, Theophilus himself had been the mediator of the oaths that passed between him and Constantius, which established friendship between them and that neither would plot against the other, and he was the one who held their concord together. Constantius, however, learning of Theophilus's interference, ordered him to be taken into exile, and Gallus, stripped to the condition of a private man, to be sent under guard to the island. Eusebius the eunuch, who had risen to the rank of praepositus, and those with him inflamed Constantius still further against Gallus, fearing that he might come to remember the oaths, or out of respect for the kinship of blood release the Caesar from exile, and that Gallus, having escaped the danger, would destroy them miserably. Through their hurried efforts, then, men were sent to kill Gallus. Before the deed was done, Constantius, turning to repentance, sent others to prevent the murder; but Eusebius's party persuaded them not to arrive at the island, nor to show anyone the decrees revoking the death sentence, until the condemned man had had his life cut short by the sword. And it happened as they had worked for. For this reason Julian too, when he later put on the power of empire, exacted from Eusebius and those with him the penalty for their lawless deed against his brother.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Gallus is summoned, deposed despite Theophilus's intervention, and executed through the eunuch Eusebius's scheming.
- “On her husband's behalf”: the text breaks off after ὑπὲρ τοῦ, with words lost in the scan.
- Several words have lost letters in the scan (νῆσον, μεταξὺ, ἐμφανίσαι, Εὐσέβιον) and are translated by sense.
Cite (SBL): Philostorgius, Hist. eccl. 4.1 (PG 65:515; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/4-1
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
4.2PG 65:517
Τὸ μέντοι γε βάρος τῆς ἀρχῆς ὑπολογιζόμενος ὁ Κωνστάντιος, καὶ ὡς οὐχ οἷός τε εἴη μόνος φέρειν, Ἰουλιανὸν τὸν ἀδελφὸν Γάλλου τῆς Ἰωνίας μεταπεμψάμενος, χειροτονεῖ Καίσαρα, Ἑλένην αὐτῷ τὴν ἰδίαν ἀδελφὴν εἰς γυναῖκα κατεγγυησάμενος. Καὶ τὸν μὲν τὰς Γαλλίας φυλάττειν ἐκπέμπει· καὶ γὰρ λίαν ἐτετάρακτο τὰ τῇδε.
To mentoi ge baros tēs archēs hypologizomenos ho Kōnstantios, kai hōs ouch hoios te eiē monos pherein, Ioulianon ton adelphon Gallou tēs Iōnias metapempsamenos, cheirotonei Kaisara, Helenēn autǭ tēn idian adelphēn eis gynaika katengyēsamenos. Kai ton men tas Gallias phylattein ekpempei; kai gar lian etetarakto ta tę̄de.
But Constantius, reckoning the weight of the empire and that he could not bear it alone, summoned Julian, Gallus's brother, from Ionia and appointed him Caesar, betrothing to him his own sister Helena as his wife. And he sent him to guard the Gauls, for affairs there were in great turmoil.
Notes and citation
Summary: Constantius makes Julian Caesar, marries him to Helena, and sends him to Gaul.
Cite (SBL): Philostorgius, Hist. eccl. 4.2 (PG 65:517; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/4-2
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
4.3PG 65:517
Αὐτὸς δὲ ἐν Σιρμίῳ παραγενόμενος, διῆγεν· ἐν ᾧ καὶ τὸν Ῥώμης ἐπίσκοπον Λιβέριον, ὑπὸ Ῥωμαίων ἐπιζητούμενον σφόδρα, τῆς φυγῆς κατάγει καὶ ἀποδίδωσι τοῖς αὐτησαμένοις. Τηνικαῦτα δὲ οὗτός φησι, καὶ Λιβέριον κατὰ τοῦ ὁμοουσίου καὶ μὴν καὶ κατά γε τοῦ Ἀθανασίου ὑπογράψαι· ὁμοίως δὲ καὶ τὸν ἐπίσκοπον Ὅσιον, συνόδου τινὸς ἐνταῦθα συστάσης, καὶ εἰς ὁμοφωνίαν αὐτοὺς ὑποσπασαμένης. Ἐπεὶ δὲ ὑπέγραψαν, τὸν μὲν Ὅσιον εἰς τὴν ἑαυτοῦ παροικίαν τὴν Κουδρούβην τῆς Ισπανίας ἐπανελθεῖν, καὶ τοῦ θρόνου ἄρχειν· Λιβέριον δὲ τῆς Ῥωμαίων ἐκκλησίας. Φίληξ δὲ, ὁ ἐν τῷ μεταξὺ χρόνῳ τῆς Ῥώμης ἐπίσκοπος καταστὰς, εἰς ἑαυτὸν ἀπῄει, τὸ μὲν ἀξίωμα τῆς ἐπισκοπῆς φέρων, οὐ μὴν γέ τινος ἐκκλησίας προϊστάμενος.
Autos de en Sirmiǭ paragenomenos, diēgen; en hǭ kai ton Rhōmēs episkopon Liberion, hypo Rhōmaiōn epizētoumenon sphodra, tēs phygēs katagei kai apodidōsi tois autēsamenois. Tēnikauta de houtos phēsi, kai Liberion kata tou homoousiou kai mēn kai kata ge tou Athanasiou hypograpsai; homoiōs de kai ton episkopon Hosion, synodou tinos entautha systasēs, kai eis homophōnian autous hypospasamenēs. Epei de hypegrapsan, ton men Hosion eis tēn heautou paroikian tēn Koudroubēn tēs Ispanias epanelthein, kai tou thronou archein; Liberion de tēs Rhōmaiōn ekklēsias. Philēx de, ho en tǭ metaxy chronǭ tēs Rhōmēs episkopos katastas, eis heauton apę̄ei, to men axiōma tēs episkopēs pherōn, ou mēn ge tinos ekklēsias proïstamenos.
He himself came to Sirmium and stayed there. There too he brought back from exile Liberius, bishop of Rome, whom the Romans were earnestly asking for, and restored him to those who had asked for him. At that time, this man says, Liberius signed against the homoousion and indeed against Athanasius too; and likewise the bishop Hosius, a council having met there and drawn them into agreement. When they had signed, Hosius returned to his own diocese, Cordova in Spain, and ruled his throne, and Liberius the church of the Romans. Felix, who in the meantime had been made bishop of Rome, withdrew into private life, keeping the dignity of a bishop but presiding over no church.
Notes and citation
Summary: Philostorgius claims Liberius and Hosius signed against the homoousion and Athanasius at Sirmium, after which Liberius returned to Rome and Felix withdrew.
- Photius reports the signatures as Philostorgius's claim (“this man says”).
Notes on the original text
- Digital text corrected (OCR lost the first letters; OCR lost two letters): Ῥωμαίων κλησίας → Ῥωμαίων ἐκκλησίας; τινος κλησίας → τινος ἐκκλησίας; τῆς μης → τῆς Ῥώμης.
Topics: Trinity, Church office
Cite (SBL): Philostorgius, Hist. eccl. 4.3 (PG 65:517; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/4-3
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
4.4PG 65:519
Ὅτι Λεοντίου τοῦ ᾿Αντιοχείας ἐπισκόπου λευτήσαντος, Εὐδόξιον, φησὶν, ἐκ Γερμανικείας ταστησάμενοι οἱ ὁμόδοξοι ἐπιβιβάζουσι τῷ θρόνῳ. Ὁ δὲ τῆς ᾿Αρειανῆς μὲν δόξης ἦν, πλὴν ἐκ τῶν ᾿Αστερίου γραμμάτων εἰς τὸ κατ᾿ οὐσίαν ὅμοιον ενήνεκτο. Οἱ δὲ συναιρεσιῶται τοῦτον ἀναφέροντες πρὸς τὸ ἑτεροούσιον ἀνῆγον. Ἐπιεικῆ δὲ τὸν Εὐδόξιον͵ ὁ Φιλοστόργιος καὶ κόσμιον τὰ ἤθη, καὶ τὰ ἄλλα δεξιὸν ἀναγράφων, εἰς δειλίαν ἐκτόπως διαβάλλει καὶ ᾿Αραβισσὸν μὲν τῆς μικρᾶς ᾿Αρμενίας πόλιν τ τρίδα λαχεῖν τὸν αὐτοῦ πατέρα (Καισάριος ὄνομα αὐτῷ), μαρτυρικὸν δὲ, καίτοι τῶν εἰς γυναῖκας τώμενον ἡδονῶν, ὅμως θάνατον διαθλῆσαι, καθάρσιόν τε τῶν μολυσμάτων, καὶ πρός γε στεφάνους ἀθλητικοὺς ἐπιφέροντα.
Hoti Leontiou tou ᾿Antiocheias episkopou leutēsantos, Eudoxion, phēsin, ek Germanikeias tastēsamenoi hoi homodoxoi epibibazousi tǭ thronǭ. Ho de tēs ᾿Areianēs men doxēs ēn, plēn ek tōn ᾿Asteriou grammatōn eis to kat᾿ ousian homoion enēnekto. Hoi de synairesiōtai touton anapherontes pros to heteroousion anēgon. Epieikē de ton Eudoxion͵ ho Philostorgios kai kosmion ta ēthē, kai ta alla dexion anagraphōn, eis deilian ektopōs diaballei kai ᾿Arabisson men tēs mikras ᾿Armenias polin t trida lachein ton autou patera (Kaisarios onoma autǭ), martyrikon de, kaitoi tōn eis gynaikas tōmenon hēdonōn, homōs thanaton diathlēsai, katharsion te tōn molysmatōn, kai pros ge stephanous athlētikous epipheronta.
That when Leontius, bishop of Antioch, died, he says, those of like belief brought Eudoxius from Germanicia and set him on the throne. He was of the Arian belief, but through the writings of Asterius had been drawn toward “like in essence.” His fellow-heretics, bringing him back, raised him to the heteroousion. Philostorgius describes Eudoxius as reasonable, orderly in his ways and capable in other respects, but accuses him of extraordinary cowardice. And he says that his father (Caesarius by name) had Arabissus, a city of Lesser Armenia, as his homeland, and that, although he was overcome by pleasures with women, he nevertheless endured a martyr's death, which was a cleansing of his defilements and brought him the athlete's crowns besides.
Notes and citation
Summary: Eudoxius of Germanicia becomes bishop of Antioch; Philostorgius describes his character and his father's martyrdom.
- Several words have lost letters in the scan (τελευτήσαντος, πατρίδα, ἡττώμενον) and are translated by sense.
Topics: Church office, Martyrdom
Cite (SBL): Philostorgius, Hist. eccl. 4.4 (PG 65:519; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/4-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/4-4
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
4.5PG 65:519
Ὅτι Εὐδόξιος μὲν, φησὶν, εἰς διακονίαν Εὐνόμιον προχειρίζεται, ὁ δὲ, πρὶν εἰς τὸ ἀκριβέστατον ἐκεῖνον τῆς δόξης ἀνελθεῖν τὴν λειτουργίαν οὐ δέχεται.
Hoti Eudoxios men, phēsin, eis diakonian Eunomion procheirizetai, ho de, prin eis to akribestaton ekeinon tēs doxēs anelthein tēn leitourgian ou dechetai.
That Eudoxius, he says, appointed Eunomius to the diaconate; but Eunomius would not accept the ministry until Eudoxius had come up to the most exact form of the doctrine.
Notes and citation
Summary: Eunomius declines the diaconate from Eudoxius until Eudoxius adopts the strict Anomoean doctrine.
Topics: Church office
Cite (SBL): Philostorgius, Hist. eccl. 4.5 (PG 65:519; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/4-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/4-5
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
4.6PG 65:519
Ὅτι, φησὶν, Εὐδοξίου τὴν ᾿Αντιόχειαν ἐγχειρισθέντος, ὁ ᾿Αγκύρας Βασίλειος ἐδυσχέραινεν· αὐτὸς γὰρ ἐπ᾿ αὐτὴν εἶχε τὸ βλέμμα τῇ γνώμῃ στηριζόμενον.
