Church History (epitome by Photius)
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Ὅτι ἐν δώδεκα λόγοις αὐτοῦ ἡ ἱστορία περαίνεται, ἀπαρτιζόντων αὐτοῦ τοὔνομα τῶν ἑκάστου λόγου ἀρχομένων γραμμάτων ἐν τάξει συντιθεμένων. "Αρχεται μὲν ἀπὸ τῆς ᾿Αρείου πρὸς ᾿Αλέξανδρον, ὡς οὗτος ᾿λέγει, ἔριδος· ἣν καὶ τῆς αἱρέσεως αἰτίαν ἀναγράφει· κάτεισι δὲ μέχρι τῆς Οὐαλεντινιανοῦ, ὃς ἦν παῖς Πλακιδίας καὶ Κωνσταντίου, εἰς βασιλέα ἀναῤῥήσεως, καὶ τῆς Ἰωάννου τοῦ τυράννου ἀναιρέσεως. Ἡ δὲ ἱστορία τῶν αἱρετιζόντων ἐστὶν ἐγκώμιον αὐτῷ ὥσπερ καὶ τῶν ὀρθοδόξων διαβολὴ καὶ ψόγος μᾶλλον ἢ ἱστορία.
Hoti en dōdeka logois autou hē historia perainetai, apartizontōn autou tounoma tōn hekastou logou archomenōn grammatōn en taxei syntithemenōn. "Archetai men apo tēs ᾿Areiou pros ᾿Alexandron, hōs houtos ᾿legei, eridos; hēn kai tēs haireseōs aitian anagraphei; kateisi de mechri tēs Oualentinianou, hos ēn pais Plakidias kai Kōnstantiou, eis basilea anarrhēseōs, kai tēs Iōannou tou tyrannou anaireseōs. Hē de historia tōn hairetizontōn estin enkōmion autǭ hōsper kai tōn orthodoxōn diabolē kai psogos mallon ē historia.
That his history is completed in twelve books, and the initial letters of the books, put together in order, make up his name. It begins with the quarrel of Arius with Alexander, as this man puts it, which he also records as the cause of the heresy; and it comes down to the proclamation as emperor of Valentinian, the son of Placidia and Constantius, and to the killing of John the usurper. His history is a eulogy of the heretics, just as it is a slander and censure of the orthodox, rather than a history.
Chapter 1
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Ὅτι τῶν Μακκαβαϊκῶν φησι τὸν συγγραφέα ὅστις ποτέ ἐστιν ἀγνοεῖν. Πλὴν τὸ μὲν πρῶτον βιβλίον ἀποδοχῆς ἀξιοῖ, συνάδοντα διηγούμενον ταῖς τοῦ Δανιὴλ προφητείαις ὅτι λίαν προμηθῶς διέξεισιν, ὅπως τε ἀνδρῶν μοχθηρία τὰ Ἰουδαίων ἤλασεν ἐσχάτων κακῶν, ὅπως τε πάλιν ἀνδρῶν ήνεγκεν ἀρετή. Καὶ τότε κατὰ τῶν πολεμίων ἐπανείλοντο κράτος, καὶ ὁ νεὼς τῶν Ἑλληνικῶν ἀνεκαθάρθη μολυσμάτων. Τὸ δεύτερον δὲ μὴ τὸν αὐτὸν μέν φησιν ἐνδείκνυσθαι συγγραφέα· σύνοψιν δὲ εἶναι τῶν ὑπὸ Ἰάσονος τοῦ Κυρηναίου ἐν πέντε λόγοις ἀναγεγραμμένων, ἢ τὸν πόλεμον ἀπαγγέλλει ὃν Ἰούδας ὁ Μακκαβαίος πρὸς ᾿Αντίοχόν τε τὸν Ἐπιφανῆ, καὶ τὸν αὐτοῦ παῖδα τὸν ἐπίκλην Εὐπάτορα, διεπολέμησε. Τὸ δὲ τρίτον ἀποδοκιμάζει, τερατῶδες καλῶν, καὶ οὐδὲν ὅμοιον τῷ πρώτῳ διεξερχόμενον. Τὸ μέντοι γε τέταρτον ὑπὸ Ἰωσήπου γεγράφθαι καὶ αὐτὸς συνομολογῶν, οὐχ ἱστορίαν μᾶλλον ἢ ἐγκώμιον εἶναί φησι, τὸ περὶ τὸν Ἐλεάζαρον καὶ τοὺς ἑπτὰ παῖδας τοὺς Μακκαβαίους διηγούμενον.
Hoti tōn Makkabaïkōn phēsi ton syngraphea hostis pote estin agnoein. Plēn to men prōton biblion apodochēs axioi, synadonta diēgoumenon tais tou Daniēl prophēteiais hoti lian promēthōs diexeisin, hopōs te andrōn mochthēria ta Ioudaiōn ēlasen eschatōn kakōn, hopōs te palin andrōn ēnenken aretē. Kai tote kata tōn polemiōn epaneilonto kratos, kai ho neōs tōn Hellēnikōn anekatharthē molysmatōn. To deuteron de mē ton auton men phēsin endeiknysthai syngraphea; synopsin de einai tōn hypo Iasonos tou Kyrēnaiou en pente logois anagegrammenōn, ē ton polemon apangellei hon Ioudas ho Makkabaios pros ᾿Antiochon te ton Epiphanē, kai ton autou paida ton epiklēn Eupatora, diepolemēse. To de triton apodokimazei, teratōdes kalōn, kai ouden homoion tǭ prōtǭ diexerchomenon. To mentoi ge tetarton hypo Iōsēpou gegraphthai kai autos synomologōn, ouch historian mallon ē enkōmion einai phēsi, to peri ton Eleazaron kai tous hepta paidas tous Makkabaious diēgoumenon.
That he says he does not know who wrote the books of Maccabees. He approves the first book, however, as agreeing with the prophecies of Daniel, because it relates with great care both how the wickedness of men drove the affairs of the Jews to the extremest evils and how, again, the virtue of men restored them; and then they gained the mastery over their enemies, and the temple was cleansed of the pollutions of the Greeks. The second, he says, does not show the same author, but is an epitome of what Jason of Cyrene wrote in five books, which relates the war that Judas Maccabaeus fought against Antiochus Epiphanes and against his son, surnamed Eupator. The third he rejects, calling it a tale of marvels and saying it narrates nothing like the first. The fourth, however, he too agrees was written by Josephus, but says it is not so much a history as a eulogy, as it narrates the story of Eleazar and the seven Maccabean sons.
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Ὅτι τά τε ἄλλα, καὶ ὅσα πρὸς Ιστορίας ἥκει λόγον, ὁ Φιλοστόργιος τὸν Παμφίλου Εὐσέβιον ἐπαινέσας περὶ τὴν εὐσέβειαν διαμαρτάνειν φησί. Καὶ τὸ ἁμάρτημα ὁ δυσσεβής διηγούμενος, διότι ἄγνωστον τὸ Θεῖον καὶ ἀκατάληπτον ἡγοῖτο. Ἀλλὰ καὶ ἄλλα τοιαῦτά φησιν αὐτὸν πλημμελεῖν· καταπαῦσαι δὲ τὸν τὰς οἰκείας τῆς Ἱστορίας μνήμας, μέχρι τῆς τῶν παίδων διαδοχῆς τοῦ Μεγάλου Κωνσταντίνου συνεπιμαρτύρεται.
Hoti ta te alla, kai hosa pros Istorias hēkei logon, ho Philostorgios ton Pamphilou Eusebion epainesas peri tēn eusebeian diamartanein phēsi. Kai to hamartēma ho dyssebēs diēgoumenos, dioti agnōston to Theion kai akatalēpton hēgoito. Alla kai alla toiauta phēsin auton plēmmelein; katapausai de ton tas oikeias tēs Historias mnēmas, mechri tēs tōn paidōn diadochēs tou Megalou Kōnstantinou synepimartyretai.
That, while praising Eusebius Pamphili for other things and for whatever concerns the writing of history, Philostorgius says that he goes astray in matters of piety; and the impious man describes the error: that he held the Divine to be unknowable and incomprehensible. He says that Eusebius goes wrong in other such things as well, and he attests that Eusebius ended the records of his History at the succession of the sons of Constantine the Great.
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Ὅτι οὗτος ὁ δυσσεβής φησι τὰς ψήφους τῆς ἱερωσύνης "Αρειον φερομένας, αὐτὸν μᾶλλον ᾿Αλέξανδρον προτιμήσαντα ἑαυτοῦ, περιελθεῖν αὐτῷ ταύτας κατεπράξατο
Hoti houtos ho dyssebēs phēsi tas psēphous tēs hierōsynēs "Areion pheromenas, auton mallon ᾿Alexandron protimēsanta heautou, perielthein autǭ tautas katepraxato
That this impious man says that when the votes for the priesthood were going to Arius, Arius himself preferred Alexander to himself and saw to it that they passed to him.
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Ὅτι ᾿Αλέξανδρόν τινα πρεσβύτερον Βαύκαλιν ἐπονομαζόμενον, διὰ τὸν σαρκὸς ὑπερτραφοῦς ὄγκον ὑπὸ τῶν μεταφρένων αὐτοῦ σεσωρευμένον ἄγγους ὀστρακίνου ἐκμιμῆσθαι σχῆμα, ἅπερ οὖν Βαυκάλας ἐπιχωρίως ᾿Αλεξανδρεῖς εἰώθασιν ὀνομάζειν. Τοῦτόν φησι τὴν δευτέραν τάξιν μετ' "Αρειον ἔχοντα, ἄρξαι τῆς αἰτίας, ἐξ ἧς ἡ διαφορὰ ᾿Αλεξάν δρῳ τῷ ἐπισκόπῳ καὶ Ἀρείῳ συνεῤῥάγη, καὶ τὴν τοῦ ὁμοουσίου ἀνακήρυξιν ἐκεῖθεν ἐπιτεχνασθῆναι.
Hoti ᾿Alexandron tina presbyteron Baukalin eponomazomenon, dia ton sarkos hypertraphous onkon hypo tōn metaphrenōn autou sesōreumenon angous ostrakinou ekmimēsthai schēma, haper oun Baukalas epichōriōs ᾿Alexandreis eiōthasin onomazein. Touton phēsi tēn deuteran taxin met' "Areion echonta, arxai tēs aitias, ex hēs hē diaphora ᾿Alexan drǭ tǭ episkopǭ kai Areiǭ synerrhagē, kai tēn tou homoousiou anakēryxin ekeithen epitechnasthēnai.
That there was a certain Alexander, a presbyter, nicknamed Baucalis, because the mass of overfed flesh heaped up on his back made him resemble the shape of an earthenware jar, which the Alexandrians in their local speech call baucalae. This man, he says, who held the second rank after Arius, started the cause from which the dispute between Alexander the bishop and Arius broke out, and from there the proclamation of the homoousion was contrived.
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Ὅτι, φησὶ, Κωνστάντιος ὁ τοῦ μεγάλου Κωνσταντίνου πατήρ κατ' ἀνδραγαθίαν τῶν ἄνω Γαλατιῶν, ἐν αἷς καὶ αἱ καλούμεναι ῎Αλπεις, βασιλεὺς ἀπεδείχθη. Δυσέμβολα δὲ τὰ χωρία ταῦτα καὶ δυσπρόσοδα· τὰς δὲ Γαλατίας οἱ νῦν Γαλλίας ἐπονομάζουσιν. Ἡ δὲ τελευτή Κωνσταντίου κατὰ Βρετανίαν γέγονε, τὴν ᾿Αλουΐωνος καλουμένην. Ἐν ᾗ καὶ σοῦντα καταλαβὼν αὐτὸν Κωνσταντῖνος ὁ παῖς, γὼν παραδόξως τὴν ἐπιβουλὴν Διοκλητιανοῦ, τελευτῶντα ἐκήδευσε, καὶ τῆς βασιλείας κατέστη διάδοχος.
Hoti, phēsi, Kōnstantios ho tou megalou Kōnstantinou patēr kat' andragathian tōn anō Galatiōn, en hais kai hai kaloumenai ᾿Alpeis, basileus apedeichthē. Dysembola de ta chōria tauta kai dysprosoda; tas de Galatias hoi nyn Gallias eponomazousin. Hē de teleutē Kōnstantiou kata Bretanian gegone, tēn ᾿Alouïōnos kaloumenēn. En hę̄ kai sounta katalabōn auton Kōnstantinos ho pais, gōn paradoxōs tēn epiboulēn Dioklētianou, teleutōnta ekēdeuse, kai tēs basileias katestē diadochos.
That, he says, Constantius, the father of Constantine the Great, was declared emperor of upper Galatia, in which the so-called Alps also lie, on account of his valour. These regions are hard to enter and hard to approach; the Galatias are what people now call the Gauls. Constantius died in Britain, the part called Albion. There Constantine his son, who had escaped Diocletian's plot in a remarkable way, found him dying, buried him, and became his successor in the empire.
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Ὅτι τὴν τοῦ μεγάλου Κωνσταντίνου μεταβολὴν ἐκ τῆς Ἑλληνίδος θρησκείας εἰς τὸν Χριστιανισμὸν καὶ οὗτος τοῖς ἄλλοις φθεγγόμενος, αἰτίαν γενέσθαι ἀναγράφει τὴν κατὰ Μαξεντίου νίκην. Καθ' ἣν καὶ τὸ τοῦ σταυροῦ σημεῖον κατὰ ἀνατολὰς ἐπὶ μήκιστον ὤφθη διῆκον, αἴγλης αὐτὸν καταπληττούσης διατυπουμένης καὶ ἀστέρων αὐτὸν κύκλῳ περιθεόντων, ἵριδος τρόπῳ, καὶ πρὸς γραμμάτων χαρακτῆρα ῥυθμιζομένων· τὰ δὲ ἄρα Ῥωμαίων ἔλεγε φωνῇ Ἐν τούτῳ νίκα.
Hoti tēn tou megalou Kōnstantinou metabolēn ek tēs Hellēnidos thrēskeias eis ton Christianismon kai houtos tois allois phthengomenos, aitian genesthai anagraphei tēn kata Maxentiou nikēn. Kath' hēn kai to tou staurou sēmeion kata anatolas epi mēkiston ōphthē diēkon, aiglēs auton kataplēttousēs diatypoumenēs kai asterōn auton kyklǭ peritheontōn, hiridos tropǭ, kai pros grammatōn charaktēra rhythmizomenōn; ta de ara Rhōmaiōn elege phōnę̄ En toutǭ nika.
That he too, agreeing with the others, records that the cause of Constantine the Great's change from the Greek religion to Christianity was his victory over Maxentius. At that time, he says, the sign of the cross was seen in the east, stretching a very great distance, formed of a radiance that astonished him, with stars running round it in a circle like a rainbow and arranged in the shape of letters; and the letters said in the Roman tongue, “In this conquer.”
