Church History (epitome by Photius) 7.1–7.15 (Church History (epitome by Photius))

Philostorgius

Church History (epitome by Photius) 7.1–7.15

Philostorgius · Church History (epitome by Photius) · ca. 425-433 · Constantinople · 15 passages

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).

BothSource textEnglish

Transliteration

Show only the passage I followed

Chapter 7

7.1PG 65:537

Ὅτι τὴν βασιλείαν Ἰουλιανὸς ἁρπασάμενος, καὶ τοῖς Ἕλλησι διὰ προγραμμάτων πᾶσαν ἄδειαν εἰσενεγκὼν, μηδὲν τῶν μελετωμένων ἄπρακτον ἐᾶν, εἰς ἄῤῥητά τε καὶ ἀδιήγητα πάθη κατέστησε τοὺς Χριστιανοὺς, πανταχοῦ τῶν Ἑλληνιστῶν πάσας αἰκίας καὶ καινὰς βασάνους καὶ πικροτάτους θανάτους ἐπαγόντων αὐτοῖς.

Hoti tēn basileian Ioulianos harpasamenos, kai tois Hellēsi dia programmatōn pasan adeian eisenenkōn, mēden tōn meletōmenōn aprakton ean, eis arrhēta te kai adiēgēta pathē katestēse tous Christianous, pantachou tōn Hellēnistōn pasas aikias kai kainas basanous kai pikrotatous thanatous epagontōn autois.

That Julian, having seized the empire and having granted the pagans by edicts full licence to leave nothing they planned undone, brought the Christians into unspeakable and indescribable sufferings, the pagans everywhere inflicting on them every outrage, new tortures and most bitter deaths.

Notes and citation

Summary: Under Julian the pagans are given licence to persecute the Christians.

Topics: Persecution

Cite (SBL): Philostorgius, Hist. eccl. 7.1 (PG 65:537; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/7-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/philostorgius-historia/7-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-7-1) · 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).

7.2PG 65:537

Ὅτι Γεώργιον τὸν ᾿Αλεξανδρείας συνεδρίου, φησὶ, προκαθεζόμενον, καὶ τὸν κατὰ ᾿Αετίου τόμον ὑποσἡμήνασθαι τοὺς ὁμοδόξους βιαζόμενον, εἰσπηδήσαντες τὸ Ἑλληνικὸν καὶ συλλαβόντες αὐτὸν, πολλά τε εἰς τὸ σῶμα ἐνυβρίσαντες, εἶτα πυρὶ παρέδοσαν. Φησὶ δ᾽ ὁ δυσσεβής συγγραφεὺς οὗτος, καὶ τὴν ᾿Αθανασίου γνώμην στρατηγῆσαι τῆς πράξεως. ᾿Αλλὰ γὰρ Γεωργίου διαφθαρέντος, τὸν οἰκεῖον θρόνον ὁ ᾿Αθανάσιος, τῶν ᾿Αλεξανδρέων αὐτὸν ἀσμένως ὑποδεξαμένων, ἀναλαμβάνεται.

Hoti Geōrgion ton ᾿Alexandreias synedriou, phēsi, prokathezomenon, kai ton kata ᾿Aetiou tomon hyposēmēnasthai tous homodoxous biazomenon, eispēdēsantes to Hellēnikon kai syllabontes auton, polla te eis to sōma enybrisantes, eita pyri paredosan. Phēsi d᾽ ho dyssebēs syngrapheus houtos, kai tēn ᾿Athanasiou gnōmēn stratēgēsai tēs praxeōs. ᾿Alla gar Geōrgiou diaphtharentos, ton oikeion thronon ho ᾿Athanasios, tōn ᾿Alexandreōn auton asmenōs hypodexamenōn, analambanetai.

That, he says, while George of Alexandria was presiding over a council and forcing those of like belief to sign the tome against Aetius, the pagans burst in and seized him, inflicted many outrages on his body, and then gave him to the fire. This impious writer says that Athanasius's counsel directed the deed. But when George had been killed, Athanasius took back his own throne, the Alexandrians receiving him gladly.

Notes and citation

Summary: The pagans of Alexandria murder George; Philostorgius blames Athanasius, who then returns to his see.

“This impious writer” is Photius's description of Philostorgius, who alone makes Athanasius responsible.

Topics: Persecution, Church office

Cite (SBL): Philostorgius, Hist. eccl. 7.2 (PG 65:537; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/7-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/philostorgius-historia/7-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-7-2) · 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).

7.3PG 65:537

Ὅτι περὶ τῆς εἰκόνος τοῦ Σωτῆρος ἡμῶν, ἣν ἡ τῆς αἰμόῤῥου πίστις ἀμειβομένη τὸν εὐεργέτην ἀνέστησεν, ἱστορῶν φησιν, ἀνεστηλῶσθαι μὲν ταύτην κατὰ τὴν πηγὴν τὴν ἔνδον τῆς πόλεως, μετὰ καὶ ἑτέρων ἀγαλμάτων, τερπνότητός τι παρέχειν τοῖς φοιτῶσι θέαμα. Τῆς δὲ τοῦ Σωτῆρος εἰκόνος βοτάνης κατὰ τοὺς πόδας ἀναφυείσης, νοσημάτων μὲν ἀπάντων, μάλιστα δὲ τῆς φθινάδος, ἴαμα, καὶ ζητούντων τὴν αἰτίαν (ἐλελήθει γὰρ τῷ χρόνῳ καὶ οὗτινος ἔφερε μορφὴν, καὶ ἡ πρᾶξις δι᾽ ἣν ἀνεστήλωτο. Ἐν ὑπαίθρῳ γὰρ γυμνὸς ἑστὼς, ἐπ᾿ οὐκ ὀλίγον συνεχώσθη τοῦ σώματος, γῆς ἐπ᾿ αὐτὸν ἐκ τῶν ὑψηλοτέρων ἀεὶ τόπων ἐν τοῖς τῶν ὄμβρων μάλιστα καιροῖς ἐπιφερομένης, ὑφ᾽ ἧς ἡ τῶν γραμμάτων τῶν ἕκαστα δηλούντων ἠφάνιστο γνῶσις) τῆς οὖν ζητήσεως ταύτης ἐπιστάσης, ἀνωρύχθη μὲν τὸ συγκεχωσμένον, ρέθη δὲ γράμματα τὴν ἱστορίαν πᾶσαν ἀναδιδάσκοντα. Καὶ ἡ πόα μὲν οὐκ ἔτι μετ' ἐκεῖνον ὤφθη τὸν χρόνον, οὔτε ἐκεῖ, οὔτε ἀλλαχόθι· τὸν δὲ ἀνδριάντα μεταστησάμενοι ἐν τῷ τῆς ἐκκλησίας διακονικῷ τὰ πρέποντα ἐθεράπευον, σέβοντες μὲν ἢ προσκυνοῦντες οὐδαμῶς (οὐ γὰρ ἦν θέμις χαλκῆν ἢ ἄλλην ὕλην προσκυνεῖν), αὐτὸ δὲ τοῦτο στάσει τε σεμνοτέρᾳ, καὶ τὸ μεθ᾽ ἡδονῆς ἐπιφοιτᾶν τῷ τόπῳ τὸ εἶδος θεραπευσομένους τὸν περὶ τὸ ἀρχέτυπον πόθον ἐπιδεικνύμενοι. Τοῦτο τὸ ἄγαλμα κατὰ τοὺς Ἰουλιανοῦ χρόνους, τὸ Ἑλληνικὸν εἰς ἀσέβειαν ἀναφλεχθέντες οἱ τὴν Πανεάδα οἰκοῦντες, τῶν βάθρων ἀνασπασάμενοι, καὶ τῶν ποδῶν ἐκδησάμενοι, διὰ μέσης ἔσυρον τῆς λεωφόρου· ἐφ᾽ ᾧ τὸ μὲν ἄλλο σῶμα διασπώμενοι κατέκλασαν, τὴν δὲ κεφαλὴν ἐν τῷ ρεσθαι, τοῦ αὐχένος διαζυγεῖσαν, τινὲς λαθόντες τῶν ἐπαλγούντων τοῖς δρωμένοις, ἀνελάβοντό τε καὶ ὡς ἠδύναντο διεσώσαντο. Καί φησι ταύτην καὶ αὐτὸς θεάσασθαι. Ἡ μέντοι γε Πανεὰς Δὰν ἐπωνομάζετο τὸ παλαίτατον, τὴν προσηγορίαν ἀπὸ τοῦ παιδὸς τοῦ Ἰακὼβ Δὰν ἑλκυσαμένη. τοῦ φυλάρχου τῶν ταύτῃ οἰκούντων τότε. Εἶτα δὲ Καισάρεια ἡ Φιλίππου ἐπεκέκλητο. Τῶν δὲ Ἑλληνιστῶν Πανὸς ξόανον αὐτῇ καθιδρυσάντων, εἰς τὴν τῆς Πανεάδος ἐπωνυμίαν μετέβαλεν.

Hoti peri tēs eikonos tou Sōtēros hēmōn, hēn hē tēs aimorrhou pistis ameibomenē ton euergetēn anestēsen, historōn phēsin, anestēlōsthai men tautēn kata tēn pēgēn tēn endon tēs poleōs, meta kai heterōn agalmatōn, terpnotētos ti parechein tois phoitōsi theama. Tēs de tou Sōtēros eikonos botanēs kata tous podas anaphyeisēs, nosēmatōn men apantōn, malista de tēs phthinados, iama, kai zētountōn tēn aitian (elelēthei gar tǭ chronǭ kai houtinos ephere morphēn, kai hē praxis di᾽ hēn anestēlōto. En hypaithrǭ gar gymnos hestōs, ep᾿ ouk oligon synechōsthē tou sōmatos, gēs ep᾿ auton ek tōn hypsēloterōn aei topōn en tois tōn ombrōn malista kairois epipheromenēs, hyph᾽ hēs hē tōn grammatōn tōn hekasta dēlountōn ēphanisto gnōsis) tēs oun zētēseōs tautēs epistasēs, anōrychthē men to synkechōsmenon, rethē de grammata tēn historian pasan anadidaskonta. Kai hē poa men ouk eti met' ekeinon ōphthē ton chronon, oute ekei, oute allachothi; ton de andrianta metastēsamenoi en tǭ tēs ekklēsias diakonikǭ ta preponta etherapeuon, sebontes men ē proskynountes oudamōs (ou gar ēn themis chalkēn ē allēn hylēn proskynein), auto de touto stasei te semnoterą, kai to meth᾽ hēdonēs epiphoitan tǭ topǭ to eidos therapeusomenous ton peri to archetypon pothon epideiknymenoi. Touto to agalma kata tous Ioulianou chronous, to Hellēnikon eis asebeian anaphlechthentes hoi tēn Paneada oikountes, tōn bathrōn anaspasamenoi, kai tōn podōn ekdēsamenoi, dia mesēs esyron tēs leōphorou; eph᾽ hǭ to men allo sōma diaspōmenoi kateklasan, tēn de kephalēn en tǭ resthai, tou auchenos diazygeisan, tines lathontes tōn epalgountōn tois drōmenois, anelabonto te kai hōs ēdynanto diesōsanto. Kai phēsi tautēn kai autos theasasthai. Hē mentoi ge Paneas Dan epōnomazeto to palaitaton, tēn prosēgorian apo tou paidos tou Iakōb Dan helkysamenē. tou phylarchou tōn tautę̄ oikountōn tote. Eita de Kaisareia hē Philippou epekeklēto. Tōn de Hellēnistōn Panos xoanon autę̄ kathidrysantōn, eis tēn tēs Paneados epōnymian metebalen.