Hoti, phēsin, Eudoxiou tēn ᾿Antiocheian encheiristhentos, ho ᾿Ankyras Basileios edyscherainen; autos gar ep᾿ autēn eiche to blemma tę̄ gnōmę̄ stērizomenon.
That, he says, when Antioch was entrusted to Eudoxius, Basil of Ancyra was displeased; for he himself had his eye fixed on it with a settled purpose.
Notes and citation
Summary: Basil of Ancyra resents Eudoxius's appointment to Antioch, which he had coveted.
Notes on the original text
- Digital text corrected (OCR lost two letters; word split by OCR): τὸς γὰρ → αὐτὸς γὰρ; στηρι ζόμενον → στηριζόμενον.
Cite (SBL): Philostorgius, Hist. eccl. 4.6 (PG 65:519; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/4-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/4-6
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
4.7PG 65:519
Ὅτι, φησὶ, τῆς Κωνσταντίου γυναικὸς τῷ τῆς μητρομανίας ἁλούσης πάθει, ἐξεκρέματο δὲ τοῖς ἱμέροις αὐτῆς ὁ Κωνστάντιος, εἰς ἀνάγκην ἧκε τὸν Θεόφιλον τῆς ὑπερορίας ἀνακαλέσασθαι (εὐφημίζετο γὰρ οὗτος παθῶν εἶναι θείᾳ δυνάμει θεραπευτής), παραγεγονότα δὲ καὶ συγγνώμην οἷς εἰς αὐτὸν ἥμαρτεν αἰτῆσαι, καὶ πρὸς τὴν τῆς γυναικὸς θεραπείαν ἐκλιπαρῆσαι, καὶ μὴ διαμαρτεῖν, ὡς οὗτος λέγει, τῆς αἰτήσεως. Ἐπιθέντος γὰρ τὰς ἱλαστηρίους χεῖρας τοῦ Θεοφίλου, ἀπαλλαγῆναι τοῦ πάθους τὸ γύναιον.
Hoti, phēsi, tēs Kōnstantiou gynaikos tǭ tēs mētromanias halousēs pathei, exekremato de tois himerois autēs ho Kōnstantios, eis anankēn hēke ton Theophilon tēs hyperorias anakalesasthai (euphēmizeto gar houtos pathōn einai theią dynamei therapeutēs), paragegonota de kai syngnōmēn hois eis auton hēmarten aitēsai, kai pros tēn tēs gynaikos therapeian ekliparēsai, kai mē diamartein, hōs houtos legei, tēs aitēseōs. Epithentos gar tas hilastērious cheiras tou Theophilou, apallagēnai tou pathous to gynaion.
That, he says, when Constantius's wife was seized by a disorder of the womb, and Constantius was devoted to his desire for her, he was forced to recall Theophilus from exile (for he was famed as a healer of illnesses by divine power); and when he arrived, Constantius asked his pardon for the wrongs he had done him and begged him to heal his wife, and, as this man says, he did not fail in his request. For when Theophilus laid his propitiating hands on her, the woman was freed from the disorder.
Notes and citation
Summary: Constantius recalls Theophilus from exile, and Theophilus heals the empress.
- The disorder is called μητρομανία, a term of ancient medicine for a uterine disorder.
Notes on the original text
- Digital text corrected (stray column letter of the printed page): εὐφημίζετο Α γὰρ → εὐφημίζετο γὰρ.
Cite (SBL): Philostorgius, Hist. eccl. 4.7 (PG 65:519; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/4-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/4-7
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
4.8PG 65:521
Ὅτι, φησὶ, Βασίλειος συλλαβὼν μεθ' ἑαυτοῦ τὸν τε τῆς Σεβαστείας Εὐστάθιον, καὶ ἑτέρους Ἐκκλησιῶν προεστῶτας, τόν τε ᾿Αέτιον μάλιστα, εἶτα δὲ καὶ τὸν Εὐδόξιον πρὸς τὸν βασιλέα διασύρει, ἄλλα τε πλάττων περὶ αὐτῶν, καὶ ὡς εἴησαν μύσται καὶ κοινωνοὶ τῆς κατὰ Γάλλον ἐπαναστάσεως, συμπεριλαβὼν ταῖς κατ' ἐκείνων διαβολαῖς καὶ τὸν Θεόφιλον. Ὁ δὲ πεισθεὶς, μάλιστα δὲ διὰ τῶν γυναικῶν (ταύτας γὰρ οἱ περὶ Βασίλειον πρὸς τὴν ἑαυτοῦ γνώμην προκατειργάσαντο), τῷ μὲν Θεοφίλῳ ζημίαν ἐπιβάλλει, τὴν ἐν τῷ Πόντῳ Ἡράκλειαν οἰκεῖν ὑπερόριον, τὸν δὲ Εὐδόξιον τῆς ᾿Αντιοχείας ἀποστάντα διαμένειν οἴκοι, ᾿Αέτιον δὲ καὶ ἑτέρους τινὰς τῶν σὺν αὐτοῖς εἰς τὴν τῶν διαβαλλόντων δίδωσιν ἐξουσίαν. Ἐτύγχανον δὲ οἱ περὶ Βασίλειον καὶ κατὰ πρόσωπον τοῦ βασιλέως περὶ τῆς πίστεως διειλεγμένοι, ἐν οἷς τὸ μὲν ὅμοιον τῷ Πατρὶ λέγειν κατὰ πάντα τὸν Υἱὸν διετρανοῦτο, οὐσίας δὲ ὅλως οὐδὲ ὀνόματι μνήμης τοῖς ἄλλοις λόγοις συνεισήγετο. Ταύτην δὲ τὴν δόξαν καὶ συνόδου κρίσει, καὶ ὑπογραφαῖς βεβαιῶσαι διεσπούδασαν. Μετ' οὐ πολὺ δὲ καὶ Εὐνόμιος, τῆς φήμης τῶν ὑπὸ Βασιλείου πραχθέντων καταλαβούσης τὴν ᾿Αντιόχειαν, την τε χειροτονίαν τοῦ διακόνου ὑποδέχεται, καὶ πρέσβυς ἀποσταλεὶς πρὸς Κωνστάντιον ἀναλῦσαι τὰ ἐψηφισμένα, ἀλίσκεται κατὰ τὴν ὁδὸν ὑπὸ τῶν ἀμφὶ Βασίλειον, καὶ εἰς Μιδαῖον φυγαδεύεται, πόλιν τῆς Φρυγίας· τὸν δὲ ᾿Αέτιον, ὑπὸ τὴν ἐξουσίαν πεσόντα τῶν ἀμφὶ τὸν Βασίλειον, ὑπερόριον ἡ Πέπουζα τῆς Φρυγίας εἶχεν· Εὐδόξιος δὲ εἰς τὴν ἑαυτοῦ πατρίδα ὑπεχώρησε τὴν ᾿Αρμενίαν. ᾿Αλλὰ καὶ ἕτεροι ταῖς ὑπερορίαις ἐδόθησαν, ταῖς περὶ τὸν Βασίλειον ὑπαγόμενοι ψήφοις, ὧν ὁ ἀριθμὸς εἰς ἑβδομήκοντα σύμπας ἐκεφαλαιοῦτο.
Hoti, phēsi, Basileios syllabōn meth' heautou ton te tēs Sebasteias Eustathion, kai heterous Ekklēsiōn proestōtas, ton te ᾿Aetion malista, eita de kai ton Eudoxion pros ton basilea diasyrei, alla te plattōn peri autōn, kai hōs eiēsan mystai kai koinōnoi tēs kata Gallon epanastaseōs, symperilabōn tais kat' ekeinōn diabolais kai ton Theophilon. Ho de peistheis, malista de dia tōn gynaikōn (tautas gar hoi peri Basileion pros tēn heautou gnōmēn prokateirgasanto), tǭ men Theophilǭ zēmian epiballei, tēn en tǭ Pontǭ Hērakleian oikein hyperorion, ton de Eudoxion tēs ᾿Antiocheias apostanta diamenein oikoi, ᾿Aetion de kai heterous tinas tōn syn autois eis tēn tōn diaballontōn didōsin exousian. Etynchanon de hoi peri Basileion kai kata prosōpon tou basileōs peri tēs pisteōs dieilegmenoi, en hois to men homoion tǭ Patri legein kata panta ton Huion dietranouto, ousias de holōs oude onomati mnēmēs tois allois logois syneisēgeto. Tautēn de tēn doxan kai synodou krisei, kai hypographais bebaiōsai diespoudasan. Met' ou poly de kai Eunomios, tēs phēmēs tōn hypo Basileiou prachthentōn katalabousēs tēn ᾿Antiocheian, tēn te cheirotonian tou diakonou hypodechetai, kai presbys apostaleis pros Kōnstantion analysai ta epsēphismena, alisketai kata tēn hodon hypo tōn amphi Basileion, kai eis Midaion phygadeuetai, polin tēs Phrygias; ton de ᾿Aetion, hypo tēn exousian pesonta tōn amphi ton Basileion, hyperorion hē Pepouza tēs Phrygias eichen; Eudoxios de eis tēn heautou patrida hypechōrēse tēn ᾿Armenian. ᾿Alla kai heteroi tais hyperoriais edothēsan, tais peri ton Basileion hypagomenoi psēphois, hōn ho arithmos eis hebdomēkonta sympas ekephalaiouto.
That, he says, Basil, taking with him Eustathius of Sebaste and other heads of churches, maligned Aetius above all, and then Eudoxius as well, to the emperor, fabricating other things about them and claiming that they were initiates and accomplices of Gallus's revolt; and in his slanders against them he included Theophilus too. The emperor was persuaded, especially through the women (for Basil's party had won them over to their view beforehand), and imposed on Theophilus the penalty of living in exile at Heraclea in Pontus; Eudoxius he ordered to leave Antioch and stay at home; and Aetius and some others of their party he gave into the power of their accusers. Basil's party had also happened to discuss the faith in the emperor's presence, and there they declared that the Son is to be called like the Father in all things, while essence was not brought in at all, not even by name, in the rest of what they said. They were eager to confirm this opinion by the judgment of a council and by signatures. Not long afterwards Eunomius, when the report of what Basil had done reached Antioch, accepted ordination as deacon; and, sent as an envoy to Constantius to undo what had been decreed, he was seized on the way by Basil's party and banished to Midaeum, a city of Phrygia. Aetius, having fallen into the power of Basil's party, was held in exile at Pepuza in Phrygia; and Eudoxius withdrew to his homeland, Armenia. Others too were sent into exile, subjected to the votes of Basil's party, their number amounting to seventy in all.
Notes and citation
Summary: Basil of Ancyra has Aetius, Eudoxius and Theophilus exiled and promotes the formula “like in all things”; Eunomius is also banished.
Cite (SBL): Philostorgius, Hist. eccl. 4.8 (PG 65:521; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/4-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/4-8
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
4.9PG 65:521
Ὅτι οἱ ἀμφὶ Βασίλειον ταῦτα διαπραξάμενοι πάντα, πανταχοῦ φοιτῶντες τὸ ὁμοιούσιον ἐκρότουν· καὶ πολλῶν πειθομένων, καὶ τὸν Κωνσταντινουπόλεως Μακεδόνιον, καίτοι τοῖς περὶ Εὐνόμιον προαποκεκλιμένον εἰς τὴν ἑαυτῶν ὅμως εσπάσαντο δόξαν ἀλλὰ καὶ πολλοὺς ἑτέρους τῶν ἐπισκόπων, τοὺς μὲν ὑπάγοντες λόγοις, τοὺς δὲ, τὴν πειθώ συνεπικεραννύντες τῇ βία.