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Ὅτι καὶ πρὸ τῆς ἐν Νικαίᾳ συνόδου, οὗτος τὸν ᾿Αλεξανδρείας φησὶν ᾿Αλέξανδρον καταλαβόντα τὴν Νικομήδειαν, καὶ Ὁσίῳ τε τῷ Κουδρούβης ἐντυχόντα καὶ τοῖς σὺν αὐτῷ ἐπισκόποις, συνοδικαῖς ψήφοις ἀνομολογῆσαι παρασκευάσαι όμοούσιον τῷ Πατρὶ τὸν Υίων, καὶ τὸν Ἄρειον ἀποκηρύξασθαι.
Hoti kai pro tēs en Nikaią synodou, houtos ton ᾿Alexandreias phēsin ᾿Alexandron katalabonta tēn Nikomēdeian, kai Hosiǭ te tǭ Koudroubēs entychonta kai tois syn autǭ episkopois, synodikais psēphois anomologēsai paraskeuasai omoousion tǭ Patri ton Uiōn, kai ton Areion apokēryxasthai.
That even before the Council of Nicaea, he says, Alexander of Alexandria came to Nicomedia, met Hosius of Cordova and the bishops with him, and arranged that by synodal votes they should confess the Son consubstantial with the Father and should cast out Arius.
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Μετ᾿ οὐ πολὺν δὲ χρόνον καὶ τὴν ἐν Νικαίᾳ στῆναι σύνοδον, ἐν ᾗ μετὰ τῶν ἄλλων ἀρχιερέων Θεοῦ, καὶ Βασιλέα τὸν ᾿Αμασείας ἐπίσκοπον παρεῖναι, καὶ Μελέτιον τὸν Σεβαστουπόλεως
Met᾿ ou polyn de chronon kai tēn en Nikaią stēnai synodon, en hę̄ meta tōn allōn archiereōn Theou, kai Basilea ton ᾿Amaseias episkopon pareinai, kai Meletion ton Sebastoupoleōs
Not long afterwards the Council of Nicaea met, at which, along with the other high priests of God, Basil, bishop of Amasea, and Meletius of Sebastopolis were also present.
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Ὅτι καὶ αὐτὸς συνομολογεῖ πάντας ὁμοφρονῆσαι τῷ ἐν Νικαίᾳ τῆς πίστεως ὅρῳ, πλὴν Σεκούνδου τοῦ Πτολεμαΐδος, ᾧ καὶ Θέων ὁ τῆς Μαρμαρικῆς ἠκολούθησεν. Τὸ δὲ ἄλλο στίφος τῶν ᾿Αρειανῶν όρων, Εὐσέβιός τε, φημὶ, ὁ Νικομηδείας, ὃν οὗτος ἀποθεάζει μέγαν, καὶ Θέογνις ὁ Νικαίας, καὶ Μάρις ὁ Καλχηδόνος, καὶ ἡ ἄλλη φάλαγξ, πρὸς τὴν σύνοδον μετετάξατο δόλῳ μὲν, καὶ οὗτός φησι, καὶ τὸ ὁμοούσιον ἐν τῇ τοῦ ὁμοουσίου φωνῇ ὑποκλέψαντες· πλήν γε συμφρονεῖν τοῖς συνοδικοῖς ψηφίσμασιν ἀναδεξάμενοι, Κωνσταντίνας τῆς τοῦ Κωνσταντίνου βασιλέως ἀδελφῆς εἰσηγησαμένης αὐτοῖς τὴν εἰς τοῦ.
Hoti kai autos synomologei pantas homophronēsai tǭ en Nikaią tēs pisteōs horǭ, plēn Sekoundou tou Ptolemaïdos, hǭ kai Theōn ho tēs Marmarikēs ēkolouthēsen. To de allo stiphos tōn ᾿Areianōn orōn, Eusebios te, phēmi, ho Nikomēdeias, hon houtos apotheazei megan, kai Theognis ho Nikaias, kai Maris ho Kalchēdonos, kai hē allē phalanx, pros tēn synodon metetaxato dolǭ men, kai houtos phēsi, kai to homoousion en tę̄ tou homoousiou phōnę̄ hypoklepsantes; plēn ge symphronein tois synodikois psēphismasin anadexamenoi, Kōnstantinas tēs tou Kōnstantinou basileōs adelphēs eisēgēsamenēs autois tēn eis tou.
That he himself also admits that all agreed with the definition of the faith at Nicaea except Secundus of Ptolemais, whom Theon of Marmarica also followed. The rest of the Arian band (Eusebius of Nicomedia, I mean, whom this man extols as a god, Theognis of Nicaea, Maris of Chalcedon, and the rest of the phalanx) went over to the council, with deceit, as he too says, slipping in “of like substance” under the word “of the same substance”; but at any rate they undertook to agree with the synodal decrees, Constantia, the sister of the emperor Constantine, having advised them to this …
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Λέγει δὲ καὶ Σεκοῦνδον ὑπεροριζόμενον εἰπεῖν πρὸς Εὐσέβιον· Εὐσέβιε, ὑπέγραψας, ἵνα μὴ ἐξορισθῇς. Πιστεύω τῷ Θεῷ, ἐνιαυτοῦ σε δεῖ ἀχθήσεσθαι ἀπαγόμενον. Καὶ γεγονέναι τῷ Εὐσεβίῳ τὸν ἐξοστρακισμὸν μετὰ μῆνας ἀπὸ τῆς συνόδου τρεῖς, καθὰ καὶ Σεκοῦνδος προεῖπε, πρὸς τὴν ἰδίαν κατὰ τὸ προφανὲς ἀσέβειαν ἀνα[σ]τρέψαντι.
Legei de kai Sekoundon hyperorizomenon eipein pros Eusebion; Eusebie, hypegrapsas, hina mē exoristhę̄s. Pisteuō tǭ Theǭ, eniautou se dei achthēsesthai apagomenon. Kai gegonenai tǭ Eusebiǭ ton exostrakismon meta mēnas apo tēs synodou treis, katha kai Sekoundos proeipe, pros tēn idian kata to prophanes asebeian ana[s]trepsanti.
He also says that Secundus, when he was being sent into exile, said to Eusebius: “Eusebius, you signed so as not to be exiled. I trust in God that within a year you must be led away into exile.” And Eusebius's banishment took place three months after the council, as Secundus had foretold, since he had openly turned back to his own impiety.
Chapter 2
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Ὅτι ὁ φιλοψευδής οὗτος Κακοστόργιος, μετὰ τὴν οἰκουμενικὴν σύνοδον, καὶ τὴν ἐκ προδήλου τῶν περὶ τὸν Εὐσέβιον πρὸς τὴν εὐσέβειαν παλινῳδίαν, τὸν βασιλέα φησὶ Κωνσταντῖνον τούτους μὲν δίκην εἰσα πράξασθαι, ἀνθ᾽ ὧν ἄλλα φρονοῦντες τῷ ὁμοουσίῳ ὑπεσημήναντο· τοὺς δὲ περὶ Σεκοῦνδον ἀνακαλέσασθαι· καὶ γράμματα πανταχοῦ διαπέμψαι, τὸ μὲν ὁμοούσιον διασύροντα, κρατύνοντα δὲ τὸ ἑτεροούσιον. Οἷς γράμμασι καὶ τὸν ᾿Αλέξανδρον ᾿Αλεξανδρείας ὑπογράψαι, καὶ διὰ τοῦτο συνελθεῖν αὐτὸν καὶ τοὺς περὶ ῎Αρειον τοῦ δὲ ἐκ βασιλέως ἠρεμήσαντος τὸν μὲν ᾿Αλέξανδρον ἐπὶ τὴν οἰκείαν ἀναδραμεῖν γνώμην. Τὸν δὲ Ἄρειον πάλιν αὐτοῦ τε καὶ τῆς Ἐκκλησίας σὺν τοῖς ὁμόφροσιν ἀποστῆναι.
Hoti ho philopseudēs houtos Kakostorgios, meta tēn oikoumenikēn synodon, kai tēn ek prodēlou tōn peri ton Eusebion pros tēn eusebeian palinǭdian, ton basilea phēsi Kōnstantinon toutous men dikēn eisa praxasthai, anth᾽ hōn alla phronountes tǭ homoousiǭ hypesēmēnanto; tous de peri Sekoundon anakalesasthai; kai grammata pantachou diapempsai, to men homoousion diasyronta, kratynonta de to heteroousion. Hois grammasi kai ton ᾿Alexandron ᾿Alexandreias hypograpsai, kai dia touto synelthein auton kai tous peri ᾿Areion tou de ek basileōs ēremēsantos ton men ᾿Alexandron epi tēn oikeian anadramein gnōmēn. Ton de Areion palin autou te kai tēs Ekklēsias syn tois homophrosin apostēnai.
That this lover of lies, Cacostorgius, says that after the ecumenical council and the open recantation of Eusebius's party in favour of piety, the emperor Constantine punished them because, though thinking otherwise, they had subscribed to the homoousion; that he recalled Secundus and those with him; and that he sent letters everywhere, ridiculing the homoousion and confirming the heteroousion. To these letters, he says, Alexander of Alexandria also subscribed, and for this reason he and Arius's party came together; but when the pressure from the emperor eased, Alexander ran back to his own opinion, and Arius, with those of like mind, again separated from him and from the church.
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Ὅτι τὸν Ἄρειον ἀποπηδήσαντα τῆς Ἐκκλησίας φησὶ ἄσματά τε ναυτικὰ καὶ ἐπιμύλια καὶ ὁδοιπορικὰ γράψαι, καὶ τοιαῦθ᾽ ἕτερα συντιθέντα, εἰς μελῳδίας ἐντεῖναι, ἃς ἐνόμιζεν ἑκάστοις ἁρμόζειν, διὰ τῆς ἐν ταῖς μελῳδίαις ἡδονῆς ἐκκλέπτων πρὸς τὴν οἰκείαν ἀσέβειαν τοὺς ἀμαθεστέρους τῶν ἀνθρώπων.
Hoti ton Areion apopēdēsanta tēs Ekklēsias phēsi asmata te nautika kai epimylia kai hodoiporika grapsai, kai toiauth᾽ hetera syntithenta, eis melǭdias enteinai, has enomizen hekastois harmozein, dia tēs en tais melǭdiais hēdonēs ekkleptōn pros tēn oikeian asebeian tous amathesterous tōn anthrōpōn.
That he says that Arius, after breaking away from the church, wrote songs for sailors, for the mill and for travellers, and composed other such pieces, setting them to tunes he thought suited to each, and so, by the pleasure of the tunes, stole away the more ignorant people to his own impiety.
2.3PG 65:465
Ὅτι τὸν Ἄρειον ἐν τῷ θεομαχεῖν κατά τοῦ Υἱοῦ ὑπερθειάζων, ἀτόποις ἐνέχεσθαί φησι, διότι ἀτοπίαν κατ' ἐκεῖνο καιροῦ μὴ ῎Αρειον μόνον, ἀλλὰ ἄγνωστόν τε τὸν Θεὸν καὶ ἀκατάληπτον πανταχοῦ καὶ ἀνεννόητον εἰσηγεῖται· καὶ οὐκ ἀνθρώποις μόνοις, ὃ κακὸν μετριώτερον ἴσως, ἀλλὰ καὶ αὐτῷ τῷ μονογενεῖ Υἱῷ τοῦ Θεοῦ. Καὶ πρὸς ταύτην φησὶ τὴν καὶ τοὺς πλείους αὐτῶν συναπενεχθῆναι Πλὴν γὰρ Σεκούνδου καὶ Θεωνᾶ, καὶ τῶν Λουκιανοῦ τοῦ μάρτυρος μαθητῶν, Λεοντίου τε καὶ ᾿Αντωνίου, καὶ τοῦ Νικομηδείας Εὐσεβίου, τὸ ἄλλο τῆς ἀσεβείας σύνταγμα πρὸς ταύτην ἀποῤῥυῆναι τὴν δόξαν.
Hoti ton Areion en tǭ theomachein kata tou Huiou hypertheiazōn, atopois enechesthai phēsi, dioti atopian kat' ekeino kairou mē ᾿Areion monon, alla agnōston te ton Theon kai akatalēpton pantachou kai anennoēton eisēgeitai; kai ouk anthrōpois monois, ho kakon metriōteron isōs, alla kai autǭ tǭ monogenei Huiǭ tou Theou. Kai pros tautēn phēsi tēn kai tous pleious autōn synapenechthēnai Plēn gar Sekoundou kai Theōna, kai tōn Loukianou tou martyros mathētōn, Leontiou te kai ᾿Antōniou, kai tou Nikomēdeias Eusebiou, to allo tēs asebeias syntagma pros tautēn aporrhyēnai tēn doxan.
That, though he extols Arius beyond measure for his fight against God, against the Son, he says that he was caught in absurdities, since (and at that time it was not Arius alone) he teaches that God is in every respect unknowable, incomprehensible and inconceivable, and not to human beings only, which is perhaps a lesser evil, but even to the only-begotten Son of God himself. And he says that most of them were carried away to this [absurdity] as well. For apart from Secundus and Theonas, and the disciples of Lucian the martyr, Leontius and Antony, and Eusebius of Nicomedia, the rest of the company of impiety drifted off to this opinion.
2.4PG 65:467
Ὅτι φησὶ τὸν Κωνσταντῖνον ἀνελεῖν τὸν ἴδιον παῖδα Κρίσπον, διαβολαῖς τῆς μητρυιᾶς συναρπασθέντα· κἀκείνην δὲ πάλιν φωραθεῖσάν τινι τῶν Κουρσώρων μοιχωμένην, τῇ τοῦ λουτροῦ ἀλέᾳ αποπνιγῆναι προστάξαι. Καὶ τῷ παιδίῳ τοῦ ξίφους διδοῦντα Κωνσταντῖνον τὴν δίκην, μετ' οὐ πολὺν χρόνον ὑπὸ τῶν ἀδελφῶν φαρμάκοις κατὰ τὴν Νικομήδειαν διατρίβοντα ἀναιρεθῆναι.
Hoti phēsi ton Kōnstantinon anelein ton idion paida Krispon, diabolais tēs mētruias synarpasthenta; kakeinēn de palin phōratheisan tini tōn Koursōrōn moichōmenēn, tę̄ tou loutrou aleą apopnigēnai prostaxai. Kai tǭ paidiǭ tou xiphous didounta Kōnstantinon tēn dikēn, met' ou polyn chronon hypo tōn adelphōn pharmakois kata tēn Nikomēdeian diatribonta anairethēnai.
That he says Constantine killed his own son Crispus, carried away by the slanders of the young man's stepmother; and that when she in turn was caught committing adultery with one of the cursores, he ordered her to be suffocated in the heat of the bath. And Constantine, paying the penalty to his son for the sword, was not long afterwards killed by his brothers with poison while he was staying at Nicomedia.