That, telling about the image of our Saviour that the faith of the woman with the flow of blood set up in gratitude to her benefactor, he says that it was erected beside the spring inside the city, along with other statues, offering visitors a pleasing sight. A herb that sprang up at the feet of the Saviour's image was a cure for every disease, especially consumption; and when people sought the reason (for with time it had been forgotten whose form it bore and the deed for which it had been set up; standing naked in the open air, it had been buried over a good part of its body by earth carried down onto it from the higher ground, especially in the rainy seasons, so that the letters that explained everything could no longer be read), when this inquiry arose, the buried part was dug out and letters were found that taught the whole story. The herb was not seen again after that time, either there or elsewhere. They moved the statue into the diaconicon of the church and paid it fitting regard, not by any means revering or worshipping it (for it was not lawful to worship bronze or any other material), but showing their longing for the original by this very thing: by its more dignified placing, and by coming to the place with pleasure to attend to the image. In the time of Julian the people of Paneas, inflamed by paganism to impiety, tore this statue from its base, tied it by the feet and dragged it through the middle of the highway; in doing so they pulled the rest of the body apart and broke it, but the head, which broke off at the neck as it was being dragged, some who were grieved at what was being done secretly took up and saved as best they could. And he says that he himself saw it. Paneas was called Dan in the most ancient times, taking the name from Dan the son of Jacob, the tribal head of those who lived there then. Later it was called Caesarea Philippi. But the pagans set up a statue of Pan in it and changed its name to Paneas.

Mark 5:25–34 (allusion, high confidence) · Matt 9:20–22 (allusion, high confidence) · Judg 18:29 (allusion, medium confidence) · Matt 16:13 (allusion, medium confidence)

Notes and citation

Summary: The statue of Christ at Paneas, set up by the woman healed of a flow of blood, its healing herb, and its destruction under Julian.

The woman with the flow of blood: Matt 9:20–22; Mark 5:25–34. The statement that the Christians did not worship the bronze is part of the text.
Two long runs of lemmata from Valesius's notes (on 6.7–7.3) had leaked into this section; they are removed. Words with lost letters (εὑρέθη, συρέσθαι) are translated by sense.

Notes on the original text

Digital text corrected (hyphenated word split; lemmata and quotations from Valesius's notes leaked into the text; lemmata of Valesius's notes leaked into the text; word split by OCR): εἰκόνος βοτάνης Ἅτε δὴ Ἀέτιον. Τόμον τὸν κατὰ ᾿Αετίου Τερπνότητός τι παρέχειν. τερπνότητός τε παρέχειν τοῖς φοιτῶσι θέαμα. Τὴν ᾿Αθανασίου γνώμην στρατηγῆσαι τῆς πράξεως. Περὶ τῆς εἰκόνος. κατὰ τοὺς πόδας → εἰκόνος βοτάνης κατὰ τοὺς πόδας; Πανὸς Καταστησάμενοι ἐν τῷ τῆς ἐκκλησίας διακονικῷ. τὸν δὲ ἀνδριάντα μεταστησάμενοι Εἰσἦλθεν ἐν τῷ διακονικῷ κλαίων καὶ ῥίπτων ἑαυτὸν ἐπὶ πρόσωπον. Αὐτὸ δὲ τοῦτο. αὐτῷ δὲ τούτῳ, τιμῶντες. καὶ τῷ μεθ᾽ ἡδονῆς, Θεασαμένους. Καὶ τὸ μεθ᾽ ἡδονῆς ἐπιφοιτᾶν τῷ τόπῳ τὸ εἶδος θεραπευσομένους, τὸν περὶ τὸ ἀρχέτυπον πόθον ἐπιδεικνύμενοι. θεραπείαν τὸν δὲ ἀνδριάντα μεταστησάμενοι ἐν τῷ διακονικῷ τὰ πρέποντα ἐθεράπευον. τῶν ταύτην οἰκούντων. Καισάρεια ἡ Φιλίππου. Μ. Πανεάδα τὴν πρὸς ταῖς πηγαῖς τοῦ Ἰορδά Φίλιππος νου κατασκευάσας ὀνομάζει Καισάρειαν ξόανον → Πανὸς ξόανον; Ἐν ὑπαί θρῳ → Ἐν ὑπαίθρῳ; ἐπιφερο μένης → ἐπιφερομένης; Φιλίπ-που → Φιλίππου.

Topics: Persecution

Cite (SBL): Philostorgius, Hist. eccl. 7.3 (PG 65:537; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/7-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/philostorgius-historia/7-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-7-3) · 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).

7.4PG 65:541

Ὅτι τῶν Ἑλληνιστῶν τὰ ἀτοπώτατα κατὰ τῶν Χριστιανῶν πανταχοῦ παλαμωμένων, καὶ τοῦτο τοῖς ἀσεβέσι κατὰ Παλαιστίνην δεδραματούργηται. Τὰ τοῦ προφήτου Ἐλισσαίου ὀστᾶ καὶ τοῦ Βαπτιστοῦ Ἰωάννου (ἐκεῖ γὰρ ἄμφω ἐτέθαπτο) τῶν κῶν ἐξελόμενοι, καὶ ζώων ὀστοῖς ἀλόγων συγκαταμίξαντες, ὁμοῦ πρὸς κόνιν κατέκαυσαν, καὶ εἰς τὸν ἀέρα διεσπείραντο. Καὶ τοὺς Χριστιανίζοντας δὲ συλλαμβάνοντες, ἔστιν ὅτε τοῖς βωμοῖς ἀναπτομένοις ὡς ἱερεῖα ἐπετίθεσαν· καὶ εἰς πολλὴν ἄλλην ἀῤῥητουργίαν ἐξεβακχεύθησαν. "Απερ Ἰουλιανὸς ἐπιστάμενος οὐχ ὅπως ἤχθετο, ἀλλὰ καὶ διαφερόντως ἔχαιρεν, καὶ τῆς μὲν ἐπὶ τοῖς δρωμένοις δυσκλείας εἰς ἑτέρους ἀνιούσης, τῆς δ᾽ αὐτοῦ γνώμης τοῖς ἐκείνων ἔργοις περαιουμένης. Συνιδὼν δὲ, διὰ τῆς τοσαύτης μανίας οὐδὲν ὧν ἐβούλετο περαινόμενον μᾶλλον γὰρ τὸ Χριστιανῶν πολιορκούμενον ἐπεῤῥώννυτο φρόνημα· μηχανᾶται τοὺς ἐν αἰτίαις ἐκβεβλημένους τῶν ἐπισκόπων, καὶ τοὺς ἀντ᾿ ἐκείνων ἔχοντας τοὺς θρόνους, εἰς πόλεμον συῤῥάξαι. Καὶ δὴ πάσης ἐξουσίας ἑκατέρᾳ μοίρᾳ μετεδίδου, πράττειν ὅσα καὶ δυνατὰ αὐτοῖς εἴη εἰς τὴν οἰκείαν στασίν τε καὶ ἀσφάλειαν. Ἐξ ὧν ἐκεῖνοι πρὸς λήλους συῤῥηγνύμενοι πολλὴν ἀσχημοσύνην καὶ μέμψιν, ὅπερ ἦν τῷ ἀποστάτῃ σπούδασμα, προσετρίβοντο τῇ εὐσεβείᾳ. Καὶ ἄλλα δὲ τῆς αὐτῆς κακοτεχνίας συνεπῆγε τοὺς τε γὰρ ἐν κλήρῳ κατειλεγμένους εἰς τὴν τῶν βουλευτῶν ἀνέστρεφε λειτουργίαν, καὶ τῶν Ἐκκλησιῶν τὰ σιτηρέσια τοῖς τῶν δαιμονίων θεραπευταῖς μετεδίδου, καὶ πάντα πράττειν οὐκ ἐνεδίδου· ἐξ ὧν τὰ μὲν ἀκμάσῃ τὰ τῶν δαιμόνων, τὰ δὲ τῆς εὐσεβείας, ὡς ἐνόμιζεν, εἰς ἀφανισμὸν συνελαθείη.

Hoti tōn Hellēnistōn ta atopōtata kata tōn Christianōn pantachou palamōmenōn, kai touto tois asebesi kata Palaistinēn dedramatourgētai. Ta tou prophētou Elissaiou osta kai tou Baptistou Iōannou (ekei gar amphō etethapto) tōn kōn exelomenoi, kai zōōn ostois alogōn synkatamixantes, homou pros konin katekausan, kai eis ton aera diespeiranto. Kai tous Christianizontas de syllambanontes, estin hote tois bōmois anaptomenois hōs hiereia epetithesan; kai eis pollēn allēn arrhētourgian exebakcheuthēsan. "Aper Ioulianos epistamenos ouch hopōs ēchtheto, alla kai diapherontōs echairen, kai tēs men epi tois drōmenois dyskleias eis heterous aniousēs, tēs d᾽ autou gnōmēs tois ekeinōn ergois peraioumenēs. Synidōn de, dia tēs tosautēs manias ouden hōn ebouleto perainomenon mallon gar to Christianōn poliorkoumenon eperrhōnnyto phronēma; mēchanatai tous en aitiais ekbeblēmenous tōn episkopōn, kai tous ant᾿ ekeinōn echontas tous thronous, eis polemon syrrhaxai. Kai dē pasēs exousias hekaterą moirą metedidou, prattein hosa kai dynata autois eiē eis tēn oikeian stasin te kai asphaleian. Ex hōn ekeinoi pros lēlous syrrhēgnymenoi pollēn aschēmosynēn kai mempsin, hoper ēn tǭ apostatę̄ spoudasma, prosetribonto tę̄ eusebeią. Kai alla de tēs autēs kakotechnias synepēge tous te gar en klērǭ kateilegmenous eis tēn tōn bouleutōn anestrephe leitourgian, kai tōn Ekklēsiōn ta sitēresia tois tōn daimoniōn therapeutais metedidou, kai panta prattein ouk enedidou; ex hōn ta men akmasę̄ ta tōn daimonōn, ta de tēs eusebeias, hōs enomizen, eis aphanismon synelatheiē.