Hoti hoi amphi Basileion tauta diapraxamenoi panta, pantachou phoitōntes to homoiousion ekrotoun; kai pollōn peithomenōn, kai ton Kōnstantinoupoleōs Makedonion, kaitoi tois peri Eunomion proapokeklimenon eis tēn heautōn homōs espasanto doxan alla kai pollous heterous tōn episkopōn, tous men hypagontes logois, tous de, tēn peithō synepikerannyntes tę̄ bia.
That Basil's party, having done all this, went about everywhere applauding the homoiousion; and as many were persuaded, they drew to their own opinion even Macedonius of Constantinople, though he had earlier inclined to Eunomius's party, and many other bishops as well, leading some by arguments and mixing persuasion with force for others.
Notes and citation
Summary: Basil's party promotes the homoiousion and wins over Macedonius and many bishops.
- Lemmata of Valesius's notes (on 4.8 and 4.9) had leaked into this section, splitting the word ὁμοιούσιον; they are removed, and the word is restored as the leaked note gives it (“ὁμοούσιον, ὁμοιούσιον”).
Notes on the original text
- Digital text corrected (lemmata of Valesius's notes leaked into the text and split ὁμοιούσιον; Valesius's note corrects ὁμοούσιον to ὁμοιούσιον): τὸ ὁμοούσιον συνὁμοιούσιον όμοιούΠέτουσα τῆς Φρυγίας. Πάντα πανταχοῦ φοιτῶντες. "Ὅτε οἱ ἀμφὶ Βασίλειον ταῦτα διαπραξάμενοι πάντα, πανταχοῦ φοιτῶντες, πάντα "Ομοιον τῷ Πατρὶ κατὰ πάντα. Μνήμης. μνήμη. σιον, Α εκρότουν → τὸ ὁμοιούσιον ἐκρότουν.
Cite (SBL): Philostorgius, Hist. eccl. 4.9 (PG 65:521; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/4-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/4-9
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
4.10PG 65:523
Ὅτι Πατρόφιλον τὸν Σκυθοπόλεως, καὶ Νάρκισσον τὸν Εἰρηνοπόλεως, καὶ ἑτέρους σὺν αὐτοῖς, ἐν Σεγγιδόνι τῆς Μυσίας παραγενομένους, τὸν Κωνστάντιόν φησιν ἀναδιδάξαι τὰ παρὰ τοῦ Βασιλείου δεδραματουργημένα. Καὶ τὸν καταπλαγέντα καὶ ὑπεραλγήσαντα, τῶν μὲν μεθορίων τοὺς κατεψηφισμένους ἀνεῖναι, συνόδους δὲ γενέσθαι προστάξαι δύο, τὴν μὲν ἐν ᾿Αριμίνῳ τοὺς ἀπὸ δύσεως συναλίζουσαν, τὴν δὲ τοὺς ἐξ ἑῴας καὶ Λιβύης καὶ Θράκης ἐν Νικομηδείᾳ· αἱ τὰ παρ' ἑκατέρου μέρους λεγόμενα, δοκιμασίαις ἔμελλον παραβάλλειν. ᾿Αλλὰ τὴν μὲν ἐν Νικομηδείᾳ, ὡς οὗτος ὁ δυσσεβής δυσφημεῖ, τῶν πλειόνων πρὸς τὸ ὁμοούσιον νενευκότων, σεισμὸς ἀναστέλλει, ὃς τοῖς προκαταλαβοῦσιν εἰς δεκαπέντε τὸν ἀριθμὸν ἀνηνεγμένοις ἅμα τοῦ ταύτης ἐπισκόπου Κεκροπίου, ἐπικατασείσας τὸν ναὸν ἐν ᾧ συνεδρίαζον, διαφθείρει. Ἡ δὲ ἐν ᾿Αριμίνῳ, εἰς τριακοσίους ἄνδρας συνελθοῦσα, τὸ μὲν τῆς οὐσίας ὄνομα εἰς τὸ παντελὲς διώσατο, ὅμοιον δὲ τὸν Υἱὸν τῷ Πατρὶ κατὰ τὰς Γραφὰς ἀνακηρύξασα, ὑπογραφαῖς ἰδίαις κατησφαλίσαντο.
Hoti Patrophilon ton Skythopoleōs, kai Narkisson ton Eirēnopoleōs, kai heterous syn autois, en Sengidoni tēs Mysias paragenomenous, ton Kōnstantion phēsin anadidaxai ta para tou Basileiou dedramatourgēmena. Kai ton kataplagenta kai hyperalgēsanta, tōn men methoriōn tous katepsēphismenous aneinai, synodous de genesthai prostaxai dyo, tēn men en ᾿Ariminǭ tous apo dyseōs synalizousan, tēn de tous ex heǭas kai Libyēs kai Thrakēs en Nikomēdeią; hai ta par' hekaterou merous legomena, dokimasiais emellon paraballein. ᾿Alla tēn men en Nikomēdeią, hōs houtos ho dyssebēs dysphēmei, tōn pleionōn pros to homoousion neneukotōn, seismos anastellei, hos tois prokatalabousin eis dekapente ton arithmon anēnegmenois hama tou tautēs episkopou Kekropiou, epikataseisas ton naon en hǭ synedriazon, diaphtheirei. Hē de en ᾿Ariminǭ, eis triakosious andras synelthousa, to men tēs ousias onoma eis to panteles diōsato, homoion de ton Huion tǭ Patri kata tas Graphas anakēryxasa, hypographais idiais katēsphalisanto.
That he says Patrophilus of Scythopolis, Narcissus of Irenopolis and others with them came to Singidunum in Moesia and informed Constantius of what Basil had staged. Astonished and deeply grieved, he released the condemned from exile and ordered two councils to be held: one at Ariminum, gathering those from the West, the other at Nicomedia, for those from the East, Libya and Thrace; they were to put to the test what was said by each side. But the council at Nicomedia, as this impious man blasphemously says, since most had inclined to the homoousion, was stopped by an earthquake, which shook down the church in which they were sitting and killed those who had arrived first, fifteen in number, together with Cecropius, the bishop of the city. The council at Ariminum, at which some three hundred men gathered, rejected the word “essence” altogether, proclaimed the Son like the Father according to the Scriptures, and secured this with their own signatures.
Notes and citation
Summary: Constantius summons councils at Ariminum and Nicomedia; an earthquake destroys the bishops gathering at Nicomedia, and Ariminum adopts “like according to the Scriptures.”
- Philostorgius presents the earthquake as a judgment; “as this impious man blasphemously says” is Photius's comment. A leaked lemma in 4.12 (“ὁμοούσιον, ὁμοιούσιον”) may be Valesius's correction of “homoousion” here to “homoiousion”.
Notes on the original text
- Digital text corrected (word split by OCR): ὑπεραλγή σαντα → ὑπεραλγήσαντα.
Cite (SBL): Philostorgius, Hist. eccl. 4.10 (PG 65:523; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/4-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/4-10
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
4.11PG 65:523
Ὅτι τῆς Νικομηδείας σεισμῷ καὶ πυρὶ καὶ θαλάσσης ἐπικλύσει κατερειπωθείσης, ὡς οὗτος λέγει, καὶ πολλῶν ἀνθρώπων διαφθαρέντων, ἡ σύνοδος ἐν Σελευκείᾳ τὴν σύστασιν λαμβάνει· τῶν μὲν περὶ Βασίλειον τὴν Νικαίαν παραιτησαμένων, τῶν δὲ ἀμφὶ τὸν Εὐδόξιον καὶ ᾿Αέτιον τὴν Ταρσὸν οὐ προσηκαμένων. Οἱ δὲ περὶ Βασίλειον μηχαναῖς τὴν σύνοδον διαστήσαντες, καὶ καθ' ἑαυτοὺς συνεδριάσαντες, κυροῦσι μὲν τὸ κατ᾿ οὐσίαν ὅμοιον, τοὺς δ᾽ ἀντιφερομένους καθαιροῦσιν, ἀποκηρύξαντες τὸ ἑτεροούσιον, καὶ χειροτονοῦσιν αὐτοὶ καθ' ἑαυτοὺς ἐπίσκοπον τῆς ᾿Αντιοχείας 'Ανιανόν. Πλήν γε καὶ οἱ περὶ Εὐδόξιον καὶ ᾿Αέτιον, τὸ ἑτεροούσιον ἐγγράφως κρατυνάμενοι, πανταχοῦ τὸν τόμον διαπέμπουσιν.
Hoti tēs Nikomēdeias seismǭ kai pyri kai thalassēs epiklysei katereipōtheisēs, hōs houtos legei, kai pollōn anthrōpōn diaphtharentōn, hē synodos en Seleukeią tēn systasin lambanei; tōn men peri Basileion tēn Nikaian paraitēsamenōn, tōn de amphi ton Eudoxion kai ᾿Aetion tēn Tarson ou prosēkamenōn. Hoi de peri Basileion mēchanais tēn synodon diastēsantes, kai kath' heautous synedriasantes, kyrousi men to kat᾿ ousian homoion, tous d᾽ antipheromenous kathairousin, apokēryxantes to heteroousion, kai cheirotonousin autoi kath' heautous episkopon tēs ᾿Antiocheias 'Anianon. Plēn ge kai hoi peri Eudoxion kai ᾿Aetion, to heteroousion engraphōs kratynamenoi, pantachou ton tomon diapempousin.
That after Nicomedia was laid in ruins by earthquake, fire and the flooding of the sea, as this man says, and many people perished, the council took place at Seleucia, since Basil's party had declined Nicaea and the party of Eudoxius and Aetius would not accept Tarsus. Basil's party, splitting the council by their schemes and sitting by themselves, ratified “like in essence,” deposed their opponents, anathematizing the heteroousion, and by themselves ordained Anianus bishop of Antioch. But the party of Eudoxius and Aetius in turn confirmed the heteroousion in writing and sent their tome everywhere.
Notes and citation
Summary: The council of Seleucia splits: Basil's party affirms “like in essence” and deposes its opponents, who circulate a tome for the heteroousion.
Notes on the original text
- Digital text corrected (OCR lost two letters): ὡς οὗτος γει → ὡς οὗτος λέγει.