2.5PG 65:467
Ὅτι Οὐρφίλαν φησὶ κατὰ τούτους τοὺς χρόνους ἐκ τῶν πέραν Ἴστρου Σκυθῶν (οὓς οἱ μὲν πάλαι Γέτας, οἱ δὲ νῦν Γότθους καλοῦσι) πολὺν εἰς τὴν Ῥωμαίων διαβιβάσαι λαὸν, δι᾽ εὐσέβειαν ἐκ τῶν οἰκείων ἡθῶν ἑλαθέντας. Χριστιανίσαι δὲ τὸ ἔθνος τρόπῳ τοιῷδε Βασιλεύοντος Οὐαλεριανοῦ καὶ Γαλλιήνου, μοῖρα Σκυθῶν βαρεῖα τῶν πέραν τοῦ Ἴστρου, διέβησαν εἰς τὴν Ῥωμαίων, καὶ πολλὴν μὲν κατἐδραμον τῆς Εὐρώπης. Διαβάντες δὲ καὶ εἰς τὴν Ασίαν τήν τε Γαλατίαν, καὶ τὴν Καππαδικίαν ἐπῆλθον, καὶ πολλοὺς ἔλαβον αἰχμαλώτους, ἄλλους τε καὶ τῶν κατειλεγμένων τῷ κλήρῳ, καὶ μετὰ πολλῆς λείας ἀπεκομίσθησαν οἴκαδε. Ὁ δὲ αἰχμάλωτος καὶ εὐσεβὴς ὅμιλος, συναναστραφέντες τοῖς βαρβάροις, οὐκ ὀλίγους τε αὐτῶν εἰς τὸ εὐσεβὲς μετεποίησαν, καὶ τὰ Χριστιανῶν φρονεῖν ἀντὶ τῆς Ἑλληνίδος δόξης παρεσκεύασαν. Ταύτης τῆς αἰχμαλωσίας γεγόνεσαν καὶ οἱ Οὐρφίλα πρόγονοι, Καππαδόκαι μὲν γένος, πόλεως δὲ πλησίον Παρνασσοῦ, ἐκ κώμης δὲ Σαδαγολθινὰ καλουμένης. Ὁ τοίνυν Οὐρφίλας οὗτος καθηγήσατο τῆς ἐξόδου τῶν εὐσεβῶν, ἐπίσκοπος αὐτῶν πρῶτος καταστάς· κατέστη δὲ ὧδε Παρὰ τοῦ τὴν ἀρχὴν ἄγοντος τοῦ ἔθνους ἐπὶ τῶν Κωνσταντίνου χρόνων εἰς πρεσβείαν σὺν ἄλλοις ἀποσταλεὶς (καὶ γὰρ καὶ τὰ τῇδε βάρβαρα ἔθνη ὑποκέκλιτο τῷ βασιλεῖ), ὑπὸ Εὐσεβίου καὶ τῶν σὺν αὐτῷ ἐπισκόπων χειροτονεῖται τῶν ἐν τῇ Γετικῇ Χριστιανιζόντων, καὶ τὰ τε ἄλλα αὐτῶν ἐπεμελεῖτο, καὶ γραμμάτων αὐτοῖς οἰκείων εὑρετὴς καταστὰς, μετέφρασεν εἰς τὴν αὐτῶν φωνὴν τὰς Γραφὰς ἁπάσας, πλήν γε δὴ τῶν Βασιλειῶν, ἅτε τῶν μὲν πολέμων ἱστορίαν ἐχουσῶν, τοῦ δὲ ἔθνους ὄντος φιλοπολέμου, καὶ δεομένου μᾶλλον χαλινοῦ τῆς ἐπὶ τὰς μάχας ὁρμῆς, ἀλλ᾽ οὐχὶ τοῦ πρὸς ταῦτα παροξύνοντος. Ὅπερ ἰσχὺν ἔχει ταῦτα ποιεῖν, σεβάσμιά τε μάλιστα νομιζόμενα, καὶ πρὸς τὴν τοῦ Θείου θεραπείαν τοὺς πειθομένους καταρυθμίζοντα. Ἱδρύσατο δ᾽ ὁ βασιλεὺς τὸν αὐτόμολον τοῦτον λαὸν περὶ τὰ τῆς Μυσίας χωρία, ὡς ἑκάστῳ φίλον ἦν· καὶ τὸν Οὐρφίλαν διὰ πλείστης ἦγε τιμῆς, ὡς καὶ πολλάκις, Ὁ ἡμῶν Μωσῆς, λέγειν περὶ αὐτοῦ. Λίαν δὲ οὗτος τὸν ἄνδρα θειάζει, καὶ τῆς αἱρετικῆς αὐτοῦ δόξης ἐραστὴν αὐτόν τε καὶ τοὺς ὑπ᾿ αὐτὸν ἀναγράφει.
Hoti Ourphilan phēsi kata toutous tous chronous ek tōn peran Istrou Skythōn (hous hoi men palai Getas, hoi de nyn Gotthous kalousi) polyn eis tēn Rhōmaiōn diabibasai laon, di᾽ eusebeian ek tōn oikeiōn hēthōn helathentas. Christianisai de to ethnos tropǭ toiǭde Basileuontos Oualerianou kai Galliēnou, moira Skythōn bareia tōn peran tou Istrou, diebēsan eis tēn Rhōmaiōn, kai pollēn men katedramon tēs Eurōpēs. Diabantes de kai eis tēn Asian tēn te Galatian, kai tēn Kappadikian epēlthon, kai pollous elabon aichmalōtous, allous te kai tōn kateilegmenōn tǭ klērǭ, kai meta pollēs leias apekomisthēsan oikade. Ho de aichmalōtos kai eusebēs homilos, synanastraphentes tois barbarois, ouk oligous te autōn eis to eusebes metepoiēsan, kai ta Christianōn phronein anti tēs Hellēnidos doxēs pareskeuasan. Tautēs tēs aichmalōsias gegonesan kai hoi Ourphila progonoi, Kappadokai men genos, poleōs de plēsion Parnassou, ek kōmēs de Sadagolthina kaloumenēs. Ho toinyn Ourphilas houtos kathēgēsato tēs exodou tōn eusebōn, episkopos autōn prōtos katastas; katestē de hōde Para tou tēn archēn agontos tou ethnous epi tōn Kōnstantinou chronōn eis presbeian syn allois apostaleis (kai gar kai ta tę̄de barbara ethnē hypokeklito tǭ basilei), hypo Eusebiou kai tōn syn autǭ episkopōn cheirotoneitai tōn en tę̄ Getikę̄ Christianizontōn, kai ta te alla autōn epemeleito, kai grammatōn autois oikeiōn heuretēs katastas, metephrasen eis tēn autōn phōnēn tas Graphas hapasas, plēn ge dē tōn Basileiōn, hate tōn men polemōn historian echousōn, tou de ethnous ontos philopolemou, kai deomenou mallon chalinou tēs epi tas machas hormēs, all᾽ ouchi tou pros tauta paroxynontos. Hoper ischyn echei tauta poiein, sebasmia te malista nomizomena, kai pros tēn tou Theiou therapeian tous peithomenous katarythmizonta. Hidrysato d᾽ ho basileus ton automolon touton laon peri ta tēs Mysias chōria, hōs hekastǭ philon ēn; kai ton Ourphilan dia pleistēs ēge timēs, hōs kai pollakis, Ho hēmōn Mōsēs, legein peri autou. Lian de houtos ton andra theiazei, kai tēs hairetikēs autou doxēs erastēn auton te kai tous hyp᾿ auton anagraphei.
That he says that about these times Ulfilas brought over into Roman territory a great people from the Scythians beyond the Ister (whom the ancients called Getae and people now call Goths), who had been driven from their homes on account of piety. The nation became Christian in this way. In the reign of Valerian and Gallienus a large portion of the Scythians beyond the Ister crossed into Roman territory and overran much of Europe. Crossing over into Asia as well, they invaded Galatia and Cappadocia and took many captives, among them some who were enrolled in the clergy, and they went back home with much plunder. The pious band of captives, living among the barbarians, converted not a few of them to piety and brought them to hold the Christian faith instead of the Greek belief. To this captivity belonged the ancestors of Ulfilas too: Cappadocians by race, from a village called Sadagolthina near the city of Parnassus. This Ulfilas, then, led the exodus of the pious, having become their first bishop. He was made bishop in this way. Sent on an embassy with others by the ruler of the nation in the time of Constantine (for the barbarian nations there too were subject to the emperor), he was ordained by Eusebius and the bishops with him as bishop of those in the Getic land who were Christians. He cared for them in every way, and having invented letters of their own for them, he translated all the Scriptures into their language except the books of Kingdoms, since these contain the history of wars, and the nation was fond of war and needed a bridle on its eagerness for battle rather than something to spur it on. And these books have the power to do this, being held in the highest reverence and training those who believe them for the service of God. The emperor settled this people of refugees in the region of Moesia, wherever each pleased, and held Ulfilas in the highest honour, so that he often called him “our Moses.” This man [Philostorgius] praises him extravagantly, and records that both he and those under him were lovers of his own heretical opinion.
2.6PG 65:469
Ὅτι τοὺς ἐνδοτάτω Ἰνδοὺς, ὅσοι Χριστὸν ἔμαθον τιμᾶν ἐκ τῆς Βαρθολομαίου τοῦ ἀποστόλου διδασκαλίας, τὸ ἑτεροούσιον πρεσβεύειν δ δυσσεβής φησι. Καὶ τὸν Θεόφιλον εἰσάγει τὸν Ἰνδὸν τὸ τοιοῦτον ἀσπαζόμενον φρόνημα, παραγενέσθαι τε εἰς αὐτοὺς καὶ τὴν αὐτῶν ἐκδιηγεῖσθαι δόξαν. Τὸ δὲ τῶν Ἰνδῶν ἔθνος τοῦτο, Σάβα μὲν πάλαι ἀπὸ τῆς Σάβα μητροπόλεως, τὰ νῦν δὲ Ὁμηρίτας καλεῖσθαι.
Hoti tous endotatō Indous, hosoi Christon emathon timan ek tēs Bartholomaiou tou apostolou didaskalias, to heteroousion presbeuein d dyssebēs phēsi. Kai ton Theophilon eisagei ton Indon to toiouton aspazomenon phronēma, paragenesthai te eis autous kai tēn autōn ekdiēgeisthai doxan. To de tōn Indōn ethnos touto, Saba men palai apo tēs Saba mētropoleōs, ta nyn de Homēritas kaleisthai.
That the impious man says that the innermost Indians, as many as learned to honour Christ from the teaching of the apostle Bartholomew, profess the heteroousion; and he introduces Theophilus the Indian, who embraced this opinion, as having visited them and described their belief. This nation of Indians was formerly called Sabaeans, from Saba, their chief city, but is now called Homerites.
2.7PG 65:469
Ὅτι μετὰ τρεῖς ὅλους ἐνιαυτούς φησιν Εὐσέβιον καὶ Μάριν καὶ Θέογνιν, ψήφῳ βασιλέως τοῦ Κωνσταντίνου ἐπανόδου τυχόντας, πίστεώς τε σύμβολον αἱρετικῆς ἐκθεῖναι, καὶ πανταχόσε διαπέμψαι; ἐπ᾿ ἀνατροπῇ τῆς ἐν Νικαίᾳ συνόδου· καὶ τὸν ᾿Αλεξανδρείας ᾿Αλέξανδρον καθελεῖν τε καὶ ἀποκηρύξασθαι, ἀνθ᾽ ὧν ἐπὶ τὸ ὁμοούσιον παλιντραπέλως ἐπανέστρεφεν. Ἀλλὰ καὶ Εὐστάθιον τὸν ᾿Αντιοχείας, παιδίσκης μίξιν καὶ αἰσχρᾶς ἡδονῆς ἀπόλαυσιν αἰτίαν ἐπιγραψαμένους, φυγὴν αὐτῷ βασιλεὺς ἐτιμήσατο εἰς τὴν Ἑσπέραν μεθόριον ποιησάμενος. Πεντήκοντα δὲ καὶ διακοσίους φησὶν εἶναι τὸ πλήρωμα τοῦ παρανόμου τούτου συνεδρίου, καὶ τὴν Νικομήδειαν αὐτοῖς τῶν παρανομηθέντων ποιήσασθαι ἐργαστήριον.
Hoti meta treis holous eniautous phēsin Eusebion kai Marin kai Theognin, psēphǭ basileōs tou Kōnstantinou epanodou tychontas, pisteōs te symbolon hairetikēs ektheinai, kai pantachose diapempsai? ep᾿ anatropę̄ tēs en Nikaią synodou; kai ton ᾿Alexandreias ᾿Alexandron kathelein te kai apokēryxasthai, anth᾽ hōn epi to homoousion palintrapelōs epanestrephen. Alla kai Eustathion ton ᾿Antiocheias, paidiskēs mixin kai aischras hēdonēs apolausin aitian epigrapsamenous, phygēn autǭ basileus etimēsato eis tēn Hesperan methorion poiēsamenos. Pentēkonta de kai diakosious phēsin einai to plērōma tou paranomou toutou synedriou, kai tēn Nikomēdeian autois tōn paranomēthentōn poiēsasthai ergastērion.
That he says that after three full years Eusebius, Maris and Theognis, having obtained their return by decree of the emperor Constantine, set forth a heretical creed and sent it everywhere to overthrow the Council of Nicaea; and that they deposed and cast out Alexander of Alexandria, because he had turned back again to the homoousion. Moreover Eustathius of Antioch, against whom they brought the charge of intercourse with a slave girl and of indulging in shameful pleasure, the emperor rewarded with exile, making the West the place of his banishment. He says the full number of this lawless assembly was two hundred and fifty, and that they made Nicomedia the workshop of their lawless deeds.
2.8PG 65:471
Ὅτι περὶ ᾿Αγαπητοῦ τοῦ συναιρεσιώτου, ὃς καὶ ἐκ καταλόγου στρατιωτικοῦ, πρεσβύτερός τε κατέστη παρὰ τῶν ὁμοφρόνων, καὶ Συνάδων ἐπίσκοπος ὕστερον· περὶ γοῦν τούτου πολλὰ τερατολογῶν, νεκρούς τε αὐτὸν ἀναστῆναι λέγει, καὶ πολλῶν ἄλλων παθῶν φυγαδευτὴν γενέσθαι καὶ ἐλατῆρα· οὐ μὴν ἀλλὰ καὶ παραδόξων ἄλλων ἔργων δημιουργὸν, καὶ πολλοὺς ἐξ Ἑλλήνων εἰς τὸν Χριστιανισμὸν μετατάξασθαι παρασκευάσαι.