That, while the pagans everywhere were contriving the most monstrous things against the Christians, this too was staged by the impious in Palestine: they took the bones of the prophet Elisha and of John the Baptist (for both had been buried there) out of their tombs, mixed them with the bones of irrational animals, burned them all together to dust, and scattered them into the air. They seized those who professed Christianity and sometimes laid them as victims on the kindled altars; and they raved into much other unspeakable conduct. Julian, knowing this, was not only not displeased but rejoiced exceedingly, since the infamy of what was done fell on others, while his own purpose was carried out by their deeds. But perceiving that through such madness nothing that he wished was being achieved (for rather the spirit of the besieged Christians grew stronger), he contrived to set at war the bishops who had been expelled on charges and those who held their thrones in their place. He gave each party full power to do whatever they could for their own standing and security. As a result they clashed with one another and brought much disgrace and reproach on piety, which was the apostate's aim. He added other measures of the same malice: he returned those enrolled in the clergy to the service of the town councils, gave the churches' grain allowances to the servants of the demons, and left nothing undone by which the cult of the demons might flourish and that of piety, as he thought, be driven to extinction.

Notes and citation

Summary: Pagans in Palestine burn the relics of Elisha and John the Baptist and sacrifice Christians; Julian sets rival bishops against each other and strips the clergy of privileges.

Several words have lost letters or are split in the scan (θηκῶν, ἀλλήλους, πράττειν) and are translated by sense.

Notes on the original text

Digital text corrected (word split by OCR): ἐκεί νων → ἐκείνων; του σαύτης → τοσαύτης; πράτ. τειν → πράττειν; προσ. ετρίβοντο → προσετρίβοντο.

Topics: Persecution, Church office

Cite (SBL): Philostorgius, Hist. eccl. 7.4 (PG 65:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/7-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/philostorgius-historia/7-4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-7-4) · 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).

7.5PG 65:541

Ὅτι, φησὶ, τῶν πραγμάτων οὕτω φερομένων, εἰς μνήμην Εὐδόξιος ἀνελθὼν τῶν ὅρκων καὶ τῶν ὑποσχέσεων ἃς ὑπὲρ Αετίου πρὸς Εὐνόμιον ἀνεδέξατο, σύνοδον ἐπιστέλλει τῷ Ἀντιοχείας Εὐζωΐῳ συναθροῖσαι, ἧς ἔδει τὸν ᾿Αέτιον τῆς καταδικαζούσης ψήφου ἀπολυθῆναι. Ὁ δὲ Εὐζώῖος οὐδὲν πρὸς τὴν ἀξίωσιν ἐπεστράφη, αἰτιασάμενος μάλιστα τὸν Εὐδόξιον, ὅτι μὴ αὐτὸς προκατήρξατο πράττειν, ἅπερ ὑποτίθησιν ἑτέροις. Ἐπιμένοντος δὲ τοῦ Εὐδοξίου τῇ ἀξιώσει, ὑπισχνεῖται καὶ ὁ Εὐζώῖος τὴν πρᾶξιν.

Hoti, phēsi, tōn pragmatōn houtō pheromenōn, eis mnēmēn Eudoxios anelthōn tōn horkōn kai tōn hyposcheseōn has hyper Aetiou pros Eunomion anedexato, synodon epistellei tǭ Antiocheias Euzōïǭ synathroisai, hēs edei ton ᾿Aetion tēs katadikazousēs psēphou apolythēnai. Ho de Euzōios ouden pros tēn axiōsin epestraphē, aitiasamenos malista ton Eudoxion, hoti mē autos prokatērxato prattein, haper hypotithēsin heterois. Epimenontos de tou Eudoxiou tę̄ axiōsei, hypischneitai kai ho Euzōios tēn praxin.

That, he says, while matters went this way, Eudoxius, remembering the oaths and promises he had made to Eunomius on Aetius's behalf, wrote to Euzoius of Antioch to gather a council, by which Aetius was to be released from the sentence that condemned him. Euzoius paid no attention to the request, chiefly blaming Eudoxius for not himself first doing what he proposed to others. But when Eudoxius persisted in his request, Euzoius too promised to act.

Notes and citation

Summary: Eudoxius asks Euzoius to hold a council to restore Aetius; after delay Euzoius agrees.

Notes on the original text

Digital text corrected (OCR lost the first letters of the name): τοῦ δοξίου → τοῦ Εὐδοξίου.

Cite (SBL): Philostorgius, Hist. eccl. 7.5 (PG 65:541; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/7-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/philostorgius-historia/7-5

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-7-5) · 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).

7.6PG 65:543

Ὅτι ἐν Κωνσταντινουπόλει διατρίβοντος τοῦ Αετίου καὶ Εὐνομίου, παραγίνεται Λεόντιος ὁ τῆς Τριπόλεως πρὸς αὐτοὺς, καὶ Θεόδουλος ἀπὸ Χαιρατόπων οἵ τε ἀμφὶ τὸν Σέῤῥαν καὶ Θεόφιλον καὶ. Ἡλιόδωρον ἐξ ἑκατέρας Λιβύης καὶ ὅσοις ἄλλοις γε ἡ αὐτὴ συνήρεσκε δόξα, οἳ μήτε τῇ τοῦ ᾿Αετίου καταδίκῃ, μήτε τῷ τόμῳ τῶν ἑσπερίων ὑπογράψαι ἠνέσχοντο. Καὶ συναθροισθέντες χειροτονοῦσι τὸν ᾿Αέτιον καὶ ἦν αὐτοῖς αὐτός τε καὶ Εὐνόμιος ἅπαντα. Ἐχειροτόνουν δὲ καὶ ἑτέρους ἐπισκόπους, οὐδὲν τέως τοῦ Εὐδοξίου δυσχεραίνοντος, ἀλλὰ καὶ ψήφους πολλάκις ὑπὸ τῶν μελλόντων χειροτονεῖσθαι τοῖς περὶ ᾿Αέτιον προκομίζοντος. Ἐν τούτῳ δὲ καὶ Εὐζώϊος εἰς ἐννέα τὸν ἀριθμὸν ἀθροισάμενος σύνοδον, τὰς κατὰ ᾿Αετίου γεγενημένας πώ· λαι πράξεις διελύσατο. Ἔλυσε δὲ καὶ τὴν τοῦ ἑξαμήνου προθεσμίαν, μεθ᾽ ἣν τοῖς περὶ Σέῤῥαν εἰ μὴ τῇ τοῦ Ἀετίου καθαιρέσει καὶ τῷ ἑσπερίῳ τόμῳ ὑπογράψαιεν, τῆς ἱερωσύνης ἀφαίρεσις ἡ ζημία ωρίζετο. Ἑκατέρας δὲ τῶν εἰρημένων προελθούσης πράξεως, τοὺς τόμους ἀποστέλλειν τοῖς περὶ Εὐδόξιον παρεσκευάζοντο ἀλλ᾽ ὁ κατὰ τῶν Χριστιανῶν ἀνυπόστατος διωγμὸς τὴν ὁρμὴν περιέκοψεν.

Hoti en Kōnstantinoupolei diatribontos tou Aetiou kai Eunomiou, paraginetai Leontios ho tēs Tripoleōs pros autous, kai Theodoulos apo Chairatopōn hoi te amphi ton Serrhan kai Theophilon kai. Hēliodōron ex hekateras Libyēs kai hosois allois ge hē autē synēreske doxa, hoi mēte tę̄ tou ᾿Aetiou katadikę̄, mēte tǭ tomǭ tōn hesperiōn hypograpsai ēneschonto. Kai synathroisthentes cheirotonousi ton ᾿Aetion kai ēn autois autos te kai Eunomios hapanta. Echeirotonoun de kai heterous episkopous, ouden teōs tou Eudoxiou dyscherainontos, alla kai psēphous pollakis hypo tōn mellontōn cheirotoneisthai tois peri ᾿Aetion prokomizontos. En toutǭ de kai Euzōïos eis ennea ton arithmon athroisamenos synodon, tas kata ᾿Aetiou gegenēmenas pō; lai praxeis dielysato. Elyse de kai tēn tou hexamēnou prothesmian, meth᾽ hēn tois peri Serrhan ei mē tę̄ tou Aetiou kathairesei kai tǭ hesperiǭ tomǭ hypograpsaien, tēs hierōsynēs aphairesis hē zēmia ōrizeto. Hekateras de tōn eirēmenōn proelthousēs praxeōs, tous tomous apostellein tois peri Eudoxion pareskeuazonto all᾽ ho kata tōn Christianōn anypostatos diōgmos tēn hormēn periekopsen.

That while Aetius and Eunomius were staying at Constantinople, Leontius of Tripolis came to them, and Theodulus from Chaeretapa, and Serras, Theophilus and Heliodorus with their party from both Libyas, and all others whom the same belief pleased, who had refused to sign either Aetius's condemnation or the tome of the Westerners. Gathered together, they ordained Aetius [bishop]; and he and Eunomius were everything to them. They also ordained other bishops, Eudoxius for the time raising no objection, but often even bringing forward to Aetius's party the votes for those who were to be ordained. Meanwhile Euzoius too, gathering a council of nine, annulled the proceedings formerly taken against Aetius. He also annulled the six-month deadline, after which deprivation of the priesthood had been fixed as the penalty for Serras and his party if they did not sign Aetius's deposition and the Western tome. When both these actions had been taken, they were preparing to send the tomes to Eudoxius's party; but the irresistible persecution against the Christians cut short their purpose.

Notes and citation

Summary: The Anomoeans ordain Aetius bishop, and Euzoius annuls his condemnation, but Julian's persecution halts further steps.

In the scan the end of the section (“…the persecution against the Christians cut short their purpose”) is displaced into the middle, after “he and”; it is restored to its place.

Notes on the original text

Digital text corrected (OCR lost two letters; a displaced line from the end of the section; the displaced line restored to its place): αὐτός τε καὶ νῶν ἀνυπόστατος διωγμὸς τὴν ὁρμὴν περιέκοψεν. Εὐνόμιος ἅπαντα. → αὐτός τε καὶ Εὐνόμιος ἅπαντα.; ὁ κατὰ τῶν Χριστια → ὁ κατὰ τῶν Χριστιανῶν ἀνυπόστατος διωγμὸς τὴν ὁρμὴν περιέκοψεν.; ὅσοις λοις → ὅσοις ἄλλοις.

Topics: Church office

Cite (SBL): Philostorgius, Hist. eccl. 7.6 (PG 65:543; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/7-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/philostorgius-historia/7-6

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-7-6) · 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).

