Church History (epitome by Photius) 8.1–9.19
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 8
8.1PG 65:553
Ὅτι τῇ ἐπαύριον τοῦ διαφθαρῆναι τὸν ᾿Αποστάτην, ἀνίστησιν ὁ στρατὸς Ἰωβιανὸν βασιλέα. Ὁ δὲ (οὐ γὰρ ἦν ἄλλως διασωθῆναι, εἰς δέκατον μέρος τῆς ὅλης στρατιᾶς ἀπολεπτυνθείσης) τριακοντούτεις τίθεται πρὸς τὸν Πέρσην σπονδάς, τῆς τε Νισίβεως τῆς ὑπεκστὰς, καὶ τῶν φρουρίων ὅσα Ῥωμαίοις ἐπὶ Πέρσας ἄχρι τῆς ᾿Αρμενίας οἱονεὶ τεῖχος προὐβέβλητο. Τὸν δὲ νεκρὸν Ἰουλιανοῦ Μεροβαύδης καὶ οἱ σὺν αὐτῷ ἐν Κιλικίᾳ κομίσαντες, οὐ κατὰ πρόνοιαν, κατὰ δὲ τινα περιφοράν, ἀντικρὺ τοῦ τάφου ὃς τὰ Μαξιμίνου συνεῖχεν ὀστᾶ, κατέθεντο, λεωφόρου μόνης ἀπ᾿ ἀλλήλων τὰς θήκας αὐτῶν διατειχιζούσης.
Hoti tę̄ epaurion tou diaphtharēnai ton ᾿Apostatēn, anistēsin ho stratos Iōbianon basilea. Ho de (ou gar ēn allōs diasōthēnai, eis dekaton meros tēs holēs stratias apoleptyntheisēs) triakontouteis tithetai pros ton Persēn spondas, tēs te Nisibeōs tēs hypekstas, kai tōn phrouriōn hosa Rhōmaiois epi Persas achri tēs ᾿Armenias hoionei teichos proubeblēto. Ton de nekron Ioulianou Merobaudēs kai hoi syn autǭ en Kilikią komisantes, ou kata pronoian, kata de tina periphoran, antikry tou taphou hos ta Maximinou syneichen osta, katethento, leōphorou monēs ap᾿ allēlōn tas thēkas autōn diateichizousēs.
That on the day after the Apostate perished, the army proclaimed Jovian emperor. He (for there was no other way to save it, the whole army having been reduced to a tenth) made a thirty-year treaty with the Persian, giving up Nisibis and the forts that had been set before the Romans like a wall against the Persians as far as Armenia. Merobaudes and those with him carried Julian's body to Cilicia and, not by design but by some chance, laid it opposite the tomb that held the bones of Maximinus, with only a highway separating their tombs from one another.
Notes and citation
Summary: Jovian becomes emperor and makes peace with Persia; Julian is buried opposite Maximinus in Cilicia.
Notes on the original text
- Digital text corrected (word split by OCR): τίθε ται → τίθεται.
Cite (SBL): Philostorgius, Hist. eccl. 8.1 (PG 65:553; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-1
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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).
8.2PG 65:555
Ὅτι Εὐζώτος, φησὶ, καὶ οἱ σὺν αὐτῷ, τὸν μὲν ὑπὲρ ᾿Αετίου καὶ τοῦ δόγματος τόμον ἐξέθεσαν οὐ μήν γε περαίνειν ταῦτα διανέστησαν Διὸ οἱ περὶ ᾿Αέτιον καὶ Εὐνόμιον ἐν Κωσταντινουπόλει διατρίβοντες, καθ᾿ ἑαυτοὺς ἤδη τῶν πραγμάτων προἴσταντο. Τὰ τε ἄλλα ὡς αὐτοῖς ἐδόκει πρὸς τὸ ἄριστον τιθέμενοι· καὶ δὴ καὶ ἐπισκόπους καθίστασαν ὧν Κάνδιδος μὲν καὶ ᾿Αῤῥιανὸς ταῖς κατὰ Λυδίαν καὶ Ἰωνίαν Ἐκκλησίαις ἐφίστανται Παλαιστίνης δὲ ὁ ἀπὸ Χαιρατόπων Θεόδουλος ἐπεσκόπησεν. Ἐν δὲ Κωνσταντινουπόλει (καὶ γὰρ Εὐδοξίου καί τινων ἄλλων αἱρέσεων ἀποῤῥυὲν οὐκ ὀλίγον πλῆθος τὴν περὶ ᾿Αέτιον καὶ Εὐνόμιον μοῖραν ἐπηύξησε) χειροτονοῦσι πρῶτον τῆς καθ' ἑαυτοὺς Ἐκκλησίας, Ποιμένιον ὄνομα. "Ο καὶ τὸν Εὐδόξιον, μέχρι τότε τὰς πρὸς τοὺς τῆς ἑνώσεως ἐλπίδας ὑποστρέφοντα εἰς τὸ βεβαίως ἀντίπαλον μετεστήσατο. Ποιμενίου δὲ μετ' οὐ πολὺν ἀποβιώσαντος χρόνον, ἀντικαθιστῶσι Φλωρέντιον. Εἰς δὲ τὴν Λέσβον, τοῦ ταύτης ἀποιχομένου ποιμένος, χειροτονοῦσι Θάλλον. Τῇ δὲ πρὸς τῷ Πόντῳ Γαλατία καὶ Καππαδοκίᾳ Εὐφραίνιον προχειρίζονται· τὴν δὲ Κιλικίαν Ἰουλιανὸς ἐγχειρίζεται. Πρὸς δὲ τὴν ἐν τῇ κοίλῃ Συρίᾳ Ἀντιόχειαν μετ᾿ οὐ πολὺν χρόνον ἐθελοντὴς ἀφικνεῖται Θεόφιλος. ὁ Ἰνδός· ἐφ᾽ ᾧ τὸν Εὐζώϊον μὲν, κατὰ τὸ προηγούμενον, ἀναστῆσαι εἰς τέλος ἀγαγεῖν τὰ ὑπὲρ ᾿Αετίου ἐγνωσμένα· εἰ δὲ μὴ, αὐτός γε καθηγήσεσθαι τοῦ ἐκεῖσε πλήθους, ὅσον τὴν ἐκείνου γνώμην ἠσπάζετο. Ἑκατέρας δὲ Λιβύης καὶ ὅσον ἐν τῇ Αἰγύπτῳ τὸ τῶν διέσωζε φρόνημα, τοῖς ἀμφὶ Σέῤῥαν τε καὶ Στέφανον καὶ Ἡλιόδωρον ἔμελεν Τούτους μὲν οὖν ἅπαντας ὁ Φιλοστόργιος ἐπαίνοις οὐκ ἔχει κόρον διακοσμεῖν, τήν τε δύναμιν τῶν λόγων ἀνυμνῶν, καὶ τὸν βίον ἀποθειάζων.
Hoti Euzōtos, phēsi, kai hoi syn autǭ, ton men hyper ᾿Aetiou kai tou dogmatos tomon exethesan ou mēn ge perainein tauta dianestēsan Dio hoi peri ᾿Aetion kai Eunomion en Kōstantinoupolei diatribontes, kath᾿ heautous ēdē tōn pragmatōn proistanto. Ta te alla hōs autois edokei pros to ariston tithemenoi; kai dē kai episkopous kathistasan hōn Kandidos men kai ᾿Arrhianos tais kata Lydian kai Iōnian Ekklēsiais ephistantai Palaistinēs de ho apo Chairatopōn Theodoulos epeskopēsen. En de Kōnstantinoupolei (kai gar Eudoxiou kai tinōn allōn haireseōn aporrhyen ouk oligon plēthos tēn peri ᾿Aetion kai Eunomion moiran epēuxēse) cheirotonousi prōton tēs kath' heautous Ekklēsias, Poimenion onoma. "O kai ton Eudoxion, mechri tote tas pros tous tēs henōseōs elpidas hypostrephonta eis to bebaiōs antipalon metestēsato. Poimeniou de met' ou polyn apobiōsantos chronon, antikathistōsi Phlōrention. Eis de tēn Lesbon, tou tautēs apoichomenou poimenos, cheirotonousi Thallon. Tę̄ de pros tǭ Pontǭ Galatia kai Kappadokią Euphrainion procheirizontai; tēn de Kilikian Ioulianos encheirizetai. Pros de tēn en tę̄ koilę̄ Syrią Antiocheian met᾿ ou polyn chronon ethelontēs aphikneitai Theophilos. ho Indos; eph᾽ hǭ ton Euzōïon men, kata to proēgoumenon, anastēsai eis telos agagein ta hyper ᾿Aetiou egnōsmena; ei de mē, autos ge kathēgēsesthai tou ekeise plēthous, hoson tēn ekeinou gnōmēn ēspazeto. Hekateras de Libyēs kai hoson en tę̄ Aigyptǭ to tōn diesōze phronēma, tois amphi Serrhan te kai Stephanon kai Hēliodōron emelen Toutous men oun hapantas ho Philostorgios epainois ouk echei koron diakosmein, tēn te dynamin tōn logōn anymnōn, kai ton bion apotheiazōn.
That, he says, Euzoius and those with him set out the tome on behalf of Aetius and his doctrine, but did not undertake to carry it through. Therefore Aetius and Eunomius and their party, staying at Constantinople, now took charge of affairs by themselves, arranging other matters as seemed best to them; and they appointed bishops, of whom Candidus and Arrian were set over the churches in Lydia and Ionia, while Theodulus from Chaeretapa became bishop in Palestine. At Constantinople (for no small number, drifting away from Eudoxius and from some other sects, had swelled the party of Aetius and Eunomius) they ordained the first bishop of their own church there, Poemenius by name. This moved Eudoxius too, who until then had been turning toward hopes of union, to settled opposition. When Poemenius died not long afterwards, they appointed Florentius in his place. For Lesbos, whose shepherd had departed, they ordained Thallus. For Galatia near Pontus and for Cappadocia they appointed Euphranius, and Julian was entrusted with Cilicia. Not long afterwards Theophilus the Indian went of his own accord to Antioch in Coele-Syria, to press Euzoius, as had been agreed before, to bring to completion what had been decided for Aetius; otherwise he himself would lead the multitude there that embraced Aetius's opinion. Both Libyas, and as much of Egypt as kept their way of thinking, were the care of Serras, Stephen and Heliodorus and their party. All these men Philostorgius never tires of adorning with praises, extolling the power of their words and deifying their lives.
Notes and citation
Summary: Aetius and Eunomius set up their own church, ordaining bishops for Constantinople and several provinces.
- The last sentence is Photius's comment. A word has dropped out in the clause on Egypt (τὸ τῶν διέσωζε φρόνημα).
Notes on the original text
- Digital text corrected (OCR slip (Galatia by Pontus); word split by OCR): ἄλ λων → ἄλλων; πρὸς τῷ Μοντίῳ → πρὸς τῷ Πόντῳ.
Topics: Church office, Heresy
Cite (SBL): Philostorgius, Hist. eccl. 8.2 (PG 65:555; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-2
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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).
8.3PG 65:557
Ὅτι Θεοδόσιόν τινα τῶν ἐπισκόπων, θερμὸν ἐραστὴν τῆς αὐτοῦ αἱρέσεως εἰσάγει, καὶ τὰς διὰ τῶν γυναικῶν ἡδονὰς ἀποκλίναι καὶ ἄλλα τε δυσσεβῆ τῇ ἀρχαίᾳ δόξῃ συνάψαι, καὶ δὴ ὡς ὁ Χριστὸς τρεπτὸς μὲν τῇ γε φύσει τῇ οἰκείᾳ, ἐπιμελείᾳ δὲ τῶν ἀρετῶν ἀνυπερβλήτῳ εἰς τὸ ἄτρεπτον ἀνυψωθῆναι· καὶ ὅτι μηδὲ φθέγγοιτο μηδ' ἀκούοιτο τὸ Θεῖον, ἐπεὶ χεῖρες ἂν αὐτῷ καὶ ἀκοαὶ συμπλασθήσονται καὶ ἄλλα δὲ τοιουτότροπά φησι αὐτὸν δυσσεβῆσαι.
Hoti Theodosion tina tōn episkopōn, thermon erastēn tēs autou haireseōs eisagei, kai tas dia tōn gynaikōn hēdonas apoklinai kai alla te dyssebē tę̄ archaią doxę̄ synapsai, kai dē hōs ho Christos treptos men tę̄ ge physei tę̄ oikeią, epimeleią de tōn aretōn anyperblētǭ eis to atrepton anypsōthēnai; kai hoti mēde phthengoito mēd' akouoito to Theion, epei cheires an autǭ kai akoai symplasthēsontai kai alla de toioutotropa phēsi auton dyssebēsai.
That he introduces one of the bishops, Theodosius, a hot lover of his heresy, and says that he inclined to pleasures with women and joined other impious ideas to the ancient belief: in particular, that Christ was changeable in his own nature but was raised to unchangeability by his unsurpassable care for the virtues; and that the Divinity neither speaks nor is heard, since then hands and ears would have to be fashioned for him; and he says that he was impious in other such ways too.
Notes and citation
Summary: Philostorgius criticizes Theodosius, a bishop of his own party, for immorality and for teaching that Christ was by nature changeable.
- “His heresy” is Photius's description of Philostorgius's party. “Hands” is as printed; the sense might lead one to expect “lips”.
Topics: Christology, Heresy
Cite (SBL): Philostorgius, Hist. eccl. 8.3 (PG 65:557; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-3
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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).
8.4PG 65:557
Ὅτι ὁ ᾿Αέτιος μὲν πρὸς τὴν Λυδίαν ἀφίκετο, τὸν Κάνδιδον καὶ ᾿Αῤῥιανὸν ταῖς ἐκκλησίαις ἐνιδρύσαι· ὁ δὲ προειρημένος Θεοδόσιος τῶν ἀνδρῶν ἐκείνων τὸν βίον ἔλεγχον τοῦ οἰκείου ὑπειδόμενος, ἔχθρας καθἱσταται τῷ ᾿Αετίῳ, καίτοι γε μὴ ἀνασχόμενος πρὶν εἰς τὸν κατ᾿ αὐτοῦ τόμον χειρογραφῆσαι ᾿Αλλά τῶν οὐχ ἑλομένων καταψηφίσασθαι ᾿Αετίου φίλον δ᾽ αὐτὸν παλαιά τε συνήθεια ἐποίει, καὶ τῆς ἐκθέσμου πολιτείας τὸ ἀπαράλλακτον), οὗτοι δὴ καὶ Αὐξιδιανὸν ἑταιρισάμενοι (ἐπίσκοπος δ᾽ ἦν καὶ οὗτος ὥσπερ κἀκεῖνοι), κατὰ δὴ τοῦ ᾿Αετίου καὶ τῶν περὶ Κάνδιδον συσκευάζονται. Καὶ δὴ καὶ ἑτέρους ἓξ τῶν ἐπισκόπων συναγειράμενοι, καὶ συνέδριον καθίσαντες, κοινῇ ψήφῳ γράμμα τοῖς περὶ Εὐδόξιον καὶ Μάριν διαπέμπονται. Τὸ δὲ γράμμα τήν τε χειροτονίαν ᾿Λετίῳ ἐπεκάλει ὥσπερ θεσμὸν γεγενημένην μάλιστά γε καὶ ὅτι μετὰ τὴν καθαίρεσιν τῆς διακονίας, τῶν καθελόντων οὐ λυσαμένων τὴν ψῆφον, ὁ δὲ καθελκόμενος ἐκεῖθεν ὅμως καὶ πρὸς βαθμὸν ἀνεπήδησε μείζονα. Καὶ μὴν καὶ τὰς περὶ Κάνδιδον τῷ γε Φόβῳ κοινωσάμενος (εἷς δὲ καὶ οὗτος ἦν χειροτονίας, ἀπεδοκίμαζεν, ὡς παρὰ τὴν κοινὴν νεωτερισθείσας γνώμην· ἀλλὰ γὰρ καὶ τὰς ἄλλας ἃς οἱ περὶ ᾿Αέτιον ἑτελέσαντο. Δεξάμενος δὲ τὴν ἐπιστολὴν ἄσμενος ὁ Εὐδόξιος, τῶν μὲν ὅρκων οὓς Εὐνομίῳ ὀμώμοστο, καὶ τῶν πρὸς Εὐζώϊον γραμμάτων, καὶ τῶν πολλῶν αὐτοῦ καὶ ποικίλων ὑποσχέσεων, τούτων˙ οὐδὲν ἐπὶ νοῦν ἐλάμβανεν, ἀντιγράφει δὲ πρὸς τοὺς περὶ Θεοδόσιον, ἐποτρύνων αὐτοὺς εἰς τὴν πράξιν, μᾶλλον δὲ ὑποτιθέμενος χωρεῖν κατὰ τῶν παρασχόντων, ἢ τῶν δεξαμένων τὰς χειροτονίας.