Hoti peri ᾿Agapētou tou synairesiōtou, hos kai ek katalogou stratiōtikou, presbyteros te katestē para tōn homophronōn, kai Synadōn episkopos hysteron; peri goun toutou polla teratologōn, nekrous te auton anastēnai legei, kai pollōn allōn pathōn phygadeutēn genesthai kai elatēra; ou mēn alla kai paradoxōn allōn ergōn dēmiourgon, kai pollous ex Hellēnōn eis ton Christianismon metataxasthai paraskeuasai.
That about Agapetus, his fellow-heretic, who came from the army roll, was made presbyter by those of like mind, and later became bishop of Synnada: about this man, then, he tells many marvels, saying that he raised the dead, drove out and put to flight many other ailments, also performed other wonderful works, and brought many Greeks to go over to Christianity.
2.9PG 65:471
Ὅτι Κωνσταντῖνόν φησιν ὀκτῷ καὶ εἰκοστῷ ἔτει τῆς βασιλείας αὐτοῦ, τὸ Βυζάντιον εἰς Κωνσταντίνου πόλιν μετασκευάσαι, καὶ τὸν περίβολον ὀριζόμενον, βάδην τε περιιέναι, τὸ δόρυ τῇ χειρὶ φέροντα. Ἐπεὶ δὲ τοῖς ἑπομένοις ἐδόκει μεῖζον ἢ προσῆκε τὸ τρον ἐκτείνειν, προσελθεῖν τε αὐτῷ τινα καὶ διαπυνθάνεσθαι· Ἕως ποῦ, δέσποτα; τὸν δὲ ἀποκρινάμενον διαρρήδην φάναι· Ἕως ἂν ὁ ἔμπροσθέν μου στῇ, ἐπίδηλον ποιοῦντα, ὡς δύναμις αὐτοῦ τις ούρανία προηγοῖτο, τοῦ πραττομένου διδάσκαλος. Ἱδρυσάμενον δὲ τὴν πόλιν ἄλμα Ῥώμην ὀνομάσαι, ὅ δηλοῖ τῇ Ῥωμαΐδι γλώττῃ τὴν ἔνδοξον· καὶ βουλήν τε σύγκλητον τάξασθαι, καὶ σιτηρεσίου δαπάνην αὐταρκεστάτην διανεῖμαι τοῖς οἰκήτορσι, καὶ τὸν ἄλλον ἐν αὐτῇ τῆς πολιτείας πολυτελῶς κόσμον καταστήσασθαι, ὡς ἀρκεῖν εἰς ἀντίπαλον κλέος τῇ προτέρᾳ Ῥώμῃ.
Hoti Kōnstantinon phēsin oktǭ kai eikostǭ etei tēs basileias autou, to Byzantion eis Kōnstantinou polin metaskeuasai, kai ton peribolon orizomenon, badēn te periienai, to dory tę̄ cheiri pheronta. Epei de tois hepomenois edokei meizon ē prosēke to tron ekteinein, proselthein te autǭ tina kai diapynthanesthai; Heōs pou, despota? ton de apokrinamenon diarrēdēn phanai; Heōs an ho emprosthen mou stę̄, epidēlon poiounta, hōs dynamis autou tis ourania proēgoito, tou prattomenou didaskalos. Hidrysamenon de tēn polin alma Rhōmēn onomasai, ho dēloi tę̄ Rhōmaïdi glōttę̄ tēn endoxon; kai boulēn te synklēton taxasthai, kai sitēresiou dapanēn autarkestatēn dianeimai tois oikētorsi, kai ton allon en autę̄ tēs politeias polytelōs kosmon katastēsasthai, hōs arkein eis antipalon kleos tę̄ proterą Rhōmę̄.
That he says Constantine, in the twenty-eighth year of his reign, turned Byzantium into Constantinople. Marking out the circuit of the wall, he went round on foot, carrying a spear in his hand. When to those following he seemed to be extending the measure more than was fitting, one of them came up to him and asked, “How far, master?” He answered plainly, “Until the one in front of me stops,” making clear that some heavenly power was going before him, teaching him what to do. When he had founded the city, he named it Alma Roma, which in the Roman tongue means “the glorious”; he established a senate, distributed a most ample allowance of grain to the inhabitants, and furnished the rest of the city's civic splendour lavishly, so that it was enough to rival the former Rome in fame.
2.10PG 65:471
Τελευτήσαντος δὲ τοῦ ταύτης τῆς πόλεως ἀρχιερέως ᾿Αλεξάνδρου, τὸν Νικομηδείας φησὶν Εὐσέβιον, εἰς τὸν τῆς νεοκτίστου πόλεως ἀρχιερατικὸν μεταστῆσαι θρόνον.
Teleutēsantos de tou tautēs tēs poleōs archiereōs ᾿Alexandrou, ton Nikomēdeias phēsin Eusebion, eis ton tēs neoktistou poleōs archieratikon metastēsai thronon.
When Alexander, the high priest of this city, died, he says that [Constantine] transferred Eusebius of Nicomedia to the high-priestly throne of the newly founded city.
2.11PG 65:473
Ὅτι τὸ δυσσεβὲς οὗτος τοῦ ψεύδους ὄργανον, ᾿Αλεξάνδρου τοῦ ᾿Αλεξανδρείας τελευτήσαντος, καὶ ψήφων ἄλλων ἐπ᾿ ἄλλους φερομένων, καὶ χρόνου τινὸς ἐπὶ τοῦτο παρατεινομένου τὸν θεῖον ᾿Αθανάσιόν φησι περὶ δείλην ὀψίαν εἰς τὴν Διονυσίου καλουμένην ἐκκλησίαν ἐσπηδήσαντα καὶ δύο τινὰς τῶν Αἰγυπτίων ἐπισκόπων εὑρόντα, τὰς πύλας τε κατὰ ὀχυρώτατον μετὰ τῶν συστασιωτῶν ἐπικλεισάμενον, οὕτω τὴν χειροτονίαν ὑπελθεῖν, τῶν χειροτονούντων πολλὰ μὲν ἀνανευόντων. Τῆς δὲ προσαγομένης αὐτοῖς βίας, μείζονος τῆς βουλῆς καὶ τῆς δυνάμεως γεγενημένης, τὸ δοκοῦν ᾿Αθανασίῳ ἐπιτελεσθῆναι. Καὶ ὡς ὁ παρὼν τῶν ἐπισκόπων ἄλλος ὅμιλος, διὰ τὴν τοιαύτην αἰτίαν τῷ ἀναθήματι τοῦτον παρεπέμψαντο. Τὸν δὲ ᾿Αθανάσιον κρατυνάμενον τὰ καθ᾽ ἑαυτὸν, ὡς ἀπὸ τοῦ κοινοῦ τῆς πόλεως πρὸς βασιλέα γράψαι τὴν εἰς τὴν ἀρχιερωσύνην ἀνάῤῥησιν αὐτοῦ. Τὸν δὲ, νομίσαντα κοινῆς βουλῆς εἶναι τὸ γράμμα, ἐπιψηφίσαι τὴν κατοχὴν τοῦ θρόνου. Ὕστερον δὲ μαθόντα τὰ πεπραγμένα, εἰς Τύρον τῆς Φοινίκης αὐτὸν ἐξαποστεῖλαι, τῷ ἐκεῖσε συνεδρίῳ λόγον ὧν ἕδρασε δώσοντα. Καὶ μόλις μὲν οὖν εἶξαι τοῖς βασιλείοις ἀπειλαῖς τὸν ᾿Αθανάσιον. Εἴξαντα οὖν καὶ παραγενόμενον εἰς Τύρον, τοὺς μὲν δίκην οὐκ εἰσέρχεσθαι γύναιον δὲ τι μισθωσάμενον ἑταιρικὸν, ἤδη τῷ τῆς γαστρὸς ὄγκῳ τὴν ἀκολασίαν στηλιτεῦον, ἐπαφεῖναι διαμηχανᾶσθαι τῷ Εὐσεβίῳ, ὅς τοῦ ἐκεῖσε συνεδρίου κορυφαῖος ἐνομίζετο· τῷ διὰ τὴν συκοφαντίαν, ὡς εἰκὸς, ἐμπεσόντι θορύβῳ καὶ ταράχῳ, τὴν τε δίκην ὑποκλέψαι καὶ τὴν ἐκφυγεῖν διανοούμενος φωραθῆναι δὲ τὴν σκευὴν ὁ τοῦ ψεύδους φίλος ἀναγράφει, ἧς μεθόδου φασὶν οἱ εὐσεβεῖς τὸ κατὰ τοῦ μεγάλου ᾿Αθανασίου μισθωθὲν παρὰ τῶν δυσσεβῶν πορνίδιον ελεγχθῆναι. Τὸν μὲν γὰρ Εὐσέβιον διαπυνθάνεσθαι τῆς ἑταιρίδος, εἰ γινώσκει αὐτῆς τὸν φθορέα τῆς δὲ καὶ μάλα διατεινομένης, προσαναπυθέσθαι, εἰ ἄρα γε τοῦτον ὁ παρὼν χρόνος ἔχει τὴν δὲ φάναι, Εὐφήμει, ὦ δέσποτα· οὐ γὰρ ἔγωγ᾽ ἂν μαινοίμην, ἀνδρῶν τοιούτων αἰσχρᾶς ἡδονῆς δουλείαν. Ὥστε καταγνῶναι εἶτ' ἐντεῦθεν ἀρξαμένης παραγυμνοῦσθαι τῆς ἀληθείας, τὴν ὅλην συσκευὴν ἀνακαλυφθῆναι. Καὶ τὸν μὲν Εὐσέβιον κρείττω συκοφαντίας πάσης ὀφθῆναι· τὸν δὲ ᾿Αθανάσιον, ἀντὶ τοῦ φυγεῖν σης τῆς οὐκ εὐαγοῦς χειροτονίας τὴν ἐναγεστάτην συκοφαντίαν. Διὸ καὶ τὴν καθαιρετικὴν ψῆφον ὁμόφωνον κατ' αὐτοῦ ἐξενεχθῆναι, ἐκεῖνον μέντοι γε προσαναισχυντεῖν· καὶ λέγειν, ἀπεχθείᾳ τὴν καθαίρεσιν τοὺς συνεδρεύσαντας διαπράξασθαι, ὥσπερ καὶ τὰς συκοφαντίας, διότι μὴ παρ᾿ αὐτῶν ἀνάσχοιτο τὴν ἀρχιερατικὴν χειροθεσίαν ὑποστῆναι. Διὸ καὶ τὸν βασιλέα ἐπιτρέψαι πάλιν ἑτέρᾳ συνόδῳ τὰ κατὰ τὸν ᾿Αθανάσιον ἐτασθῆναι. Τοὺς δὲ καὶ ἕτερα τῶν ἐγκλημάτων ἐπισυναθροῖσαι· Καλλίνικόν τε γὰρ τὸν ὁμολογητὴν, ἐπίσκοπον τοῦ Πηλουσίου, πέδαις σιδηραῖς ἐνδυσάμενον εἰρκτῇ καταθέσθαι, καὶ μὴ διαλιπεῖν προπηλακίζοντα, ἕως ἂν αὐτὸν τοῦ ζῆν ελάσοι, προσετίθεσαν ταῖς κατηγορίαις. Καὶ δὴ καὶ τὴν δίκην, διπλῆς ἔνοχον ἀπελεγχθῆναι, προσλαβούΕι ἡ ᾿Αρσενίου χεὶρ τηνικαῦτα προεκομίσθη, καὶ ὁ ρεώτης, καὶ ὁ Ἰσχύρας, καὶ τὸ μυστικὸν ποτήριον, καὶ τὰ παραπλήσια τούτοις, ἐφ᾽ οἷς αὐτὸν καὶ κηρύξαι τὸ συνέδριον, καὶ ἀντ' αὐτοῦ προχειρίσασθαι τὸν ἐκ Καππαδοκίας Γρηγόριον. Ταῦτα μὲν οὖν ὁ φιλοψευδής Κακοστόργιος περὶ τοῦ ἁγίου τερατεύεται ᾿Αθανασίου.
Hoti to dyssebes houtos tou pseudous organon, ᾿Alexandrou tou ᾿Alexandreias teleutēsantos, kai psēphōn allōn ep᾿ allous pheromenōn, kai chronou tinos epi touto parateinomenou ton theion ᾿Athanasion phēsi peri deilēn opsian eis tēn Dionysiou kaloumenēn ekklēsian espēdēsanta kai dyo tinas tōn Aigyptiōn episkopōn heuronta, tas pylas te kata ochyrōtaton meta tōn systasiōtōn epikleisamenon, houtō tēn cheirotonian hypelthein, tōn cheirotonountōn polla men ananeuontōn. Tēs de prosagomenēs autois bias, meizonos tēs boulēs kai tēs dynameōs gegenēmenēs, to dokoun ᾿Athanasiǭ epitelesthēnai. Kai hōs ho parōn tōn episkopōn allos homilos, dia tēn toiautēn aitian tǭ anathēmati touton parepempsanto. Ton de ᾿Athanasion kratynamenon ta kath᾽ heauton, hōs apo tou koinou tēs poleōs pros basilea grapsai tēn eis tēn archierōsynēn anarrhēsin autou. Ton de, nomisanta koinēs boulēs einai to gramma, epipsēphisai tēn katochēn tou thronou. Hysteron de mathonta ta pepragmena, eis Tyron tēs Phoinikēs auton exaposteilai, tǭ ekeise synedriǭ logon hōn hedrase dōsonta. Kai molis men oun eixai tois basileiois apeilais ton ᾿Athanasion. Eixanta oun kai paragenomenon eis Tyron, tous men dikēn ouk eiserchesthai gynaion de ti misthōsamenon hetairikon, ēdē tǭ tēs gastros onkǭ tēn akolasian stēliteuon, epapheinai diamēchanasthai tǭ Eusebiǭ, hos tou ekeise synedriou koryphaios enomizeto; tǭ dia tēn sykophantian, hōs eikos, empesonti thorybǭ kai tarachǭ, tēn te dikēn hypoklepsai kai tēn ekphygein dianooumenos phōrathēnai de tēn skeuēn ho tou pseudous philos anagraphei, hēs methodou phasin hoi eusebeis to kata tou megalou ᾿Athanasiou misthōthen para tōn dyssebōn pornidion elenchthēnai. Ton men gar Eusebion diapynthanesthai tēs hetairidos, ei ginōskei autēs ton phthorea tēs de kai mala diateinomenēs, prosanapythesthai, ei ara ge touton ho parōn chronos echei tēn de phanai, Euphēmei, ō despota; ou gar egōg᾽ an mainoimēn, andrōn toioutōn aischras hēdonēs douleian. Hōste katagnōnai eit' enteuthen arxamenēs paragymnousthai tēs alētheias, tēn holēn syskeuēn anakalyphthēnai. Kai ton men Eusebion kreittō sykophantias pasēs ophthēnai; ton de ᾿Athanasion, anti tou phygein sēs tēs ouk euagous cheirotonias tēn enagestatēn sykophantian. Dio kai tēn kathairetikēn psēphon homophōnon kat' autou exenechthēnai, ekeinon mentoi ge prosanaischyntein; kai legein, apechtheią tēn kathairesin tous synedreusantas diapraxasthai, hōsper kai tas sykophantias, dioti mē par᾿ autōn anaschoito tēn archieratikēn cheirothesian hypostēnai. Dio kai ton basilea epitrepsai palin heterą synodǭ ta kata ton ᾿Athanasion etasthēnai. Tous de kai hetera tōn enklēmatōn episynathroisai; Kallinikon te gar ton homologētēn, episkopon tou Pēlousiou, pedais sidērais endysamenon eirktę̄ katathesthai, kai mē dialipein propēlakizonta, heōs an auton tou zēn elasoi, prosetithesan tais katēgoriais. Kai dē kai tēn dikēn, diplēs enochon apelenchthēnai, proslabouEi hē ᾿Arseniou cheir tēnikauta proekomisthē, kai ho reōtēs, kai ho Ischyras, kai to mystikon potērion, kai ta paraplēsia toutois, eph᾽ hois auton kai kēryxai to synedrion, kai ant' autou procheirisasthai ton ek Kappadokias Grēgorion. Tauta men oun ho philopseudēs Kakostorgios peri tou hagiou terateuetai ᾿Athanasiou.