7.7PG 65:543

Ὅτι τὸν Οὐαλεντινιανὸν ὁ ἀποστάτης τάγματος ἐπάρχοντα στρατιωτικοῦ (κόμης γὰρ ἐχρημάτιζε τῶν λεγομένων Κουρνούτων), ἐπεὶ πάντα πράττων οὐδαμῶς αὐτὸν ἴσχυσε τῆς εὐσεβείας μεταστῆσαι, παραλύσας τοῦ ἀξιώματος, εἰς Θήβας τὰς Αἰγυπτίους φυγαδεύει. Τοῦτόν φασιν, ἡνίκα Κωνστάντιος ἐβασίλευσεν, ἰδεῖν τινα τῶν λεγομένων Σιλεντιαρίων, ρὸς φλόγα τοῦ στόματος ἀφιέντα· ἰδεῖν δὲ κατὰ τὸ δειλινὸν ἡνίκα μετὰ τροφὴν τὸν ὕπνον αἱρούμεθα· καὶ ταῦτα σημηνῶν Κωνσταντίῳ. Καὶ γὰρ ἐκείνου πέμψαντος αὐτὸν διά τινα χρείαν μετακαλέσασθαι τὸν Οὐαλεντινιανὸν, περιτυχεῖν τῷ θεάματι. Ὁ δὲ Κωνστάντιος τῇ ἀγγελίᾳ εἰς ὑπόνοιαν μὲν καὶ δέος κατέστη οὐδέν γέ τι παρελύπησε τὸν ἄνδρα· παραμυθούμενος δὲ τὸ οἰκεῖον δέος, περὶ τὰ φρούρια τῆς Μεσοποταμίας ἐκπέμπει, φύλακα τῶν ἐκεῖσε τόπων ἐσόμενον, καὶ τὰς τῶν Περσῶν ἐπιδρομὰς ἀναστέλλοντα.

Hoti ton Oualentinianon ho apostatēs tagmatos eparchonta stratiōtikou (komēs gar echrēmatize tōn legomenōn Kournoutōn), epei panta prattōn oudamōs auton ischyse tēs eusebeias metastēsai, paralysas tou axiōmatos, eis Thēbas tas Aigyptious phygadeuei. Touton phasin, hēnika Kōnstantios ebasileusen, idein tina tōn legomenōn Silentiariōn, ros phloga tou stomatos aphienta; idein de kata to deilinon hēnika meta trophēn ton hypnon hairoumetha; kai tauta sēmēnōn Kōnstantiǭ. Kai gar ekeinou pempsantos auton dia tina chreian metakalesasthai ton Oualentinianon, peritychein tǭ theamati. Ho de Kōnstantios tę̄ angelią eis hyponoian men kai deos katestē ouden ge ti parelypēse ton andra; paramythoumenos de to oikeion deos, peri ta phrouria tēs Mesopotamias ekpempei, phylaka tōn ekeise topōn esomenon, kai tas tōn Persōn epidromas anastellonta.

That Valentinian commanded a military unit (for he held the title of count of the so-called Cornuti); and since the apostate, though he tried everything, could in no way move him from piety, he stripped him of his rank and banished him to Thebes in Egypt. They say that while Constantius was emperor, one of the so-called silentiarii saw him sending out a flame of fire from his mouth; he saw it in the afternoon, at the time when we take our sleep after a meal, and reported it to Constantius. For Constantius had sent him on some business to summon Valentinian, and he came upon the sight. At the news Constantius fell into suspicion and fear, but he did the man no harm at all; to ease his own fear he sent him out to the fortresses of Mesopotamia, to be the guardian of those places and to check the raids of the Persians.

Notes and citation

Summary: Julian exiles the future emperor Valentinian for refusing to give up his faith; an earlier portent of flame from his mouth had alarmed Constantius.

Lemmata of Valesius's notes on 7.6 had leaked into the first sentence; they are removed. “A flame of fire”: the scan reads ρὸς with letters lost (πυρὸς).

Notes on the original text

Digital text corrected (lemmata of Valesius's notes leaked into the text): μεταστῆσαι, Ἀπὸ Χαιρατόπων. Ὑπὸ τῶν μελλόντων χειροτονεῖσθαι. Μεθ᾽ ἣν τοὺς περὶ Σέῤῥαν. τοῖς περὶ Σέῤῥαν, καὶ τῷ ἑσπερίῳ τόμῳ ὑπογράψαιεν, τῷ ἑσπερίων τόμῳ. τὸν τόμον, Τόμῳ τῶν ἑσπερίων. παραλύσας → μεταστῆσαι, παραλύσας.

Topics: Persecution

Cite (SBL): Philostorgius, Hist. eccl. 7.7 (PG 65:543; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/7-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/philostorgius-historia/7-7

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-7-7) · 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).

7.8PG 65:545

Ὅτι τὰ περὶ τοῦ μάρτυρος Βαβύλα, ὅσα τε Ἰουλιανὸς εἰς τὸ μαρτυρικὸν ἐκεῖνο σῶμα παρώνησεν, ὅσα τε εἰπεῖν ἐξεβιάσθη τὰ δαιμόνια, καὶ ὅπως κεραυνῷ τὸ τοῦ ᾿Απόλλωνος αὐτῷ καθιδρύματι ἀπετεφρώθη τέμενος, καὶ ὅσα ἄλλα κατὰ ἀνθρώπους τε καὶ ὑπὲρ ἀνθρώπους παρεδοξοποιήθη, οὐκ ἐπὶ μέγα παραλλάττοντα τοῖς ἄλλοις οὗτος ἱστορεῖ. Λέγει δὲ μαρτυρῆσαι τὸν ἱερὸν Βαβύλαν σὺν τρισὶ παισὶ, κομιδῇ μὲν νέοις, τὸ γένος δ᾽ ἀδελφοῖς· τὸ δὲ μαρτύριον ἀπ᾿ ἀρχῆς τοιαύτης προβῆναι Ἐπίσκοπος ἦν τῆς ᾿Αντιοχείας ὁ Βαβύλας. Νουμεριανῷ δὲ τῷ μαίων βασιλεῖ, ἢ ὡς ἔνιοι Δεκίῳ φασὶ, κατὰ δή τινα δαίμονα γνώμην ἐμπεσεῖν, πληθυούσης τῆς ἐκκλησίας εἰσελθεῖν ἐν αὐτῇ. Τὸν δὲ γε τοῦ Θεοῦ ἀρχιερέα κατὰ τὰ προπύλαια στάντα τοῦ νεὼ, τὴν εἴσοδον ἀποτειχίζειν, φάσκοντα, ὅσα γε δυνατὸς εἴη, μὴ ριόψεσθαι λύκον τῷ ποιμνίῳ παρεισδυόμενον. Καὶ τὸν μὲν αὐτίκα τῆς ὁρμῆς ἀνακρουσθῆναι, εἴτε στάσιν ὑπειδόμενον, εἴτε καὶ ἄλλως μεταβουλευσάμενον· τὸν ἐπίσκοπον πρῶτα μὲν τῆς τόλμης αἰτιᾶσθαι, ἔπειτα δὲ κελεύειν τὸν ὅσιον τοῖς δαίμοσι θύειν νην γὰρ εἶναι τὴν ἐξοσίωσιν ταύτην, λύσιν τε ἐγκλήματος, καὶ τῆς μετὰ ταῦτα τιμῆς τε καὶ δόξης πρόξενον. Τὸν δὲ, γενναίως πρὸς ἕκαστα τῶν προτεινομένων ἀντιταττόμενον, τὸν μαρτυρικὸν ἀναδήσασθαι στέφανον.

Hoti ta peri tou martyros Babyla, hosa te Ioulianos eis to martyrikon ekeino sōma parōnēsen, hosa te eipein exebiasthē ta daimonia, kai hopōs keraunǭ to tou ᾿Apollōnos autǭ kathidrymati apetephrōthē temenos, kai hosa alla kata anthrōpous te kai hyper anthrōpous paredoxopoiēthē, ouk epi mega parallattonta tois allois houtos historei. Legei de martyrēsai ton hieron Babylan syn trisi paisi, komidę̄ men neois, to genos d᾽ adelphois; to de martyrion ap᾿ archēs toiautēs probēnai Episkopos ēn tēs ᾿Antiocheias ho Babylas. Noumerianǭ de tǭ maiōn basilei, ē hōs enioi Dekiǭ phasi, kata dē tina daimona gnōmēn empesein, plēthyousēs tēs ekklēsias eiselthein en autę̄. Ton de ge tou Theou archierea kata ta propylaia stanta tou neō, tēn eisodon apoteichizein, phaskonta, hosa ge dynatos eiē, mē riopsesthai lykon tǭ poimniǭ pareisdyomenon. Kai ton men autika tēs hormēs anakrousthēnai, eite stasin hypeidomenon, eite kai allōs metabouleusamenon; ton episkopon prōta men tēs tolmēs aitiasthai, epeita de keleuein ton hosion tois daimosi thyein nēn gar einai tēn exosiōsin tautēn, lysin te enklēmatos, kai tēs meta tauta timēs te kai doxēs proxenon. Ton de, gennaiōs pros hekasta tōn proteinomenōn antitattomenon, ton martyrikon anadēsasthai stephanon.

That this man's account of the martyr Babylas does not differ much from the others: how Julian abused that martyr's body, what the demons were forced to say, how the precinct of Apollo was burned to ashes by lightning together with its statue, and all the other wonders, both human and more than human, that took place. He says that the holy Babylas was martyred together with three boys, very young, who were brothers by birth, and that the martyrdom came about in this way. Babylas was bishop of Antioch. Numerian, emperor of the Romans (or, as some say, Decius), through some demon formed the intention of entering the church when it was full. But God's high priest stood at the porch of the temple and barred the entrance, saying that, as far as it lay in his power, he would not allow a wolf to slip into the flock. The emperor at once desisted from his attempt, whether fearing a riot or changing his mind for some other reason; but he first accused the bishop of audacity, and then ordered the holy man to sacrifice to the demons, for this, he said, was the only expiation, both a release from the charge and the source of honour and glory afterwards. But he nobly resisted every proposal and put on the martyr's crown.

John 10:12 (echo, low confidence) · Acts 20:29 (echo, low confidence)

Notes and citation

Summary: Philostorgius on the martyrdom of Babylas of Antioch, who barred an emperor from the church.

The wolf and the flock echo John 10:12 and Acts 20:29.
Some words have lost letters in the scan (Ῥωμαίων, περιόψεσθαι, μόνην) and are translated by sense.

Topics: Martyrdom, Persecution, Church office

Cite (SBL): Philostorgius, Hist. eccl. 7.8 (PG 65:545; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/7-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/philostorgius-historia/7-8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-7-8) · 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).