Cite (SBL): Philostorgius, Hist. eccl. 4.11 (PG 65:523; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/4-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/4-11
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
4.12PG 65:523
Ὁ δὲ βασιλεὺς ταῦτα μαθών, προσέταξεν ἅπαντας εἰς τὴν Κωνσταντινούπολιν ἀπαντᾶν. Καὶ δὴ συναθροίζονται ἔκ τε τῶν ἑσπερίων καὶ τῆς ἑῴας καὶ Λιβύης μικροῦ σύμπαντες. Προειστήκεισαν δὲ τῶν μὲν κατ᾿ οὐσίαν ὅμοιον πρεσβευόντων, Βασίλειός τε καὶ Εὐστάθιος· οἷς ἄλλοι τε καὶ Βασίλειος ἕτερος παρῆν συνασπίζων, διακόνων ἔτι τάξιν ἔχων, δυνάμει μὲν τοῦ λέγειν πολλῶν προφέρων, τῷ δὲ τῆς γνώμης ἀθαρσεῖ πρὸς τοὺς κοινοὺς ὑποστελλόμενος ἀγῶνας. Τῶν δὲ τὸ ἑτεροούσιον, ᾿Αέτιος μὲν καὶ Εὐνόμιος ὑπῆρχον, οἱ τὴν δύναμιν ἄκροι, διακόνων ἑκάτερος βαθμὸν ἔχων. Ἐπίσκοποι δὲ δευτεραγωνιστῶν χορὸν ἐκπληροῦντες, Μάρης τε καὶ Εὐδόξιος, ὁ τότε τῆς ᾿Αντιοχείας ἐπισκοπήσας, ὕστερον δὲ καὶ τὸν Κωνσταντινουπόλεως ὑπελθὼν θρόνον. Καὶ δὴ καὶ ᾿Ακάκιος ὁ τῆς Παλαιστίνων Καισαρείας, τὴν πρὸς ἐκείνους ὑποκρινόμενος ὁμοδοξίαν, ἐφ᾽ ᾧ τοὺς περὶ Βασίλειον ἀντιλυπῆσαι, διότι κἀκεῖνοι Κύριλλον τῶν Ἱεροσολύμων αὐτοῦ παυθέντα τοῦ ἱερᾶσθαι, διὰ τιμῆς ἔφερον. Ἦν δὲ ὁ ᾿Ακάκιος θαρσαλέος μὲν ἐν τοῖς ἀγῶσι, διανοηθῆναί τε πράγματος φύσιν ὀξὺς, καὶ λόγῳ δηλῶσαι τὸ γνωθὲν ἱκανός. Ἐξ οὗ καὶ τὰ ταύτης τῆς συνόδου γράμματα πολλὰ δὲ ἐστιν, οὗτος ἦν μόνος ὁ διατιθέμενος. Εἰς ἅμιλλαν οὖν δογμάτων έκατέρας μοίρας καταστάσης, ὁ μὲν Βασίλειος τῶν τὸ ὁμοούσιον δοξαζόντων προηγόρει, οἱ δὲ τοῦ ἑτεροουσίου ὑπὲρ ἁπάντων λέγειν τὸν ᾿Αέτιον προὔστησαν, συνασπίζοντος αὐτῷ καὶ Εὐνομίου. Ὡς δὲ εἶδον οἱ ἀμφὶ τὸν Βασίλειον προβεβλημένον αὐτοῖς εἰς ἀντιλογίαν τὸν ᾿Αέτιον, δείσαντες αὐτοῦ τὴν δύναμιν τῶν λόγων, οὐκ ἔφασαν δεῖν ἐπισκόπους ὄντας διακόνῳ περὶ δογμάτων εἰς λόγους καθίστασθαι. ᾿Αντειπόντων δὲ τῶν διαφερομένων, ὡς οὐκ ἀξίας νῦν ἐστι κρίσις, ἀλλ᾿ ἀληθείας ἐπιζήτησις, δέχονται μὲν καὶ ἄκοντες οἱ περὶ Βασίλειον τὸν ἀγῶνα· καὶ ὡς οὗτος λέγει, κατὰ κράτος τῇ τοῦ ᾿Αετίου γλώσσῃ ἡττήθησαν, ὡς μὴ μόνον ὁμολογῆσαι, παρηλλάχθαι τὴν τοῦ γεννηθέντος οὐσίαν πρὸς τὴν τοῦ γειναμένου, καὶ κατὰ μηδὲν κοινωνεῖν, ἀλλὰ καὶ χειρὶ οἰκείᾳ τὴν ὁμολογίαν, ᾿Αετίου τοῦτο προσαπαιτήσαντος, βεβαιώσασθαι. Μαθόντα δὲ ταῦτα τὸν βασιλέα, καὶ ἣν πάλαι Βασίλειος κατὰ ᾿Αετίου διαβολὴν συνεσκευάκει, κατὰ μέσης τῆς καρδίας ἀκμάζουσαν φέροντα, τὸ συνενεχθὲν ἁρπάσαι πρὸς τὴν τῆς ὀργῆς ἐκπλήρωσιν. Διόπερ ἄμφω μὲν εἰς θέαν παρίστησι, διαπυνθάνεται δὲ τοῦ Βασιλείου, τίνα ἂν εἴη, οἷς ἐπαιτιᾶται τὸν ᾿Αέτιον. Ὁ δὲ, Ὡς ἀνόμοιον, ἔφη, τῷ Πατρὶ τὸν Υἱὸν εἰσηγεῖται. Ἀμείψασθαι δὲ πρὸς ταῦτα τὸν ᾿Αἐτιον τοσοῦτον ἐνδεῖν τῷ Πατρὶ τὸν Υἱὸν ἀνόμοιον εἰπεῖν ἢ δοξάσαι, ὥστε καὶ ἀπαραλλάκτως ὅμοιον σύ τὸν κηρύττειν. Τῆς δὲ τοῦ ἀπαραλλάκτου φωνῆς ὑποδραξάμενος ὁ Κωνστάντιος, καὶ μηδ' ἀνασχόμενος ὅλως ἔτι καταμαθεῖν, κατ᾿ ὃν ἐκεῖνος τρόπον εφθέγξατο τὸ ἀπαράλλακτον, ἐκβληθῆναι μὲν κελεύει τῶν βασιλείων τὸν ᾿Αέτιον· ὕστερον δὲ, τῇ συνδρομῇ ᾿Ακακίου, καὶ καθαιρέσεως ὑποβληθῆναι ψήφοις, οὐ τῶν ὀρθοδοξούντων μόνων ὑποσημηναμένων τῇ καθαιρέσει, ἀλλὰ καὶ αὐτῶν τῶν εἰς τὰ μάλιστα τῷ φρονήματι κοινωνούντων· τῶν μὲν καὶ τὴν γνώμην ταβληθέντων, τῶν δὲ τὴν ἀκούσιον πρᾶξιν οἰκονομίας ῥήματι κατασχηματιζόντων. Ὁ δὲ Κωνστάντιος, τὸν τῶν ἐσπερίων τόμον προκομισάμενος, τοῦτον καὶ τῶν παρόντων ὑποσημήνασθαι χειρὶ οἰκείᾳ διεκελεύσατο. Περιείχετο δὲ τῷ τόμῳ, ὅμοιον τῷ Πατρὶ κατὰ τὰς ἀπαράλλακτος Γραφὰς ἀνομολογεῖν τὸν Υἱόν. Καὶ πάλιν ἐνταῦθα συνδρομῇ τοῦ ᾿Ακακίου, ὃς ἕτερος μὲν ἦν τὴν δόξαν, ἕτερος δὲ τὴν γλῶτταν, ὑπογράφουσι πάντες ὅσοι παρῆσαν, καὶ ὅσοι· πρὶν ἐπρέσβευον τὸ ἑτεροούσιον.
Ho de basileus tauta mathōn, prosetaxen hapantas eis tēn Kōnstantinoupolin apantan. Kai dē synathroizontai ek te tōn hesperiōn kai tēs heǭas kai Libyēs mikrou sympantes. Proeistēkeisan de tōn men kat᾿ ousian homoion presbeuontōn, Basileios te kai Eustathios; hois alloi te kai Basileios heteros parēn synaspizōn, diakonōn eti taxin echōn, dynamei men tou legein pollōn propherōn, tǭ de tēs gnōmēs atharsei pros tous koinous hypostellomenos agōnas. Tōn de to heteroousion, ᾿Aetios men kai Eunomios hypērchon, hoi tēn dynamin akroi, diakonōn hekateros bathmon echōn. Episkopoi de deuteragōnistōn choron ekplērountes, Marēs te kai Eudoxios, ho tote tēs ᾿Antiocheias episkopēsas, hysteron de kai ton Kōnstantinoupoleōs hypelthōn thronon. Kai dē kai ᾿Akakios ho tēs Palaistinōn Kaisareias, tēn pros ekeinous hypokrinomenos homodoxian, eph᾽ hǭ tous peri Basileion antilypēsai, dioti kakeinoi Kyrillon tōn Hierosolymōn autou pauthenta tou hierasthai, dia timēs epheron. Ēn de ho ᾿Akakios tharsaleos men en tois agōsi, dianoēthēnai te pragmatos physin oxys, kai logǭ dēlōsai to gnōthen hikanos. Ex hou kai ta tautēs tēs synodou grammata polla de estin, houtos ēn monos ho diatithemenos. Eis hamillan oun dogmatōn ekateras moiras katastasēs, ho men Basileios tōn to homoousion doxazontōn proēgorei, hoi de tou heteroousiou hyper hapantōn legein ton ᾿Aetion proustēsan, synaspizontos autǭ kai Eunomiou. Hōs de eidon hoi amphi ton Basileion probeblēmenon autois eis antilogian ton ᾿Aetion, deisantes autou tēn dynamin tōn logōn, ouk ephasan dein episkopous ontas diakonǭ peri dogmatōn eis logous kathistasthai. ᾿Anteipontōn de tōn diapheromenōn, hōs ouk axias nyn esti krisis, all᾿ alētheias epizētēsis, dechontai men kai akontes hoi peri Basileion ton agōna; kai hōs houtos legei, kata kratos tę̄ tou ᾿Aetiou glōssę̄ hēttēthēsan, hōs mē monon homologēsai, parēllachthai tēn tou gennēthentos ousian pros tēn tou geinamenou, kai kata mēden koinōnein, alla kai cheiri oikeią tēn homologian, ᾿Aetiou touto prosapaitēsantos, bebaiōsasthai. Mathonta de tauta ton basilea, kai hēn palai Basileios kata ᾿Aetiou diabolēn syneskeuakei, kata mesēs tēs kardias akmazousan pheronta, to synenechthen harpasai pros tēn tēs orgēs ekplērōsin. Dioper amphō men eis thean paristēsi, diapynthanetai de tou Basileiou, tina an eiē, hois epaitiatai ton ᾿Aetion. Ho de, Hōs anomoion, ephē, tǭ Patri ton Huion eisēgeitai. Ameipsasthai de pros tauta ton ᾿Aetion tosouton endein tǭ Patri ton Huion anomoion eipein ē doxasai, hōste kai aparallaktōs homoion sy ton kēryttein. Tēs de tou aparallaktou phōnēs hypodraxamenos ho Kōnstantios, kai mēd' anaschomenos holōs eti katamathein, kat᾿ hon ekeinos tropon ephthenxato to aparallakton, ekblēthēnai men keleuei tōn basileiōn ton ᾿Aetion; hysteron de, tę̄ syndromę̄ ᾿Akakiou, kai kathaireseōs hypoblēthēnai psēphois, ou tōn orthodoxountōn monōn hyposēmēnamenōn tę̄ kathairesei, alla kai autōn tōn eis ta malista tǭ phronēmati koinōnountōn; tōn men kai tēn gnōmēn tablēthentōn, tōn de tēn akousion praxin oikonomias rhēmati kataschēmatizontōn. Ho de Kōnstantios, ton tōn esperiōn tomon prokomisamenos, touton kai tōn parontōn hyposēmēnasthai cheiri oikeią diekeleusato. Perieicheto de tǭ tomǭ, homoion tǭ Patri kata tas aparallaktos Graphas anomologein ton Huion. Kai palin entautha syndromę̄ tou ᾿Akakiou, hos heteros men ēn tēn doxan, heteros de tēn glōttan, hypographousi pantes hosoi parēsan, kai hosoi; prin epresbeuon to heteroousion.
When the emperor learned this, he ordered them all to come to Constantinople. And so almost all of them gathered from the West, the East and Libya. At the head of those who professed “like in essence” were Basil and Eustathius; with them, among others, another Basil was present as an ally, who still held the rank of deacon, surpassing many in power of speech but holding back from public contests because of the timidity of his mind. Of the heteroousion party the leaders were Aetius and Eunomius, supreme in ability, each holding the rank of deacon. Bishops filling the chorus of supporting actors were Maris and Eudoxius, who was then bishop of Antioch and later succeeded to the throne of Constantinople; and also Acacius of Caesarea in Palestine, who feigned agreement with them so as to vex Basil's party in return, because they held in honour Cyril of Jerusalem, whom he had suspended from the priesthood. Acacius was bold in contests, quick to grasp the nature of a matter, and able to express in words what he had grasped; hence the letters of this council, which are many, were all composed by him alone. When the two parties entered the contest of doctrines, Basil spoke for those who held the homoiousion, while those of the heteroousion put forward Aetius to speak for all, with Eunomius as his ally. When Basil's party saw Aetius put up against them for the debate, fearing the power of his arguments, they said it was not right for them, being bishops, to enter into discussion about doctrines with a deacon. When their opponents replied that this was not now a judgment of rank but a search for truth, Basil's party accepted the contest, though unwillingly; and, as this man says, they were utterly defeated by Aetius's tongue, so that they not only confessed that the essence of the begotten differs from that of the begetter and has nothing in common with it, but also, at Aetius's further demand, confirmed the confession with their own hand. But the emperor learned of this, and, carrying still fresh in the midst of his heart the slander that Basil had long before contrived against Aetius, seized on what had happened to satisfy his anger. He therefore brought both before him and asked Basil what it was of which he accused Aetius. He said, “That he teaches that the Son is unlike the Father.” Aetius replied that he was so far from saying or thinking that the Son is unlike the Father that he even proclaimed him like without any difference. Constantius seized on the words “without any difference” and, not even bearing to learn in what sense he had spoken of “without difference,” ordered Aetius to be expelled from the palace; and later, with the help of Acacius, he was also subjected to a vote of deposition, signed not only by those of right belief but even by those who most shared his opinion: some had also changed their mind, while others disguised the act they did unwillingly with the word “economy.” Constantius then produced the tome of the Westerners and ordered those present to sign it with their own hand. It contained the confession that the Son is like the Father according to the Scriptures. And here again, with the help of Acacius, who was one thing in opinion and another in speech, all who were present signed, even those who earlier professed the heteroousion.