That this impious instrument of falsehood says that after Alexander of Alexandria died, while the votes were going to different men and some time was being spent on this, the divine Athanasius burst late one evening into the church called Dionysius's, and finding two of the Egyptian bishops there, shut the doors as securely as possible with his partisans and so got himself ordained by stealth, though those ordaining him strongly refused. But since the force brought to bear on them proved greater than their will and their strength, what Athanasius wanted was carried out. And, he says, the rest of the body of bishops then present consigned him to anathema for this reason. Athanasius, having secured his position, wrote to the emperor, as if from the community of the city, about his proclamation to the high priesthood; and the emperor, thinking the letter came from a common decision, ratified his possession of the throne. Later, however, learning what had been done, he sent him to Tyre in Phoenicia, to give an account to the council there of what he had done. Athanasius barely yielded to the imperial threats. When he had yielded and come to Tyre, he would not come to trial, but hired a woman of the streets, who was already advertising her licentiousness by her swollen belly, and contrived to set her on Eusebius, who was regarded as the leader of the council there, intending, in the uproar and confusion that the false charge would naturally cause, to steal away from the trial and escape. But the plot was detected, the lover of lies records, by the very method by which, according to the pious, the harlot hired by the impious against the great Athanasius was exposed. For Eusebius asked the woman whether she knew the man who had corrupted her; and when she insisted strongly that she did, he asked further whether he was present now; and she said, “Hush, master! I would not be so mad as to accuse such men of slavery to shameful pleasure.” Then, as the truth began to be laid bare from this point, the whole plot was uncovered. Eusebius was seen to be above all slander, while Athanasius, instead of escaping the trial, was proved guilty twice over, having added the most accursed slander to his unholy ordination. Therefore the sentence of deposition was passed against him unanimously; but he went on to further shamelessness and said that the members of the council had brought about his deposition out of hatred, as they had the false charges, because he had not consented to receive the high-priestly laying on of hands from them. Therefore the emperor again entrusted the examination of Athanasius's case to another council. They gathered further charges as well, adding to the accusations that he had bound Callinicus the confessor, bishop of Pelusium, in iron fetters and put him in prison, and had not ceased to abuse him, to drive him out of life. At that time Arsenius's hand was brought forward, and the Mareotes affair, and Ischyras, and the mystical cup, and things like these, for which the council proclaimed him [deposed] and appointed in his place Gregory from Cappadocia. These are the marvels that the lie-loving Cacostorgius tells about the holy Athanasius.
2.12PG 65:475
Ὅτι, φησὶν, ἡ τοῦ βασιλέως Κωνσταντίνου μήτηρ Ἑλένη, ἐπὶ τῷ στόματι τοῦ τῆς Νικομηδείας κόλπου πόλιν ἐδείματο, Ἑλενόπολιν αὐτὴν ονομάσασα· ἀσπάσασθαι δὲ τὸ χωρίον κατ᾿ ἄλλο μὲν οὐδὲν, ὅτι δὲ Λουκιανὸς ὁ μάρτυς ἐκεῖσε τύχοι μετὰ τὸν μαρτυρικὸν θάνατον ὑπὸ δελφῖνος ἐκκομισθείς.
Hoti, phēsin, hē tou basileōs Kōnstantinou mētēr Helenē, epi tǭ stomati tou tēs Nikomēdeias kolpou polin edeimato, Helenopolin autēn onomasasa; aspasasthai de to chōrion kat᾿ allo men ouden, hoti de Loukianos ho martys ekeise tychoi meta ton martyrikon thanaton hypo delphinos ekkomistheis.
That, he says, Helena, the mother of the emperor Constantine, built a city at the mouth of the gulf of Nicomedia and named it Helenopolis. She was fond of the place for no other reason than that Lucian the martyr had been carried ashore there by a dolphin after his martyr's death.
2.13PG 65:475
Ὅτι τὸν μάρτυρα Λουκιανόν φησι μέλλοντα τελευτᾶν, καὶ μήτε ναὸν μήτε θυσιαστήριον τῆς τυραννικῆς βίας παρεχούσης, ἀλλὰ μηδὲ ἀντικινεῖσθαι τῶν δεσμῶν καὶ πληγῶν συγχωρούντων, ἐν τῷ οἰκείῳ στέρνῳ ἀνακείμενον τὴν φρικτὴν θυσίαν τελεσάμενον, οὕτω τε αὐτὸν μετασχεῖν, καὶ τοὺς ἄλλους μεταλαβεῖν τοῦ ἀχράντου θύματος ἐπιτρέψαι. Ἐτελέσθη δὲ ἡ ἱερουργία ἐν τῇ εἰρκτῇ, τοῦ κυκλώσαντος αὐτὸν ἱεροῦ χοροῦ ὡς ἤδη ἀποβιοῦντα, ἐκκλησίας σχῆμα καὶ ἀσφάλειαν τοῦ μὴ καθορᾶσθαι τὰ δρώμενα παρὰ τῶν εὐσεβούντων ἀναπληροῦντος.
Hoti ton martyra Loukianon phēsi mellonta teleutan, kai mēte naon mēte thysiastērion tēs tyrannikēs bias parechousēs, alla mēde antikineisthai tōn desmōn kai plēgōn synchōrountōn, en tǭ oikeiǭ sternǭ anakeimenon tēn phriktēn thysian telesamenon, houtō te auton metaschein, kai tous allous metalabein tou achrantou thymatos epitrepsai. Etelesthē de hē hierourgia en tę̄ eirktę̄, tou kyklōsantos auton hierou chorou hōs ēdē apobiounta, ekklēsias schēma kai asphaleian tou mē kathorasthai ta drōmena para tōn eusebountōn anaplērountos.
That he says that the martyr Lucian, when he was about to die, since the tyrant's violence allowed him neither church nor altar, and his bonds and wounds did not even let him move, lay on his back and performed the awesome sacrifice on his own breast, and so partook himself and let the others share in the spotless victim. The sacred rite was performed in the prison, the holy company that surrounded him as he was already dying filling the place of a church and providing protection so that what was done would not be seen by the impious.
2.14PG 65:475
Ὅτι τούτου τοῦ μάρτυρος πολλοὺς μὲν καὶ ἄλλους μαθητὰς ἀναγράφει, οἷς καὶ Εὐσέβιον τὸν Νικομηδείας, καὶ Μάριν τὸν Χαλχηδόνος, καὶ τὸν Νικαίας Θέογνιν συντάττει, καὶ Λεόντιον, τὸν ὕστερον γεγονότα τῆς ᾿Αντιοχείας ἐπίσκοπον, καὶ ᾿Αντώνιον τὸν Ταρσοῦ τῆς Κιλικίας, καὶ Μηνόφαντον, καὶ Νεομήνιον, καὶ Εὐδόξιον· οὐ μὴν ἀλλὰ καὶ ᾿Αλέξανδρον καὶ Ἀστέριον τὸν Καππαδόκην· οὓς καὶ Ἑλληνίσαι φησὶ ἐνδόντας τῇ τῶν τυράννων βίᾳ· ὕστερον δὲ ἀνακαλέσασθαι τὴν ἧτταν, συμβαλλομένου αὐτοῖς πρὸς τὴν μετάνοιαν τοῦ διδασκάλου.
Hoti toutou tou martyros pollous men kai allous mathētas anagraphei, hois kai Eusebion ton Nikomēdeias, kai Marin ton Chalchēdonos, kai ton Nikaias Theognin syntattei, kai Leontion, ton hysteron gegonota tēs ᾿Antiocheias episkopon, kai ᾿Antōnion ton Tarsou tēs Kilikias, kai Mēnophanton, kai Neomēnion, kai Eudoxion; ou mēn alla kai ᾿Alexandron kai Asterion ton Kappadokēn; hous kai Hellēnisai phēsi endontas tę̄ tōn tyrannōn bią; hysteron de anakalesasthai tēn hēttan, symballomenou autois pros tēn metanoian tou didaskalou.
That he records many disciples of this martyr, among whom he lists Eusebius of Nicomedia, Maris of Chalcedon, Theognis of Nicaea, Leontius, who later became bishop of Antioch, Antony of Tarsus in Cilicia, Menophantus, Numenius and Eudoxius, and also Alexander and Asterius the Cappadocian. These, he says, also went over to the Greek religion, yielding to the violence of the tyrants, but later retracted their fall, their teacher helping them to repentance.
2.15PG 65:477
Ὅτι τῶν εἰρημένων ᾿Αντώνιον μὲν καὶ Λεόντιον, ἀπαράτρωτον τὴν εὐσέβειαν διασώσασθαι λέγει Εὐσέβιον δὲ καὶ Μάριν καὶ Θέογνιν, συναπαχθῆναι μὲν τῇ κατὰ Νίκαιαν συνόδῳ, ἀνενεχθῆναι δὲ τῆς μεταβολῆς. Τὸν δὲ Μάριν ἐκεῖθεν ἀνενεχθέντα, εἰς ἑτέραν αὖθις κατολισθῆσαι ἀτοπίαν, καὶ δὴ καὶ τὸν Θέογνιν· ὃς τὸν Θεὸν καὶ πρὸ τοῦ γεννῆσαι τὸν Υἱὸν Πατέρα οἴεται, ἄτε δὴ τὴν δύναμιν ἔχοντα τοῦ γεννῆσαι. Ἀλλὰ δὴ καὶ τὸν ᾿Αστέριον παρατρέψαι τὸ φρόνημα, ἀπαράλλακτον εἰκόνα τῆς τοῦ Πατρὸς οὐσίας εἶναι τὸν Υἱὸν ἐν τοῖς αὐτοῦ λόγοις καὶ γράμμασι διαμαρτυρόμενον
Hoti tōn eirēmenōn ᾿Antōnion men kai Leontion, aparatrōton tēn eusebeian diasōsasthai legei Eusebion de kai Marin kai Theognin, synapachthēnai men tę̄ kata Nikaian synodǭ, anenechthēnai de tēs metabolēs. Ton de Marin ekeithen anenechthenta, eis heteran authis katolisthēsai atopian, kai dē kai ton Theognin; hos ton Theon kai pro tou gennēsai ton Huion Patera oietai, ate dē tēn dynamin echonta tou gennēsai. Alla dē kai ton ᾿Asterion paratrepsai to phronēma, aparallakton eikona tēs tou Patros ousias einai ton Huion en tois autou logois kai grammasi diamartyromenon
That of those named, he says, Antony and Leontius preserved their piety unwounded, while Eusebius, Maris and Theognis were carried away together with the Council of Nicaea, though they recovered from that change. But Maris, having recovered from it, slid again into another absurdity, and Theognis too, who thinks that God was Father even before he begot the Son, inasmuch as he had the power to beget. Asterius also perverted his opinion, affirming in his discourses and writings that the Son is the exact image of the Father's essence.
2.16PG 65:477
Ὅτι τὸ τριακοστὸν δεύτερον ἔτος ἐπιβαίνοντος τῆς βασιλείας αὐτοῦ Κωνσταντίνου, ἐν Νικομηδείᾳ φαρμάκοις ὑπὸ τῶν ἀδελφῶν τεθνάναι γράφει· ἐγγὺς δὲ τοῦ τέλους γεγονότα καὶ αἰσθόμενον τῆς ἐπιβουλῆς, διαθήκας τε γράψαι, τιμωρίαν ἀπαιτούσας τοὺς ἀνελόντας, καὶ ταύτην εἰσπράξασθαι τὸν προκαταλαβόντα τῶν παίδων κελεῦσαι, δέει τοῦ μή τι κάκείνους ὑπ᾿ αὐτῶν ὅμοιον ὑποστῆναι δοῦναί τε τὰς διαθήκας Εὐσεβίῳ τῷ Νικομηδείας. Τὸν δὲ ὑφορώμενον τοὺς τοῦ βασιλέως ἀδελφοὺς, μή ποτε τήσειαν αὐτὰς, καὶ ἀναμαθεῖν τὰ γεγραμμένα βουληθεῖεν, ἐνθεῖναι τῇ χειρὶ τοῦ νεκροῦ τὸ βιβλίον, καὶ παραβύσαι τοῖς ἱματίοις. Ἐπιζητησάντων ὡς ενόει λαβεῖν μὲν φάναι, ἀντιπαραδοῦναι δὲ πάλιν εἰς χεῖρας ὁμολογῆσαι. Εἶτα μετὰ ταῦτα ἀνελόμενον, Κωνσταντίῳ τῷ αὐτοῦ παιδὶ ἐγχειρίσαι τὸ γράμμα προφθάσαντι τοὺς ἄλλους· τὸν δὲ μετ᾿ οὐ πολὺ κατὰ τὰ προστάγματα τοῦ πατρὸς διαπράξασθαι.