Hoti ho ᾿Aetios men pros tēn Lydian aphiketo, ton Kandidon kai ᾿Arrhianon tais ekklēsiais enidrysai; ho de proeirēmenos Theodosios tōn andrōn ekeinōn ton bion elenchon tou oikeiou hypeidomenos, echthras kathistatai tǭ ᾿Aetiǭ, kaitoi ge mē anaschomenos prin eis ton kat᾿ autou tomon cheirographēsai ᾿Alla tōn ouch helomenōn katapsēphisasthai ᾿Aetiou philon d᾽ auton palaia te synētheia epoiei, kai tēs ekthesmou politeias to aparallakton), houtoi dē kai Auxidianon hetairisamenoi (episkopos d᾽ ēn kai houtos hōsper kakeinoi), kata dē tou ᾿Aetiou kai tōn peri Kandidon syskeuazontai. Kai dē kai heterous hex tōn episkopōn synageiramenoi, kai synedrion kathisantes, koinę̄ psēphǭ gramma tois peri Eudoxion kai Marin diapempontai. To de gramma tēn te cheirotonian ᾿Letiǭ epekalei hōsper thesmon gegenēmenēn malista ge kai hoti meta tēn kathairesin tēs diakonias, tōn kathelontōn ou lysamenōn tēn psēphon, ho de kathelkomenos ekeithen homōs kai pros bathmon anepēdēse meizona. Kai mēn kai tas peri Kandidon tǭ ge Phobǭ koinōsamenos (heis de kai houtos ēn cheirotonias, apedokimazen, hōs para tēn koinēn neōteristheisas gnōmēn; alla gar kai tas allas has hoi peri ᾿Aetion hetelesanto. Dexamenos de tēn epistolēn asmenos ho Eudoxios, tōn men horkōn hous Eunomiǭ omōmosto, kai tōn pros Euzōïon grammatōn, kai tōn pollōn autou kai poikilōn hyposcheseōn, toutōn˙ ouden epi noun elambanen, antigraphei de pros tous peri Theodosion, epotrynōn autous eis tēn praxin, mallon de hypotithemenos chōrein kata tōn paraschontōn, ē tōn dexamenōn tas cheirotonias.
That Aetius went to Lydia to install Candidus and Arrian in the churches. But the aforementioned Theodosius, suspecting that those men's life would be a reproof to his own, set himself against Aetius, although earlier he had not consented to sign the tome against him; and he took counsel with Phoebus (he too was one of those who had not chosen to vote against Aetius, and old acquaintance had made him Theodosius's friend, and the “without difference” likeness of their lawless conduct). These men, then, having taken Auxidianus as their associate (he too was a bishop, like them), conspired against Aetius and Candidus's party. Gathering six other bishops and sitting as a council, they sent a letter by common vote to Eudoxius and Maris and their party. The letter charged that Aetius's ordination had been unlawful, especially because after his deposition from the diaconate, though those who deposed him had not revoked the sentence, the man pulled down from it had nevertheless leapt up to a higher rank. Moreover it rejected the ordinations of Candidus and his party as innovations against the common judgment, and indeed all the others that Aetius's party had performed. Eudoxius gladly received the letter, and gave no thought to the oaths he had sworn to Eunomius, the letters to Euzoius, and his many and varied promises; he wrote back to Theodosius's party, urging them to action, or rather suggesting that they proceed against those who had conferred the ordinations rather than those who had received them.
Notes and citation
Summary: Theodosius and other bishops write to Eudoxius against Aetius's ordination and those he performed; Eudoxius encourages them.
- The jibe about the “without difference” likeness of their conduct is Photius’s play on Aetius’s phrase (see 4.12).
- Two lines are interchanged in the scan: the words “having consulted with Phoebus (he too was one of” stand later, before “the ordinations” of Candidus; they are translated where the sense requires. “Unlawful” renders ὥσπερ θεσμὸν, a word that has lost letters (probably ἔκθεσμον).
Topics: Church office
Cite (SBL): Philostorgius, Hist. eccl. 8.4 (PG 65:557; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-4
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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).
8.5PG 65:559
Ὅτι ὁ βασιλεὺς Ἰωβιανὸς τὸν ἀρχαῖον κόσμον ἀποκαθίστησι ταῖς Ἐκκλησίαις, πάσης αὐτὰς ἀπαλλάξας ἐπηρείας, ὅσην αὐταῖς ὁ Ἀποστάτης ἐπήνεγκεν. ᾿Ανακαλεῖται δὲ καὶ οὓς ἐκεῖνος τῆς εὐσεβείας οὐ μεθιεμένους ἐφυγάδευσε τούτων καὶ Οὐαλεντινιανὸς ἦν, ἀπὸ Θηβῶν τῶν Αἰγυπτίων ἀνακομιζόμενος.
Hoti ho basileus Iōbianos ton archaion kosmon apokathistēsi tais Ekklēsiais, pasēs autas apallaxas epēreias, hosēn autais ho Apostatēs epēnenken. ᾿Anakaleitai de kai hous ekeinos tēs eusebeias ou methiemenous ephygadeuse toutōn kai Oualentinianos ēn, apo Thēbōn tōn Aigyptiōn anakomizomenos.
That the emperor Jovian restored their ancient order to the churches, freeing them from all the harassment that the Apostate had brought on them. He also recalled those whom Julian had exiled for not giving up piety; among these was Valentinian, who was brought back from Thebes in Egypt.
Notes and citation
Summary: Jovian restores the churches and recalls those Julian had exiled, Valentinian among them.
Topics: Persecution
Cite (SBL): Philostorgius, Hist. eccl. 8.5 (PG 65:559; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-5
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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).
8.6PG 65:561
Ὅτι, φησὶν, οἱ περὶ Κάνδιδον καὶ ᾿Αῤῥιανὸν προσγενεῖς ὄντες τῷ βασιλεῖ, πρὸς αὐτὸν ἐν Ἐδέσῃ παραγίνονται, καὶ τῷ ᾿Αθανασίῳ ἐξοικειώσασθαι τὸν βασιλέα σπουδάζοντι ἐμποδὼν ἵστανται. Πλὴν ὅ γε βασιλεὺς, εἰς δίαιταν κοινὴν τὰ παρ' ἑκατέρου μέρους λεγόμενα ἀναθέμενος, ῥοπὴν οὐδετέροις τέως παρέσχεν ἐπίδηλον.
Hoti, phēsin, hoi peri Kandidon kai ᾿Arrhianon prosgeneis ontes tǭ basilei, pros auton en Edesę̄ paraginontai, kai tǭ ᾿Athanasiǭ exoikeiōsasthai ton basilea spoudazonti empodōn histantai. Plēn ho ge basileus, eis diaitan koinēn ta par' hekaterou merous legomena anathemenos, rhopēn oudeterois teōs pareschen epidēlon.
That, he says, Candidus and Arrian, who were relatives of the emperor, came to him at Edessa and stood in the way of Athanasius, who was eager to win the emperor over to himself. The emperor, however, referred what was said on each side to a common hearing and for the time showed no evident leaning to either.
Notes and citation
Summary: Candidus and Arrian, Jovian's relatives, oppose Athanasius at court; Jovian stays neutral.
Notes on the original text
- Digital text corrected (OCR lost the first letters; stray column letter of the printed page): ᾿Αῤῥιανὸν Α προσγενεῖς → ᾿Αῤῥιανὸν προσγενεῖς; ἑκατέρου ρους → ἑκατέρου μέρους.
Cite (SBL): Philostorgius, Hist. eccl. 8.6 (PG 65:561; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-6
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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).
8.7PG 65:561
Ὅτι Εὐδόξιος κατὰ Κανδίδου καὶ Ἀῤῥιανοῦ πρὸς Εὐζώϊον γράφει. Ὁ δὲ ἠχθέσθη μὲν, συμπαραλαβὼν δὲ καὶ Ἐλπίδιον ἀντιγράφει, μεμφόμενός τε τὴν συμβουλὴν, ἀποσχέσθαι δὲ κἀκεῖνον μᾶλλον παραινῶν τῆς τοιαύτης γνώμης· ἐν ταυτῷ δ᾽ ἡρέμα πως ἐπῃτιᾶτο τὴν μακρὰν ἀναβολὴν τῶν διομολογηθέντων ὑπὲρ ᾿Αετίου Εὐνομίῳ.
Hoti Eudoxios kata Kandidou kai Arrhianou pros Euzōïon graphei. Ho de ēchthesthē men, symparalabōn de kai Elpidion antigraphei, memphomenos te tēn symboulēn, aposchesthai de kakeinon mallon parainōn tēs toiautēs gnōmēs; en tautǭ d᾽ hērema pōs epę̄tiato tēn makran anabolēn tōn diomologēthentōn hyper ᾿Aetiou Eunomiǭ.
That Eudoxius wrote to Euzoius against Candidus and Arrian. He was displeased, and, taking Elpidius with him, wrote back, finding fault with the advice and urging Eudoxius rather to give up such a purpose himself; and at the same time he gently reproached him for the long postponement of what had been agreed with Eunomius on Aetius's behalf.
Notes and citation
Summary: Euzoius rebukes Eudoxius for opposing Candidus and Arrian and for delaying Aetius's restoration.
Notes on the original text
- Digital text corrected (OCR slip): μᾶλλον τιπαραινῶν → μᾶλλον παραινῶν.
Cite (SBL): Philostorgius, Hist. eccl. 8.7 (PG 65:561; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-7
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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).
8.8PG 65:561
"Ὅτι Ἰωβιανὸς ὁ βασιλεὺς πρὸς τὴν Κωνσταντινούπολιν ἀπαίρων, καὶ γεγονὼς ἐν ᾿Αγκύρᾳ, θάτερον τῶν ἑαυτοῦ παίδων Οὐαρονιανὸν, κομιδῇ νέον ὄντα, ἐπιφανέστατον, ὃ παρὰ Ῥωμαίοις τὸν νωβελίσιμον δύναται, ἀναγορεύει. Ἐκεῖθεν δὲ σφοδροτάτου χειμῶνος ἐπικειμένου, σὺν τῷ στρατῷ χωρεῖ ἐπὶ τὰ πρόσω. Καὶ πολλοὶ μὲν κατὰ τὴν ὁδὸν διαφθείρονται.
"Hoti Iōbianos ho basileus pros tēn Kōnstantinoupolin apairōn, kai gegonōs en ᾿Ankyrą, thateron tōn heautou paidōn Ouaronianon, komidę̄ neon onta, epiphanestaton, ho para Rhōmaiois ton nōbelisimon dynatai, anagoreuei. Ekeithen de sphodrotatou cheimōnos epikeimenou, syn tǭ stratǭ chōrei epi ta prosō. Kai polloi men kata tēn hodon diaphtheirontai.
That the emperor Jovian, setting out for Constantinople, when he was at Ancyra proclaimed one of his sons, Varronianus, who was still quite young, nobilissimus, which is what the Romans call “most distinguished.” From there, though a very severe winter had set in, he went on with the army; and many perished on the way.
Notes and citation
Summary: Jovian proclaims his young son Varronianus nobilissimus at Ancyra and marches on in winter.
Cite (SBL): Philostorgius, Hist. eccl. 8.8 (PG 65:561; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-8
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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).
8.9PG 65:561
Αὐτὸς δὲ μετὰ τοὺς ὑπολειφθέντας καταλαμβάνει τὰ Δαδάστανα. Ἔν τινι δὲ καταλύσας σταθμῷ, καὶ τροφῆς μετασχὼν, ἐν οἰκήματί τινι ἄρτι κεκονιαμένῳ κατακλίνεται πρὸς ὕπνον. Πυρὸς δ᾽ ἀναφθέντος. ὥστε ἀλέαν ἐγγενέσθαι τῷ οἰκήματι, νοτὶς μὲν τῶν νεοχρίστων τοίχων ἀνεδίδοτο· ἠρέμα δὲ διὰ τῶν ῥινῶν μένη, καὶ τοὺς ἀναπνευστικοὺς πόρους ἐπιφράττουσα καὶ ἀποπνίγουσα, διαφθείρει τὸν βασιλέα, διανύσαντα ἐν τῇ βασιλείᾳ μῆνας ἐγγὺς δέκα. ᾿Αλλ᾽ ὁ μὲν τούτου νεκρὸς εἰς τὴν Κωνσταντινούπολιν ἄγεται ὁ δὲ στρατὸς κατὰ Νίκαιαν γεγονὼς, ἡμερῶν διαγενομένων δώδεκα, τὸν Οὐαλεντινιανὸν ἀναγορεύει βασιλέα. Δατιανοῦ μὲν τοῦ πατρικίου ἐκ Γαλατίας τὴν βουλὴν γράμμασιν εἰσηγησαμένου (ἐν αὐτῇ γὰρ διά τε γῆρας καὶ τὸ τοῦ χειμῶνος ὑπελέλειπτο μέγεθος), συνεφαψαμένου δὲ τῇ πράξει Σεκούνδου τε τοῦ ἐπάρχου καὶ Ἀρινθαίου τοῦ στρατηγοῦ, καὶ Γλαΐφου, τῶν δομεστίκων οὗτος ἡγεῖτο. Τοῦ δὲ στρατοῦ κατ' αὐτὴν τὴν ἀναγόρευσιν, ἐπὶ τῆς ἀσπίδος ἐποχούμενον τὸν βασιλέα προσλαβεῖν κοινωνὸν εἰς τὴν βασιλείαν ἀξιοῦντος, τῇ χειρὶ μὲν σιγᾶν αὐτοὺς ἐπιτρέπει, ἀτρέμα δὲ καὶ σιλικῷ τῷ φρονήματι ἔφη Βασιλέα μὲν͵ ἐμὲ ποιεῖν ἐξ ἰδιώτου ἡ ὑμετέρα ψῆφος τὸ κῦρος ἐπεἶχεν· ἐκεῖθεν δὲ τὸ πρακτέον σκοπεῖν καὶ διευθετεῖν, οὐχὶ τῶν βασιλευομένων, τοῦ δὲ βασιλεύοντος ἡ κρίσις ὑπάρχει. Ἐπιβὰς δὲ τῇ Κωνσταντινουπόλει, κοινωνὸν μὲν τῆς βασιλείας τὸν ἀδελφὸν Οὐάλεντα ποιεῖται συμπαραλαβὼν δ᾽ αὐτὸν μέχρι Σερμίου ἐπὶ τὴν Ἑσπέραν ἀπαίρει. Ἐν δὲ τῷ Σερμίῳ τὰ τῆς βασιλείας πρὸς αὐτὸν διανειμάμενος ὁπόσα εἰς κόσμον καὶ τὴν ἄλλην ἐτέλει θεραπείαν, τὸν μὲν εἰς Κωνσταντίνου πόλιν ἀποπέμπει, τῆς ἐῴας μοῖραν ἐγχειρίσας ὅσης ὁ Κωνστάντιος ἐπῆρχεν· αὐτὸς δὲ τὰς λοιπὰς δύο τὰς κατὰ δύσιν ἀποκληρωσάμενος τῆς Ἑσπέρας ἐβασίλευε σης. Μετ᾿ οὐ πολὺ δὲ παῖδα Γρατιανὸν ἔτι μειράκιον ἐπιβιβάσας τῇ βασιλείᾳ εἰς τὸν ἑαυτοῦ συνήσκει τρόπον. Ὅτι οὗτος Ὑπατίαν τὴν Θέωνος θυγατέρα παρὰ μὲν τοῦ πατρὸς ἐξασκῆσαι λέγει τὰ μαθήματα· πολλῷ δὲ κρείττω γενέσθαι τοῦ διδασκάλου, καὶ μάλιστα γε περὶ τὴν ἀστροθεάμονα τέχνην, καὶ καθηγήσασθαι δὲ πολλῶν ἐν τοῖς μαθήμασι. Λέγει δ᾽ ὁ δυσσεβὴς, Θεοδοσίου τοῦ Νέου βασιλεύοντος, διασπασθῆναι τὸ γύναιον ὑπὸ τῶν τὸ ὁμοούσιον πρεσβευόντων.