Notes and citation
Summary: At the council of Constantinople (360) Aetius defeats Basil in debate but is expelled and deposed, and all sign the Western formula “like according to the Scriptures.”
- “Basil spoke for those who held the homoiousion”: the printed text has ὁμοούσιον, but Basil of Ancyra's party held “like in essence” (homoiousion), as the section says at the start; translated accordingly. A stray ἀπαράλλακτος stands in the Western formula (κατὰ τὰς ἀπαράλλακτος Γραφὰς) and is not translated.
- “Those of right belief” (τῶν ὀρθοδοξούντων) is probably Photius's wording for the non-Anomoeans.
- The other Basil, a deacon, is Basil of Caesarea. Lemmata of Valesius's notes on 4.9 and 4.10 had leaked into the text; they are removed.
Notes on the original text
- Digital text corrected (OCR lost the first letters of the name; OCR lost two letters; lemmata of Valesius's notes leaked into the text; word split by OCR): ἀπαντᾶν. Καὶ ὁμοούσιον, ὁμοιούσιον. Προαποκεκλιμένον. Τοῖς προκαταλαβοῦσιν ἀνηνεγμένοις. τοὺς προκαταλαβοῦντας ἀνηνεγμέ νους. δὴ → ἀπαντᾶν. Καὶ δὴ; καὶ νόμιος → καὶ Εὐνόμιος; Καὶ δὴ καὶ κιος → Καὶ δὴ καὶ ᾿Ακάκιος; ὡς τος λέγει → ὡς οὗτος λέγει; παρι ἦσαν → παρῆσαν.
Cite (SBL): Philostorgius, Hist. eccl. 4.12 (PG 65:523; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/4-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/4-12
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
Chapter 5
5.1PG 65:527
Ὅτι, φησὶ, μετὰ ταῦτα ᾿Ακάκιος τοὺς περὶ σίλειον καὶ Εὐστάθιον, βασιλέα πείσας καὶ αἰτίαις ἄλλους ἄλλαις ὑποβαλών, καθαιρεῖ τῶν θρόνων. Καθαιρεῖ δὲ καὶ Μακεδόνιον τὸν Κωνσταντινουπόλεως ἐπίσκοπον. Παυθέντος δὲ τοῦ Μακεδονίου, Εὐδόξιος ἐξ ᾿Αντιοχείας Κωνσταντίου γνώμῃ ἀντικαθιδρύεται τῷ θρόνῳ. Ὑπερορίζονται δὲ καὶ οἱ καθαιρεθέντες. Βασίλειος μὲν εἰς Ἰλλυριοὺς, οἱ δὲ λοιποὶ ἄλλος ἄλλα χόσε· οἱ πρὸς τὴν ὑπερόριον στελλόμενοι, ἀθετοῦσι μὲν τὰς οἰκείας ὑπογραφὰς, αἷς τὴν ἐν ᾿Αριμίνῳ στιν ὑπεσημήναντο· ἀνακηρύττουσι δὲ πάλιν οἱ μὲν τὸ ὁμοούσιον, οἱ δὲ τὸ ὁμοιούσιον. Καὶ ὁ ᾿Αέτιος δὲ, καθαιρεθεὶς διότι τὸ ἀπαράλλακτον εἰσηγήσατο, ὅπερ αὐτοῦ ταῖς ἄλλαις ὁμιλίαις καὶ συγγραφαῖς διαρρήδην ἀπεμάχετο, ὑπερόριος εἰς Μοψουεστίαν τῆς λικίας ἐκπέμπεται, ὑπογραψάντων κατ᾿ αὐτοῦ, οὐ μόνον δὲ, ἀλλὰ καὶ κατὰ τῆς πίστεως ἣν ἐκήρυττε, μικροῦ πάντων αὐτοῦ τῶν ἐραστῶν καὶ ὁμοφρόνων· τῶν μὲν ἐκ μεταβολῆς τῶν πάλαι δεδογμένων, τῶν δὲ τοῖς καιροῖς ἐνδόντων, καὶ τὴν τοῦ βασιλέως γνώμην κρείττω τῆς παρὰ σφίσιν ἀληθείας ποιησαμένων. Ὁ δὲ Ἀκάκιος τοὺς περὶ Βασίλειον δι᾿ ἰδίαν ἔχθραν, καὶ τὸν ᾿Αέτιον διὰ τὸ ἑτεροδοξεῖν καθελὼν, καὶ ὑπερορίους ποιησάμενος, ἀνατρέχων ἐπὶ τὴν Καισάρειαν, ταῖς χηρευούσαις Ἐκκλησίαις ἀρχιερεῖς καθίστη, τὸ ὁμοούσιον θρησκεύοντας· καὶ καθίστησι μὲν ἐν κομηδείᾳ ἀντὶ Κεκροπίου, Ονήσιμον· ἀντὶ δὲ Βασιλείου τῇ ᾿Αγκύρᾳ, ᾿Αθανάσιον ᾿Ακάκιον δὲ ἕτερου ἀντὶ Σιλβανοῦ, τῇ Ταρσῷ. Ἐν δὲ τῇ ᾿Αντιοχείᾳ, ὅσοι μὲν ποτε τῶν ἐν τῷ κλήρῳ συνέπραξαν Βασιλείῳ ἐν τοῖς κατὰ τοῦ Ἀετίου καὶ Εὐδοξίου τολμηθεῖσιν, ἐρήμην ἠλαύνοντο. Μελέτιον δὲ τῆς Σεβαστείας τῶν ᾿Αρμενίων μεταπεμψάμενος, ἀντὶ Εὐδοξίου τῷ θρόνῳ ἐγκαθιδρύει· ἤδη γὰρ Εὐδόξιος Κωνσταντινουπόλεως ἐπέβαινεν. Ὁ δὲ Μελέτιος, τὰ μὲν πρῶτα, τῇ τοῦ βασιλέως ῥοπῇ, θεραπεύων τὸ ἑτεροούσιον ὑπεκρίνετο καὶ τῷ τόμῳ τῶν ἑσπερίων ἐγραψε, τοῦ δε τῆς ᾿Αντιοχείας ἐπάρξας θρόνου, θερμὸς ἦν τοῦ ὁμοουσίου ὑπέρμαχος. Χειροτονεῖ δὲ καὶ Πελάγιον ὁ ᾿Ακάκιος ἐν Λαοδικείᾳ· καὶ ἁπλῶς ἔνθα ἂν ἡ δύναμις εἴπετο τὴν βουλὴν ἐδίδου, κατὰ τὸ κράτιστον ἀντὶ τῶν ἐξελαθέντων τοὺς τὸ ὁμοούσιον εἰς τὸ ἀπροφάσιστον τιμῶντας ἐγκαθιστάναι.
Hoti, phēsi, meta tauta ᾿Akakios tous peri sileion kai Eustathion, basilea peisas kai aitiais allous allais hypobalōn, kathairei tōn thronōn. Kathairei de kai Makedonion ton Kōnstantinoupoleōs episkopon. Pauthentos de tou Makedoniou, Eudoxios ex ᾿Antiocheias Kōnstantiou gnōmę̄ antikathidryetai tǭ thronǭ. Hyperorizontai de kai hoi kathairethentes. Basileios men eis Illyrious, hoi de loipoi allos alla chose; hoi pros tēn hyperorion stellomenoi, athetousi men tas oikeias hypographas, hais tēn en ᾿Ariminǭ stin hypesēmēnanto; anakēryttousi de palin hoi men to homoousion, hoi de to homoiousion. Kai ho ᾿Aetios de, kathairetheis dioti to aparallakton eisēgēsato, hoper autou tais allais homiliais kai syngraphais diarrēdēn apemacheto, hyperorios eis Mopsouestian tēs likias ekpempetai, hypograpsantōn kat᾿ autou, ou monon de, alla kai kata tēs pisteōs hēn ekērytte, mikrou pantōn autou tōn erastōn kai homophronōn; tōn men ek metabolēs tōn palai dedogmenōn, tōn de tois kairois endontōn, kai tēn tou basileōs gnōmēn kreittō tēs para sphisin alētheias poiēsamenōn. Ho de Akakios tous peri Basileion di᾿ idian echthran, kai ton ᾿Aetion dia to heterodoxein kathelōn, kai hyperorious poiēsamenos, anatrechōn epi tēn Kaisareian, tais chēreuousais Ekklēsiais archiereis kathistē, to homoousion thrēskeuontas; kai kathistēsi men en komēdeią anti Kekropiou, Onēsimon; anti de Basileiou tę̄ ᾿Ankyrą, ᾿Athanasion ᾿Akakion de heterou anti Silbanou, tę̄ Tarsǭ. En de tę̄ ᾿Antiocheią, hosoi men pote tōn en tǭ klērǭ synepraxan Basileiǭ en tois kata tou Aetiou kai Eudoxiou tolmētheisin, erēmēn ēlaunonto. Meletion de tēs Sebasteias tōn ᾿Armeniōn metapempsamenos, anti Eudoxiou tǭ thronǭ enkathidryei; ēdē gar Eudoxios Kōnstantinoupoleōs epebainen. Ho de Meletios, ta men prōta, tę̄ tou basileōs rhopę̄, therapeuōn to heteroousion hypekrineto kai tǭ tomǭ tōn hesperiōn egrapse, tou de tēs ᾿Antiocheias eparxas thronou, thermos ēn tou homoousiou hypermachos. Cheirotonei de kai Pelagion ho ᾿Akakios en Laodikeią; kai haplōs entha an hē dynamis eipeto tēn boulēn edidou, kata to kratiston anti tōn exelathentōn tous to homoousion eis to aprophasiston timōntas enkathistanai.
That, he says, after this Acacius, having persuaded the emperor and subjecting them to various charges, deposed Basil, Eustathius and their party from their thrones. He also deposed Macedonius, bishop of Constantinople; and when Macedonius was removed, Eudoxius was installed on that throne in his place, from Antioch, by Constantius's decision. Those who had been deposed were also exiled: Basil to Illyricum, the rest each to a different place. Those sent into exile repudiated their own signatures by which they had subscribed the creed of Ariminum, and proclaimed once more, some the homoousion, others the homoiousion. Aetius too, deposed because he had introduced “without difference,” which in his other discourses and writings he had expressly fought against, was sent into exile to Mopsuestia in Cilicia; almost all his admirers and those of like mind signed against him, and not only against him but also against the faith he preached: some from a change of their former opinions, others yielding to the times and putting the emperor's will above the truth they held. Acacius, having deposed Basil's party out of personal enmity and Aetius because of his different belief, and having exiled them, hurried back to Caesarea and appointed high priests for the widowed churches, men who professed the homoousion: in Nicomedia he appointed Onesimus in place of Cecropius; at Ancyra, in place of Basil, Athanasius; and at Tarsus another Acacius in place of Silvanus. At Antioch, those of the clergy who had ever cooperated with Basil in what he had dared against Aetius and Eudoxius were driven out without a hearing. Meletius he summoned from Sebaste in Armenia and installed on the throne in place of Eudoxius, for Eudoxius was already taking up the see of Constantinople. Meletius at first, deferring to the emperor's inclination, pretended to hold the heteroousion and subscribed the tome of the Westerners; but once he had taken over the throne of Antioch, he was a hot champion of the homoousion. Acacius also ordained Pelagius at Laodicea; and in short, wherever power seconded his will, he installed with all possible force, in place of those driven out, men who honoured the homoousion without reserve.