Hoti to triakoston deuteron etos epibainontos tēs basileias autou Kōnstantinou, en Nikomēdeią pharmakois hypo tōn adelphōn tethnanai graphei; engys de tou telous gegonota kai aisthomenon tēs epiboulēs, diathēkas te grapsai, timōrian apaitousas tous anelontas, kai tautēn eispraxasthai ton prokatalabonta tōn paidōn keleusai, deei tou mē ti kakeinous hyp᾿ autōn homoion hypostēnai dounai te tas diathēkas Eusebiǭ tǭ Nikomēdeias. Ton de hyphorōmenon tous tou basileōs adelphous, mē pote tēseian autas, kai anamathein ta gegrammena boulētheien, entheinai tę̄ cheiri tou nekrou to biblion, kai parabysai tois himatiois. Epizētēsantōn hōs enoei labein men phanai, antiparadounai de palin eis cheiras homologēsai. Eita meta tauta anelomenon, Kōnstantiǭ tǭ autou paidi encheirisai to gramma prophthasanti tous allous; ton de met᾿ ou poly kata ta prostagmata tou patros diapraxasthai.
That he writes that Constantine, as he entered the thirty-second year of his reign, died at Nicomedia by poison from his brothers; that when he was near the end and perceived the plot, he wrote a will demanding punishment of those who had killed him, and ordered that whichever of his sons arrived first should exact it, for fear that they too might suffer something similar at their hands; and that he gave the will to Eusebius of Nicomedia. Eusebius, suspecting the emperor's brothers, lest they should search for it and want to learn what was written, put the document in the dead man's hand and tucked it under his clothes. When they looked for it, as he had suspected, he said that he had received it, but declared that he had given it back into [the emperor's] hands. Afterwards he took it up and handed the document to Constantius, his son, who arrived before the others; and Constantius not long afterwards carried it out according to his father's orders.
2.17PG 65:479
Οὗτος ὁ θεομάχος, καὶ τὴν Κωνσταντίνου εἰκόνα τὴν ἐπὶ τοῦ πορφυροῦ κίονος ἱσταμένην, θυσίαις τε ἱλάσκεσθαι καὶ λυχνοκαΐαις καὶ θυμιάμασι τιμᾶν, καὶ εὐχὰς προσάγειν ὡς Θεῷ, καὶ ἀποτροπαίους ἱκετηρίας τῶν δεινῶν ἐπιτελεῖν τοὺς Χριστιανοὺς κατηγορεῖ.
Houtos ho theomachos, kai tēn Kōnstantinou eikona tēn epi tou porphyrou kionos histamenēn, thysiais te hilaskesthai kai lychnokaïais kai thymiamasi timan, kai euchas prosagein hōs Theǭ, kai apotropaious hiketērias tōn deinōn epitelein tous Christianous katēgorei.
This fighter against God also accuses the Christians of propitiating with sacrifices the image of Constantine that stands on the porphyry column, of honouring it with lamp-lighting and incense, of offering prayers to it as to a god, and of performing supplications to it to avert disasters.
2.18PG 65:479
Ὅτι τελευτήσαντος τοῦ μεγάλου Κωνσταντίνου φησὶ, καὶ τῶν πανταχόθι μεθορίαις ταλαιπωρουμένων ἄδειαν ἀνακλήσεως εἰληφότων, καὶ ᾿Αθανάσιόν φησι ἐκ τῶν Γαλλιῶν εἰς τὴν ᾿Αλεξάνδρειαν παραγεγονότα, ἐπεὶ Γρηγόριον ἐμεμαθήκει τετελευτηκότα, ὡς εἶχεν εὐθὺς ἀπὸ τῆς νεὼς εἰς τὴν ἐκκλησίαν χωρῆσαι, καὶ τὸν θρόνον ἀναλαβεῖν, μηδένα λόγον τῶν ἀποκηρυξάντων αὐτὸν πεποιηκότα.
Hoti teleutēsantos tou megalou Kōnstantinou phēsi, kai tōn pantachothi methoriais talaipōroumenōn adeian anaklēseōs eilēphotōn, kai ᾿Athanasion phēsi ek tōn Galliōn eis tēn ᾿Alexandreian paragegonota, epei Grēgorion ememathēkei teteleutēkota, hōs eichen euthys apo tēs neōs eis tēn ekklēsian chōrēsai, kai ton thronon analabein, mēdena logon tōn apokēryxantōn auton pepoiēkota.
That he says that when Constantine the Great died, and those suffering in banishment everywhere received leave to return, Athanasius too came from Gaul to Alexandria; and since he had learned that Gregory had died, he went straight from the ship to the church, just as he was, and took back the throne, taking no account of those who had cast him out.
Chapter 3
3.1PG 65:479
Ὅτι Κώνσταντά φησιν, ὃς ἦν πρεσβύτερος τῶν Κωνσταντίνου παίδων, ἐπιβουλεῦσαι τῷ ἀδελφῷ Κωνσταντίνῳ, καὶ μάχῃ τοῖς στρατηγοῖς αὐτοῦ συρῥαγέντα διαφθαρῆναί τε καὶ τὴν μοῖραν τῆς ὑπ᾿ τὸν ἀρχῆς εἰς τὴν Κώνσταντος ἀνακοινωθῆναι.
Hoti Kōnstanta phēsin, hos ēn presbyteros tōn Kōnstantinou paidōn, epibouleusai tǭ adelphǭ Kōnstantinǭ, kai machę̄ tois stratēgois autou syrrhagenta diaphtharēnai te kai tēn moiran tēs hyp᾿ ton archēs eis tēn Kōnstantos anakoinōthēnai.
That he says that Constans, who was the eldest of Constantine's sons, plotted against his brother Constantine, and, engaging in battle with his generals, was killed; and the share of the empire under him was added to that of Constans.
3.2PG 65:479
Ὅτι Κωνστάντιον δι᾽ ἐπαίνων ἄγει, καὶ τὴν ἐκκλησίαν φησὶν αὐτὸν δομήσασθαι τὴν ἐν Κωνσταντίνου πόλει, καὶ οὖσαν καὶ καλουμένην μεγάλην. Καὶ δὴ καὶ ᾿Ανδρέαν τὸν ἀπόστολον ἐκ τῆς Αχαΐας μετακομίσαι ἐπὶ τὸν ναὸν ὃν οὗτος ἐξῳκοδομήσατο, τὸ κοινὸν τῶν ᾿Αποστόλων ἐπιφερόμενον ὄνομα, οὗ πλησίον καὶ τὸν πατρῷον τάφον ἱδρύσασθαι· καὶ δὴ καὶ Λουκᾶν τὸν εὐαγγελιστὴν ἐκ τῆς αὐτῆς ᾿Αχαΐας εἰς τὸ αὐτὸ μετενεγκεῖν τέμενος· ἀλλὰ καὶ Τιμόθεον τὸν ἀπόστολον ὡσαύτως ἐξ Ἐφέσου τῆς Ἰωνίας εἰς τὸν αὐτὸν ἀνακομίσαι περιώνυμον καὶ σεβάσμιον οἶκον.
Hoti Kōnstantion di᾽ epainōn agei, kai tēn ekklēsian phēsin auton domēsasthai tēn en Kōnstantinou polei, kai ousan kai kaloumenēn megalēn. Kai dē kai ᾿Andrean ton apostolon ek tēs Achaïas metakomisai epi ton naon hon houtos exǭkodomēsato, to koinon tōn ᾿Apostolōn epipheromenon onoma, hou plēsion kai ton patrǭon taphon hidrysasthai; kai dē kai Loukan ton euangelistēn ek tēs autēs ᾿Achaïas eis to auto metenenkein temenos; alla kai Timotheon ton apostolon hōsautōs ex Ephesou tēs Iōnias eis ton auton anakomisai periōnymon kai sebasmion oikon.
That he praises Constantius, and says that he built the church in Constantinople that both is and is called the Great Church. He also transferred Andrew the apostle from Achaea to the temple that he built, which bears the common name of the Apostles, near which he also set up his father's tomb; he moved Luke the evangelist too from the same Achaea to the same sanctuary; and likewise brought Timothy the apostle from Ephesus in Ionia to the same famous and venerable house.
3.3PG 65:481
Ὅτι φησὶ ὡς ὁ Κωνστάντιος γνοὺς ᾿Αθανάσιον τὸν ᾿Αλεξανδρείας θρόνον ἀναλαβεῖν, ἐκεῖνον μὲν ἐλαύνει τῆς ᾿Αλεξανδρείας, ἀντιχειροτονηθῆναι δὲ γνώμην ἀποφαίνει Γεώργιον τὸν ἐκ Καππαδοκίας. Ὁ δὲ ᾿Αθανάσιος δείσας καὶ τὰς ἀπειλὰς καὶ τὸν ἐξ ἐπιβουλῆς θάνατον, πρὸς τὸν ἑσπέριον ἀφικνεῖται πάλιν βασιλέα.
Hoti phēsi hōs ho Kōnstantios gnous ᾿Athanasion ton ᾿Alexandreias thronon analabein, ekeinon men elaunei tēs ᾿Alexandreias, anticheirotonēthēnai de gnōmēn apophainei Geōrgion ton ek Kappadokias. Ho de ᾿Athanasios deisas kai tas apeilas kai ton ex epiboulēs thanaton, pros ton hesperion aphikneitai palin basilea.
That he says that Constantius, learning that Athanasius had taken back the throne of Alexandria, drove him out of Alexandria and declared his decision that George of Cappadocia should be ordained in his place. Athanasius, fearing both the threats and death by treachery, went once again to the western emperor.
3.4PG 65:481
Ὅτι Κωνστάντιόν φησι διαπρεσβεύσασθαι πρὸς τοὺς πάλαι μὲν Σαβαίους νῦν δὲ Ὁμηρίτας καλουμένους. Ἔστι δὲ τὸ ἔθνος τῶν ἐκ Χεττούρας τῷ Ἀβραὰμ γενομένων. Τὴν δὲ χώραν μεγάλην τε ᾿Αραβίαν καλεῖσθαι καὶ εὐδαίμονα πρὸς τῶν Ἑλλήνων· καθήκειν δὲ ἐπὶ τὸν ἐξώτατον ὠκεανόν· ἧς μητρόπολις ἡ Σάβα· ἐξ ἧς καὶ ἡ βασιλὶς καὶ τὸν Σολομῶντα παραγεγόνει Ἐμπερίτομον δὲ τὸ ἔθνος κατὰ τὴν ὀγδόην περιτεμνόμενον ἡμέραν· καὶ θύουσιν ἡλίῳ καὶ σελήνῃ καὶ δαίμοσιν ἐπιχωρίοις. Οὐκ ὀλίγον δὲ πλῆθος καὶ Ἰουδαίων αὐτοῖς ἀναπέφυρται. Πρὸς τούτοις οὖν διαπρεσβεύεται Κωνστάντιος, ἐπὶ τὴν εὐσέβειαν σκοπὸν ποιούμενος αὐτοὺς μεταθέσθαι· δώροις τε οὖν μεγαλοπρεπέσι, καὶ πλήθει τὸν καθηγούμενον τοῦ ἔθνους κειώσασθαι διενοεῖτο κἀκεῖθεν αὐτὶ καὶ τὰ τῆς εὐσεβείας σπέρματα χώραν εὑρεῖν ἐναποθέσθαι. ᾿Αξιοῖ δὲ καὶ παρασχεῖν ἐκκλησίας τοῖς ἐκεῖσε τῶν Ῥωμαίων ἀφικνουμένοις ἀνοικοδομήσασθαι, καὶ εἴ τι ἄλλο τῶν αὐτοχθόνων ἐπὶ τὴν εὐσέβειαν ἀποκλίνοιεν. Ἐδίδου δὲ καὶ φέρειν φιλοτίμως τοὺς πρέσβεις καὶ ἐν τοῖς πρώτοις ἦν καὶ Θεόφιλος ὁ Ἰνδός. Ὃς πάλαι μὲν Κωνσταντίνου τοῦ πάλαι βασιλεύοντος, ἔτι τὴν ἡλικίαν νεώτατος, καθ᾽ ὀμηρίαν παρὰ τῶν Διβηνῶν καλουμένων εἰς Ῥωμαίους ἐστάλη Διβοῦς ἐστὶν αὐτοῖς ἡ νῆσος χώρα. Τῶν Ἰνδῶν δὲ καὶ οὗτοι φέρουσι τὸ ἐπώνυμον· τὸν μέντοι Θεόφιλον, οὐκ ὀλίγον Ῥωμαίοις ἐνδιατρίψαντα χρόνον, τά τε ἤθη εἰς τὸ ἀκρότατον πρὸς ἀρετὴν ῥυθμίσαι, καὶ τὴν δόξαν πρὸς εὐσέβειαν, καὶ τὸν μοναύλιον ἀνελέσθαι βίον· καὶ δὴ καὶ εἰς βαθμὸν διακόνων παραγγείλαι, Εὐσεβίου τὰς ἱερουργοὺς αὐτῷ χεῖρας ἐπιθεμένου (ἀλλὰ ταῦτα μὲν πρότερον), τὴν δὲ πρεσβείαν ὑπελθόντα καὶ όρου λαβεῖν παρὰ τῶν ὁμοδόξων ἀξίωμα Ὁ μέντοι Κωνστάντιος μεγαλοπρεπῶς καὶ εἰς τὸ τῆς οἰκοδομῆς τὸ ἀνάλωμα. Ταύτης δὲ τῆς πρεσβείας λιστα κεχαρισμένον τὴν πρεσβείαν στέλλων, καὶ ἵππους εἰς διακοσίους τῶν ἐκ Καππαδοκίας εὐγενεστάτων ἱππαγωγοῖς πλοίοις κομιζομένους, καὶ πολλὰς ἄλλας δωρεὰς εἰς τὸ πολυτελέστατον θαῦμα παρασχεῖν, καὶ θελκτηρίους συνεξέπεμψε. Καταλαβὼν δὲ τοὺς Σαβαίους ὁ Θεόφιλος, πείθειν ἐπεχείρει τὸν ἐθνάρχην, Χριστόν τε σέβειν εἰδέναι, καὶ τῆς ληνικῆς πλάνης ἀποστῆναι. Ἡ δὲ τῶν Ἰουδαίων κεία ἐπίνοια, τοῦ Θεοφίλου παραδόξοις ἔργοις καὶ ἅπαξ καὶ δὶς τὴν εἰς Χριστὸν πίστιν ἅμαχον ἐπιδειξαμένου, εἰς σιγὴν μὲν βαθεῖαν, καὶ ἄκον τὸ ἀντιπνέον κατέδυ. Τὰ δὲ τῆς πρεσβείας τὸ πέρας ἐδέχετο, καθαρότητι γνώμης τοῦ τὴν ἀρχὴν ἔχοντος τοῦ ἔθνους πρὸς τὴν εὐσέβειαν ἀποκλίναντος, καὶ τρεῖς οὐ μίαν im-ἐκκλησίας ἀνὰ τὴν χώραν ἀναστήσαντος, οὐκ ἐξ ὧν οἱ πρέσβεις ἔφερον βασιλικῶν ἀναλωμάτων, ἀλλ᾽ ἐξ ὧν αὐτὸς ἐκεῖνος προθύμως οἴκοθεν ἐχορήγει· καὶ τῷ θαύματι τῶν Θεοφίλου ἔργων, ἐνάμιλλον παρέχειν ἐφιλοτιμεῖτο τὸ πρόθυμον. Τῶν δὲ ἐκκλησιῶν μίαν μὲν ἐν αὐτῇ τῇ μητροπόλει τοῦ παντὸς ἔθνους Τάφαρον ὀνομαζομένῃ καθιδρύσατο· ἑτέραν δὲ ἐν ᾧ τὲ Ῥωμαϊκὸν ἐμπόριον ἐτύγχανεν, ἔξω πρὸς τὸν ὠκεανὸν τετραμμένον. Καλοῦσι δὲ τὸ χωρίον νην, ἔνθα καὶ τοὺς ἐκ Ῥωμαίων ἀφικνουμένους ἔθος ἦν καθορμίζεσθαι. Τὴν δὲ τρίτην ἐπὶ θάτερον τῆς χώρας μέρος, ἐν ᾧ Περσικὸν ἐμπόριον γνωρίζεται ἐπὶ τῷ στόματι τῆς ἐκεῖσε Περσικῆς κείμενον λάσσης.