Autos de meta tous hypoleiphthentas katalambanei ta Dadastana. En tini de katalysas stathmǭ, kai trophēs metaschōn, en oikēmati tini arti kekoniamenǭ kataklinetai pros hypnon. Pyros d᾽ anaphthentos. hōste alean engenesthai tǭ oikēmati, notis men tōn neochristōn toichōn anedidoto; ērema de dia tōn rhinōn menē, kai tous anapneustikous porous epiphrattousa kai apopnigousa, diaphtheirei ton basilea, dianysanta en tę̄ basileią mēnas engys deka. ᾿All᾽ ho men toutou nekros eis tēn Kōnstantinoupolin agetai ho de stratos kata Nikaian gegonōs, hēmerōn diagenomenōn dōdeka, ton Oualentinianon anagoreuei basilea. Datianou men tou patrikiou ek Galatias tēn boulēn grammasin eisēgēsamenou (en autę̄ gar dia te gēras kai to tou cheimōnos hypeleleipto megethos), synephapsamenou de tę̄ praxei Sekoundou te tou eparchou kai Arinthaiou tou stratēgou, kai Glaïphou, tōn domestikōn houtos hēgeito. Tou de stratou kat' autēn tēn anagoreusin, epi tēs aspidos epochoumenon ton basilea proslabein koinōnon eis tēn basileian axiountos, tę̄ cheiri men sigan autous epitrepei, atrema de kai silikǭ tǭ phronēmati ephē Basilea men͵ eme poiein ex idiōtou hē hymetera psēphos to kyros epeichen; ekeithen de to prakteon skopein kai dieuthetein, ouchi tōn basileuomenōn, tou de basileuontos hē krisis hyparchei. Epibas de tę̄ Kōnstantinoupolei, koinōnon men tēs basileias ton adelphon Oualenta poieitai symparalabōn d᾽ auton mechri Sermiou epi tēn Hesperan apairei. En de tǭ Sermiǭ ta tēs basileias pros auton dianeimamenos hoposa eis kosmon kai tēn allēn etelei therapeian, ton men eis Kōnstantinou polin apopempei, tēs eǭas moiran encheirisas hosēs ho Kōnstantios epērchen; autos de tas loipas dyo tas kata dysin apoklērōsamenos tēs Hesperas ebasileue sēs. Met᾿ ou poly de paida Gratianon eti meirakion epibibasas tę̄ basileią eis ton heautou synēskei tropon. Hoti houtos Hypatian tēn Theōnos thygatera para men tou patros exaskēsai legei ta mathēmata; pollǭ de kreittō genesthai tou didaskalou, kai malista ge peri tēn astrotheamona technēn, kai kathēgēsasthai de pollōn en tois mathēmasi. Legei d᾽ ho dyssebēs, Theodosiou tou Neou basileuontos, diaspasthēnai to gynaion hypo tōn to homoousion presbeuontōn.
He himself, after those who had been left behind, reached Dadastana. Halting at a station and taking food, he lay down to sleep in a room that had just been plastered. When a fire had been lit to warm the room, moisture was given off by the freshly coated walls; drawn in gently through the nostrils, it blocked the breathing passages and choked the emperor to death, when he had completed nearly ten months on the throne. His body was taken to Constantinople; and the army, having come to Nicaea, after twelve days had passed proclaimed Valentinian emperor. The patrician Datianus proposed the plan by letter from Galatia (for he had been left behind there because of his age and the severity of the winter), and the prefect Secundus, the general Arinthaeus and Glaiphus, who commanded the domestici, joined in carrying it out. At the very proclamation, as the emperor was being carried on the shield, the army demanded that he take a colleague in the empire; he signed to them with his hand to be silent and said calmly and with royal spirit: “Your vote had the authority to make me emperor from a private citizen; but from then on, to consider and arrange what must be done is the judgment not of the subjects but of the one who reigns.” When he arrived in Constantinople, he made his brother Valens his colleague in the empire and, taking him with him as far as Sirmium, set out for the West. At Sirmium, after dividing with him all that belonged to the imperial adornment and the rest of its service, he sent him back to Constantinople, entrusting to him the share of the East that Constantius had ruled; he himself took the other two shares in the West and reigned over the whole West. Not long afterwards he raised his son Gratian, still a boy, to the throne and trained him in his own ways. That this man says that Hypatia, the daughter of Theon, learned the mathematical sciences from her father but became far better than her teacher, especially in the art of observing the stars, and taught many in these sciences. And the impious man says that in the reign of Theodosius the Younger the woman was torn to pieces by those who professed the homoousion.
Notes and citation
Summary: Jovian is suffocated at Dadastana; Valentinian is proclaimed and makes Valens his colleague. A note follows on Hypatia and her killing.
- The notice on Hypatia is a separate excerpt of Photius (from a later point in Philostorgius's history) printed within this section.
- Several words have lost letters in the scan (e.g. βασιλικῷ, πάσης, and the participle for “drawn in”, μένη); these are translated by sense. Glaiphus is as printed (the commander is elsewhere called Dagalaifus).
Notes on the original text
- Digital text corrected (word split by OCR): συμπαρα. λαβὼν → συμπαραλαβὼν.
Cite (SBL): Philostorgius, Hist. eccl. 8.9 (PG 65:561; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-9
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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).
8.10PG 65:563
Ὅτι κατὰ Οὐάλεντα καὶ Οὐαλεντινιανὸν ἱστορεῖ τὸν Φιλοστόργιον γενέσθαι, ὃς ἄριστος ἰατρῶν ὑπῆρχε, καὶ παῖδας φῦσαι Φιλάγριόν τε καὶ Ποσειδώνιον· θεάσασθαι δὲ τὸν Ποσειδώνιον ἐν ἰατρικῇ διαπρέποντα. γειν δ᾽ αὐτὸν ὅμως οὐκ ὀρθῶς, οὐχὶ δαιμόνων ἐπιθέσει τοὺς ἀνθρώπους ἐκβακχεύεσθαι, ὑγρῶν δέ τινων κακοχυμίαν τὸ πάθος ἐργάζεσθαι μηδὲ γὰρ εἶναι τὸ παράπαν ἰσχὺν δαιμόνων, ἀνθρώπων φύσιν ἐπηρεάζουσαν. Εὐδοκιμεῖν δὲ καὶ Μάγνον ἐν ᾿Αλεξανδρείᾳ, τὴν αὐτὴν τέχνην μεταχειριζόμενον.
Hoti kata Oualenta kai Oualentinianon historei ton Philostorgion genesthai, hos aristos iatrōn hypērche, kai paidas physai Philagrion te kai Poseidōnion; theasasthai de ton Poseidōnion en iatrikę̄ diapreponta. gein d᾽ auton homōs ouk orthōs, ouchi daimonōn epithesei tous anthrōpous ekbakcheuesthai, hygrōn de tinōn kakochymian to pathos ergazesthai mēde gar einai to parapan ischyn daimonōn, anthrōpōn physin epēreazousan. Eudokimein de kai Magnon en ᾿Alexandreią, tēn autēn technēn metacheirizomenon.
That he records that in the time of Valens and Valentinian there lived Philostorgius, the best of physicians, and that he had sons, Philagrius and Posidonius; and that he himself saw Posidonius distinguished in medicine. Posidonius, however, he says, held incorrectly that human beings are not driven to frenzy by the assault of demons, but that an unhealthy mixture of certain humours produces the condition; for, he said, demons have no power at all to injure human nature. He says that Magnus too was well regarded at Alexandria, practising the same art.
Notes and citation
Summary: Philostorgius on the physicians of his day, criticizing Posidonius for denying demonic possession.
- The physician Philostorgius is a namesake of the historian. The verb of the second sentence has lost letters in the scan (γειν, λέγειν).
Notes on the original text
- Digital text corrected (OCR slip): τὴν τὴν τέχνην → τὴν αὐτὴν τέχνην.
Cite (SBL): Philostorgius, Hist. eccl. 8.10 (PG 65:563; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-10
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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).
8.11PG 65:563
Ὅτι καὶ ἄκων ὁ δυσσεβής, Βασίλειόν τε τὸν μέγαν, καὶ τὸν Θεολόγον Γρηγόριον, ἐπὶ σοφίᾳ θαυμάζει. Ναδιανδὸν δὲ καὶ Ναζιανζὸν ἐξονομάζει. Τὸν μέντοι γε Λαοδικείας ᾿Απολλινάριον, ὅσα γε εἰς τὴν ἱερὰν μάθησιν ἑκατέρου προτάττει. Φησὶ δὲ ὡς Βασίλειος μὲν ᾿Απολλιναρίου λαμπρότερος ἦν. Τῷ δὲ Γρηγορίῳ, καὶ παρ᾿ ἀμφοτέροις ἐξεταζομένῳ, μείζω βάσιν εἰς συγγραφὰς εἶχεν ὁ λόγος· καὶ ἦν εἰπεῖν Απολλιναρίου μὲν ἀδρότερος, Βασιλείου δὲ σταθερώτερος. Ὁ δυσσεβέστατος Φιλοστόργιος ἐν τῷ ὀγδόῳ τῆς ἱστορίας λόγῳ τὸν δυσσεβέστατον τοῦτον Εὐνόμιον ἐπαινῶν φησιν, ὡς ὁ ᾿Απολλινάριος τὸ ὑπομνηματικὸν εἶδος τῆς λέξεως ἄριστα εἶχε· Βασίλειος δὲ πανηγυρίσαι μόνον λαμπρότατος ἦν· τῷ δὲ Γρηγορίῳ ἑκάτερα παρ' ἀμφοτέρους ἐξεταζομένῳ μείζω βάσιν εἰς συγγραφὴν εἶχεν ὁ λόγος· καὶ ἦν εἰπεῖν ᾿Απολλιναρίου μὲν ἀδρότερος, Βασιλείου δὲ σταθηρότερος· ὁ μὲν οὖν ᾿Απολλινάριος καὶ ὁ Βασίλειος κατὰ τῆς ἀπολογίας ἧς Εὐνόμιος ἐξήνεγκεν, ἐγραψάτην· τοῦ δὲ Γρηγορίου (καὶ τοῦτό τις εἰς συνέσεως ἀπόδειξιν οὐχ ἥκιστα λάβοι) διαγνόντος ὁπόσον αὐτῷ πρὸς ἐκεῖνον ἦν τὸ τῆς δυνάμεως μέσον, καὶ τὴν ἡσυχίαν ἀσπασαμένου, μόνον δέ τινα τῶν Εὐνομίου κεφαλαίων ἐν τῷ Περὶ Υἱοῦ λόγῳ ἀνατρέψαντος, ὡς ἐν εἴδει τοῦ πρὸς Ἀνομοίους ἀντιῤῥήσεως· ὁ δὲ Εὐνόμιος ᾿Απολλινάριον μὲν οὐδὲ ἀντιῤῥήσεως ἠξίωσε· καὶ γὰρ τῷ ὄντι πλαδαρὸς εἰς ταῦτα ἀπήντησε καὶ ἀσυστρεφής· Βασιλείῳ δὲ ἀντεῖπεν ἐν πέντε λόγοις, ὧν τοὺς προεκδοθέντας δεξάμενος Βασίλειος, ὑπὸ τῆς δυσθυμίας τὸν βίον ἀπέλιπε.
Hoti kai akōn ho dyssebēs, Basileion te ton megan, kai ton Theologon Grēgorion, epi sophią thaumazei. Nadiandon de kai Nazianzon exonomazei. Ton mentoi ge Laodikeias ᾿Apollinarion, hosa ge eis tēn hieran mathēsin hekaterou protattei. Phēsi de hōs Basileios men ᾿Apollinariou lamproteros ēn. Tǭ de Grēgoriǭ, kai par᾿ amphoterois exetazomenǭ, meizō basin eis syngraphas eichen ho logos; kai ēn eipein Apollinariou men adroteros, Basileiou de statherōteros. Ho dyssebestatos Philostorgios en tǭ ogdoǭ tēs historias logǭ ton dyssebestaton touton Eunomion epainōn phēsin, hōs ho ᾿Apollinarios to hypomnēmatikon eidos tēs lexeōs arista eiche; Basileios de panēgyrisai monon lamprotatos ēn; tǭ de Grēgoriǭ hekatera par' amphoterous exetazomenǭ meizō basin eis syngraphēn eichen ho logos; kai ēn eipein ᾿Apollinariou men adroteros, Basileiou de stathēroteros; ho men oun ᾿Apollinarios kai ho Basileios kata tēs apologias hēs Eunomios exēnenken, egrapsatēn; tou de Grēgoriou (kai touto tis eis syneseōs apodeixin ouch hēkista laboi) diagnontos hoposon autǭ pros ekeinon ēn to tēs dynameōs meson, kai tēn hēsychian aspasamenou, monon de tina tōn Eunomiou kephalaiōn en tǭ Peri Huiou logǭ anatrepsantos, hōs en eidei tou pros Anomoious antirrhēseōs; ho de Eunomios ᾿Apollinarion men oude antirrhēseōs ēxiōse; kai gar tǭ onti pladaros eis tauta apēntēse kai asystrephēs; Basileiǭ de anteipen en pente logois, hōn tous proekdothentas dexamenos Basileios, hypo tēs dysthymias ton bion apelipe.
That even against his will the impious man admires Basil the Great and Gregory the Theologian for their wisdom. He calls Nazianzus both “Nadiandus” and “Nazianzus.” Apollinaris of Laodicea, however, he ranks above each of them in sacred learning. He says that Basil was more brilliant than Apollinaris; but Gregory, examined beside both, had a style with a firmer footing for writing, and one could say he was fuller than Apollinaris and steadier than Basil. The most impious Philostorgius, in the eighth book of his history, praising this most impious Eunomius, says that Apollinaris excelled in the commentary style of writing, while Basil was most brilliant only in panegyric; but Gregory, examined on both counts beside both, had a style with a firmer footing for composition, and one could say he was fuller than Apollinaris and steadier than Basil. Apollinaris and Basil wrote against the Apology that Eunomius had published; but Gregory (and one might take this as no small proof of his intelligence), recognizing how great the gap in ability was between himself and Eunomius, embraced silence, and only overturned some of Eunomius's main points in his discourse On the Son, in the form, as it were, of a refutation of the Anomoeans. Eunomius did not think Apollinaris worth even a reply, for in truth he had met these questions in a flabby and loose way; but he answered Basil in five books, and Basil, on receiving the first of them to be published, died of despondency.