Notes and citation
Summary: After the council of Constantinople Acacius deposes Basil, Macedonius and Aetius, and fills the vacant sees, Meletius at Antioch among them.
- A leaked lemma of Valesius's notes (in 5.3) gives ὑπεκλίνετο and δουλεύων for the words rendered “pretended” and “deferring” in the sentence on Meletius, i.e. “yielded to the emperor's inclination”.
- Several words have lost letters in the scan (ἀλλαχόσε, πίστιν, Κιλικίας, Νικομηδείᾳ) and are translated by sense.
Notes on the original text
- Digital text corrected (a leaked word from Valesius's notes split γνώμην): γνώἀπαράλλακτον μην → γνώμην.
Topics: Trinity, Church office, Heresy
Cite (SBL): Philostorgius, Hist. eccl. 5.1 (PG 65:527; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/5-1
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
5.2PG 65:529
Ὅτι, φησὶν, ὁ βασιλεὺς παρὰ ᾿Ακακίου μαθῶν, ὡς ὁ ᾿Αέτιος ὑπὸ Αὐξεντίου τοῦ Μοψουεστίας ἐπισκόπου ἐς τὰ μάλιστα φιλοφροσύνης ἀξιοῦται, εἰς Ἅμβλαδα τοῦτον μεθορισθῆναι παρακελεύεται, ἐκεῖ κακῶς ἀποῤῥῆξαι τὸν βίον, διὰ τὸ βάρβαρον καὶ μισάνθρωπον τῶν ἐνοικούντων. Αὐχμοῦ δὲ καὶ λοιμοῦ τὴν χώραν ἔχοντος ἀνυποίστου, ὡς οὗτος ὁ δυσσεβής· ψευδολογεῖ, τὸν ᾿Αέτιον ἐξιλεωσάμενον τὸ θεῖον λῦσαι μὲν τὰ δεινά, παμπόλλης δὲ τυχεῖν ὑπὸ τῶν ἐνοικούντων εὐνοίας τε καὶ σεβασμιότητος.
Hoti, phēsin, ho basileus para ᾿Akakiou mathōn, hōs ho ᾿Aetios hypo Auxentiou tou Mopsouestias episkopou es ta malista philophrosynēs axioutai, eis Hamblada touton methoristhēnai parakeleuetai, ekei kakōs aporrhēxai ton bion, dia to barbaron kai misanthrōpon tōn enoikountōn. Auchmou de kai loimou tēn chōran echontos anypoistou, hōs houtos ho dyssebēs; pseudologei, ton ᾿Aetion exileōsamenon to theion lysai men ta deina, pampollēs de tychein hypo tōn enoikountōn eunoias te kai sebasmiotētos.
That, he says, the emperor, learning from Acacius that Aetius was being treated with the greatest kindness by Auxentius, bishop of Mopsuestia, ordered him to be moved to Amblada, to end his life there miserably because of the barbarous and inhuman character of its inhabitants. But when drought and an unbearable plague held the region, as this impious man falsely tells, Aetius propitiated the Divinity, ended the calamities, and won very great goodwill and reverence from the inhabitants.
Notes and citation
Summary: Aetius is moved to Amblada, where, Philostorgius claims, he ended a plague by prayer.
- “As this impious man falsely tells” is Photius's comment.
Topics: Prayer
Cite (SBL): Philostorgius, Hist. eccl. 5.2 (PG 65:529; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/5-2
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
5.3PG 65:529
Ὅτι τῶν περὶ Εὐστάθιον καὶ Εὐσέβιον καὶ Ἐλεύσιον καθαιρεθέντων, οἱ ἀμφὶ τὸν Μάριν καὶ Εὐδόξιον γνώμη Κωνσταντίου, τῆς Κυζίκου τὸν Εὐνόμιον ἐπίσκοπον χειροτονοῦσιν, οὐκ ἄλλως ἐκείνου τὴν χειροτονίαν ἀνασχομένου, εἰ μὴ παρ᾿ αὐτῶν ὑποσχέσεις λάβοι, τὸν ᾿Αέτιον καὶ τῆς ὑπερορίας, καὶ τῆς καθαιρέσεως άθωωθῆναι· καὶ χρόνος ἦν ὁ τῆς προθεσμίας εἰς τρεῖς ἀπαρτιζόμενος μῆνας.
Hoti tōn peri Eustathion kai Eusebion kai Eleusion kathairethentōn, hoi amphi ton Marin kai Eudoxion gnōmē Kōnstantiou, tēs Kyzikou ton Eunomion episkopon cheirotonousin, ouk allōs ekeinou tēn cheirotonian anaschomenou, ei mē par᾿ autōn hyposcheseis laboi, ton ᾿Aetion kai tēs hyperorias, kai tēs kathaireseōs athōōthēnai; kai chronos ēn ho tēs prothesmias eis treis apartizomenos mēnas.
That when Eustathius, Eusebius and Eleusius had been deposed, Maris and Eudoxius and their party, with Constantius's approval, ordained Eunomius bishop of Cyzicus. He would not accept ordination on any other terms than that he receive promises from them that Aetius would be cleared of both his exile and his deposition; and the time set for this was fixed at three months.
Notes and citation
Summary: Eunomius becomes bishop of Cyzicus on condition that Aetius be restored within three months.
- Lemmata of Valesius's notes (on 4.9 and 5.1) had leaked into the end of this section; they are removed.
Notes on the original text
- Digital text corrected (OCR lost the first letters of the name; lemmata of Valesius's notes leaked into the text): δόξιον γνώμη → Εὐδόξιον γνώμη; Ὑπεκρίνετο. ὑπεκλίνετο. καίτοι τοῖς περὶ Εὐνόμιον προαποκεκλιμένον. τῇ τοῦ βασιλέως ῥοπῇ θεραπεύων. δουλεύων, ὑπεκλίνετο τῇ τοῦ βασιλέως ῥοπῇ. → .
Topics: Church office
Cite (SBL): Philostorgius, Hist. eccl. 5.3 (PG 65:529; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/5-3
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
5.4PG 65:531
Ὅτι, φησὶν, εἰωθὼς Κωνστάντιος τῶν πολεμίων κρατεῖν, ἐπειδὴ ὁμογνίῳ λύθρῳ τὴν δεξιὰν ἐξεμίανε, καὶ τοὺς ἀμφὶ Θεόφιλον καὶ ᾿Αέτιον καὶ Σέῤῥαν, διαβολαῖς ἀναπεισθεὶς Βασιλείου, ὑπερορίους ἐποιήσατο, πρὸς Πέρσας συμπλακεὶς τὸ ἧττον ἤνεγκεν.
Hoti, phēsin, eiōthōs Kōnstantios tōn polemiōn kratein, epeidē homogniǭ lythrǭ tēn dexian exemiane, kai tous amphi Theophilon kai ᾿Aetion kai Serrhan, diabolais anapeistheis Basileiou, hyperorious epoiēsato, pros Persas symplakeis to hētton ēnenken.
That, he says, Constantius, who had been accustomed to defeat his enemies, after he had stained his right hand with the blood of his kin, and, persuaded by Basil's slanders, had exiled Theophilus, Aetius and Serras and their party, came off the worse when he engaged the Persians.
Notes and citation
Summary: Philostorgius attributes Constantius's defeat by the Persians to his killing of kinsmen and his exile of the Anomoean leaders.
Notes on the original text
- Digital text corrected (leaked words from Valesius's notes): τῶν πολεμίων τὸ ὁμοούσιον τὸ ἑτεροούσιον κρατεῖν → τῶν πολεμίων κρατεῖν.
Cite (SBL): Philostorgius, Hist. eccl. 5.4 (PG 65:531; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/5-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/5-4
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
5.5PG 65:531
Ὅτι φησὶν οὗτος ὁ δυσσεβής, τὸν ᾿Αντιοχείας Μελέτιον ὑπὸ τοῦ Κωνσταντίου καὶ αὐτοῦ ἐν ᾿Αντιοχείᾳ διατρίβοντος, ὑπερόριον ἐς τὴν ἑαυτοῦ πατρίδα τὴν Μελιτινὴν ἐκπέμψαι, ὡς ἐπιορκίαις ἁλόντα, καὶ ὅτι ὁμοούσιον πρεσβεύων ἐκτόπως, τὸ ἑτεροούσιον κατεσχηματίζετο. Μεταπέμπεται δὲ ἐξ ᾿Αλεξανδρείας τὸν συναιρεσιώτην ᾿Αρείου Εὐζώϊον· καὶ τούτῳ χεῖρας ἐπιθεῖναι τοὺς ἐπισκόπους κελεύσας, ἐπίσκοπον ᾿Αντιοχείας ἀποκαθίστησιν.
Hoti phēsin houtos ho dyssebēs, ton ᾿Antiocheias Meletion hypo tou Kōnstantiou kai autou en ᾿Antiocheią diatribontos, hyperorion es tēn heautou patrida tēn Melitinēn ekpempsai, hōs epiorkiais halonta, kai hoti homoousion presbeuōn ektopōs, to heteroousion kateschēmatizeto. Metapempetai de ex ᾿Alexandreias ton synairesiōtēn ᾿Areiou Euzōïon; kai toutǭ cheiras epitheinai tous episkopous keleusas, episkopon ᾿Antiocheias apokathistēsin.
That this impious man says that Meletius of Antioch was sent by Constantius, who was himself staying at Antioch, into exile to his own homeland, Melitene, as one convicted of perjury, because, while extravagantly professing the homoousion, he had made a show of the heteroousion. Constantius summoned Euzoius, Arius's fellow-heretic, from Alexandria, ordered the bishops to lay hands on him, and installed him as bishop of Antioch.
Notes and citation
Summary: Constantius exiles Meletius for duplicity and makes Euzoius bishop of Antioch.