Hoti Kōnstantion phēsi diapresbeusasthai pros tous palai men Sabaious nyn de Homēritas kaloumenous. Esti de to ethnos tōn ek Chettouras tǭ Abraam genomenōn. Tēn de chōran megalēn te ᾿Arabian kaleisthai kai eudaimona pros tōn Hellēnōn; kathēkein de epi ton exōtaton ōkeanon; hēs mētropolis hē Saba; ex hēs kai hē basilis kai ton Solomōnta paragegonei Emperitomon de to ethnos kata tēn ogdoēn peritemnomenon hēmeran; kai thyousin hēliǭ kai selēnę̄ kai daimosin epichōriois. Ouk oligon de plēthos kai Ioudaiōn autois anapephyrtai. Pros toutois oun diapresbeuetai Kōnstantios, epi tēn eusebeian skopon poioumenos autous metathesthai; dōrois te oun megaloprepesi, kai plēthei ton kathēgoumenon tou ethnous keiōsasthai dienoeito kakeithen auti kai ta tēs eusebeias spermata chōran heurein enapothesthai. ᾿Axioi de kai paraschein ekklēsias tois ekeise tōn Rhōmaiōn aphiknoumenois anoikodomēsasthai, kai ei ti allo tōn autochthonōn epi tēn eusebeian apoklinoien. Edidou de kai pherein philotimōs tous presbeis kai en tois prōtois ēn kai Theophilos ho Indos. Hos palai men Kōnstantinou tou palai basileuontos, eti tēn hēlikian neōtatos, kath᾽ omērian para tōn Dibēnōn kaloumenōn eis Rhōmaious estalē Dibous estin autois hē nēsos chōra. Tōn Indōn de kai houtoi pherousi to epōnymon; ton mentoi Theophilon, ouk oligon Rhōmaiois endiatripsanta chronon, ta te ēthē eis to akrotaton pros aretēn rhythmisai, kai tēn doxan pros eusebeian, kai ton monaulion anelesthai bion; kai dē kai eis bathmon diakonōn parangeilai, Eusebiou tas hierourgous autǭ cheiras epithemenou (alla tauta men proteron), tēn de presbeian hypelthonta kai orou labein para tōn homodoxōn axiōma Ho mentoi Kōnstantios megaloprepōs kai eis to tēs oikodomēs to analōma. Tautēs de tēs presbeias lista kecharismenon tēn presbeian stellōn, kai hippous eis diakosious tōn ek Kappadokias eugenestatōn hippagōgois ploiois komizomenous, kai pollas allas dōreas eis to polytelestaton thauma paraschein, kai thelktērious synexepempse. Katalabōn de tous Sabaious ho Theophilos, peithein epecheirei ton ethnarchēn, Christon te sebein eidenai, kai tēs lēnikēs planēs apostēnai. Hē de tōn Ioudaiōn keia epinoia, tou Theophilou paradoxois ergois kai hapax kai dis tēn eis Christon pistin hamachon epideixamenou, eis sigēn men batheian, kai akon to antipneon katedy. Ta de tēs presbeias to peras edecheto, katharotēti gnōmēs tou tēn archēn echontos tou ethnous pros tēn eusebeian apoklinantos, kai treis ou mian im-ekklēsias ana tēn chōran anastēsantos, ouk ex hōn hoi presbeis epheron basilikōn analōmatōn, all᾽ ex hōn autos ekeinos prothymōs oikothen echorēgei; kai tǭ thaumati tōn Theophilou ergōn, enamillon parechein ephilotimeito to prothymon. Tōn de ekklēsiōn mian men en autę̄ tę̄ mētropolei tou pantos ethnous Tapharon onomazomenę̄ kathidrysato; heteran de en hǭ te Rhōmaïkon emporion etynchanen, exō pros ton ōkeanon tetrammenon. Kalousi de to chōrion nēn, entha kai tous ek Rhōmaiōn aphiknoumenous ethos ēn kathormizesthai. Tēn de tritēn epi thateron tēs chōras meros, en hǭ Persikon emporion gnōrizetai epi tǭ stomati tēs ekeise Persikēs keimenon lassēs.
That he says Constantius sent an embassy to the people formerly called Sabaeans and now called Homerites. The nation is descended from the sons born to Abraham by Keturah. Their land is called Great Arabia, and Happy Arabia by the Greeks, and reaches to the outermost ocean. Its capital is Saba, from which the queen also came to Solomon. The nation practises circumcision, circumcising on the eighth day; and they sacrifice to the sun and the moon and to local demons. A considerable number of Jews is also mixed among them. To these, then, Constantius sent an embassy, aiming to bring them over to piety. He intended to win over the ruler of the nation with magnificent gifts, and many of them, and from there to find a place to sow the seeds of piety. He asked him also to allow churches to be built for the Romans who came there, and for any of the natives who might turn to piety. He also gave the envoys money to take, generously, for the cost of the building. Among the first of this embassy was Theophilus the Indian. Long before, in the reign of the former emperor Constantine, while he was still very young, he had been sent to the Romans as a hostage by the people called Divaeans; their land is the island of Divus. These too bear the name of Indians. Theophilus, after spending a long time among the Romans, formed his character to the height of virtue and his belief to piety, and took up the monastic life; and he was also raised to the rank of deacon, Eusebius laying his consecrating hands on him (but this was earlier). When he undertook the embassy, he also received the dignity of bishop from those of like belief. Constantius sent the embassy magnificently, furnished with what would please most, and sent with it two hundred of the finest Cappadocian horses carried on horse-transports, and many other gifts for the most costly display, to win them over. When Theophilus reached the Sabaeans, he tried to persuade the ruler of the nation to acknowledge and worship Christ and to give up the pagan error. The Jews' usual cunning, after Theophilus had shown once and again by wonderful works that faith in Christ was invincible, sank into deep silence, and their opposition subsided, though unwillingly. The embassy reached its goal: the ruler of the nation, with purity of mind, turned to piety and erected not one but three churches in the land, not from the imperial funds that the envoys brought, but from what he himself eagerly supplied from his own resources, and he was ambitious to match the wonder of Theophilus's works with his zeal. One of the churches he founded in the capital of the whole nation itself, called Tapharon; another where the Roman trading-post was, facing outward toward the ocean (they call the place Adane, and those who come from Roman lands were accustomed to anchor there); and the third in the other part of the land, where the Persian trading-post is known to be, lying at the mouth of the Persian sea there.
3.5PG 65:485
Ὁ μέντοι Θεόφιλος τὰ ἐν τοῖς Ὁμηρίταις, ὡς ἕκαστα δυνατὸν ἦν καὶ ὁ καιρὸς ἐδίδου, διαθεὶς, καὶ τὰς ἐκκλησίας ἱερωσάμενος, καὶ κόσμοις οἷς ἐνῆν δυνατὸν διακοσμήσας, ἐπὶ τὴν Διβοῦ νῆσον (ἣν αὐτοῦ πατρίδα προεδίδαξεν ὁ λόγος) ἀπέπλευσε. Κἀκεῖθεν εἰς τὴν ἄλλην ἀφίκετο Ἰνδικὴν, καὶ πολλὰ τῶν παρ' αὐτοῖς οὐκ εὐαγῶς δρωμένων ἐπανωρθώσατο. γὰρ καθεζόμενοι τῶν εὐαγγελικῶν ἀναγνωσμάτων ἐποιοῦντο τὴν ἀκρόασιν, καὶ ἄλλα τινὰ ὧν μὴ θεῖος θεσμὸς ἐπεστάτει διεπράττοντο. Ἀλλὰ ταῦθ' ἕκαστα πρὸς τὸ σεβάσμιον αὐτοῖς καὶ θεοφιλές ταρυθμίσας, καὶ τὸ τῆς Ἐκκλησίας δόγμα έκρατύνατο. Οὐ γὰρ ἐδέοντο, φησὶν ὁ δυσσεβὴς οὗτος, τῆς τὸ θεῖον σέβας διορθούσης ὑφηγήσεως, ἐξ ἀρχῆς ἀπαρατρώτως τὸ ἑτεροούσιον πρεσβευόμενοι.
Ho mentoi Theophilos ta en tois Homēritais, hōs hekasta dynaton ēn kai ho kairos edidou, diatheis, kai tas ekklēsias hierōsamenos, kai kosmois hois enēn dynaton diakosmēsas, epi tēn Dibou nēson (hēn autou patrida proedidaxen ho logos) apepleuse. Kakeithen eis tēn allēn aphiketo Indikēn, kai polla tōn par' autois ouk euagōs drōmenōn epanōrthōsato. gar kathezomenoi tōn euangelikōn anagnōsmatōn epoiounto tēn akroasin, kai alla tina hōn mē theios thesmos epestatei dieprattonto. Alla tauth' hekasta pros to sebasmion autois kai theophiles tarythmisas, kai to tēs Ekklēsias dogma ekratynato. Ou gar edeonto, phēsin ho dyssebēs houtos, tēs to theion sebas diorthousēs hyphēgēseōs, ex archēs aparatrōtōs to heteroousion presbeuomenoi.
Theophilus, having set in order the affairs of the Homerites as far as each was possible and the time allowed, consecrated the churches and adorned them with what adornments he could, then sailed to the island of Divus, which the account has already shown to be his homeland. From there he went on to the rest of India and corrected many things that were not rightly done among them. For they sat while listening to the Gospel readings, and did certain other things that divine law did not sanction. Having regulated each of these to what was reverent and pleasing to God, he also confirmed the doctrine of the church. For, says this impious man, they did not need instruction to correct their worship of God, since from the beginning they had held the heteroousion without deviation.
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Ἐκ δὲ ταύτης τῆς μεγάλης ᾿Αραβίας, εἰς τοὺς Αὐξουμίτας καλουμένους ἀπαίρει Αιθίοπας, οἳ κατὰ τὰς πρώτας ὄχθας κατώκηνται τῆς Ἐρυθρᾶς θαλάσσης, ἣν ὁ ταύτῃ ὠκεανὸς εἰσκολπιζόμενος ἐργάζεται πᾶσαν· ἡ μέντοι Ἐρυθρὰ ἐπὶ πλεῖστον μηκυνομένη εἰς δύο τινὰς ἀπομερίζεται κόλπους· καὶ τὸ μὲν αὐτῆς ἐπ᾿ Αἰγύπτου χωρεῖ Κλύσμα καθ' ὁ τελευτᾷ τὸ ἐπώνυμον φέρον οὗ πάλαι καὶ τὸ Ἰσραηλιτικὸν φεύγοντες τοὺς Αἰγυπτίους, ἀβρόχῳ τὸ ῥεῖθρον διεπεραιώθησαν ποδί. Τὸ δὲ ἕτερον μέρος ἐπὶ Παλαιστίνης ἔρχεται κατὰ πόλιν ᾿Αειλὰ ἐκ παλαιοῦ καλουμένην. Ἀλλὰ γὰρ ταύτης τῆς Ἐρυθρᾶς θαλάσσης ἐν ἀριστερῷ τῆς ἔξωθεν Αὐξουμῖται κατέχουσιν, ἀπὸ τῆς μητροπόλεως οὕτω κληθέντες. Αὔξουμις γὰρ αὐτοῖς ἡ μητρόπολις. Πρότερος δὲ τούτων τῶν Αὐξουμιτῶν ἐπὶ τὸν ἐξωτάτω πρὸς ἀνατολὰς καθήκοντες ὠκεανὸν παροικοῦσιν οἱ Σύροι, ταύτην τὴν κλῆσιν καὶ παρὰ τοῖς ἐκεῖσε φέροντες. ᾿Αλέξανδρος δὲ παρὰ τούτοις ὁ Μακεδὼν ἐκ τῆς Συρίας ἀναστήσας, ἐνταυθοῖ κατώκισεν· οἳ καὶ νῦν ἔτι τῇ πατρῴῳ φωνῇ κέχρηνται. Μέλανες οὖν εἰσι δεινῶς ἅπαντες, ὀξείας αὐτοῖς τῆς ἀκτῖνος τοῦ ἡλίου καθαπτομένης. Παρὰ τούτοις ἤ τε ξυλοκασσία μάλιστα γίνεται, καὶ ἡ κασσία, καὶ τὸ κάσσαμον, καὶ τὸ κιννάμωμον, καὶ δὴ καὶ ἐλεφάντων πλῆθος. Πρὸς μὲν τούτους ὁ Θεόφιλος οὐκ ἀφίκετο· τοῖς Αὐξουμίταις δὲ παραγεγονὼς, καὶ τὰ ἐκεῖσε καταστησάμενος, τῆς ἐπὶ Ῥωμαίους άνακομιδῆς εἶχετο. Πολλῆς δὲ τῆς τιμῆς παρὰ τοῦ βασιλέως μετὰ τὴν ἐπάνοδον ἀξιωθεὶς, πόλιν μὲν ἰδίαν ἐφορᾶν οὐκ ἐκληρώσατο· κοινὸν δ᾽ ὥσπερ ἄγαλμα ἀρετὴν τοῖς ὁμοδόξοις ἐβλέπετο.