Notes and citation
Summary: Philostorgius's comparison of Basil, Gregory of Nazianzus and Apollinaris as writers, and his claim that Basil died of grief over Eunomius's reply.
- The section gives the same report twice, the second time more fully and naming the eighth book; both stand in the printed text. “Gregory the Theologian” is Gregory of Nazianzus; his discourse On the Son is one of the Theological Orations (29–30).
- The claim that Basil died of despondency over Eunomius's reply is Philostorgius's; Photius rejects it (8.12).
Extrabiblical texts: Eunomius, Apol. (Apology; allusion); Basil, Eun. (Against Eunomius; allusion)
Topics: Heresy
Cite (SBL): Philostorgius, Hist. eccl. 8.11 (PG 65:563; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-11
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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).
8.12PG 65:565
Ὅτι οὐ μόνον τὸν μέγαν Βασίλειον, ἀλλὰ καὶ τὸν ᾿Απολλινάριον λέγει πρὸς τὴν ᾿Απολογίαν Εὐνομίου ἀντιγράψαι. Εἶτα πάλιν Εὐνομίου ἐν πέντε λόγοις συμπλακέντος Βασιλείῳ, ἐντυχεῖν ἐκεῖνον τῷ πρώτῳ, καὶ βαρυθυμήσαντα λιπεῖν τὸν βίον. Οὕτως αὐτῷ τὰ ψεῦδος ἐπὶ πολλῷ τῆς ἀληθείας τετίμηται.
Hoti ou monon ton megan Basileion, alla kai ton ᾿Apollinarion legei pros tēn ᾿Apologian Eunomiou antigrapsai. Eita palin Eunomiou en pente logois symplakentos Basileiǭ, entychein ekeinon tǭ prōtǭ, kai barythymēsanta lipein ton bion. Houtōs autǭ ta pseudos epi pollǭ tēs alētheias tetimētai.
That he says that not only Basil the Great but also Apollinaris wrote in reply to Eunomius's Apology. Then again, when Eunomius took on Basil in five books, Basil read the first and died of despondency. So much more does he honour falsehood than truth.
Notes and citation
Summary: Photius rejects Philostorgius's claim that Basil died after reading Eunomius's reply.
- The last sentence is Photius's judgment.
Notes on the original text
- Digital text corrected (OCR lost two letters; stray column letter of the printed page): καὶ Β τὸν → καὶ τὸν; ἐν πέντε γοις → ἐν πέντε λόγοις.
Extrabiblical texts: Eunomius, Apol. (Apology; allusion)
Topics: Heresy
Cite (SBL): Philostorgius, Hist. eccl. 8.12 (PG 65:565; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-12
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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).
8.13PG 65:565
Ὅτι τῶν εἰρημένων ἁγίων ἀνδρῶν, Βασιλείου καὶ Γρηγορίου, περιφανῶς καὶ ἀναίδην καταψεύδεται· μὴ γὰρ λέγειν αὐτοὺς ἄνθρωπον γεγενῆσθαι τὸν Υἱὸν, ἀλλὰ ἐνοικῆσαι ἀνθρώπῳ, καὶ ταύτῃ διαζυγῆναι τὸν ᾿Απολλινάριον τῆς μοίρας αὐτῶν. Αἰτιᾶται δὲ κἀκεῖνον, οὐκ ἐφ᾽ οἷς τοῖς εὐσεβέσι παρέσχεν αἰτίαν, ἀλλ᾽ εἰς ἑτέραν αὐτὸν κατασύρειν εἰσάγει σπουδήν. Λέγει δὲ μετὰ τῶν ἄλλων, ὅτι τὴν τῶν σωμάτων ἀνάστασιν ἀπεκήρυξεν.
Hoti tōn eirēmenōn hagiōn andrōn, Basileiou kai Grēgoriou, periphanōs kai anaidēn katapseudetai; mē gar legein autous anthrōpon gegenēsthai ton Huion, alla enoikēsai anthrōpǭ, kai tautę̄ diazygēnai ton ᾿Apollinarion tēs moiras autōn. Aitiatai de kakeinon, ouk eph᾽ hois tois eusebesi pareschen aitian, all᾽ eis heteran auton katasyrein eisagei spoudēn. Legei de meta tōn allōn, hoti tēn tōn sōmatōn anastasin apekēryxen.
That he lies openly and shamelessly against the holy men we have named, Basil and Gregory, saying that they did not say the Son became man but that he dwelt in a man, and that it was on this point that Apollinaris separated from their party. He also accuses Apollinaris, not of the things in which he gave the pious cause for complaint, but drags him in on another charge; among other things he says that he rejected the resurrection of bodies.
Notes and citation
Summary: Photius accuses Philostorgius of misrepresenting the Christology of Basil and Gregory and the views of Apollinaris.
- The whole section is Photius's judgment on Philostorgius's report.
Topics: Christology, Heresy
Cite (SBL): Philostorgius, Hist. eccl. 8.13 (PG 65:565; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-13
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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).
8.14PG 65:565
Ὅτι, φησὶ, Ἀπολλινάριος κατὰ Πορφυρίου γράψας ἐπὶ πολὺ κρατεῖ τῶν ἡγωνισμένων Εὐσεβίῳ κατ' αὐτοῦ· ἀλλὰ καὶ τῶν Μεθοδίου κατὰ τῆς αὐτῆς ὑποθέσεως σπουδασμάτων.
Hoti, phēsi, Apollinarios kata Porphyriou grapsas epi poly kratei tōn hēgōnismenōn Eusebiǭ kat' autou; alla kai tōn Methodiou kata tēs autēs hypotheseōs spoudasmatōn.
That, he says, Apollinaris, in writing against Porphyry, far surpassed what Eusebius had achieved in his contest against him, and also the efforts of Methodius on the same subject.
Notes and citation
Summary: Philostorgius rates Apollinaris's work against Porphyry above those of Eusebius and Methodius.
Extrabiblical texts: Porphyry, Porphyry, Chr. (Porphyry, Against the Christians (fragments); allusion); Methodius, Porph. (Against Porphyry; allusion)
Cite (SBL): Philostorgius, Hist. eccl. 8.14 (PG 65:565; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-14
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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).
8.15PG 65:567
Λέγει οὖν, οὐκ οἶδ᾽ ὅθεν λαβὼν, τὸν Ἀπολλινάριον ἐπίσκοπον εἶναι, καὶ τὸν Οὐάτον ἐκ φυλῆς ὁρμᾶσθαι τῶν Φρυγῶν.
Legei oun, ouk oid᾽ hothen labōn, ton Apollinarion episkopon einai, kai ton Ouaton ek phylēs hormasthai tōn Phrygōn.
He says, then (from where he got it I do not know), that Apollinaris was a bishop, and that Novatus came from the race of the Phrygians.
Notes and citation
Summary: Two biographical claims of Philostorgius that Photius doubts.
- “From where he got it I do not know” is Photius's comment. The first name is printed split (Ἀπολλε νάριον); Novatus is Novatian (Οὐάτον, with letters lost).
Notes on the original text
- Digital text corrected (word split by OCR, with a misread letter): Ἀπολλε νάριον → Ἀπολλινάριον.
Cite (SBL): Philostorgius, Hist. eccl. 8.15 (PG 65:567; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-15
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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).
8.16PG 65:567
Ὅτι Οὐαλεντινιανὸν καὶ Οὐάλεντα τὴν Κίδαλιν λαχεῖν ἀναγράφει πατρίδα.
Hoti Oualentinianon kai Oualenta tēn Kidalin lachein anagraphei patrida.
That he records that Valentinian and Valens had Cibalis as their homeland.
Notes and citation
Summary: Valentinian and Valens came from Cibalis.
- The name is printed Κίδαλιν.
Cite (SBL): Philostorgius, Hist. eccl. 8.16 (PG 65:567; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-16
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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).
8.17PG 65:567
Ὅτι τῶν τὸ ὁμοούσιον δοξαζόντων Θεόδωρος μὲν, φησὶν, ἐκδηλότατος ἐγεγόνει, τῆς ἐν Θράκῃ ἐφορεύων Ἡρακλείας, καὶ Γεώργιος δὲ, ᾿Αλεξανδρεὺς μὲν τὸ γένος, καὶ τῶν ἐκ φιλοσοφίας ὁρμωμένων, τῆς δὲ κατὰ Συρίαν Λαοδικείας ἐπιστατῶν. Δεύτεροι μετ' αὐτοὺς τῷ χρόνῳ Εὐστάθιος γηραιὸς ἀνὴρ, καὶ τῷ πλήθει αἰδοῖός τε καὶ πιθανὸς, καὶ δὴ καὶ Βασίλειος, ἀλλὰ γὰρ καὶ Μακεδόνιος ὁ Κωνσταντινουπόλεως, καὶ ὁ Κυζίκου ἐπίσκοπος Ἐλεύσιος· μεθ' ὧν Μαραθώνιος καὶ Μαξιμῖνος τῆς ἐν Κωνσταντινουπόλει Ἐκκλησίας πρεσβύτεροι.
Hoti tōn to homoousion doxazontōn Theodōros men, phēsin, ekdēlotatos egegonei, tēs en Thrakę̄ ephoreuōn Hērakleias, kai Geōrgios de, ᾿Alexandreus men to genos, kai tōn ek philosophias hormōmenōn, tēs de kata Syrian Laodikeias epistatōn. Deuteroi met' autous tǭ chronǭ Eustathios gēraios anēr, kai tǭ plēthei aidoios te kai pithanos, kai dē kai Basileios, alla gar kai Makedonios ho Kōnstantinoupoleōs, kai ho Kyzikou episkopos Eleusios; meth' hōn Marathōnios kai Maximinos tēs en Kōnstantinoupolei Ekklēsias presbyteroi.
That among those who held the homoiousion, he says, Theodore, bishop of Heraclea in Thrace, had been the most conspicuous, and George, an Alexandrian by birth and one of those who came from philosophy, who presided over Laodicea in Syria. Second after them in time were Eustathius, an old man, respected by the people and persuasive, and Basil too; and also Macedonius of Constantinople and Eleusius, bishop of Cyzicus; and with them Marathonius and Maximinus, presbyters of the church in Constantinople.
Notes and citation
Summary: Philostorgius lists the leaders of the homoiousian party.
- The printed text reads “homoousion”; the men named were leaders of the homoiousian party, and a leaked lemma of Valesius's note in this section reads ὁμοιουσίου. Translated accordingly. The leaked words (Ὁμοιουσίου, θαυματοποιοί) are removed.
Notes on the original text
- Digital text corrected (lemmata of Valesius's notes leaked into the text and split a word): καὶ δὴ Ομοιουσίου καὶ Βασίλειος, ἀλλὰ γὰρ καὶ Μακεδόνιος ὁ Κωνσταν θαυματοποιοί. τινουπόλεως → καὶ δὴ καὶ Βασίλειος, ἀλλὰ γὰρ καὶ Μακεδόνιος ὁ Κωνσταντινουπόλεως.
Cite (SBL): Philostorgius, Hist. eccl. 8.17 (PG 65:567; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-17
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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).
8.18PG 65:567
Ὅτι παραβάλλων τὸν Εὐνόμιον ᾿Αετίῳ, εἰς μὲν ἰσχὺν ἀποδείξεων καὶ ἑτοιμότητα τῶν πρὸς ἕκαστα ἀπαντήσεων, προτάττει ᾿Αέτιον· ἀτεχνῶς γάρ φησιν ἐπὶ τῆς γλώττης ἄκρας αὐτοῦ ἀπαντα δοκεῖν ἀθρόα κεῖσθαι· σαφηνείᾳ δὲ διδασκαλίας καὶ συμμετρίᾳ, καὶ τῷ πρὸς τοὺς μαθησομένους μάλιστα ἁρμοδιωτάτῳ τὸν Εὐνόμιον.
Hoti paraballōn ton Eunomion ᾿Aetiǭ, eis men ischyn apodeixeōn kai hetoimotēta tōn pros hekasta apantēseōn, protattei ᾿Aetion; atechnōs gar phēsin epi tēs glōttēs akras autou apanta dokein athroa keisthai; saphēneią de didaskalias kai symmetrią, kai tǭ pros tous mathēsomenous malista harmodiōtatǭ ton Eunomion.
That, comparing Eunomius with Aetius, he ranks Aetius first in force of demonstration and readiness in answering every point (for, he says, everything seemed simply to lie all together on the tip of his tongue), but Eunomius first in clarity of teaching, in balance, and in what is best suited to learners.
Notes and citation
Summary: Philostorgius compares Aetius's dialectical power with Eunomius's clarity as a teacher.
Cite (SBL): Philostorgius, Hist. eccl. 8.18 (PG 65:567; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/8-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/8-18
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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 9
9.1PG 65:567
Ὅτι τῷ Φιλοστοργίῳ ὁ ἔννατος λόγος ᾿Αετίου χειρῶν ὑπερφυῆ ἔργα, Εὐνομίου τε καὶ Λεοντίου διαπλάττει· καὶ δὴ καὶ Κανδίδου καὶ Εὐαγρίου καὶ ᾿Αῤῥιανοῦ καὶ Φλωρεντίου, καὶ μάλιστά γε Θεοφίλου τοῦ Ἰνδοῦ, καί τινων ἄλλων, οὓς ἡ αὐτὴ τῆς ἀσεβείας λύσσα θερμοτέρους ἐπεδείκνυ. Καὶ ταῦτα κατὰ τὸ ἀπιθανώτατον ἀναπλάττοντι οὐδεμία παρῆν αἴσθησις τῆς ἀτοπίας ἀνακουφίζουσα.
Hoti tǭ Philostorgiǭ ho ennatos logos ᾿Aetiou cheirōn hyperphyē erga, Eunomiou te kai Leontiou diaplattei; kai dē kai Kandidou kai Euagriou kai ᾿Arrhianou kai Phlōrentiou, kai malista ge Theophilou tou Indou, kai tinōn allōn, hous hē autē tēs asebeias lyssa thermoterous epedeikny. Kai tauta kata to apithanōtaton anaplattonti oudemia parēn aisthēsis tēs atopias anakouphizousa.
That the ninth book of Philostorgius invents extraordinary works done by the hands of Aetius, Eunomius and Leontius, and also of Candidus, Evagrius, Arrian and Florentius, and above all of Theophilus the Indian, and certain others whom the same madness of impiety showed to be more fervent. And as he made these things up most implausibly, no sense of their absurdity came to relieve him.
Notes and citation
Summary: Photius dismisses the miracles Philostorgius ascribes to the Anomoean leaders in Book 9.
- The whole section is Photius's judgment.
Topics: Heresy
Cite (SBL): Philostorgius, Hist. eccl. 9.1 (PG 65:567; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-1
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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).
9.2PG 65:567
Ὅτι Μωσῆς, φησὶ, τοὺς περὶ Ἰαννὴν καὶ Ἰαμβρὴν ἐν ἕλκεσι κολασάμενος, καὶ τὴν θατέρου τούτων μητέρα τῷ θανάτῳ περεπέμψατο.
Hoti Mōsēs, phēsi, tous peri Iannēn kai Iambrēn en helkesi kolasamenos, kai tēn thaterou toutōn mētera tǭ thanatǭ perepempsato.
That Moses, he says, having punished Jannes and Jambres and their followers with sores, also sent the mother of one of them to death.
Exod 9:11 (allusion, medium confidence) · 2 Tim 3:8 (allusion, medium confidence)
Notes and citation
Summary: Philostorgius on Moses' punishment of the magicians Jannes and Jambres.