7.9PG 65:545

Ὅτι τοὺς τοῦ Σωτῆρος χρησμοὺς, οἳ τὴν Ἰερουσαλήμ ἀνατετράφθαι λέγουσιν, ὥστε μηδὲ λίθον ἐπὶ λίθῳ μεῖναι, τούτοις ὁ ἀποστάτης εἰς ψεῦδος ἐλέγχειν διανοηθεὶς, οὐ μόνον οὐδὲν ἤνυσεν ὧν ἐσπούδασεν, ἀλλὰ τὸ ἐν τοῖς χρησμοῖς, εἰ καὶ ἄκων, ἐβεβαίωσεν ἀμετάπτωτον. Ὁ μὲν γὰρ τοὺς πανταχῆ συναγείρας Ἰουδαίους, καὶ οἴκοθεν χρήματα καὶ δύναμιν ἄλλην παρασχῶν, ἀνακαινίζειν ἐπέτρεπε τὸ ἱερόν. Δείματα δὲ θεήλατα γεγονότα διήγησιν ὑπερβαίνοντα, οὐ μόνον ἔσβεσεν αὐτῶν τὴν προθυμίαν, ἀλλὰ καὶ αὐτὸν καὶ τοὺς Ἰουδαίους εἰς ἐσχάτην ἀμηχανίαν καὶ αἰσχύνην κατεστρέψαντο. Τοῦτο μὲν γὰρ, πῦρ ἐπενέμετο τοὺς ἐργάζεσθαι τολμῶντας τοῦτο δὲ, σεισμὸς ἐχώννυεν· καὶ ἄλλους ἄλλα πάθη κατεμερίζετο, καὶ ἡ καταισχύνειν τὰ δεσποτικὰ λόγια μελετήσασα τόλμα, τὸ ἐκείνων ἀκαταίσχυντον καὶ σεβασμιώτατον λέληθεν ἑαυτὴν ἀνακηρύττουσα.

Hoti tous tou Sōtēros chrēsmous, hoi tēn Ierousalēm anatetraphthai legousin, hōste mēde lithon epi lithǭ meinai, toutois ho apostatēs eis pseudos elenchein dianoētheis, ou monon ouden ēnysen hōn espoudasen, alla to en tois chrēsmois, ei kai akōn, ebebaiōsen ametaptōton. Ho men gar tous pantachē synageiras Ioudaious, kai oikothen chrēmata kai dynamin allēn paraschōn, anakainizein epetrepe to hieron. Deimata de theēlata gegonota diēgēsin hyperbainonta, ou monon esbesen autōn tēn prothymian, alla kai auton kai tous Ioudaious eis eschatēn amēchanian kai aischynēn katestrepsanto. Touto men gar, pyr epenemeto tous ergazesthai tolmōntas touto de, seismos echōnnyen; kai allous alla pathē katemerizeto, kai hē kataischynein ta despotika logia meletēsasa tolma, to ekeinōn akataischynton kai sebasmiōtaton lelēthen heautēn anakēryttousa.

That the apostate, intending to prove false the Saviour's oracles which say that Jerusalem will be overthrown so that not even a stone will remain upon a stone, not only achieved nothing of what he strove for but, though unwillingly, confirmed that what was in the oracles cannot fail. For he gathered the Jews from everywhere, supplied money and other means from his own resources, and commissioned them to restore the temple. But God-sent terrors beyond description not only quenched their eagerness but brought both him and the Jews to the utmost helplessness and shame. For on the one hand fire devoured those who dared to work, and on the other an earthquake buried them; and different sufferings fell to different men; and the audacity that set out to put the Lord's words to shame unwittingly proclaimed them beyond all shame and most venerable.

Matt 24:2 (allusion, high confidence) · Mark 13:2 (allusion, medium confidence) · Luke 21:6 (allusion, medium confidence)

Notes and citation

Summary: Julian's attempt to rebuild the Jerusalem temple to disprove Christ's prophecy is stopped by fire and earthquake.

The prophecy is Matt 24:2 (Mark 13:2; Luke 21:6).

Notes on the original text

Digital text corrected (OCR lost the first letters of the name; OCR slip): τὴν ρουσαλήμ → τὴν Ἰερουσαλήμ; κατεμερίζετυ → κατεμερίζετο.

Topics: Scripture and canon, Eschatology

Cite (SBL): Philostorgius, Hist. eccl. 7.9 (PG 65:545; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/7-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/philostorgius-historia/7-9

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-7-9) · 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).

7.10PG 65:547

Ὅτι πολλοὶ μὲν τῶν εἰς τοὺς Χριστιανοὺς καὶ τὴν εὐσέβειαν ἐκμανέντων, δίκας ἔτισαν οὐ μεμπτάς· εἰς τὸ περιφανέστατον δὲ καὶ ἐπιφανεῖς, Ἰουλιανός τε ὁ τῆς ἑῴας ἄρχων, θεῖος ὢν κατὰ τὸ μητρῷον γένος τοῦ ἀποστάτου Ἰουλιανοῦ, καὶ Φήλιξ ὁ τοὺς θησαυροὺς ἐπιτετραμμένος, καὶ Ἐλπίδιος τῆς σιλικῆς οἰκίας προεστώς· κόμητας πριουάτων ἡ μαίων γλῶττα καλεῖ. Οὗτοι οἱ τρεῖς τῶν ἐξαρνησαμένων τὴν εὐσέβειαν εἰς τῷ βασιλεῖ κεχαρισμένον ἦσαν. Ὁ μὲν οὖν Φήλιξ ἐξ οὐδεμιᾶς ἐμφανοῦς αἰτίας, τῶν ἐν βάθει φλεβῶν μιᾶς τῆς μεγίστης ἀναῤῥαγείσης, αἵματός τε αὐλὸν ἐξέπεμψεν ἐκ τοῦ στόματος, καὶ θέαμα τοῖς ὁρῶσι γενόμενος φοβερὸν, οὐδὲ ὅλης ἡμέρας ἤρκεσεν· ἀλλὰ περὶ δείλην ὀψίαν τοῦ αἵματος ἐπιλείποντος καὶ τὴν ψυχὴν συναπέβαλε. Ὁ δέ γε Ἰουλιανὸς ἀργαλέᾳ καὶ δυστεκμάρτῳ βληθεὶς νόσῳ, ἐπὶ τεσσαράκοντα τὰς ὅλας ἡμέρας ἀποτάδην ἔκειτο μήτε φθεγγόμενος, μήτε τινὰ συναίσθησιν ἔχων· μικρὸν δὲ πως ὑποῤῥαΐσας πολλὰ μὲν κατεγίνωσκεν ἑαυτὸν τῆς ἀθεμίτου τόλμης, καὶ τὴν δίκην ἐκεῖθεν αὐτῷ συναίσθησιν ἔλαβε καταῤῥαγῆναι· καὶ μέχρι τοῦ μάρτυρα αὐτὸν ἑαυτοῦ τῆς ἀνοσιουργίας γενέσθαι ἀνενεγκών, παντοδαποῖς ἕλκεσι τὴν γαστέρα σπασθεὶς, συνδιεῤῥάγη καὶ τὴν ψυχήν. Καὶ ὁ Ἐλπίδιος δὲ, εἰ καὶ τῶν ἄλλων βραδύτερον, ἀλλ᾽ οὖν τῇ τοῦ Προκοπίου τυραννίδι συμπράττων φωραθεὶς, ὃς ἐπανέστη τῷ Οὐάλεντι, τῶν τε χρημάτων γυμνωθεὶς, καὶ εἰρκταῖς καταδιοὺς, ἀκλεῶς καταστρέφει τὸν βίον, ἐπάρατος πᾶσι γεγονῶς, καὶ ὁ θύτης Ἐλπίδιος ἐπονομαζόμενος. ῎Αλλος δέ τις συνεισελθὼν τοῖς εἰρημένοις ἐν τῇ κλησίᾳ, ἣν ἐπόρθουν καὶ ἀπεσύλων τὰ ἀναθήματα, καὶ τὰ κειμήλια λαφυραγωγοῦντες, τὸν ἐν αὐτοῖς θεραπευόμενον ἐξύβριζον· οὗτος δὴ προσανασυράμενος τὴν ἐσθῆτα, τῷ θυσιαστηρίῳ ἐνασελγαίνων ἐναπούρησε, καὶ παραυτίκα ποινὴν χαλεπὴν καὶ ὀξεῖαν ἀπέτισε. ὧν γὰρ ὕβρισε μορίων, ταῦτα μέχρι τῶν ἐντέρων διασαπεὶς, καὶ σκωλήκων ἀδιήγητον χρῆμα τεκνώσας, οἰκτρῶς ἄγαν καὶ οὐδ᾽ ηγήσεως ἀξίως, καταστρέφει τὸν βίον. Καὶ μὲν δὴ καὶ ἕτεροι παραπλήσια τετολμηκότες ἐφαμίλλους τὰς τιμωρίας δεδώκασιν.

Hoti polloi men tōn eis tous Christianous kai tēn eusebeian ekmanentōn, dikas etisan ou memptas; eis to periphanestaton de kai epiphaneis, Ioulianos te ho tēs heǭas archōn, theios ōn kata to mētrǭon genos tou apostatou Ioulianou, kai Phēlix ho tous thēsaurous epitetrammenos, kai Elpidios tēs silikēs oikias proestōs; komētas priouatōn hē maiōn glōtta kalei. Houtoi hoi treis tōn exarnēsamenōn tēn eusebeian eis tǭ basilei kecharismenon ēsan. Ho men oun Phēlix ex oudemias emphanous aitias, tōn en bathei phlebōn mias tēs megistēs anarrhageisēs, haimatos te aulon exepempsen ek tou stomatos, kai theama tois horōsi genomenos phoberon, oude holēs hēmeras ērkesen; alla peri deilēn opsian tou haimatos epileipontos kai tēn psychēn synapebale. Ho de ge Ioulianos argaleą kai dystekmartǭ blētheis nosǭ, epi tessarakonta tas holas hēmeras apotadēn ekeito mēte phthengomenos, mēte tina synaisthēsin echōn; mikron de pōs hyporrhaïsas polla men kateginōsken heauton tēs athemitou tolmēs, kai tēn dikēn ekeithen autǭ synaisthēsin elabe katarrhagēnai; kai mechri tou martyra auton heautou tēs anosiourgias genesthai anenenkōn, pantodapois helkesi tēn gastera spastheis, syndierrhagē kai tēn psychēn. Kai ho Elpidios de, ei kai tōn allōn bradyteron, all᾽ oun tę̄ tou Prokopiou tyrannidi symprattōn phōratheis, hos epanestē tǭ Oualenti, tōn te chrēmatōn gymnōtheis, kai eirktais katadious, akleōs katastrephei ton bion, eparatos pasi gegonōs, kai ho thytēs Elpidios eponomazomenos. ᾿Allos de tis syneiselthōn tois eirēmenois en tę̄ klēsią, hēn eporthoun kai apesylōn ta anathēmata, kai ta keimēlia laphyragōgountes, ton en autois therapeuomenon exybrizon; houtos dē prosanasyramenos tēn esthēta, tǭ thysiastēriǭ enaselgainōn enapourēse, kai parautika poinēn chalepēn kai oxeian apetise. hōn gar hybrise moriōn, tauta mechri tōn enterōn diasapeis, kai skōlēkōn adiēgēton chrēma teknōsas, oiktrōs agan kai oud᾽ ēgēseōs axiōs, katastrephei ton bion. Kai men dē kai heteroi paraplēsia tetolmēkotes ephamillous tas timōrias dedōkasin.