Topics: Church office
Cite (SBL): Philostorgius, Hist. eccl. 5.5 (PG 65:531; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/5-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/5-5
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
Chapter 6
6.1PG 65:531
Ὅτι τὸν Εὐνόμιόν τινες τῶν ἐν τῷ κλήρῳ Κυζίκου Εὐδοξίῳ διαβάλλουσιν, ὡς ἀνόμοιον τῷ Πατρὶ τὸν Υἱὸν εἰσηγούμενον, τὸ μὴ κατ᾿ οὐσίαν ὅμοιον εἰς κατηγορίαν ἀνομοιότητος Πατρὸς πρὸς Υἱὸν μετασκευάζοντες· καὶ τὰ παλαιὰ δὲ μετακινεῖν ἔθη, καὶ τοὺς μὴ συνασεβεῖν ἐθέλοντας διασκευάζειν. Ἐπὶ τούτοις θόρυβος τὴν Κωνσταντινουπολιτῶν Ἐκκλησίαν εἶχεν, ἀνακινοῦντος αὐτὴν ἐπίτηδές τινος τῶν ἐν αὐτῇ πρεσβυτέρου, Ἡσυχίου τοῦνομα. Διὸ μετάπεμπτον ὁ δόξιος τὸν Εὐνόμιον ποιεῖται. Παραγεγονὼς δὲ ὁ μὲν τῆς βραδυτῆτος καὶ ὀλιγωρίας τῶν ὑπεσχημένων τὸν Εὐδόξιον ᾐτιᾶτο ὁ δὲ περὶ τούτων μὲν ὑπεκρίνατο μὴ ἂν ἀμελῆσαι· δεῖν δὲ πρὶν τὴν περὶ αὐτοῦ γεγενημένην διαλῦσαι στάσιν. Ἐντεῦθεν εἰς ἀπολογίαν ὁ Εὐνόμιος τῷ Κωνσταντινουπόλεως κλήρῳ καταστὰς, οὕτω τοὺς πρὶν θορυβοῦντας εἶλεν, ὡς μὴ μόνον εἰς τὴν ἐναντίαν μεταστῆσαι δόξαν, ἀλλὰ μάρτυρας αὐτοῦ θερμοὺς τῆς εὐσεβείας γενέσθαι. Καὶ γὰρ ἀνόμοιον τῷ Πατρὶ τὸν Υἱὸν οὐ μόνον δαμῶς ἐν οἷς ἐδημιούργησε δογματίζειν ἐφωράθη, ἀλλὰ γε καὶ ὅμοιον κατὰ τὰς Γραφὰς ἀνακηρύττειν ἐπαῤῥησιάζετο. Τὸ μέντοι ὅμοιον κατὰ τὴν οὐσίαν οὐ προσίετο· ἴσον εἰς βλασφημίαν λέγων εἶναι, ὅμοιον κατ᾿ οὐσίαν λέγειν τῷ Πατρὶ τὸν Υἱὸν, καὶ μὴ ὁμοιότατον φρονεῖν κατὰ τοὺς μονογενεῖ Θεῷ πρὸς τὸν ἀπαθῶς γεγεννηκότα Πατέρα προσήκοντας λόγους. Οὐ μόνον δὲ τὸν κλῆρον οὕτω διέθηκεν, ἀλλὰ καὶ πάνδημον ὅλην Ἐκκλησίαν, τὰ αὐτὰ διαλεχθείς, εἰς μέγα καὶ γλυκὺ θαῦμα καὶ σοφίας καὶ εὐσεβείας εἰλκύσατο. Ἐξ οὗ καὶ τὸν Εὐδόξιον ὑπεραγασθέντα ἀναβοῆσαι, Ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσιν αὕτη ἐστίν· καὶ κρότον ἀγεῖραι τῷ πλήθει, ὡς εὖ καὶ κατὰ καιρὸν τὴν ἱερὰν ἀνειπόντος χρῆσιν.
Hoti ton Eunomion tines tōn en tǭ klērǭ Kyzikou Eudoxiǭ diaballousin, hōs anomoion tǭ Patri ton Huion eisēgoumenon, to mē kat᾿ ousian homoion eis katēgorian anomoiotētos Patros pros Huion metaskeuazontes; kai ta palaia de metakinein ethē, kai tous mē synasebein ethelontas diaskeuazein. Epi toutois thorybos tēn Kōnstantinoupolitōn Ekklēsian eichen, anakinountos autēn epitēdes tinos tōn en autę̄ presbyterou, Hēsychiou tounoma. Dio metapempton ho doxios ton Eunomion poieitai. Paragegonōs de ho men tēs bradytētos kai oligōrias tōn hypeschēmenōn ton Eudoxion ę̄tiato ho de peri toutōn men hypekrinato mē an amelēsai; dein de prin tēn peri autou gegenēmenēn dialysai stasin. Enteuthen eis apologian ho Eunomios tǭ Kōnstantinoupoleōs klērǭ katastas, houtō tous prin thorybountas eilen, hōs mē monon eis tēn enantian metastēsai doxan, alla martyras autou thermous tēs eusebeias genesthai. Kai gar anomoion tǭ Patri ton Huion ou monon damōs en hois edēmiourgēse dogmatizein ephōrathē, alla ge kai homoion kata tas Graphas anakēryttein eparrhēsiazeto. To mentoi homoion kata tēn ousian ou prosieto; ison eis blasphēmian legōn einai, homoion kat᾿ ousian legein tǭ Patri ton Huion, kai mē homoiotaton phronein kata tous monogenei Theǭ pros ton apathōs gegennēkota Patera prosēkontas logous. Ou monon de ton klēron houtō diethēken, alla kai pandēmon holēn Ekklēsian, ta auta dialechtheis, eis mega kai glyky thauma kai sophias kai eusebeias eilkysato. Ex hou kai ton Eudoxion hyperagasthenta anaboēsai, Hē emē apologia tois eme anakrinousin hautē estin; kai kroton ageirai tǭ plēthei, hōs eu kai kata kairon tēn hieran aneipontos chrēsin.
That some of the clergy of Cyzicus accused Eunomius to Eudoxius of teaching that the Son is unlike the Father, twisting “not like in essence” into a charge of unlikeness between Father and Son; and also of altering ancient customs and of driving out those who would not share in his impiety. Over this an uproar took hold of the church of Constantinople, which a presbyter there named Hesychius was deliberately stirring up. Therefore Eudoxius summoned Eunomius. When he came, Eunomius blamed Eudoxius for his slowness and neglect of what had been promised; Eudoxius answered that he would not neglect those matters, but that the dissension that had arisen about Eunomius must first be settled. Thereupon Eunomius made his defence before the clergy of Constantinople and so won over those who had been making the uproar that he not only brought them round to the opposite opinion but made them warm witnesses to his piety. For he was found nowhere in his writings teaching that the Son is unlike the Father; on the contrary, he openly proclaimed him like according to the Scriptures. “Like according to essence,” however, he would not admit, saying that to call the Son like the Father in essence was as blasphemous as not to think him most like in the terms that befit the only-begotten God in relation to the Father who begot him without passion. Not only did he win over the clergy in this way, but, saying the same things to the whole assembled church, he drew it to great and sweet admiration of his wisdom and piety. So Eudoxius too, greatly delighted, cried out, “This is my defence to those who examine me,” and raised applause from the crowd for having quoted the sacred text so well and so aptly.
1 Cor 9:3 (quotation, high confidence)
Notes and citation
Summary: Accused of teaching that the Son is unlike the Father, Eunomius defends himself at Constantinople and wins the clergy and people.
- Eudoxius quotes 1 Cor 9:3.
- A lemma of Valesius's note on this section had leaked into the sentence on “like according to essence”; it is removed. Words with lost letters (μηδαμῶς, Εὐδόξιος) are translated by sense.
Notes on the original text
- Digital text corrected (lemmata of Valesius's notes leaked into the text; word split by OCR): κατὰ τὴν ῾Ὁ δὲ περὶ τούτων μὲν ὑπεκρίνατο. ἀπεκρίνατο, Τὸ μέντοι ὅμοιον κατὰ τὴν οὐσίαν σίαν οὐ → κατὰ τὴν οὐσίαν οὐ; μετασκευά ζοντες → μετασκευάζοντες.
Cite (SBL): Philostorgius, Hist. eccl. 6.1 (PG 65:531; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/6-1
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
6.2PG 65:533
Ὅτι ὁ δυσσεβὴς οὗτος Εὐνόμιον τὸν θεοστυγῆ κατ᾿ ἐπιτροπὴν Εὐδοξίου δημηγορῆσαι τῷ πλήθει λέγει, τῆς τῶν Θεοφανείων ἑορτῆς ἐνισταμένης, ἐν ᾗ τὸ δυσσεβὲς αὐτῶν καὶ ἄθεον μάλιστα ἀπογυμνοῦται. Τόν τε γὰρ Ἰωσὴφ οἱ κατάρατοι, μετὰ τὴν ἄφραστον κυοφορίαν, συνάπτειν οὐ πεφρίκασι τῇ Παρθένῳ, καὶ τὸν Υἱὸν ἀναιδέστερον τοῦ Πατρὸς δοῦλον καὶ ὑπηρέτην, καὶ δὴ καὶ τὸ Πνεῦμα τοῦ Υἱοῦ, φοβερὸν οὐδὲν ἡγοῦντο λέγειν Ἔστι δὲ καὶ αὐτοῖς ἡ φράσις ἐν τούτοις πανηγυρικῆς χάριτος ἀπηλλοτριωμένη, ἀσαφείᾳ δὲ καὶ περιττολογίᾳ, καὶ ῥημάτων οὐ καθαρῶν παραχρήσει εἰς τὸ ἀτερπέστατον καὶ καταγέλαστον καὶ τεταραγμένον εἶδος ἀνοιδουμένη, καὶ τὸν τῆς ψυχῆς γνόφον καὶ σάλον καὶ τὸ θεοβλαβές ἐνδεικνυμένη.
Hoti ho dyssebēs houtos Eunomion ton theostygē kat᾿ epitropēn Eudoxiou dēmēgorēsai tǭ plēthei legei, tēs tōn Theophaneiōn heortēs enistamenēs, en hę̄ to dyssebes autōn kai atheon malista apogymnoutai. Ton te gar Iōsēph hoi kataratoi, meta tēn aphraston kyophorian, synaptein ou pephrikasi tę̄ Parthenǭ, kai ton Huion anaidesteron tou Patros doulon kai hypēretēn, kai dē kai to Pneuma tou Huiou, phoberon ouden hēgounto legein Esti de kai autois hē phrasis en toutois panēgyrikēs charitos apēllotriōmenē, asapheią de kai perittologią, kai rhēmatōn ou katharōn parachrēsei eis to aterpestaton kai katagelaston kai tetaragmenon eidos anoidoumenē, kai ton tēs psychēs gnophon kai salon kai to theoblabes endeiknymenē.
That this impious man says that Eunomius, the God-hated, preached to the people by Eudoxius's permission when the feast of the Theophany was beginning, in which sermon their impiety and godlessness is most of all laid bare. For the accursed men did not shudder to join Joseph to the Virgin after the unspeakable childbearing, and they thought it nothing fearful to call the Son, with still greater shamelessness, the slave and servant of the Father, and the Spirit [the servant] of the Son. Their style in these things too is a stranger to the grace proper to a festival: it swells, through obscurity, verbosity and the misuse of impure words, into a form most unpleasant, ridiculous and confused, and displays the darkness and turmoil of the soul and its God-stricken state.
Notes and citation
Summary: Photius condemns Eunomius's Theophany sermon, which taught that Joseph lived with Mary as husband after Christ's birth and that the Son serves the Father and the Spirit the Son.
- The whole section is Photius's polemic against Eunomius and his party.
- “[The servant]”: the printed text has only “and the Spirit of the Son”; leaked lemmata of Valesius's notes in 6.3 give the fuller reading “the Spirit, the work of the Son, … servant and slave”.
Notes on the original text
- Digital text corrected (stray column letter of the printed page; word split by OCR): θεοστυγῆ Β κατ᾿ → θεοστυγῆ κατ᾿; λέ γει → λέγει.
Cite (SBL): Philostorgius, Hist. eccl. 6.2 (PG 65:533; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/6-2
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
6.3PG 65:533
Ὅτι μετὰ τοὺς πολλοὺς ἐπαίνους Εὐνομίου, οὐ μόνον οὐδὲν ὧν ὑπέσχετο διενοήθη περαίνειν Εὐδόξιος, ἀλλὰ κἀκεῖνον ἐπεχείρει πείθειν, Γραφῇ τὴν τε καθαίρεσιν ᾿Αετίου, καὶ τὴν ἐν ᾿Αριμήνῳ ἔκθεσιν ὑποσημήνασθαι, εἰς τὸ τῆς οἰκονομίας πρόσχημα τὸ θεσμον αὐτοῖς καταρυθμίζων καὶ ἀθέλητον. οἷς ὁ Εὐνόμιος βαρέως ἐνεγκὼν οὐδέτερον μὲν ὑπέστη· προσαπολιμπάνει δ᾽ αὐτοῖς, καὶ τὴν Κύζικον, πρῶτα μὲν λόγοις, εἶτα δὲ γράμμασι, καὶ πρὸς τὴν ἑαυτοῦ πατρίδα τὴν Καππαδοκίαν ἀφικνεῖται.