- The sores recall Exod 9:11; the names of the magicians come from Jewish tradition (2 Tim 3:8). The death of the mother is not in Scripture; its source is unidentified.
Extrabiblical texts: Jan. Jam. (Jannes and Jambres; allusion)
Cite (SBL): Philostorgius, Hist. eccl. 9.2 (PG 65:567; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-2
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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).
9.3PG 65:567
Ὅτι Οὐάλης, φησὶν, ἐκ τῶν Ἱλλυριῶν ἐπὶ τὴν Κωνσταντινούπολιν ἀφικόμενος, διὰ τιμῆς εἶχεν Εὐδόξιον καὶ δυνάμενος μάλιστα ταῖς πρὸς Εὐνόμιον ὑποσχέσεσι πέρας ἐπιθεῖναι, τὴν γνώμην οὐκ εἶχε συντρέχουσαν ὁ Εὐδόξιος ἀλλὰ καὶ Εὐζωΐῳ παρῆν ὁ αὐτὸς καιρὸς ἄδειαν διδοὺς πράττειν ἅπερ ἐν ᾿Αντιοχείᾳ ὑπὲρ τῶν αὐτῶν συνοδικῶς διεπράξατο. Τοσοῦτον δὲ αὐτῶν ἑκάτερος ἐδέησε μνήμην ἔχειν ἐκείνων· ὥστε ὁ μὲν Εὐζώϊος εἰς τὸ κακολογεῖν τοὺς ἄνδρας ὧν ὑπερήσπισεν, ἀπετρέπετο, οὐρανοβάστας ἐπ᾿ ἐκκλησίας εἰρωνευόμενος τοὺς ἀμφὶ τὸν ᾿Αέτιον, Αἰθίοπά τε τὸν Θεόφιλον ἐξυβρίζειν, ὥσπερ οὐκ εὐσεβείας καὶ πίστεως τῶν ἀγώνων των, ἀλλὰ χρωμάτων ἐκλογῆς καὶ γένους. Ὁ δὲ δόξιος ἄλλα τε κατ᾿ αὐτῶν ἀπεῤῥίπτει, καὶ ἐπ᾿ κλησίας· ᾿Ασεβεῖς μὲν αὐτοὺς, φησὶν, οὐ λέγω, ὅπερ θέλουσιν ἀκούειν, ἵνα μὴ δόξῃ εὐπρόσωπος αὐτῶν ἡ ἀπόστασις εἶναι· λοιμοὺς μέντοι αὐτοὺς λέγω.
Hoti Oualēs, phēsin, ek tōn Hillyriōn epi tēn Kōnstantinoupolin aphikomenos, dia timēs eichen Eudoxion kai dynamenos malista tais pros Eunomion hyposchesesi peras epitheinai, tēn gnōmēn ouk eiche syntrechousan ho Eudoxios alla kai Euzōïǭ parēn ho autos kairos adeian didous prattein haper en ᾿Antiocheią hyper tōn autōn synodikōs diepraxato. Tosouton de autōn hekateros edeēse mnēmēn echein ekeinōn; hōste ho men Euzōïos eis to kakologein tous andras hōn hyperēspisen, apetrepeto, ouranobastas ep᾿ ekklēsias eirōneuomenos tous amphi ton ᾿Aetion, Aithiopa te ton Theophilon exybrizein, hōsper ouk eusebeias kai pisteōs tōn agōnōn tōn, alla chrōmatōn eklogēs kai genous. Ho de doxios alla te kat᾿ autōn aperrhiptei, kai ep᾿ klēsias; ᾿Asebeis men autous, phēsin, ou legō, hoper thelousin akouein, hina mē doxę̄ euprosōpos autōn hē apostasis einai; loimous mentoi autous legō.
That Valens, he says, having come from Illyricum to Constantinople, held Eudoxius in honour; and though Eudoxius was best able to bring his promises to Eunomius to fulfilment, he did not have a mind to go along with them. The same opportunity was there for Euzoius too, giving him freedom to carry out what he had decided synodically at Antioch for the same men. But each of them was so far from remembering those things that Euzoius turned to reviling the men he had defended, mocking Aetius's party in church as “heaven-carriers” and insulting Theophilus as an Ethiopian, as though the contest were not about piety and faith but about the choice of colour and race. Eudoxius flung various charges at them, and said in church: “I do not call them impious, which is what they want to hear, lest their apostasy should seem respectable; but I do call them pests.”
Notes and citation
Summary: Under Valens, Eudoxius and Euzoius break their promises to the Anomoeans and revile them publicly.
- “Heaven-carriers” (οὐρανοβάστας), like Atlas, mocks their claim to know God's essence. Several words have lost letters in the scan (ἐκκλησίας, Εὐδόξιος, ὄντων) and are translated by sense.
Topics: Heresy
Cite (SBL): Philostorgius, Hist. eccl. 9.3 (PG 65:567; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-3
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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).
9.4PG 65:569
Ὅτι κατὰ τὸ καρτερὸν οἱ περὶ ᾿Αέτιον καὶ Εὐνόμιον, τῶν περὶ Εὐδόξιον διαστάντες καὶ Εὐζώϊον, τὴν μὲν Κωνσταντίνου πόλιν Φλωρεντίῳ ἐφεῖσαν. Αὐτῶν δὲ ὁ μὲν ᾿Αέτιος ἐπὶ τὴν Λέσβον ἀποπλεῖ, κἀκεῖ περὶ Μιτυλήνην ἐν ἀγρῷ τινι διέτριβε, τοὺς ἀφικνουμένους λόγοις δεξιούμενος· δῶρον ἦν ὁ ἀγρὸς Ἰουλιανοῦ τοῦ βασιλέως τῆς πρὸς αὐτὸν διαθέσεως σύμβολον. ῾Ὁ δὲ Εὐνόμιος ἐπὶ τὴν Καλχηδόνα διάρας, ἐν αὐτῇ κατά τινα κῆπον, οἰκεῖον κτῆμα, πλησιάζον τοῖς ἐπιθαλαττίοις τείχεσιν, ἐποιεῖτο τὴν δίαιταν, οὐδ᾽ αὐτὸς τῶν προσιόντων τὴν πρόνοιαν ἐλάττων συνεισάγων Οὐδ᾽ ἕτερος αὐτῶν κλησίας ἦρχεν ἀποτεταγμένης ἀλλὰ κοινοὺς τοὺς οἱ ὁμόδοξοι πατέρας ἦγον καὶ ἡγεμόνας. Ὁ δέ γε Εὐνόμιος οὐδὲ ἱερουργίας ἐξ οὗ τῆς Κυζίκου μετέστη οὐ μὲν οὖν εἰς ὅσον ἐνεβίω χρόἦν, ὃς τῆς ἐκείνου γνώμης χωρὶς οὐδὲν τῶν ἐκκλησιαστικῶν διεπράττετο. νον καίτοι των ὁμοδόξων ἐπισκόπων οὐδεὶς
Hoti kata to karteron hoi peri ᾿Aetion kai Eunomion, tōn peri Eudoxion diastantes kai Euzōïon, tēn men Kōnstantinou polin Phlōrentiǭ epheisan. Autōn de ho men ᾿Aetios epi tēn Lesbon apoplei, kakei peri Mitylēnēn en agrǭ tini dietribe, tous aphiknoumenous logois dexioumenos; dōron ēn ho agros Ioulianou tou basileōs tēs pros auton diatheseōs symbolon. ῾Ho de Eunomios epi tēn Kalchēdona diaras, en autę̄ kata tina kēpon, oikeion ktēma, plēsiazon tois epithalattiois teichesin, epoieito tēn diaitan, oud᾽ autos tōn prosiontōn tēn pronoian elattōn syneisagōn Oud᾽ heteros autōn klēsias ērchen apotetagmenēs alla koinous tous hoi homodoxoi pateras ēgon kai hēgemonas. Ho de ge Eunomios oude hierourgias ex hou tēs Kyzikou metestē ou men oun eis hoson enebiō chroēn, hos tēs ekeinou gnōmēs chōris ouden tōn ekklēsiastikōn diepratteto. non kaitoi tōn homodoxōn episkopōn oudeis
That Aetius and Eunomius and their party, having separated decisively from Eudoxius and Euzoius and their party, left Constantinople to Florentius. Of the two, Aetius sailed off to Lesbos and lived there on an estate near Mitylene, welcoming visitors with discourses; the estate was a gift of the emperor Julian, a token of his goodwill toward him. Eunomius crossed over to Chalcedon and lived there in a garden, his own property, near the walls by the sea, he too bestowing no less care on those who came to him. Neither of them ruled a church assigned to him, but those of like belief treated them as common fathers and leaders. Eunomius did not even perform the sacred rites from the time he left Cyzicus, indeed not for as long as he lived; and yet there was none of the bishops of like belief who did anything in church affairs without his judgment.
Notes and citation
Summary: Aetius retires to Lesbos and Eunomius to Chalcedon, leading their followers without holding sees.
- The end of the section is jumbled in the scan (lines displaced: …χρό ἦν, ὃς … νον καίτοι τῶν ὁμοδόξων ἐπισκόπων οὐδεὶς); it is translated in the order the sense requires, and the verb for “perform” has dropped out.
Notes on the original text
- Digital text corrected (stray column letter of the printed page): καὶ Β Εὐνόμιον → καὶ Εὐνόμιον.
Topics: Church office
Cite (SBL): Philostorgius, Hist. eccl. 9.4 (PG 65:569; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-4
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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).
9.5PG 65:571
"Ὅτι τρίτου τῆς βασιλείας ἔτους Οὐάλης ἐπιβὰς, ἐπὶ Πέρσας ἐστράτευσε· καθ' ὃν καιρὸν καὶ Προκόπιος τὴν τυραννίδα κατὰ Κωνσταντινούπολιν ἐσκευάσατο. Ὁ δὲ Προκόπιος οὗτος· εἰς τὸ τοῦ Ἰουλιανοῦ γένος ἀνεφέρετο· καὶ πολλοὶ ἀνεκινοῦντο γισμοί, τὴν βασιλείαν αὐτῷ περιάπτοντες. Καὶ τοὺς λογισμοὺς καὶ λόγοι διέφερον. Διὰ τοῦτο Ἰωβιανοῦ βασιλεύσαντος τῆς Μεσοποταμίας οὗτος ἀποδρὰς, καὶ πολλοὺς ἐν ταλαιπωρίᾳ τόπους ἀμείψας, φεύγων τε μετὰ τῆς γυναικὸς καὶ κρυπτόμενος, ὡς ἀπείρηκε πλανώμενος, τὸν ἔσχατον, φησὶν, ἀναῤῥίπτει κύβον. Καὶ τὴν Καλχηδόνα καταλαβών, ἐν τῷ τοῦ Εὐνομίου ἀγρῷ, τῆς πόλεως ἔξωθεν διακειμένῳ, οὐδ᾽ ἐπιδημοῦντος τοῦ δεσπότου, ἑαυτὸν κατακρύπτει· ἐκεῖθεν δὲ εἰς τὴν πόλιν διάρας, ἐγκρατὴς ἀναιμωτὶ τῆς σιλείας γίνεται. Εἶτα μετ᾿ οὐ πολὺν χρόνον πολέμῳ συῤῥαγεὶς Οὐάλεντι, προδοσίᾳ τῶν αὐτοῦ στρατηγῶν Γομαρίου καὶ ᾿Αγελίου, ἡττᾶται· καὶ φεύγων καταλαμβάνει τὴν Νίκαιαν. Τῇ δὲ ἐπαύριον διανοηθεὶς ἐκεῖθεν ἀπαίρειν, ὑπὸ Φλωρεντίου, ὃς φρούραρχος αὐτοῦ τῆς πόλεως κατέστη, συλλαμβάνεται, καὶ δεσμώτην αὐτὸν ὁ συλλαβὼν πρὸς Οὐάλην ἄγει. Καὶ Προκόπιος μὲν τῆς κεφαλῆς ἀποτέμνεται, ἐπὶ μῆνας ἓξ μετεωρισθεὶς τῇ τυραννίδι· Φλωρεντίῳ δὲ οὐδὲ ἤρκεσεν ἡ σωτήριος προδοσία ἀλλὰ πυρὶ διδόασιν αὐτὸν ὁ στρατὸς κατ' ὀργὴν παλαιὰν, διότι φρουρῶν ἐκεῖνος ὑπὸ Προκοπίου τὴν Νίκαιαν πολλοὺς αὐτῶν ἐκάκωσεν αἱρουμένους τὰ Οὐάλεντος.
"Hoti tritou tēs basileias etous Oualēs epibas, epi Persas estrateuse; kath' hon kairon kai Prokopios tēn tyrannida kata Kōnstantinoupolin eskeuasato. Ho de Prokopios houtos; eis to tou Ioulianou genos anephereto; kai polloi anekinounto gismoi, tēn basileian autǭ periaptontes. Kai tous logismous kai logoi diepheron. Dia touto Iōbianou basileusantos tēs Mesopotamias houtos apodras, kai pollous en talaipōrią topous ameipsas, pheugōn te meta tēs gynaikos kai kryptomenos, hōs apeirēke planōmenos, ton eschaton, phēsin, anarrhiptei kybon. Kai tēn Kalchēdona katalabōn, en tǭ tou Eunomiou agrǭ, tēs poleōs exōthen diakeimenǭ, oud᾽ epidēmountos tou despotou, heauton katakryptei; ekeithen de eis tēn polin diaras, enkratēs anaimōti tēs sileias ginetai. Eita met᾿ ou polyn chronon polemǭ syrrhageis Oualenti, prodosią tōn autou stratēgōn Gomariou kai ᾿Ageliou, hēttatai; kai pheugōn katalambanei tēn Nikaian. Tę̄ de epaurion dianoētheis ekeithen apairein, hypo Phlōrentiou, hos phrourarchos autou tēs poleōs katestē, syllambanetai, kai desmōtēn auton ho syllabōn pros Oualēn agei. Kai Prokopios men tēs kephalēs apotemnetai, epi mēnas hex meteōristheis tę̄ tyrannidi; Phlōrentiǭ de oude ērkesen hē sōtērios prodosia alla pyri didoasin auton ho stratos kat' orgēn palaian, dioti phrourōn ekeinos hypo Prokopiou tēn Nikaian pollous autōn ekakōsen hairoumenous ta Oualentos.
That Valens, entering the third year of his reign, marched against the Persians; at which time Procopius too contrived his usurpation at Constantinople. This Procopius was related to Julian's family, and many speculations were stirring that attached the empire to him, and rumours about it spread. For this reason, when Jovian became emperor, he fled from Mesopotamia, and after passing through many places in hardship, fleeing with his wife and hiding, when he was worn out with wandering, he “threw,” he says, “the last die.” Reaching Chalcedon, he hid himself on Eunomius's estate, which lay outside the city, when its owner was not at home; from there he crossed into the city and gained control of the empire without bloodshed. Not long afterwards he joined battle with Valens, and was defeated through the treachery of his own generals Gomarius and Agelius; in flight he reached Nicaea. The next day, intending to leave from there, he was seized by Florentius, whom he had made commandant of the city, and his captor brought him in chains to Valens. Procopius was beheaded, having ridden high in his usurpation for six months; and his saving treachery did not suffice for Florentius: the army gave him to the fire out of an old anger, because while guarding Nicaea for Procopius he had ill-treated many of them who took Valens's side.
Notes and citation
Summary: Procopius hides on Eunomius's estate, seizes Constantinople, is betrayed and executed; his betrayer Florentius is burned by the army.
- The clause on rumours (Καὶ τοὺς λογισμοὺς καὶ λόγοι διέφερον) is garbled in the scan and translated by sense. This Florentius is not the Anomoean bishop of 8.2 and 9.4.
Cite (SBL): Philostorgius, Hist. eccl. 9.5 (PG 65:571; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-5
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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).