That many of those who raged against the Christians and piety paid penalties that could not be faulted; but the most conspicuous were the prominent ones: Julian, the governor of the East, who was the apostate Julian's uncle on his mother's side; Felix, who had charge of the treasuries; and Elpidius, head of the imperial household, whom the Roman tongue calls count of the private estates. These three, among those who had renounced piety, were eager to please the emperor. Felix, from no evident cause, when one of the largest of his deep veins burst, poured out a stream of blood from his mouth, and, becoming a frightful sight to those who saw him, did not last a whole day; about late evening, as his blood gave out, he lost his life as well. Julian was struck by a grievous and obscure disease and lay stretched out for forty whole days, neither speaking nor having any sensation; then, recovering a little, he condemned himself bitterly for his lawless audacity and perceived that the penalty had broken upon him from that cause; and having recovered so far as to become a witness against himself to his impiety, with his belly racked by sores of every kind, he burst apart and gave up his soul. Elpidius too, though later than the others, was caught taking part in the usurpation of Procopius, who rose against Valens; stripped of his property and sunk in prison, he ended his life ingloriously, accursed by all and nicknamed “Elpidius the sacrificer.” Another man had gone in with those named into the church that they were plundering, stripping it of its offerings and carrying off its treasures as spoil, and insulting the one worshipped in it. This man pulled up his garment and in his wantonness urinated on the altar, and at once paid a harsh and swift penalty: the parts with which he had committed the outrage rotted away as far as his bowels, and he bred an indescribable mass of worms and ended his life most pitiably, in a manner not even fit to be told. Others too, who dared similar things, paid like penalties.

Notes and citation

Summary: The deaths of Julian's uncle, Felix, Elpidius and a desecrator of a church, as divine punishments for persecution.

Several words have lost letters in the scan (βασιλικῆς, Ῥωμαίων, ἐκκλησίᾳ, διηγήσεως) and the sentence on the uncle's recognition of his penalty is garbled; these are translated by sense.

Topics: Persecution

Cite (SBL): Philostorgius, Hist. eccl. 7.10 (PG 65:547; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/7-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/philostorgius-historia/7-10

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-7-10) · 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).

7.11PG 65:549

Οτι Ῥωμαίων ὁ βασιλεὺς ᾿Αδριανὸς, ὃς Αἴλιος ἐπωνόμαστο, τὰ Ἱεροσόλυμα Αἰλίαν ἐξ ἑαυτοῦ μετεκαλέσατο· ὡς ἂν παντάπασι τὸ Ἰουδαίων αὐτῆς ἔθνος ἀποστήσῃ καὶ ἀποῤῥήξῃ, καὶ μηδ᾽ ἐκ τῆς κλήσεως ὡς πατρίδος αὐτῆς ἀντιποιεῖσθαι πρόφασιν ἐχούσης Ἐδεδίει γὰρ αὐτῶν τὸ θερμουργὸν καὶ ῥιψοκίνδυνον, μὴ, συναγειρόμενοι κατὰ πρόφασιν ἐν τῇ πόλει λατρείας, πράγματα Ῥωμαίοις παρέξωσιν.

Oti Rhōmaiōn ho basileus ᾿Adrianos, hos Ailios epōnomasto, ta Hierosolyma Ailian ex heautou metekalesato; hōs an pantapasi to Ioudaiōn autēs ethnos apostēsę̄ kai aporrhēxę̄, kai mēd᾽ ek tēs klēseōs hōs patridos autēs antipoieisthai prophasin echousēs Edediei gar autōn to thermourgon kai rhipsokindynon, mē, synageiromenoi kata prophasin en tę̄ polei latreias, pragmata Rhōmaiois parexōsin.

That the Roman emperor Hadrian, who was surnamed Aelius, renamed Jerusalem Aelia after himself, in order to separate and sever the Jewish nation from it completely, so that they might not have even its name as a pretext for claiming it as their homeland. For he feared their hot-headedness and recklessness, lest, gathering in the city on the pretext of worship, they should make trouble for the Romans.

Notes and citation

Summary: Hadrian renames Jerusalem Aelia to keep the Jews from claiming it.

Notes on the original text

Digital text corrected (OCR lost the first letters of the name): ὃς λιος → ὃς Αἴλιος.

Cite (SBL): Philostorgius, Hist. eccl. 7.11 (PG 65:549; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/7-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/philostorgius-historia/7-11

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-7-11) · 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).

7.12PG 65:549

Ὅτι, φησὶ, Βαβύλα τοῦ μάρτυρος τῶν λειψάνων μετατεθέντων, τὰ τῶν Ἑλλήνων χρηστήρια, τοῦ κατὰ Δάφνην ἀρξαμένου, χρησμοὺς ἀνεδίδου καὶ για, τῆς θείας Προνοίας φθέγγεσθαι μὲν αὐτοῖς διδούσης, τρεπούσης δὲ τὴν ἐς τιμὴν αὐτοῖς ὁρῶσι σπουδὴν εἰς αἰσχύνην ἄφατον. Καὶ γὰρ ἐξ ὧν ἐσπουδάζετο τὸ Ἑλληνικὸν κιχρᾶν τὰ δαιμόνια, ἔχοιεν ἐπὶ μᾶλλον θειάζειν αὐτὰ, ἐκ τούτων τὸ ἀσθενὲς αὐτῶν καὶ πεπλανημένον διελέγχειν τῇ θείᾳ Προνοίᾳ συνηλαύνοντο. Ψευδεῖς γὰρ καὶ ἀτέλεστοι κατά γε τὸ περιφανέστατον οἱ ἐκεῖθεν χρησμοὶ ἐγνωρίζοντο· ὅθεν καὶ προθεσπισάντων ἅμα πάντων καθ' ἕκαστον τῶν μαντείων, ὡς Ἰουλιανὸς ὁ τοῦ βασιλέως θεῖος νοσῶν οὐ τεθνήξεται, ἐν αὐταῖς τῶν χρησμῶν ἀναγνώσεσιν, οἰκτρῶς ἐκεῖνος καὶ ἐλεεινῶς τὸν βίον ἀπέῤῥηξεν.

Hoti, phēsi, Babyla tou martyros tōn leipsanōn metatethentōn, ta tōn Hellēnōn chrēstēria, tou kata Daphnēn arxamenou, chrēsmous anedidou kai gia, tēs theias Pronoias phthengesthai men autois didousēs, trepousēs de tēn es timēn autois horōsi spoudēn eis aischynēn aphaton. Kai gar ex hōn espoudazeto to Hellēnikon kichran ta daimonia, echoien epi mallon theiazein auta, ek toutōn to asthenes autōn kai peplanēmenon dielenchein tę̄ theią Pronoią synēlaunonto. Pseudeis gar kai atelestoi kata ge to periphanestaton hoi ekeithen chrēsmoi egnōrizonto; hothen kai prothespisantōn hama pantōn kath' hekaston tōn manteiōn, hōs Ioulianos ho tou basileōs theios nosōn ou tethnēxetai, en autais tōn chrēsmōn anagnōsesin, oiktrōs ekeinos kai eleeinōs ton bion aperrhēxen.

That, he says, after the relics of the martyr Babylas had been moved, the oracles of the Greeks, beginning with the one at Daphne, gave out responses and sayings, divine Providence letting them speak but turning their zeal for honour into unspeakable shame for those who looked to them. For the very means by which the pagans were eager to consult the demons, so that they might deify them all the more, became the means by which divine Providence compelled them to expose the demons' weakness and error. The oracles from there were plainly known to be false and unfulfilled. So when all the oracles at once, each of them separately, had foretold that Julian, the emperor's uncle, who was ill, would not die, he ended his life pitiably and wretchedly while the oracles were actually being read.

Notes and citation

Summary: After Babylas's relics are moved the pagan oracles speak again but are exposed as false.

The second word for the oracles' utterances is damaged in the scan (για, probably λόγια).

Notes on the original text

Digital text corrected (word split by OCR): ἀσθε νὲς → ἀσθενὲς.

Cite (SBL): Philostorgius, Hist. eccl. 7.12 (PG 65:549; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/7-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/philostorgius-historia/7-12

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-7-12) · 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).

7.13PG 65:549

Ὅτι, φησὶν, Ἥρωνά τινα ἐκ Θηβῶν τῶν Αἰγυπτίων ὁρμώμενον, καὶ εἰς ἐπισκόπους τελέσαντα, εἶτα πρὸς Ἑλληνισμὸν μεταβαλόντα, παραχρῆμα νόσος σηπεδονώδης ἀπέλαβε, καὶ πᾶν καταβοσκηθεῖσα τὸ σῶμα, βδέλυγμα πᾶσιν ὑπέδειξεν. Ὁ δὲ πανταχόθεν ἀπορούμενος ἐν τοῖς ἀμφόδοις κατέκειτο, μηδ' ὄντινα οὖν μηδαμόθεν ἕλκων ἔλεον· τῶν μὲν Χριστιανῶν παντελῶς αὐτὸν ἐκτρεπομένων, τῶν Ἑλλήνων δὲ μέχρι τοῦ καθυποβαλεῖν αὐτὸν τῇ πλάνῃ μόνον αὐτὸν ἐγνωκότων. ᾿Αλλ' ὁ μὲν Ἥρων πικρῶς οὕτω καὶ παναθλίως τῆς ζωῆς ἀπελήλαται. Καὶ Θεότεκνος δέ τις πρὸς τὸν Ἑλληνισμὸν ἀποῤῥυεὶς, πᾶσαν ἀθρόως τὴν σάρκα διασαπεὶς καὶ σκωλήκων ὕλη γεγονὼς, καὶ δὴ καὶ τοὺς ὀφθαλμοὺς ὑπ᾿ αὐτῶν ἐξορυχθείς, τελευτῶν εἰς μανίαν ἐτράπη, καὶ τὴν ἑαυτοῦ γλῶτταν καταφαγὼν, ἐκ πικρῶν βασάνων εἰς πολὺ χαλεπώτερα παρεπέμφθη κολαστήρια. Καὶ πολλὰ τοιαῦτα τὸ Θεῖον ἐτερατούργει, ἀντιῤῥόπους τὰς ποινὰς παρὰ τῶν ἀναίδην ἀσεβούντων εἰσπραττόμενον.