Hoti meta tous pollous epainous Eunomiou, ou monon ouden hōn hypescheto dienoēthē perainein Eudoxios, alla kakeinon epecheirei peithein, Graphę̄ tēn te kathairesin ᾿Aetiou, kai tēn en ᾿Arimēnǭ ekthesin hyposēmēnasthai, eis to tēs oikonomias proschēma to thesmon autois katarythmizōn kai athelēton. hois ho Eunomios bareōs enenkōn oudeteron men hypestē; prosapolimpanei d᾽ autois, kai tēn Kyzikon, prōta men logois, eita de grammasi, kai pros tēn heautou patrida tēn Kappadokian aphikneitai.
That after his many praises of Eunomius, Eudoxius not only had no intention of carrying out any of what he had promised, but even tried to persuade Eunomius to subscribe in writing both the deposition of Aetius and the creed of Ariminum, dressing up for them, under the pretext of “economy,” an act that was unlawful and against their will. Eunomius took this badly and did neither; moreover, he gave up Cyzicus to them as well, first by word and then in writing, and went to his homeland, Cappadocia.
Notes and citation
Summary: Eudoxius breaks his promise and presses Eunomius to sign against Aetius; Eunomius refuses and leaves Cyzicus.
- Lemmata of Valesius's notes on 6.2 and 4.12 had leaked into the text; they are removed. The word translated “unlawful” has lost its first letters (θεσμον, probably ἔκθεσμον or ἄθεσμον).
Notes on the original text
- Digital text corrected (OCR lost the first letters; lemmata of Valesius's notes leaked into the text): πρόσχημα τὸ λέγειν. Καὶ τὸ Πνεῦμα τοῦ Υἱοῦ, φοβερὸν οὐδὲν ἡγοῦντο λέγειν. Καὶ τὸ Πνεῦμα ἔργον τοῦ Υἱοῦ, φοβερὸν οὐδὲν ἡγοῦντο λέγειν, ἀπὸ κοινοῦ ὑπηρέτην καὶ δοῦλον. Καὶ τὸ Πνεῦμα τοῦ Υἱοῦ φοβερὸν ἡγοῦντο Εἰς τὸ τῆς οἰκονομίας πρόσχημα. Οὐ τῶν ὀρθοδοξούντων μόνων ὑποση θεσμον → πρόσχημα τὸ θεσμον; οὐ νον οὐδὲν → οὐ μόνον οὐδὲν.
Topics: Church office
Cite (SBL): Philostorgius, Hist. eccl. 6.3 (PG 65:533; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/6-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/6-3
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
6.4PG 65:535
Ὅτι κατ᾿ Εὐνομίου κινηθεὶς ὁ ᾿Ακάκιος ἐφ᾽ ᾧ Κυζίκου κατέστη ἐπίσκοπος, συνδιαβάλλει καὶ τοὺς περὶ Εὐδόξιον, ὡς χωρὶς κοινῆς γνώμης τὸν μαθητὴν ᾿Αετίου κεχειροτονηκότας ἐπίσκοπον, ἄνδρα τὸν οἰκεῖον διδάσκαλον τῶν πρὸς τὴν αἵρεσιν ὀξυῤῥεπεστάτων ζήλων ὑπερβάλλεσθαι φιλονεικήσαντα, καὶ πείθει ταῖς διαβολαῖς τὸν Κωνστάντιον, μετάπεμπτον ἐν ᾿Αντιοχείᾳ ποιήσασθαι τὸν Εὐνόμιον. Καὶ παραγεγονότα εἰς ἀπολογίαν κελεύει καταστῆναι συνοδικῇ διαίτῃ λογοθετούμενον. Ἐπεὶ δὲ ἡ σύνοδος τὸν κατήγορον ἐζήτει, ὁ δὲ ἦν οὐδαμοῦ (ὁ γὰρ Ἀκάκιος ἀποδειλιάσας, καὶ γὰρ ἐνόμιζεν ἐκ μόνης τῆς πρὸς βασιλέα διαβολῆς τὸν ἐχθρὸν αἰρήσειν κατὰ κράτος, εἰς ἦν τῶν εἰς τὸ βαθύτατον σιγώντων), διὸ καὶ ὁ Κωνστάντιος ταῦτα μαθὼν, δι᾽ ὑπονοίας τε τὸν ᾿Ακάκιον ἔσχεν, ὡς ἀπεχθημοσύνῃ μᾶλλον ἢ τρόπων θύτητι τὴν κατηγορίαν ἐνστησάμενον, καὶ θᾶττον αὐτὸν εἰς τὴν ἰδίαν ἐπαναδραμεῖν ἐκέλευσε παροικίαν, μείζονι συνόδῳ ταμιευόμενος τὴν τῶν προκειμένων διάγνωσιν. Ταῦτα δὲ Κωνσταντίῳ διανοουμένῳ, ἡ τοῦ Ἰουλιανοῦ ἐπανάστασις ταῖς φήμαις αὐτῷ διακομίζεται.
Hoti kat᾿ Eunomiou kinētheis ho ᾿Akakios eph᾽ hǭ Kyzikou katestē episkopos, syndiaballei kai tous peri Eudoxion, hōs chōris koinēs gnōmēs ton mathētēn ᾿Aetiou kecheirotonēkotas episkopon, andra ton oikeion didaskalon tōn pros tēn hairesin oxyrrhepestatōn zēlōn hyperballesthai philoneikēsanta, kai peithei tais diabolais ton Kōnstantion, metapempton en ᾿Antiocheią poiēsasthai ton Eunomion. Kai paragegonota eis apologian keleuei katastēnai synodikę̄ diaitę̄ logothetoumenon. Epei de hē synodos ton katēgoron ezētei, ho de ēn oudamou (ho gar Akakios apodeiliasas, kai gar enomizen ek monēs tēs pros basilea diabolēs ton echthron airēsein kata kratos, eis ēn tōn eis to bathytaton sigōntōn), dio kai ho Kōnstantios tauta mathōn, di᾽ hyponoias te ton ᾿Akakion eschen, hōs apechthēmosynę̄ mallon ē tropōn thytēti tēn katēgorian enstēsamenon, kai thatton auton eis tēn idian epanadramein ekeleuse paroikian, meizoni synodǭ tamieuomenos tēn tōn prokeimenōn diagnōsin. Tauta de Kōnstantiǭ dianooumenǭ, hē tou Ioulianou epanastasis tais phēmais autǭ diakomizetai.
That Acacius, stirred against Eunomius because he had become bishop of Cyzicus, also accused Eudoxius's party of having ordained as bishop, without common consent, the disciple of Aetius, a man ambitious to outdo his own teacher in the most headlong zeal for the heresy; and by his slanders he persuaded Constantius to summon Eunomius to Antioch. When he arrived, the emperor ordered him to make his defence and give account before a synodal tribunal. But when the council looked for the accuser, he was nowhere to be found: Acacius had lost his nerve (for he had thought he would overcome his enemy by force through his slander to the emperor alone) and was one of those keeping the deepest silence. When Constantius learned this, he held Acacius under suspicion, as having brought the accusation out of hostility rather than uprightness of character, and quickly ordered him to go back to his own diocese, reserving the examination of the matters before them for a larger council. While Constantius was planning this, news of Julian's revolt was brought to him.
Notes and citation
Summary: Acacius accuses Eunomius before Constantius but fails to appear as accuser; the case is deferred as Julian revolts.
- “The heresy” is Photius's word. A leaked phrase (τὸ ἑτεροούσιον) had split the word κατήγορον; it is removed.
Notes on the original text
- Digital text corrected (OCR lost two letters; OCR slips and a split word; a leaked phrase from Valesius's notes split the word): καττὸ ἑτεροούσιον. ήγορον → κατήγορον; τὸν κεῖον → τὸν οἰκεῖον; ὑᾶττον αὐ· τὸν → θᾶττον αὐτὸν.
Topics: Church office, Heresy
Cite (SBL): Philostorgius, Hist. eccl. 6.4 (PG 65:535; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/6-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/6-4
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
6.5PG 65:535
Ὁ δὲ αὐτίκα τε τὴν ἐπὶ Κωνσταντινούπολιν ἐβάδιζε, καὶ σύνοδον ἅμα διώριζεν ὑπὲρ τοῦ ἑτεροουσίου κατὰ Νίκαιαν ἵστασθαι. Φθάσας δὲ παρὰ τὰς Μόψου καλουμένας κρήνας, καὶ νόσῳ βληθεὶς, εἶτα καὶ βαπτισάμενος παρὰ Εὐζωΐου, τὴν τε βασιλείαν αὐτῷ βίῳ, καὶ τὰς ἐπ᾿ ἀσεβείᾳ συνόδους ἀπολείπει.
Ho de autika te tēn epi Kōnstantinoupolin ebadize, kai synodon hama diōrizen hyper tou heteroousiou kata Nikaian histasthai. Phthasas de para tas Mopsou kaloumenas krēnas, kai nosǭ blētheis, eita kai baptisamenos para Euzōïou, tēn te basileian autǭ biǭ, kai tas ep᾿ asebeią synodous apoleipei.
He at once set out for Constantinople, at the same time arranging for a council to meet at Nicaea in favour of the heteroousion. But when he reached the springs called Mopsucrenae, he was struck down by illness; then, having been baptized by Euzoius, he left the empire together with his life, and his councils for impiety as well.
Notes and citation
Summary: Constantius, marching against Julian, falls ill at Mopsucrenae, is baptized by Euzoius and dies.
- “For impiety” is Photius's comment.
Topics: Baptism
Cite (SBL): Philostorgius, Hist. eccl. 6.5 (PG 65:535; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/6-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/6-5
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
6.6PG 65:537
Ὅτι κομιζομένου πρὸς ταφὴν Κωνσταντίου ὁ Ιουλιανὸς καταλαβών, τῆς τε σοροῦ προεπόμπευε, τῆς κεφαλῆς ἀφελόμενος τὸ διάδημα, καὶ τιμῶν τὸν νεκρὸν, οὗ τὴν ζωὴν ἀφελεῖν ἐπεστράτευσεν.
Hoti komizomenou pros taphēn Kōnstantiou ho Ioulianos katalabōn, tēs te sorou proepompeue, tēs kephalēs aphelomenos to diadēma, kai timōn ton nekron, hou tēn zōēn aphelein epestrateusen.
That when Constantius was being carried to burial, Julian arrived and walked in procession before the coffin, having taken the diadem from his head, honouring the dead man whose life he had marched out to take.
Notes and citation
Summary: Julian, bareheaded, walks before Constantius's coffin.
Cite (SBL): Philostorgius, Hist. eccl. 6.6 (PG 65:537; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/6-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/6-6
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Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).
6.7PG 65:537
Ὅτι τὴν βασίλειον ἀρχὴν ἁρπάσας ὁ Ἰουλιανὸς, ἅτε δὴ ᾿Αέτιον διὰ Γάλλον δῆθεν κινδυνεύοντα, τῆς φυγῆς ἀνακαλεῖται· οὐκ αὐτὸν δὲ μόνον, ἀλλὰ καὶ τοὺς ἄλλους, ὅσοι δογμάτων ἐκκλησιαστικῶν ὑπερορίαν ὑπέστησαν.
Hoti tēn basileion archēn harpasas ho Ioulianos, hate dē ᾿Aetion dia Gallon dēthen kindyneuonta, tēs phygēs anakaleitai; ouk auton de monon, alla kai tous allous, hosoi dogmatōn ekklēsiastikōn hyperorian hypestēsan.
That Julian, having seized the empire, recalled Aetius from exile, as one who had supposedly been in danger on Gallus's account; and not him alone, but also all the others who had suffered exile over church doctrines.
Notes and citation
Summary: Julian recalls Aetius and the other exiled bishops.
Cite (SBL): Philostorgius, Hist. eccl. 6.7 (PG 65:537; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/6-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/6-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-6-7) · Report an error
Translation: Translated by Claude (Opus) from Valesius's text of Photius's epitome as printed in PG 65; every section compared afterwards with Walford's English (Bohn, 1855).