9.6PG 65:571
Ὅτι Προκοπίῳ ἔτι τῆς τυραννίδος ἐποχουμένῳ, Εὐνόμιος πρὸς αὐτὸν ἐν Κυζίκῳ διάγοντα παραγίνεται. Ἡ δὲ ἄφιξις λύσιν ἔπραττε τῶν ἐν δεσμοῖς αὐτοῦ κατεχομένων· ὁ δεσμὸς δὲ τούτους ἐπίεζεν, ὅτιπερ ἔστεργον τὰ Οὐάλεντος· καὶ οἱ τῶν σμίων συγγενεῖς ἐξεβιάσαντο τὸν Εὐνόμιον τὴν πρεσβείαν ὑπελθεῖν. Ὁ δὲ, ὑπελθὼν καὶ τοὺς ἄνδρας λύσας, θᾶττον ἐπανῆκεν. Ὑπὸ δὲ τοὺς αὐτοὺς χρόνους καὶ ᾿Αέτιον ὁ τῆς νήσου παρὰ τοῦ Προκοπίου σταλεὶς ἄρχειν, διαβληθέντα παρὰ τῶν ἐπιχωρίων τὰ Οὐάλεντος αἱρεῖσθαι, εἰς κρίσιν εἶλκε· καὶ θάνατος ἂν βίαιος διεδέξατο τὴν διαβολὴν, εἰ μὴ τις ἀφικόμενος κατ' ἐκεῖνο καιροῦ τῶν παραδυναστευόντων Προκοπίῳ, τὸν ᾿Αέτιον τοῦ ξίφους ἁρπάζει. Καὶ γὰρ πρὸς γένους ἂν ὁ καταπεμφθεὶς ἐκ Προκοπίου Ἐῤῥενιανοῦ καὶ Γεῤῥεσιανοῦ· ἀδελφοὶ δὲ ἤστην τοι, καὶ τῷ Εὐνομίῳ συνῆσάν τε καὶ συνδιεβέβληντο. Οὕτως κατὰ πολλὴν ἐξουσίαν καὶ τὸν καταδικασάμενον αὐτοὺς ἀπειλήσας, καὶ τὴν ἐπ᾿ αὐτοὺς νατηφόρον ἀνασωσάμενος ψῆφον, καθαροὺς ἀπολύει τῶν ἐπικληθέντων. Ὁ δὲ ᾿Αέτιος, τοὺς μεθ' ἑαυτοῦ συναναλαβὼν, ἐπὶ τὴν Κωνσταντίνου πόλιν ἀπαίρει, κἀκεῖ συνῆν Εὐνομίῳ τε καὶ Φλωρεντίῳ. Καὶ μετ᾿ οὐ πολὺν χρόνον τελευτᾷ, Εὐνομίου το τε στόμα συνελόντος καὶ τοὺς ὀφθαλμοὺς τοῖς δακτύλοις περιστείλαντος, καί γε καὶ τὴν ἄλλην κηδείαν μετὰ τῶν ὁμοφρόνων τελεσαμένου πρὸς τὸ λαμπρότατον.
Hoti Prokopiǭ eti tēs tyrannidos epochoumenǭ, Eunomios pros auton en Kyzikǭ diagonta paraginetai. Hē de aphixis lysin epratte tōn en desmois autou katechomenōn; ho desmos de toutous epiezen, hotiper estergon ta Oualentos; kai hoi tōn smiōn syngeneis exebiasanto ton Eunomion tēn presbeian hypelthein. Ho de, hypelthōn kai tous andras lysas, thatton epanēken. Hypo de tous autous chronous kai ᾿Aetion ho tēs nēsou para tou Prokopiou staleis archein, diablēthenta para tōn epichōriōn ta Oualentos haireisthai, eis krisin eilke; kai thanatos an biaios diedexato tēn diabolēn, ei mē tis aphikomenos kat' ekeino kairou tōn paradynasteuontōn Prokopiǭ, ton ᾿Aetion tou xiphous harpazei. Kai gar pros genous an ho katapemphtheis ek Prokopiou Errhenianou kai Gerrhesianou; adelphoi de ēstēn toi, kai tǭ Eunomiǭ synēsan te kai syndiebeblēnto. Houtōs kata pollēn exousian kai ton katadikasamenon autous apeilēsas, kai tēn ep᾿ autous natēphoron anasōsamenos psēphon, katharous apolyei tōn epiklēthentōn. Ho de ᾿Aetios, tous meth' heautou synanalabōn, epi tēn Kōnstantinou polin apairei, kakei synēn Eunomiǭ te kai Phlōrentiǭ. Kai met᾿ ou polyn chronon teleutą, Eunomiou to te stoma synelontos kai tous ophthalmous tois daktylois peristeilantos, kai ge kai tēn allēn kēdeian meta tōn homophronōn telesamenou pros to lamprotaton.
That while Procopius was still riding high in his usurpation, Eunomius came to him when he was staying at Cyzicus. His coming obtained the release of those whom Procopius was holding in chains (they were in chains because they favoured Valens's side); for the relatives of the prisoners had pressed Eunomius to undertake the mission. He undertook it, released the men, and quickly returned. About the same time the governor whom Procopius had sent to rule the island brought Aetius to trial, since the locals accused him of favouring Valens's side; and a violent death would have followed the accusation, had not one of Procopius's courtiers arrived just then and snatched Aetius from the sword. For the man sent down by Procopius was a kinsman of Errenianus and Gerresianus; these two were brothers, and had been in Eunomius's company and accused along with him. So, with great authority, he threatened the man who had condemned them, had the death sentence against them withdrawn, and released them cleared of the charges. Aetius, taking those who were with him, set out for Constantinople and lived there with Eunomius and Florentius. Not long afterwards he died, Eunomius closing his mouth and shutting his eyes with his fingers, and carrying out the rest of the funeral with those of like mind most splendidly.
Notes and citation
Summary: Eunomius obtains the release of prisoners from Procopius; Aetius escapes execution on Lesbos and later dies at Constantinople, buried by Eunomius.
- Lemmata of Valesius's notes had leaked into the second sentence (including a quotation about “bloodless sacrifices and mystical rites” from Valesius’s note on 9.4); they are removed. Several words have lost letters in the scan (δεσμίων, ἦν, οὗτοι, θανατηφόρον) and are translated by sense.
Notes on the original text
- Digital text corrected (lemmata of Valesius's notes leaked into the text): ὑπελθὼν καὶ τοὺς ἄνδρας θυσίαις ἀναίμοις καὶ μυστικαῖς ἱερουργίαις τὸ Θεῖον ἱλάσκοντο. Φλωρεντίῳ δὲ οὐδὲ ἤρκεσεν εἰς σωτηρίαν ἡ προδοσία. προδοσία. Καθ' ὃν καιρόν. λύσας → ὑπελθὼν καὶ τοὺς ἄνδρας λύσας.
Cite (SBL): Philostorgius, Hist. eccl. 9.6 (PG 65:571; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-philostorgius-historia-9-6) · 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).
9.7PG 65:573
Ὅτι κατὰ Μαρκιανούπολιν Εὐδοξίου συνδιατρίβοντος τῷ Οὐάλεντι, ὁ ἐν Κωνσταντινουπόλει κλῆρος ψηφίζονται ταύτης ἀπελαύνεσθαι τὸν ᾿Αέτιον Ὁ δὲ τὴν Καλχηδόνα καταλαβὼν, γράφει τὸ συνενεχθὲν Εὐδοξίῳ. Ὁ δὲ οὐ μόνον οὐκ ἀπεστράφη τοῖς γεγραμμένοις ἀλλ᾿ ὅτι μὴ καὶ μείζω πάθοι δυσχεραίνων ἐπεδείκνυτο
Hoti kata Markianoupolin Eudoxiou syndiatribontos tǭ Oualenti, ho en Kōnstantinoupolei klēros psēphizontai tautēs apelaunesthai ton ᾿Aetion Ho de tēn Kalchēdona katalabōn, graphei to synenechthen Eudoxiǭ. Ho de ou monon ouk apestraphē tois gegrammenois all᾿ hoti mē kai meizō pathoi dyscherainōn epedeiknyto
That while Eudoxius was staying with Valens at Marcianopolis, the clergy in Constantinople voted to drive Aetius out of the city. He went to Chalcedon and wrote to Eudoxius about what had happened. Eudoxius not only showed no displeasure at what had been done, but made it plain that he was annoyed that Aetius had not suffered something worse.
Notes and citation
Summary: The clergy of Constantinople expel Aetius, and Eudoxius approves.
Cite (SBL): Philostorgius, Hist. eccl. 9.7 (PG 65:573; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-7
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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).
9.8PG 65:573
Ὅτι συκοφαντοῦσι, φησὶν, Εὐνόμιον, ἐν τῷ οἰκείῳ ἀγρῷ κατακρύψαι τὸν Προκόπιον τὴν τυραννίδα παλαμώμενον. Καὶ μόλις αὐτὸς τὰς διαβολὰς καὶ τὸν ἐκεῖθεν διεκρούσατο θάνατον. Ὑπερόριος οὖν εἰς τὴν Μαυρουσίδα γῆν ἐκπέμπεται, Αὐξονίου τοῦ τῶν πραιτωρίων ἐπάρχου τὴν φυγὴν αὐτῷ ἐπιβαλόντος. Ἀλλ᾿ ὁ μὲν χειμῶνος ὄντος ἐπήγετο σκοπος ἐτύγχανέ τις Οὐάλης, δεξιώσεώς τε πολλῆς ἀπολαύει, καὶ τῆς ὑπερορίας ἀνακομίζεται, πρὸς τὸν βασιλέα παραγεγονότως τοῦ Οὐάλεντος σὺν μνίνῳ (τῆς Μαρκιανουπόλεως δὲ ἐπίσκοπος οὗτος ἦν) καὶ τὰ κατ᾿ αὐτὸν δεινοπαθῶς ἀναδιδαξάντων Ὥρμησε δὲ ὁ βασιλεὺς εἰς ὄψιν μετὰ τὴν ἀνάκλησιν Εὐνομίῳ ἐλθεῖν· ἀλλ᾽ ὁ Εὐδόξιος τέχναις τὴν θέαν ἐπέχει. Μετὰ τοῦτο δὲ εἰς Νίκαιαν ἀφικόμενος ἐπίσκοπον αὐτῇ καθιδρύσαι (ἐτεθνήκει γὰρ Εὐγένιος ὁ ταύτην ἐφορεύων), πρὶν ἢ πέρας ἐπιθεῖναι τῇ βουλῇ, τὸν βίον ἐκλείπει. Καὶ μετάγεται Δημόφιλος ἀπὸ Βεῤῥοίας ἐν Κωνσταντινουπόλει, Ουάλεντος τοῦ σιλέως συνοδικὴν ὑποκριναμένου ψῆφον κατὰ Μοῦρσαν δὲ τῆς Ἰλλυρίδος φθάσας, ἧς ἐπί.
Hoti sykophantousi, phēsin, Eunomion, en tǭ oikeiǭ agrǭ katakrypsai ton Prokopion tēn tyrannida palamōmenon. Kai molis autos tas diabolas kai ton ekeithen diekrousato thanaton. Hyperorios oun eis tēn Maurousida gēn ekpempetai, Auxoniou tou tōn praitōriōn eparchou tēn phygēn autǭ epibalontos. All᾿ ho men cheimōnos ontos epēgeto skopos etynchane tis Oualēs, dexiōseōs te pollēs apolauei, kai tēs hyperorias anakomizetai, pros ton basilea paragegonotōs tou Oualentos syn mninǭ (tēs Markianoupoleōs de episkopos houtos ēn) kai ta kat᾿ auton deinopathōs anadidaxantōn Hōrmēse de ho basileus eis opsin meta tēn anaklēsin Eunomiǭ elthein; all᾽ ho Eudoxios technais tēn thean epechei. Meta touto de eis Nikaian aphikomenos episkopon autę̄ kathidrysai (etethnēkei gar Eugenios ho tautēn ephoreuōn), prin ē peras epitheinai tę̄ boulę̄, ton bion ekleipei. Kai metagetai Dēmophilos apo Berrhoias en Kōnstantinoupolei, Oualentos tou sileōs synodikēn hypokrinamenou psēphon kata Moursan de tēs Illyridos phthasas, hēs epi.
That, he says, they falsely accused Eunomius of having hidden Procopius on his estate when he was plotting his usurpation; and he barely fended off the charges and the death that would have followed from them. He was sent into exile to the land of the Moors, Auxonius, the praetorian prefect, imposing the banishment on him. But while he was being taken there in winter, he reached Mursa in Illyricum, whose bishop happened to be one Valens; there he enjoyed much hospitality, and he was brought back from exile, because some had come to the emperor Valens with Domninus (he was bishop of Marcianopolis) and told him indignantly what had happened to him. After the recall the emperor was eager to meet Eunomius face to face, but Eudoxius prevented the meeting by his schemes. After this, Eudoxius came to Nicaea to install a bishop there (for Eugenius, who had presided over it, had died), but before he could carry out his plan, he died. And Demophilus was transferred from Beroea to Constantinople, the emperor Valens making a pretence of a synodal vote.
Notes and citation
Summary: Eunomius is exiled on suspicion of hiding Procopius but recalled through the bishops of Mursa and Marcianopolis; Eudoxius dies and Demophilus succeeds him.
- A line is displaced in the scan: the words “having reached Mursa in Illyricum, whose bish-” stand at the end of the section; they belong in the account of Eunomius's journey and are translated there. Some words have lost letters (ἐπίσκοπος, Δομνίνῳ, βασιλέως).
Topics: Church office
Cite (SBL): Philostorgius, Hist. eccl. 9.8 (PG 65:573; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-8
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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).
9.9PG 65:575
Ὅτι, φησὶν, ἐν Βορισσῷ (κώμη δὲ τῆς δευτέρας Καππαδοκίας τὸ χωρίον) πρεσβύτερος ᾿Ανύσιος ᾤκει, υἱοὺς μὲν τέσσαρας ἔχων θυγατέρα δὲ μίαν, ἧς Εὐλάμπιος μὲν ἡ ὀνομασία Φιλοστόργιον δὲ ἐγείνατο τὸν ταῦτα γεγραφότα. Ὁ δὲ ταύτης ἀνὴρ, Καρτέριος ὄνομα, τὴν Εὐνομίου δόξαν ἐτίμα. Καὶ πείθει τὴν γυναῖκα πρὸς τὴν αὑτοῦ μετατάξασθαι γνώμην· καὶ γὰρ ἐκ πατρὸς καὶ μητρὸς αὕτη τὸ ὁμοούσιον ἔστεργεν. Ἡ δὲ πεισθεῖσα τοὺς ἀδελφοὺς συνεφέλκεται, εἶτα κατὰ μέρος καὶ τὸν πατέρα καὶ τοὺς ἄλλους οἰκείους.
Hoti, phēsin, en Borissǭ (kōmē de tēs deuteras Kappadokias to chōrion) presbyteros ᾿Anysios ǭkei, huious men tessaras echōn thygatera de mian, hēs Eulampios men hē onomasia Philostorgion de egeinato ton tauta gegraphota. Ho de tautēs anēr, Karterios onoma, tēn Eunomiou doxan etima. Kai peithei tēn gynaika pros tēn hautou metataxasthai gnōmēn; kai gar ek patros kai mētros hautē to homoousion estergen. Hē de peistheisa tous adelphous synephelketai, eita kata meros kai ton patera kai tous allous oikeious.
That, he says, at Borissus (the place is a village of Second Cappadocia) lived a presbyter named Anysius, who had four sons and one daughter; her name was Eulampia, and she gave birth to Philostorgius, who wrote these things. Her husband, Carterius by name, held Eunomius's belief and persuaded his wife to go over to his own opinion; for from her father and mother she had cherished the homoousion. Once persuaded, she drew her brothers with her, and then gradually her father and the rest of the family as well.