Hoti, phēsin, Hērōna tina ek Thēbōn tōn Aigyptiōn hormōmenon, kai eis episkopous telesanta, eita pros Hellēnismon metabalonta, parachrēma nosos sēpedonōdēs apelabe, kai pan kataboskētheisa to sōma, bdelygma pasin hypedeixen. Ho de pantachothen aporoumenos en tois amphodois katekeito, mēd' ontina oun mēdamothen helkōn eleon; tōn men Christianōn pantelōs auton ektrepomenōn, tōn Hellēnōn de mechri tou kathypobalein auton tę̄ planę̄ monon auton egnōkotōn. ᾿All' ho men Hērōn pikrōs houtō kai panathliōs tēs zōēs apelēlatai. Kai Theoteknos de tis pros ton Hellēnismon aporrhyeis, pasan athroōs tēn sarka diasapeis kai skōlēkōn hylē gegonōs, kai dē kai tous ophthalmous hyp᾿ autōn exorychtheis, teleutōn eis manian etrapē, kai tēn heautou glōttan kataphagōn, ek pikrōn basanōn eis poly chalepōtera parepemphthē kolastēria. Kai polla toiauta to Theion eteratourgei, antirrhopous tas poinas para tōn anaidēn asebountōn eisprattomenon.

That, he says, a certain Heron from Thebes in Egypt, who had been consecrated a bishop and then went over to paganism, was at once seized by a putrefying disease, which ate away his whole body and made him an abomination to all. Utterly destitute, he lay in the streets, drawing pity from no one anywhere: the Christians turned away from him completely, and the pagans had cared for him only so far as to bring him under their error. So Heron was driven from life bitterly and most wretchedly. And a certain Theotecnus, who slipped away into paganism, rotted in all his flesh at once and became food for worms, which even dug out his eyes; at the end he turned to madness and, eating his own tongue, was sent on from bitter torments to far harsher punishments. The Divinity worked many such wonders, exacting penalties to match from those who were shamelessly impious.

Notes and citation

Summary: The terrible deaths of the apostate bishop Heron and of Theotecnus, who went over to paganism.

A leaked heading and lemmata of Valesius's notes split the word Ἑλλήνων; and a fragment that does not belong to this section (“…was shown from heaven at that time, lest ever…”), apparently from the notes, stood at its end; both are removed.

Notes on the original text

Digital text corrected (OCR lost the first letters; a heading and lemmata of Valesius's notes leaked into the text; a stray fragment from the notes at the end of the section): τῶν Ἑλ AΝΝΟΤΑΤΙΟΝES. πρόφασιν ἔχωσι, Ἐς τιμήν. Ἐντιμήν λήνων → τῶν Ἑλλήνων; εἰσπραττόμενον. τες, κατ' ἐκεῖνο καιροῦ οὐρανόθεν ἐπεδείχθη, μὴ ἄν ποτε → εἰσπραττόμενον.; τῶν γυπτίων → τῶν Αἰγυπτίων.

Topics: Persecution

Cite (SBL): Philostorgius, Hist. eccl. 7.13 (PG 65:549; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/7-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/philostorgius-historia/7-13

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-7-13) · 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).

7.14PG 65:551

Ὅτι προστάξας, φησὶν, Ἰουλιανὸς τὰ Ἱεροσόλυμα ἀνοικοδομεῖσθαι, ὡς ἂν τὰς περὶ αὐτῶν δεσποτικὰς προῤῥήσεις ἀκύρους ἐλέγξῃ, τοὐναντίον ἅπαν ὧν ἐσπούδασεν, ἐξειργάσατο. ῎Ἄλλα τε γὰρ τέρατα ὑπερφυῆ τὸ ἔργον κατασκήψαντα ἐπέσχε· καὶ δὴ καὶ τῶν θεμελίων εὐτρεπιζομένων, εἷς τῶν λίθων, εἰς τὴν ἐσχάτην κρηπίδα τεταγμένων κινηθεὶς, στόμιον ἄντρου τινὸς παρέδειξεν, ἐνειργασμένου τῇ πέτρᾳ. Ὡς ἄπορος ἦν διὰ τὸ βάθος ἰδεῖν τὰ ἔνδον, βουλόμενοι γνῶναι τὸ σαφὲς οἱ τοῖς ἔργοις ἐφεστῶκαθιῶσί τινα τῶν ἐργατῶν σχοίνου μακρᾶς ἐκδησάμενοι. Ὁ δὲ καθιμηθεὶς, ὕδωρ μὲν εὖρεν εἰς μέσας κνήμας κατὰ τὸ ἄντρον συνεστηκός· πανταχοῖ δὲ περιελθὼν καὶ τῶν τοίχων ἐφαψάμενος, τετράγωνον μὲν τὸ ἄντρον ἔγνω. ᾿Αναστρέφων δὲ καὶ κατὰ τὸ μέσον γεγονὼς, ἐντυγχάνει στήλῃ τινὶ, βραχύ διεχούσῃ τοῦ ὕδατος· ᾗ τὴν χεῖρα ἐπιβαλὼν εὑρίσκει βιβλίον αὐτῇ ἐπικείμενον, λεπτοτάτῳ καὶ καθαροτάτῳ περιειλημένον ἡμιτυβίῳ· ἀνελόμενος δὲ ὡς εὗρε τὸ βιβλίον, σημαίνει δεῖν αὐτὸν ἀνακομίζειν. ᾿Ανακομισθεὶς δὴ ἐπιδείκνυσι τὸ βιβλίον, καὶ εἰς θάμβος ἅπαντας ἄγει, μάλιστα δ᾽ ὅτι καὶ νεουργὸν καὶ ἀθιγῆ παρείχε τὴν θέαν, καὶ ὡς ἐν ἐκείνῳ ἂν εὑρεθὲν τῷ χωρίῳ. Τὸ δὲ ἄρα τὸ βιβλίον, ὃ καὶ πλέον Ἑλληνιστὰς καὶ Ἰουδαίους κατέπληξεν, εὐθὺς κατ' ἀρχὰς ἀναπτυχθὲν, μεγάλοις ἔλεγε γράμμασιν, Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Καὶ ἁπλῶς ὁλόκληρον ἡ γραφὴ τὸ Εὐαγγέλιον ἐδείκνυ, ὅπερ ἡ θεολόγος τοῦ μαθητοῦ καὶ παρθένου εὐηγγελίσατο γλῶσσα. Ἐδήλου δὲ ἄρα μετὰ τῶν ἄλλων παραδόξων ἔργων ἃ διαπεσεῖν δεσποτικὴν ἀπόφασιν, ἥτις τὴν εἰς τέλος ἐρήμωσιν τοῦ νεὼ προανεῖπε. Καὶ γὰρ Θεόν τε ἐθεολόγει τὸ βιβλίον τὸν ταῦτα προτεθεσπικότα καὶ μιουργὸν ἁπάντων· καὶ ἔλεγχος ἦν τοῦ μάτην ἐκείνους περὶ τὴν οἰκοδομὴν ποιεῖσθαι τῆς θείας καὶ ἀμεταθέτου ψήφου τὸν εἰς τέλος τοῦ νεὼ ἀφανισμὸν καταψηφισαμένης. Τὰ μέντοι Ἱεροσόλυμα, Ἰεβοὺς πρότερον ἐκαλεῖτο, τῶν τῆς Βενιαμίτιδος φυλῆς ταύτην ἐνοικούντων, πρὶν ἢ Δαβὶδ ὁ βασιλεὺς ὑποσχέσει στρατηγίας ἑλὼν αὐτὴν διὰ τοῦ Ἰοάβου. Ἐκείνῳ τε τὴν ὑπόσχεσιν ὡς ὑπεδέξατο δίδωσι, καὶ αὐτὸς πόλιν ἐν αὐτῇ δειμάμενος, μητρόπολιν τοῦ παντὸς ἔθνους τῶν Ἑβραίων ἀπειργάσατο.

Hoti prostaxas, phēsin, Ioulianos ta Hierosolyma anoikodomeisthai, hōs an tas peri autōn despotikas prorrhēseis akyrous elenxę̄, tounantion hapan hōn espoudasen, exeirgasato. ᾿Alla te gar terata hyperphyē to ergon kataskēpsanta epesche; kai dē kai tōn themeliōn eutrepizomenōn, heis tōn lithōn, eis tēn eschatēn krēpida tetagmenōn kinētheis, stomion antrou tinos paredeixen, eneirgasmenou tę̄ petrą. Hōs aporos ēn dia to bathos idein ta endon, boulomenoi gnōnai to saphes hoi tois ergois ephestōkathiōsi tina tōn ergatōn schoinou makras ekdēsamenoi. Ho de kathimētheis, hydōr men euren eis mesas knēmas kata to antron synestēkos; pantachoi de perielthōn kai tōn toichōn ephapsamenos, tetragōnon men to antron egnō. ᾿Anastrephōn de kai kata to meson gegonōs, entynchanei stēlę̄ tini, brachy diechousę̄ tou hydatos; hę̄ tēn cheira epibalōn heuriskei biblion autę̄ epikeimenon, leptotatǭ kai katharotatǭ perieilēmenon hēmitybiǭ; anelomenos de hōs heure to biblion, sēmainei dein auton anakomizein. ᾿Anakomistheis dē epideiknysi to biblion, kai eis thambos hapantas agei, malista d᾽ hoti kai neourgon kai athigē pareiche tēn thean, kai hōs en ekeinǭ an heurethen tǭ chōriǭ. To de ara to biblion, ho kai pleon Hellēnistas kai Ioudaious kateplēxen, euthys kat' archas anaptychthen, megalois elege grammasin, En archę̄ ēn ho Logos, kai ho Logos ēn pros ton Theon, kai Theos ēn ho Logos. Kai haplōs holoklēron hē graphē to Euangelion edeikny, hoper hē theologos tou mathētou kai parthenou euēngelisato glōssa. Edēlou de ara meta tōn allōn paradoxōn ergōn ha diapesein despotikēn apophasin, hētis tēn eis telos erēmōsin tou neō proaneipe. Kai gar Theon te etheologei to biblion ton tauta protethespikota kai miourgon hapantōn; kai elenchos ēn tou matēn ekeinous peri tēn oikodomēn poieisthai tēs theias kai ametathetou psēphou ton eis telos tou neō aphanismon katapsēphisamenēs. Ta mentoi Hierosolyma, Iebous proteron ekaleito, tōn tēs Beniamitidos phylēs tautēn enoikountōn, prin ē Dabid ho basileus hyposchesei stratēgias helōn autēn dia tou Ioabou. Ekeinǭ te tēn hyposchesin hōs hypedexato didōsi, kai autos polin en autę̄ deimamenos, mētropolin tou pantos ethnous tōn Hebraiōn apeirgasato.