Notes and citation
Summary: Philostorgius's family: his mother Eulampia, daughter of the presbyter Anysius, was won over to Eunomius's teaching by his father Carterius.
- The name is printed Εὐλάμπιος; it is the mother's name (Eulampia).
Notes on the original text
- Digital text corrected (word split by OCR): δευτέ ρας → δευτέρας.
Cite (SBL): Philostorgius, Hist. eccl. 9.9 (PG 65:575; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-9
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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).
9.10PG 65:575
Ὅτι Δημόφιλος, φησὶν, ἐγκαθίσταται τῇ Κωνσταντινουπόλει ὑπὸ Θεοδώρου μάλιστα τοῦ Ἡρακλείας ἐπισκόπου. Ἐδόκει γὰρ τὸ προνόμιον οὗτος ἔχειν τῆς τοιαύτης ἱερουργικῆς ἐνεργείας. Πολλοὶ δὲ τοῦ παρόντος ὄχλου, ἐν τῇ τοῦ Δημοφίλου καθιδρύσει, ἀντὶ τοῦ ἄξιος ἀνεβόων τὸ ἀνάξιος
Hoti Dēmophilos, phēsin, enkathistatai tę̄ Kōnstantinoupolei hypo Theodōrou malista tou Hērakleias episkopou. Edokei gar to pronomion houtos echein tēs toiautēs hierourgikēs energeias. Polloi de tou parontos ochlou, en tę̄ tou Dēmophilou kathidrysei, anti tou axios aneboōn to anaxios
That Demophilus, he says, was installed in Constantinople chiefly by Theodore, bishop of Heraclea; for he was thought to have the privilege of performing that sacred office. But at Demophilus's installation many of the crowd present shouted “Unworthy” instead of “Worthy.”
Notes and citation
Summary: Demophilus is installed as bishop of Constantinople amid shouts of “Unworthy.”
- “Worthy” (ἄξιος) was the customary acclamation at an ordination.
Notes on the original text
- Digital text corrected (word split by OCR): Κων σταντινουπόλει → Κωνσταντινουπόλει.
Topics: Church office
Cite (SBL): Philostorgius, Hist. eccl. 9.10 (PG 65:575; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-10
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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).
9.11PG 65:577
Ὅτι μετὰ Αὐξόνιον Μόδεστος ἔπαρχος καταστὰς, καὶ ἀπεχθῶς, φησὶν, ἔχων πρὸς Εὐνόμιον, ἐρήμην αὐτοῦ κατεδικάσατο, ὡς τὰς Ἐκκλησίας καὶ τὰς πόλεις ἐκταράσσοντος, καὶ εἰς ᾿Αξίαν αὐτὸν φυγαδεύει τὴν νῆσον
Hoti meta Auxonion Modestos eparchos katastas, kai apechthōs, phēsin, echōn pros Eunomion, erēmēn autou katedikasato, hōs tas Ekklēsias kai tas poleis ektarassontos, kai eis ᾿Axian auton phygadeuei tēn nēson
That after Auxonius, Modestus became prefect and, he says, being hostile to Eunomius, condemned him without a hearing for disturbing the churches and the cities, and banished him to the island of Naxos.
Notes and citation
Summary: The prefect Modestus banishes Eunomius to Naxos.
- The island is printed Ἀξίαν; a leaked lemma of Valesius's note (in 9.13) gives Ναξίαν, Naxos.
Notes on the original text
- Digital text corrected (OCR lost the first letters; stray column letter and lost letters): ἔπαρχος Α ταστὰς → ἔπαρχος καταστὰς; αὐτὸν γαδεύει → αὐτὸν φυγαδεύει.
Cite (SBL): Philostorgius, Hist. eccl. 9.11 (PG 65:577; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-11
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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).
9.12PG 65:577
Ὅτι Μάζακα τὸ πρῶτον ἐκαλεῖτο ἡ Καισάρεια, ἀπὸ Μοσὸχ τοῦ Καππαδοκῶν γενάρχου έλκυσαμένη τὸ ὄνομα· τοῦ χρόνου δὲ πορευομένου, κατὰ παρέγκλισιν ἤδη Μάζακα προσωνόμασται.
Hoti Mazaka to prōton ekaleito hē Kaisareia, apo Mosoch tou Kappadokōn genarchou elkysamenē to onoma; tou chronou de poreuomenou, kata parenklisin ēdē Mazaka prosōnomastai.
That Caesarea was first called Mazaca, taking its name from Mosoch, the founder of the Cappadocian race; and as time went on, by a change of pronunciation, it came to be called Mazaca.
Gen 10:2 (allusion, medium confidence)
Notes and citation
Summary: Philostorgius derives the old name of Caesarea in Cappadocia, Mazaca, from Mosoch.
- As printed, the first name is also Mazaca, which makes the sentence circular; the first name was presumably a form derived from Mosoch (Meshech, Gen 10:2).
Cite (SBL): Philostorgius, Hist. eccl. 9.12 (PG 65:577; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-12
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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).
9.13PG 65:577
Ὅτιπερ Εὐνομίου, φησὶ, λιπόντος τὴν Κύζικον, οὐδεὶς τέως ἀντικατέστη ἐπίσκοπος. Δημόφιλος δὲ, σὺν Δωροθέῳ καί τισιν ἄλλοις ἀφικόμενος ἐγκαταστῆσαι, οὐδὲν περαίνειν ἡδύνατο, διὰ τὸ τοὺς ἐν αὐτῇ, τὸ κατ᾿ οὐσίαν ὅμοιον ἐκ τῶν Ἐλευσίου δαγμάτων, τὴν δόξαν κρατύναντας πρεσβεύειν εἰς τὸ ἀμετάθετον. Δημοφίλου δὲ καὶ τῶν σὺν αὐτῷ τὴν τῶν Κυζικηνῶν ἀναδεξαμένων πρόκλησιν καὶ τὸν ᾿Αέτιον καὶ Εὐνόμιον ἀναθεματισάντων (τοῦτο γὰρ ἡ πρόκλησις), ἀνόμοιόν τε τὸν Εὐνόμιον μοσίοις καὶ λόγοις καὶ γράμμασιν ἀνακηρυξάντων, καὶ τὴν πίστιν αὐτῶν, καὶ δὴ καὶ τοὺς παραδεχομένους αὐτῶν τὰ μαθήματα, ὑπὸ τὴν αὐτὴν ἀρὰν ποιησαμένων, ὑφίστανται τὴν χειροτονίαν· οὐχ ἕτερόν τινα ταύτην ἐλθεῖν ἀνασχόμενοι, ἀλλ᾽ ἂν αὐτῶν αἱ ψῆφοι προσέταττον. Ὁ δέ γε χειροτονηθεὶς, θὺς λαμπρῶς ἐκήρυττε τὸ ὁμοούσιον.
Hotiper Eunomiou, phēsi, lipontos tēn Kyzikon, oudeis teōs antikatestē episkopos. Dēmophilos de, syn Dōrotheǭ kai tisin allois aphikomenos enkatastēsai, ouden perainein hēdynato, dia to tous en autę̄, to kat᾿ ousian homoion ek tōn Eleusiou dagmatōn, tēn doxan kratynantas presbeuein eis to ametatheton. Dēmophilou de kai tōn syn autǭ tēn tōn Kyzikēnōn anadexamenōn proklēsin kai ton ᾿Aetion kai Eunomion anathematisantōn (touto gar hē proklēsis), anomoion te ton Eunomion mosiois kai logois kai grammasin anakēryxantōn, kai tēn pistin autōn, kai dē kai tous paradechomenous autōn ta mathēmata, hypo tēn autēn aran poiēsamenōn, hyphistantai tēn cheirotonian; ouch heteron tina tautēn elthein anaschomenoi, all᾽ an autōn hai psēphoi prosetatton. Ho de ge cheirotonētheis, thys lamprōs ekērytte to homoousion.
That, he says, after Eunomius left Cyzicus, no bishop had yet been appointed in his place. Demophilus, coming with Dorotheus and some others to install one, could achieve nothing, because the people there, having had their belief strengthened by the teachings of Eleusius, held “like in essence” immovably. But when Demophilus and those with him accepted the challenge of the people of Cyzicus and anathematized Aetius and Eunomius (for this was the challenge), and proclaimed Eunomius “Anomoean” in public speeches and writings, and put their faith, and also those who accepted their teachings, under the same curse, the people accepted the ordination, not allowing anyone else to receive it than the man their own votes appointed. And the man ordained at once proclaimed the homoousion brilliantly.
Notes and citation
Summary: Demophilus can install a bishop at Cyzicus only after anathematizing Aetius and Eunomius; the new bishop preaches the homoousion.
- A run of lemmata from Valesius's notes (on 9.11–9.13) had leaked into the text, splitting a word; it is removed. Some words have lost letters (διδαγμάτων, δημοσίοις, εὐθὺς) and are translated by sense.
Notes on the original text
- Digital text corrected (lemmata of Valesius's notes leaked into the text): παραδεχομέΕἰς Ἀξίαν... τὴν νῆσοr. ξίαν, Ναξίαν. "Οτι Μάζα κατὰ πρῶτοr. ζακα τὸ πρῶτον ἐκαλεῖτο ἡ Καισάρεια. Ἁνόμοιόν τε τὸν Εὐνόμor. Μύδεστος. νους → παραδεχομένους.
Topics: Church office, Heresy
Cite (SBL): Philostorgius, Hist. eccl. 9.13 (PG 65:577; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-13
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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).
9.14PG 65:579
Ὅτι τελευτήσαντος Ευζωΐου τοῦ ᾿Αντιοχείας, ὁ Δωρόθεος ἐξ Ἡρακλείας τῆς Θράκης πρὸς μὲν τὸν ἐκείνου μεθίσταται θρόνον, διασύρει δὲ τὸν τε Δημόφιλον καὶ Δωρόθεον ὁ συγγραφεὺς, τὸν μὲν ἀλαζονέστατον λέγων, τὸν δὲ Δημόφιλον φύρειν τε πάντα καὶ συγχεῖν ἀκρατέστατον, καὶ μάλιστά γε τὰ ἐκκλησιαστικὰ δόγματα ὥστε ποτὲ καὶ κατὰ Κωνσταντινούπολιν ἐκκλησιάζοντα φάναι, τὸ σῶμα τοῦ Υἱοῦ, ἀνακραθὲν τῇ θεότητι, εἰς τὸ ἀδηλότατον κεχωρηκέναι, ὃν τρόπον καὶ γάλακτος ξέστης τῷ παντὶ τῆς θαλάσσης ἐπιβληθεὶς συστήματι. Πατρὶς δ᾽ ἦν ἡ Θεσσαλονίκη τῷ Δημοφίλῳ καὶ τὸ ἄλλο γένος οὐκ ἄσημον. Κατὰ δὲ τῶν λεγομένων Εὐνομιανῶν πολὺς ἔῤῥει ταῖς κακώσεσιν ὁ Δημόφιλος.
Hoti teleutēsantos Euzōïou tou ᾿Antiocheias, ho Dōrotheos ex Hērakleias tēs Thrakēs pros men ton ekeinou methistatai thronon, diasyrei de ton te Dēmophilon kai Dōrotheon ho syngrapheus, ton men alazonestaton legōn, ton de Dēmophilon phyrein te panta kai synchein akratestaton, kai malista ge ta ekklēsiastika dogmata hōste pote kai kata Kōnstantinoupolin ekklēsiazonta phanai, to sōma tou Huiou, anakrathen tę̄ theotēti, eis to adēlotaton kechōrēkenai, hon tropon kai galaktos xestēs tǭ panti tēs thalassēs epiblētheis systēmati. Patris d᾽ ēn hē Thessalonikē tǭ Dēmophilǭ kai to allo genos ouk asēmon. Kata de tōn legomenōn Eunomianōn polys errhei tais kakōsesin ho Dēmophilos.
That when Euzoius of Antioch died, Dorotheus was moved from Heraclea in Thrace to his throne. The writer disparages both Demophilus and Dorotheus, calling the one most boastful, and saying that Demophilus confused and jumbled everything in the most unrestrained way, especially the doctrines of the church; so that once, preaching in church at Constantinople, he said that the Son's body, mingled with the Godhead, had passed into complete invisibility, just as a pint of milk thrown into the whole mass of the sea. Demophilus's homeland was Thessalonica, and his family was otherwise not undistinguished. Demophilus raged greatly in ill-treating the so-called Eunomians.
Notes and citation
Summary: Dorotheus moves to Antioch; Philostorgius criticizes him and Demophilus, who taught that Christ's body was absorbed into the Godhead like milk in the sea.
- “The one most boastful” is Dorotheus.
Topics: Christology, Church office
Cite (SBL): Philostorgius, Hist. eccl. 9.14 (PG 65:579; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-14
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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).
9.15PG 65:579
Ὅτι, κατὰ τοὺς Οὐάλεντος χρόνους, τῶν Ἑλληνικῶν χρηστηρίων τοῖς προσιοῦσιν ἀνεδίδοντο ψῆφοι κατάστικτοι γράμμασιν. "Α συντιθέμενα τοῖς μὲν τὸν Θεοδόσιον ἐδόκει δηλοῦν, τοῖς δὲ τὸν Θεόδουλον, ἢ τὸν Θεόδωρον, ή τινα ἄλλον παραπλήσιον. Μέχρι γὰρ τοῦ δέλτα τῶν γραμμάτων οἱ τύποι προήγοντο, λοξὰς τῶν δαιμόνων, ὡς εἰώθασιν, ἐπ᾿ ὀλέθρῳ τῶν πειθομένων καὶ ἀναχωρήσει τῆς ἀποτυχίας τὰς ἀναβῥήσεις ποιουμένων. Διὸ καὶ Θεόδωρός τις παρασυρεὶς τῇ ἀπάτῃ, καὶ τυραννίδος ἐπιβαίνειν ἀρξάμενος, θᾶττον σὺν τοῖς ἑπομένοις ἀπώλετο· μεθ' ὧν καὶ τῶν ἀναιτίων οὐκ ὀλίγους δίκας Οὐάλης ήτησεν, ὅτιπερ αὐτοῖς ἡ ἀρχὴ τοῦ ὀνόματος δι᾽ ἐκείνων τῶν γραμμάτων ἀνεγινώσκετο.
Hoti, kata tous Oualentos chronous, tōn Hellēnikōn chrēstēriōn tois prosiousin anedidonto psēphoi katastiktoi grammasin. "A syntithemena tois men ton Theodosion edokei dēloun, tois de ton Theodoulon, ē ton Theodōron, ē tina allon paraplēsion. Mechri gar tou delta tōn grammatōn hoi typoi proēgonto, loxas tōn daimonōn, hōs eiōthasin, ep᾿ olethrǭ tōn peithomenōn kai anachōrēsei tēs apotychias tas anabrhēseis poioumenōn. Dio kai Theodōros tis parasyreis tę̄ apatę̄, kai tyrannidos epibainein arxamenos, thatton syn tois hepomenois apōleto; meth' hōn kai tōn anaitiōn ouk oligous dikas Oualēs ētēsen, hotiper autois hē archē tou onomatos di᾽ ekeinōn tōn grammatōn aneginōsketo.
That in the time of Valens the pagan oracles gave those who consulted them pebbles marked with letters. When these were put together, they seemed to some to indicate Theodosius, to others Theodulus or Theodore or some other similar name. For the letters went as far as delta, the demons, as is their custom, giving ambiguous pronouncements, to the ruin of those who believe them and as a way of escape from failure. Therefore a certain Theodore, carried away by the deceit and beginning to aim at usurpation, soon perished with his followers; and with them Valens punished not a few innocent people too, because the beginning of their names was read in those letters.
Notes and citation
Summary: Pagan oracles foretell an emperor whose name begins “Theod-”; Valens kills Theodore and many innocent people.
Notes on the original text
- Digital text corrected (word split by OCR): Ἑλ ληνικῶν → Ἑλληνικῶν.
Cite (SBL): Philostorgius, Hist. eccl. 9.15 (PG 65:579; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-15
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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).
9.16PG 65:579
Ὅτι Οὐαλεντινιανὸς τελευτᾷ, βασιλεύσας ἔτη δυοκαίδεκα, καὶ κληρονόμον τῆς ἀρχῆς Γρατιανὸν τὸν παῖδα καταλείπει. Κατέλιπε δὲ καὶ ἑτέρους δύο παῖδας, Γάλλαν τε θυγατέρα, καὶ Οὐαλεντινιανὸν, τέτταρά που γεγονότα ἔτη ὃν αὐτίκα ἥ τε μήτηρ Ἰουστῖνα, καὶ ὁ κατὰ Παιονίαν στρατὸς βασιλέα ποιεῖ. Γρατιανὸς μέντοι γε τὴν ἀναγόρευσιν μαθὼν, ὅτι μὴ διὰ γνώμης αὐτοῦ γέγονεν, οὐκ ἐπήνεσεν. ᾿Αλλὰ καί τινας τῶν αὐτοῦ νεωτερισάντων ἐκολάσατο Ὅμως ἔστερξε τὸν ἀδελφὸν ἔχειν βασιλεύοντα καὶ πατρὸς αὐτῷ τάξιν ἀποπληροῦν.
Hoti Oualentinianos teleutą, basileusas etē dyokaideka, kai klēronomon tēs archēs Gratianon ton paida kataleipei. Katelipe de kai heterous dyo paidas, Gallan te thygatera, kai Oualentinianon, tettara pou gegonota etē hon autika hē te mētēr Ioustina, kai ho kata Paionian stratos basilea poiei. Gratianos mentoi ge tēn anagoreusin mathōn, hoti mē dia gnōmēs autou gegonen, ouk epēnesen. ᾿Alla kai tinas tōn autou neōterisantōn ekolasato Homōs esterxe ton adelphon echein basileuonta kai patros autǭ taxin apoplēroun.
That Valentinian died after reigning twelve years and left his son Gratian heir to the empire. He also left two other children, a daughter Galla and Valentinian, who was about four years old; his mother Justina and the army in Pannonia at once made him emperor. Gratian, however, learning of the proclamation, did not approve it, since it had been made without his consent; he even punished some of those who had made the innovation. Yet he was content to have his brother reign, and he took the place of a father to him.
Notes and citation
Summary: On Valentinian I's death Gratian succeeds and accepts the young Valentinian II as colleague.
Cite (SBL): Philostorgius, Hist. eccl. 9.16 (PG 65:579; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-16
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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).
9.17PG 65:581
Ὅτι οἱ πέραν τοῦ Ἴστρου Σκύθαι τῶν Οὔννων αὐτοῖς ἐπιστρατευσάντων, ἀνάστατοι γεγόνασι, καὶ πρὸς τὴν Ῥωμαίων γῆν πρὸς φιλίαν ἐπεραιώθησαν. Εἶεν δ᾽ ἂν οἱ Οὖννοι, οὓς οἱ παλαιοὶ Νεβροὺς ἐπωνόμαζον, καὶ παρὰ τὰ Ῥιπαῖα κατῳκημένοι ὄρη, ἐξ ὧν ὁ Τάναῖς εἰς τὴν Μαιώτιδα λίμνην κατασυρόμενος τὸ ῥεῖθρον ἐκδίδωσιν. Οἱ δέ γε Σκύθαι μεταναστάντες, ἀπὸ τοῦ μέτριοι τὰ πρῶτα εἶναι τοῖς μαίοις, εἰς τὸ λῃστεύειν ἐτράποντο· εἶτα καὶ πόλεμον ἀκήρυκτον εἴλοντο. Οὐάλης δὲ ταῦτα πεπυσμένος, ἐξ Ἀντιοχείας ἀπαίρει. Καὶ κατὰ Κωνσταντινούπολιν γεγονὼς ἐπὶ Θράκην ἐλαύνει. Καὶ μάχῃ συμπλακείς τοῖς βαρβάροις, καὶ πολλοὺς ἀποβαλὼν, ἀνὰ κράτος φεύγει. Καὶ πάσῃ συσχεθεὶς ἀμηχανίᾳ καὶ ἀπορίᾳ, ἔν τινι τῶν κατὰ ἀγροὺς οἰκημάτων χόρτον φέροντι, σὺν ὀλίγοις τοῖς ἑπομένοις κατακρύπτει ἑαυτόν. Οἱ δὲ βάρβαροι καταδιώκοντες, ὥσπερ τὰ ἄλλα τῶν ἐν ποσὶν, οὕτω καὶ τὸ οἴκημα πυρὸς δαπάνην ἐτίθεντο, οὐδεμίαν παρὰ τοῦ βασιλέως λαβόντες ὑπόνοιαν. Ἀλλ᾿ ὁ μὲν οὕτως ἠφάνισται, τὸ πλεῖστόν τε καὶ κράτιστον τῆς Ῥωμαϊκῆς ἀρχῆς συναποκειράμενος· οἱ δὲ βάρβαροι πᾶσαν ἀδεῶς τὴν Θράκην ἐληΐζοντο, Φριτιγέρνους αὐτοὺς ἄγοντος. Ὁ δὲ Γρατιανὸς ἐκό ψατο μὲν τὸν θεῖον, ἐθρήνησε δὲ τὴν Ῥωμαίων συμφοράν Θεοδόσιον δὲ βασιλέα χειροτονήσας, εἰς τὴν τοῦ θείου βασιλείαν ἀναπέμπει. Ὁ δὲ Θεοδόσιος τὰς Ισπανίας μὲν εἶχε πατρίδα, ἂς νῦν Ἰβηρίας καλοῦσι, τοῦ δι᾿ αὐτῶν ῥέοντος Ιβηρος παταμοῦ, τὴν προτέραν ἐκνικήσαντος ὀνομασίαν.
Hoti hoi peran tou Istrou Skythai tōn Ounnōn autois epistrateusantōn, anastatoi gegonasi, kai pros tēn Rhōmaiōn gēn pros philian eperaiōthēsan. Eien d᾽ an hoi Ounnoi, hous hoi palaioi Nebrous epōnomazon, kai para ta Rhipaia katǭkēmenoi orē, ex hōn ho Tanais eis tēn Maiōtida limnēn katasyromenos to rheithron ekdidōsin. Hoi de ge Skythai metanastantes, apo tou metrioi ta prōta einai tois maiois, eis to lę̄steuein etraponto; eita kai polemon akērykton eilonto. Oualēs de tauta pepysmenos, ex Antiocheias apairei. Kai kata Kōnstantinoupolin gegonōs epi Thrakēn elaunei. Kai machę̄ symplakeis tois barbarois, kai pollous apobalōn, ana kratos pheugei. Kai pasę̄ syschetheis amēchanią kai aporią, en tini tōn kata agrous oikēmatōn chorton pheronti, syn oligois tois hepomenois katakryptei heauton. Hoi de barbaroi katadiōkontes, hōsper ta alla tōn en posin, houtō kai to oikēma pyros dapanēn etithento, oudemian para tou basileōs labontes hyponoian. All᾿ ho men houtōs ēphanistai, to pleiston te kai kratiston tēs Rhōmaïkēs archēs synapokeiramenos; hoi de barbaroi pasan adeōs tēn Thrakēn elēïzonto, Phritigernous autous agontos. Ho de Gratianos eko psato men ton theion, ethrēnēse de tēn Rhōmaiōn symphoran Theodosion de basilea cheirotonēsas, eis tēn tou theiou basileian anapempei. Ho de Theodosios tas Ispanias men eiche patrida, as nyn Ibērias kalousi, tou di᾿ autōn rheontos Ibēros patamou, tēn proteran eknikēsantos onomasian.
That the Scythians beyond the Ister, when the Huns made war on them, were driven from their homes and crossed into Roman territory as friends. The Huns would be those whom the ancients called Neuri, living by the Rhipaean Mountains, from which the Tanais flows down and empties its stream into Lake Maeotis. The Scythians who had migrated, from being at first moderate toward the Romans, turned to plunder, and then chose undeclared war. When Valens learned this, he set out from Antioch, and having reached Constantinople, marched into Thrace. Joining battle with the barbarians and losing many men, he fled headlong; and, held fast in utter helplessness and perplexity, he hid himself with the few who followed him in one of the farm buildings in the fields, which held hay. The barbarians in pursuit, as with everything else in their path, gave this building too to the fire, without any suspicion about the emperor. So he vanished, losing with him the greatest and best part of the Roman forces; and the barbarians plundered all Thrace without fear, led by Fritigern. Gratian mourned his uncle and lamented the Romans' disaster; and having appointed Theodosius emperor, he sent him to his uncle's realm. Theodosius's homeland was the Spains, which are now called Iberia, the river Iberus that flows through them having replaced their former name.
Notes and citation
Summary: The Goths, driven by the Huns, cross the Danube; Valens is defeated and burned to death; Gratian makes Theodosius emperor.
- Some words have lost letters or are split in the scan (Ῥωμαίοις, ἐκόψατο) and are translated by sense.
Cite (SBL): Philostorgius, Hist. eccl. 9.17 (PG 65:581; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-17
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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).
9.18PG 65:581
Ὅτι, τελευτήσαντος Θεοδούλου τοῦ ἀπὸ Χαιρετάπων (τῆς Παλαιστίνης οὗτος ἐπεσκόπει), οἱ ἀμφὶ τὸν Εὐνόμιον Καρτέριον αὐτοῦ χειροτονοῦσι. Τοῦ δὲ θᾶττον τελειωθέντος, Ἰωάννην ἀντικαθιστῶσι· καὶ σὺν αὐτῷ ἀπὸ Κωνσταντινουπόλεως αὐτός τε Εὐνόμιος καὶ ᾿Αῤῥιανὸς καὶ Εὐφρόνιος ἐπὶ τὴν ἑῴαν ἀφικνοῦνται, ὡς ἐκεῖσε τὸν τε Ἰουλιανὸν ἐκ τῆς Κιλικίας ἄξοντες, καὶ Θεόφιλον τὸν Ἰνδὸν ἐν τῇ ᾿Αντιοχείᾳ καταληψόμενοι, καὶ τὰ τῆς ἄλλης έψας καταστησόμενοι.
Hoti, teleutēsantos Theodoulou tou apo Chairetapōn (tēs Palaistinēs houtos epeskopei), hoi amphi ton Eunomion Karterion autou cheirotonousi. Tou de thatton teleiōthentos, Iōannēn antikathistōsi; kai syn autǭ apo Kōnstantinoupoleōs autos te Eunomios kai ᾿Arrhianos kai Euphronios epi tēn heǭan aphiknountai, hōs ekeise ton te Ioulianon ek tēs Kilikias axontes, kai Theophilon ton Indon en tę̄ ᾿Antiocheią katalēpsomenoi, kai ta tēs allēs epsas katastēsomenoi.
That when Theodulus of Chaeretapa died (he was bishop in Palestine), Eunomius and his party ordained Carterius in his place. When he died soon afterwards, they appointed John in his place; and with him Eunomius himself, Arrian and Euphronius went from Constantinople to the East, to bring Julian there from Cilicia, to meet Theophilus the Indian at Antioch, and to set in order the affairs of the rest of the East.
Notes and citation
Summary: The Eunomians appoint bishops for Palestine, and Eunomius and others travel to the East.
- Lemmata of Valesius's notes on 9.16 and 9.17 had leaked into the text, splitting “from Cilicia”; they are removed.
Notes on the original text
- Digital text corrected (lemmata of Valesius's notes leaked into the text): ἐκ τῆς Τινὰς τῶν αὐτοῦ νεωτερισάντων. Οὐδεμίαν παρὰ τοῦ βασιλέως. οὐδεμίαν περὶ τοῦ βασιλέως βόντες ὑπόνοιαν. Κιλικίας → ἐκ τῆς Κιλικίας.
Topics: Church office
Cite (SBL): Philostorgius, Hist. eccl. 9.18 (PG 65:581; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-18
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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).
9.19PG 65:583
Ὅτι Θεοδόσιος ὁ βασιλεὺς κατὰ Σίρμιον τοῖς βαρβάροις συμβαλὼν (ἐκεῖ γὰρ αὐτίκα τοῦ λαβεῖν τὴν ἀρχὴν, τῆς χρείας ἀπαιτούσης, παρεγένετο), καὶ νικήσας μάχῃ, ἐκεῖθεν λαμπρῶς ἐπὶ τὴν Κωνσταντινούπολιν ἄνεισι. Καὶ τοῖς μὲν τὸ ὁμοούσιον φρονοῦσι τῶν ἐκκλησιῶν ἐπιτρέπει τὴν ἐπιμέλειαν ᾿Αρειανοὺς δὲ καὶ Εὐνομιανοὺς ἀπελαύνει τῆς πόλεως. Ὧν εἷς ἦν καὶ ὁ Δημόφιλος· ἀπελαθεὶς δὲ, τὴν ἑαυτοῦ πόλιν καταλαμβάνει τὴν Βέῤῥοιαν. Καὶ Ὑπάτιος δὲ τῆς Νικαίας ἀποδιωχθεὶς, πρὸς τὴν γεννησαμένην Κῦρον τὴν ἐν Συρίᾳ παραγίνεται. Ἀλλὰ καὶ Δωρόθεος τῆς Ἀντιοχείας ἀπελαθεὶς, τὴν Θράκην, ὅθεν ἐγεγόνει, κατέλαβεν. Καὶ ἄλλοι δὲ ἀλλαχόθι διεσπάρησαν.
Hoti Theodosios ho basileus kata Sirmion tois barbarois symbalōn (ekei gar autika tou labein tēn archēn, tēs chreias apaitousēs, paregeneto), kai nikēsas machę̄, ekeithen lamprōs epi tēn Kōnstantinoupolin aneisi. Kai tois men to homoousion phronousi tōn ekklēsiōn epitrepei tēn epimeleian ᾿Areianous de kai Eunomianous apelaunei tēs poleōs. Hōn heis ēn kai ho Dēmophilos; apelatheis de, tēn heautou polin katalambanei tēn Berrhoian. Kai Hypatios de tēs Nikaias apodiōchtheis, pros tēn gennēsamenēn Kyron tēn en Syrią paraginetai. Alla kai Dōrotheos tēs Antiocheias apelatheis, tēn Thrakēn, hothen egegonei, katelaben. Kai alloi de allachothi diesparēsan.
That the emperor Theodosius engaged the barbarians near Sirmium (for he went there immediately on receiving the empire, as need required), and having won the battle, went up from there in splendour to Constantinople. He entrusted the care of the churches to those who held the homoousion, and drove the Arians and Eunomians out of the city. One of them was Demophilus; when driven out, he went to his own city, Beroea. Hypatius too, driven out of Nicaea, went to Cyrrhus in Syria, his birthplace. Dorotheus also, driven out of Antioch, went to Thrace, where he came from. And others were scattered in other places.
Notes and citation
Summary: Theodosius defeats the barbarians, gives the churches to the Nicenes, and expels the Arian and Eunomian bishops.
Topics: Church office, Heresy
Cite (SBL): Philostorgius, Hist. eccl. 9.19 (PG 65:583; trans. Sophia Scriptura, https://sophiascriptura.com/p/philostorgius-historia/9-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/philostorgius-historia/9-19
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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).