That, he says, Julian, having ordered Jerusalem to be rebuilt in order to prove void the Lord's predictions about it, brought about the exact opposite of what he strove for. For other extraordinary portents fell upon the work and stopped it; and in particular, while the foundations were being prepared, one of the stones set in the lowest course was moved and revealed the mouth of a cave hewn in the rock. Since it was impossible to see inside because of the depth, those in charge of the works, wishing to learn the truth, let down one of the workmen, tied to a long rope. When he had been let down, he found water standing in the cave up to the middle of his shins; going round everywhere and touching the walls, he learned that the cave was square. As he turned back and reached the middle, he came upon a column rising a little above the water; putting his hand on it, he found a book lying on it, wrapped in a very fine and clean linen cloth. Taking up the book just as he had found it, he signalled that they should haul him up. When he had been brought up, he showed the book, and it struck everyone with amazement, especially because it looked new and untouched, although it had been found in such a place. The book, which astonished pagans and Jews even more, when unrolled, said at the very beginning in large letters: “In the beginning was the Word, and the Word was with God, and the Word was God.” In short, the writing contained the whole Gospel that the God-speaking tongue of the disciple and virgin proclaimed. Along with the other wonders, it showed that the Lord's sentence, which had foretold the final desolation of the temple, could never fail. For the book proclaimed as God the one who had foretold these things and the Creator of all, and it was a proof that they were labouring in vain on the building, since the divine and unchangeable decree had condemned the temple to final destruction. Jerusalem was formerly called Jebus, and those of the tribe of Benjamin lived in it, before King David took it through Joab by promising him the command of the army. He gave him what he had promised, as he had undertaken, and himself built a city in it and made it the capital of the whole Hebrew nation.

John 1:1 (quotation, high confidence) · Matt 24:2 (allusion, medium confidence) · 1 Chr 11:4–6 (allusion, high confidence) · Judg 1:21 (allusion, medium confidence)

Notes and citation

Summary: During Julian's attempt to rebuild the temple a workman finds in a cave a pristine copy of John's Gospel; on the earlier history of Jerusalem as Jebus.

The quotation is John 1:1. “The disciple and virgin” is John. Jebus and Joab: Judg 1:21; 1 Chr 11:4–6.
Some words have lost letters in the scan (δημιουργὸν; ἐφεστῶ[τες] καθιᾶσι) and are translated by sense.

Notes on the original text

Digital text corrected (word split by OCR): Ἱεροσό λυμα → Ἱεροσόλυμα.

Topics: Scripture and canon, Christology

Cite (SBL): Philostorgius, Hist. eccl. 7.14 (PG 65:551; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/7-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/philostorgius-historia/7-14

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-7-14) · 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).

7.15PG 65:553

Ὅτι τοῖς πανταχόθεν χρησμοῖς τῶν Ἑλλήνων ὁ Παραβάτης ἀναπεισθεὶς ὡς ἄμαχον ἕξει τὸ κράτος, κατὰ Περσῶν ἐκστρατεύει. Γέρων δέ τις τῶν παρὰ Πέρσαις τῆς στρατείας ἀφειμένων ἤδη ἀπέστη μετέρχεται τὸν Παραβάτην ἐν Περσίδι στρατευόμενον καὶ ἐρημίαις ἐν τόποις καὶ ἀμηχάνοις συγκλείσας ἀπορίαις, ἐν οἷς τὸ πλεῖστον τοῦ λαοῦ διεφθάρη, ἔτοιμον θήραμα τοὺς πολεμίους τοῖς ὁμοφύλοις παρέχεται. Τὸ δὲ Περσικὸν ἐπελαύνει κατ᾿ αὐτῶν, συνεπαγόμενον καὶ τοὺς ὑποσπόνδους κοντοφόρους Σαρακηνούς ὧν εἷς ἐπὶ τὸν Ἰουλιανὸν τὸ δόρυ ἐκτείνας, πλήττει μὲν αὐτὸν ἐν ἰσχύϊ κατὰ τὸ περιτόναιον. ῎Αμα δὲ τῇ αἰχμῇ ἐξελκομένῃ, καὶ κόπρος τις ηκολούθησε συνεπισπωμένη τῷ αἵματι. Εἶτα τὸν μὲν βαλόντα Σαρακηνὸν εἷς τῶν δυρυφόρων ἐπελθὼν, τῆς κεφαλῆς ἀποτέμνει. Τρωθέντα δὲ καιρίαν τὸν Ἰουλιανὸν, οἱ οἰκεῖοι διὰ τάχους ἀναλαβόντες ἐπ᾿ ἀσπίδος, εἰς τὴν σκηνὴν ἀνεχώρουν. Καὶ τοῖς πολλοῖς διὰ τὸ ἀθρόον καὶ δι᾽ ὀλίγου συμβῆναι τὴν πληγὴν, καὶ μηδ' ὅθεν ἰδεῖν ἡνέχθη, παρὰ τῶν οἰκείων ἐνομίσθη τὸ πάθος προελθεῖν. Αλλ' ὅ γε δείλαιος Ἰουλιανὸς, τοῦ τραύματος ταῖς χερσὶν ὑποδεχόμενος τὸ αἷμα, πρὸς τὸν ἥλιον ἀπέῤῥαινε, διαῤῥήδην πρὸς αὐτὸν λέγων· Κορέσθητι. Ναὶ δὴ καὶ τοὺς ἄλλους θεοὺς κακούς τε καὶ ὀλετῆρας ἐκάλει. Ἰατρῶν μέντοι γε ἄριστος ὁ Λυδὸς Ὀριβάσιος αὐτῷ συνῆν ὁ ἐκ Σάρδεων· ἀλλ᾽ ἡ πληγὴ πᾶσαν χλευάζουσα θεραπείαν, διὰ τριῶν ἡμερῶν τὸν Ἰουλιανὸν ἀπαλλάττει τοῦ βίου, ἐν μὲν τῷ τοῦ Καίσαρος σχήματι πέντε ἐνιαυτοὺς, ἐν δὲ τῷ διαδήματι μετὰ τὸν Κωνσταντίου θάνατον, δύο καὶ ἥμισυ διανύσαντα ἔτη. Καὶ οὗτος μὲν εἰς τὸν ἥλιον ἀποῤῥαίνειν τὸ αἷμα, καὶ τοὺς αὐτοῦ θεοὺς κακολογεῖν· οἱ δὲ πλεῖστοι τῶν ἱστορούντων εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν ἀληθινὸν Θεὸν, ἑκάτερον γράφουσιν ἐναπορρίψαι.

Hoti tois pantachothen chrēsmois tōn Hellēnōn ho Parabatēs anapeistheis hōs amachon hexei to kratos, kata Persōn ekstrateuei. Gerōn de tis tōn para Persais tēs strateias apheimenōn ēdē apestē meterchetai ton Parabatēn en Persidi strateuomenon kai erēmiais en topois kai amēchanois synkleisas aporiais, en hois to pleiston tou laou diephtharē, etoimon thērama tous polemious tois homophylois parechetai. To de Persikon epelaunei kat᾿ autōn, synepagomenon kai tous hypospondous kontophorous Sarakēnous hōn heis epi ton Ioulianon to dory ekteinas, plēttei men auton en ischyï kata to peritonaion. ᾿Ama de tę̄ aichmę̄ exelkomenę̄, kai kopros tis ēkolouthēse synepispōmenē tǭ haimati. Eita ton men balonta Sarakēnon heis tōn dyryphorōn epelthōn, tēs kephalēs apotemnei. Trōthenta de kairian ton Ioulianon, hoi oikeioi dia tachous analabontes ep᾿ aspidos, eis tēn skēnēn anechōroun. Kai tois pollois dia to athroon kai di᾽ oligou symbēnai tēn plēgēn, kai mēd' hothen idein hēnechthē, para tōn oikeiōn enomisthē to pathos proelthein. All' ho ge deilaios Ioulianos, tou traumatos tais chersin hypodechomenos to haima, pros ton hēlion aperrhaine, diarrhēdēn pros auton legōn; Koresthēti. Nai dē kai tous allous theous kakous te kai oletēras ekalei. Iatrōn mentoi ge aristos ho Lydos Oribasios autǭ synēn ho ek Sardeōn; all᾽ hē plēgē pasan chleuazousa therapeian, dia triōn hēmerōn ton Ioulianon apallattei tou biou, en men tǭ tou Kaisaros schēmati pente eniautous, en de tǭ diadēmati meta ton Kōnstantiou thanaton, dyo kai hēmisy dianysanta etē. Kai houtos men eis ton hēlion aporrhainein to haima, kai tous autou theous kakologein; hoi de pleistoi tōn historountōn eis ton Kyrion hēmōn Iēsoun Christon, ton alēthinon Theon, hekateron graphousin enaporripsai.

That the Apostate, persuaded by the oracles of the Greeks from every quarter that he would have invincible power, marched against the Persians. An old man, one of those among the Persians already discharged from military service, went over to the Apostate as he was campaigning in Persia and, shutting him up in desert places and hopeless straits, in which most of the army perished, offered the enemy as ready prey to his own people. The Persian army drove against them, bringing with it also the allied Saracen lancers. One of these thrust his spear at Julian and struck him in the hip, near the lower belly. As the spearhead was drawn out, some excrement also followed, drawn out with the blood. Then one of the guards came at the Saracen who had struck him and cut off his head. Julian was mortally wounded, and his men quickly took him up on a shield and withdrew to the tent. Because the blow had happened so suddenly and quickly, and no one even saw from where it came, many thought the injury had come from his own men. But the wretched Julian, catching the blood from his wound in his hands, flung it toward the sun, saying to it plainly, “Take your fill!” And he called the other gods too evil and destroyers. The best of physicians, Oribasius the Lydian from Sardis, was with him; but the wound, mocking all treatment, released Julian from life in three days, after he had spent five years in the rank of Caesar and two and a half years with the diadem after Constantius's death. This man says that he flung the blood toward the sun and reviled his own gods; but most historians write that he hurled both at our Lord Jesus Christ, the true God.

Notes and citation

Summary: Philostorgius on Julian's Persian campaign and death from a Saracen's spear, cursing the sun; Photius notes that most historians say he cursed Christ.

The last sentence is Photius's comparison with other historians.
A word after “discharged from military service” is garbled in the scan (ἤδη ἀπέστη) and is translated by sense as a desertion.

Notes on the original text

Digital text corrected (hyphenated word split; stray letter): στρατευόμε-, νον → στρατευόμενον; τὸ ς πάθος → τὸ πάθος.

Cite (SBL): Philostorgius, Hist. eccl. 7.15 (PG 65:553; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/7-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/philostorgius-historia/7-15

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-7-15) · 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).