Ek de tautēs tēs megalēs ᾿Arabias, eis tous Auxoumitas kaloumenous apairei Aithiopas, hoi kata tas prōtas ochthas katōkēntai tēs Erythras thalassēs, hēn ho tautę̄ ōkeanos eiskolpizomenos ergazetai pasan; hē mentoi Erythra epi pleiston mēkynomenē eis dyo tinas apomerizetai kolpous; kai to men autēs ep᾿ Aigyptou chōrei Klysma kath' ho teleutą to epōnymon pheron hou palai kai to Israēlitikon pheugontes tous Aigyptious, abrochǭ to rheithron dieperaiōthēsan podi. To de heteron meros epi Palaistinēs erchetai kata polin ᾿Aeila ek palaiou kaloumenēn. Alla gar tautēs tēs Erythras thalassēs en aristerǭ tēs exōthen Auxoumitai katechousin, apo tēs mētropoleōs houtō klēthentes. Auxoumis gar autois hē mētropolis. Proteros de toutōn tōn Auxoumitōn epi ton exōtatō pros anatolas kathēkontes ōkeanon paroikousin hoi Syroi, tautēn tēn klēsin kai para tois ekeise pherontes. ᾿Alexandros de para toutois ho Makedōn ek tēs Syrias anastēsas, entauthoi katōkisen; hoi kai nyn eti tę̄ patrǭǭ phōnę̄ kechrēntai. Melanes oun eisi deinōs hapantes, oxeias autois tēs aktinos tou hēliou kathaptomenēs. Para toutois ē te xylokassia malista ginetai, kai hē kassia, kai to kassamon, kai to kinnamōmon, kai dē kai elephantōn plēthos. Pros men toutous ho Theophilos ouk aphiketo; tois Auxoumitais de paragegonōs, kai ta ekeise katastēsamenos, tēs epi Rhōmaious anakomidēs eicheto. Pollēs de tēs timēs para tou basileōs meta tēn epanodon axiōtheis, polin men idian ephoran ouk eklērōsato; koinon d᾽ hōsper agalma aretēn tois homodoxois eblepeto.
From this Great Arabia he set off to the Ethiopians called Auxumites, who live on the first shores of the Red Sea, which the ocean here forms entirely by entering as a gulf. The Red Sea, extending a very great length, divides into two gulfs. One part of it goes toward Egypt, and where it ends it bears the name Clysma; there long ago the Israelites too, fleeing the Egyptians, crossed the stream on dry foot. The other part comes toward Palestine, by the city called from of old Aila. On the left of this Red Sea, on the outer side, are the Auxumites, so called from their capital, for Auxumis is their capital. Beyond these Auxumites, reaching to the farthest ocean eastward, live the Syrians, who bear this name among the people there as well. Alexander of Macedon removed them from Syria and settled them there, and they still use their ancestral language. They are all exceedingly black, since the rays of the sun strike them fiercely. Among them grow especially wood-cassia, cassia, cassamum and cinnamon, and there is also a multitude of elephants. Theophilus did not go to these; but having come to the Auxumites and set things in order there, he set out on his return to the Romans. After his return he was thought worthy of much honour by the emperor. He was not allotted a city of his own to oversee, but was regarded by those of like belief as a kind of common image of virtue.
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Ὅτι ἐπὶ τῷ στόματι τῆς Περσικῆς θαλάσσης, ἣν ὁ ταύτῃ ὠκεανὸς εἰσέχων ἀποτελεῖ, μεγίστην τε οὖσαν, καὶ ἔθνη κύκλῳ πολλά περιβαλλομένην, ἄλλοι τε μέγιστοι ποταμοὶ, καὶ ὁ Τίγρις τοῖς ῥείθροις βάλλει, ὃς πρὸς Ἀπηλιώτην καὶ κάτωθεν τῆς Ὑρκανίας θαλάσσης, ἐν Κορδιαίοις μὲν τὰς ἐμφανεῖς ἀναδόσεις λαμβάνει παρὰ τὴν Συρίαν ἑλκόμενος. Ἐπεὶ ἂν γένοιτο κατὰ τὴν Σουσίδα γῆν, ἐνταῦθα τοῦ Εὐφράτου τὸ ῥεῖθρον αὐτῷ μιγνύντος, μέγας ἤδη τοῖς χεύμασι χωρήσας πρόεισι παφλάζων· ὅθεν αὐτόν φασι καὶ τοῦ θηρίου τοῦ τίγρητος λαβεῖν τὸ ἐπώνυμον. Πρὶν ἢ δ᾽ ἐπὶ θάλατταν καταβαίνει, σχίζεται εἰς δύο μεγάλους ποταμούς· ἔπειτα δυσὶ τοῖς ἐσχάτοις στόμασιν ἀλλήλων διειργομένοις, εἰς τὴν Περσικὴν θάλατταν ποιεῖται τὰς ἐκβολὰς, γῆν ἐν μέσῳ πλείστην περιτεμνόμενος, καὶ νῆσον αὐτὴν ποιῶν, ποταμίαν τε ἅμα καὶ θαλαττίαν, ἣν ἔθνος ἐνοικεῖ τῶν Μεσηνῶν ἐπικαλούμενον.
Hoti epi tǭ stomati tēs Persikēs thalassēs, hēn ho tautę̄ ōkeanos eisechōn apotelei, megistēn te ousan, kai ethnē kyklǭ polla periballomenēn, alloi te megistoi potamoi, kai ho Tigris tois rheithrois ballei, hos pros Apēliōtēn kai katōthen tēs Hyrkanias thalassēs, en Kordiaiois men tas emphaneis anadoseis lambanei para tēn Syrian helkomenos. Epei an genoito kata tēn Sousida gēn, entautha tou Euphratou to rheithron autǭ mignyntos, megas ēdē tois cheumasi chōrēsas proeisi paphlazōn; hothen auton phasi kai tou thēriou tou tigrētos labein to epōnymon. Prin ē d᾽ epi thalattan katabainei, schizetai eis dyo megalous potamous; epeita dysi tois eschatois stomasin allēlōn dieirgomenois, eis tēn Persikēn thalattan poieitai tas ekbolas, gēn en mesǭ pleistēn peritemnomenos, kai nēson autēn poiōn, potamian te hama kai thalattian, hēn ethnos enoikei tōn Mesēnōn epikaloumenon.
That into the mouth of the Persian Sea, which the ocean forms by entering there (it is very large and is encircled by many nations), other very great rivers and the Tigris discharge their streams. The Tigris, toward the east wind and below the Hyrcanian Sea, takes its visible sources among the Cordiaeans, and is drawn along beside Syria. When it comes to the land of Susa, where the Euphrates mixes its stream with it, it goes on, now great with its waters, foaming; for this reason, they say, it took its name from the beast, the tiger. Before it goes down to the sea it splits into two great rivers; then, with its two outermost mouths kept apart from each other, it empties into the Persian Sea, cutting off a very large stretch of land in between and making it an island, bounded by river and sea at once, which is inhabited by a nation called the Mesenians.
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Ὁ δὲ Εὐφράτης ποταμὸς ἐξ ᾿Αρμενίων κατὰ τὸ προφανὲς ἀνατέλλει, ἔνθα τὸ ὄρος ἐστὶ τὸ Ἀραράτ, ἔτι καὶ πρὸς Αρμενίων οὕτω καλούμενον, ἐφ᾿ οὗ καὶ τὴν κιβωτὸν ἱδρυθῆναί φησιν ἡ Γραφή· ἧς ἄχρι καὶ νῦν εἶναί φασιν οὐ μικρὰ λείψανα τῶν τε ξύλων καὶ τῶν ἥλων ἐκεῖσε σωζόμενα. Ἐντεῦθεν καὶ ὁ Εὐφράτης ὀλίγος τὰ πρῶτα ῥυεὶς, προβαίνων ἀεὶ γίνεται μείζων, πλείστους ἐμβάλλοντας αὐτῷ ποταμοὺς εἰς τὴν ἑαυτοῦ προσηγορίαν συνεφελκόμενος. Τὴν ᾿Αρμενίαν δὲ, τήν τε μεγάλην καὶ τὴν μικρὰν διελθὼν, ἔπειτα πρόεισι, τέμνων μὲν πρότερον τὴν Συρίαν τὴν ἰδίως Εὐφρατησίαν καλουμένην· ἔπειτα μέντοι καὶ τὴν ἄλλην διαμειψάμενος, καὶ ἕλικα διασπῶν ὧν δίεισι ποικιλωτάτην κλασθεὶς, ὁπηνίκα τῇ ᾿Αραβίᾳ πελάσει, ἐνταῦθα δὴ κυκλοτερῶς κατ᾿ ἀντικρὺ τῆς Ἐρυθρᾶς θαλάσσης παρενεχθεὶς, καὶ χώραν οὐκ ὀλίγην ἐγκολπωσάμενος, ἔπειτα πρὸς Καικείαν ἄνεμον ἐπιστρέφει τὸ ῥεῖθρον, ὅπερ οὖν βορέου τε καὶ ἀπηλιώτου μέσος ἕστηκε. πρὸς Τίγρητα ποταμὸν ὁρμήσας, οὐχ οἷός τέ ἐστιν αὐτῷ ὅλως συμμίξαι, ἀλλὰ μοίραις τισὶν ἐν τῷ διὰ μέσου παραναλούμενος, τῇ ὑπολειπομένῃ μεγίστῃ τε οὔσῃ, καὶ ναυτῶν ἀνασχέσθαι δυνατωτάτῃ, τῷ Τίγρητι κατὰ Σούσας μάλιστα συμπίπτει. Καὶ δὴ τῆς ἑαυτοῦ προσηγορίας ἀποπαυσάμενος, σὺν ἐκείνῳ πρὸς τὸν Περσικὸν κατασύρεται κόλπον. Καὶ τὸ μεταξὺ τῶν δύο ποταμῶν τούτων, τοῦ τε Τίγρητος καὶ τοῦ Εὐφράτου, Μεσοποταμία τυγχάνει προσαγορευόμενον.
Ho de Euphratēs potamos ex ᾿Armeniōn kata to prophanes anatellei, entha to oros esti to Ararat, eti kai pros Armeniōn houtō kaloumenon, eph᾿ hou kai tēn kibōton hidrythēnai phēsin hē Graphē; hēs achri kai nyn einai phasin ou mikra leipsana tōn te xylōn kai tōn hēlōn ekeise sōzomena. Enteuthen kai ho Euphratēs oligos ta prōta rhyeis, probainōn aei ginetai meizōn, pleistous emballontas autǭ potamous eis tēn heautou prosēgorian synephelkomenos. Tēn ᾿Armenian de, tēn te megalēn kai tēn mikran dielthōn, epeita proeisi, temnōn men proteron tēn Syrian tēn idiōs Euphratēsian kaloumenēn; epeita mentoi kai tēn allēn diameipsamenos, kai helika diaspōn hōn dieisi poikilōtatēn klastheis, hopēnika tę̄ ᾿Arabią pelasei, entautha dē kykloterōs kat᾿ antikry tēs Erythras thalassēs parenechtheis, kai chōran ouk oligēn enkolpōsamenos, epeita pros Kaikeian anemon epistrephei to rheithron, hoper oun boreou te kai apēliōtou mesos hestēke. pros Tigrēta potamon hormēsas, ouch hoios te estin autǭ holōs symmixai, alla moirais tisin en tǭ dia mesou paranaloumenos, tę̄ hypoleipomenę̄ megistę̄ te ousę̄, kai nautōn anaschesthai dynatōtatę̄, tǭ Tigrēti kata Sousas malista sympiptei. Kai dē tēs heautou prosēgorias apopausamenos, syn ekeinǭ pros ton Persikon katasyretai kolpon. Kai to metaxy tōn dyo potamōn toutōn, tou te Tigrētos kai tou Euphratou, Mesopotamia tynchanei prosagoreuomenon.
The river Euphrates evidently rises among the Armenians, where Mount Ararat is, still so called by the Armenians, on which Scripture says the ark came to rest; and they say that not a few remains of it, of both the timbers and the nails, are preserved there even now. From there the Euphrates, flowing small at first, grows ever larger as it goes on, drawing into its own name very many rivers that fall into it. Having passed through Armenia, both Greater and Lesser, it then goes on, first cutting through the part of Syria properly called Euphratesia; then, crossing the rest of Syria too and winding in a most intricate spiral through the regions it passes, when it draws near to Arabia it is carried round in a circle there, opposite the Red Sea, and, enclosing a good deal of land, it then turns its stream toward the wind Caecias, which stands midway between the north wind and the east wind. Rushing toward the river Tigris, it cannot mingle with it entirely, but spends some portions of itself in the land between, and with the remainder, which is very large and well able to carry ships, it meets the Tigris, chiefly near Susa. Then, ceasing to bear its own name, it is swept along with the Tigris into the Persian Gulf. The land between these two rivers, the Tigris and the Euphrates, is called Mesopotamia.
3.9PG 65:491
Ὅτι ὁ Τίγρης καὶ ὁ Εὐφράτης, κατὰ μὲν τὸ ἐμφανές, ὅθεν ἀναδύονται, εἴρηνται. Ἡ δὲ ἱερὰ ἡμῶν Γραφή, ἐκ τοῦ Παραδείσου τούτους λέγουσα ὁρμᾶσθαι, τὸ ἀληθέστατον ἱστορεῖ. Καὶ γὰρ ἐξ αὐτοῦ τὰς πρώτας ἀρχὰς τῶν ῥείθρων φέροντες, ἄχρι μέν τινος προΐασιν, ἴσως ὑπὲρ γῆς ῥέοντες· ἔπειτα δὲ τῆς μεγάλης ἐρήμου καὶ ἀμμωδεστάτης αὐτοὺς ἐκδεξαμένης, πρὸς τὸ βάθος ἐνταῦθα καταπινόμενοι, οὐ πρότερον ἵστανται τῆς ἐπὶ τὰ κάτω φορᾶς, πρὶν ἐπ᾿ αὐτὸ δὴ τὸ στεγανὸν καὶ πετρῶδες τῆς αὐτόθι καταντήσωσι γῆς. Στάσιν δ᾽ αὐτοῖς τῆς ἐπὶ τὰ κάτω προχωρήσεως τῆς αὐτόθι κρηπίδος παρασχομένης, ἐνταῦθα ἤδη τῶν ῥευμάτων αὐτοῖς συναγειρομένων ὑπὸ πλήθους καὶ ἰσχύος τοῦ ἀεὶ ἐπιφερομένου τε πρόσω χωροῦσιν ἐπ᾿ εὐθὺ βιαζόμενοι. ᾿Αλλ' οὗτοι μὲν οἱ ποταμοὶ κατωρύχιοι πορευόμενοι, μοῖραν αὐτῶν οὐκ ὀλίγην τῆς ἐν μέσῳ γῆς ὑπεξαιρουμένης, ἑλάττους ἀπαντῶσιν ἤδη καὶ ἀσθενέστεροι ἐπὶ τοὺς τόπους τῶν ἀναδόσεων. Καὶ τὸ γε μυχίους αὐτοὺς πλείστην ἐπιέναι γῆν, οὐκ εἰκὸς ἀπιστεῖν. Πολλὰ γάρ ἐστι καὶ ἄλλα ῥεύματα πανταχοῦ καὶ τῶν σφόδρα μεγίστων τε καὶ ἰσχυροτάτων, ὑπὸ γῆν ἀφικνούμενα. Δῆλον δέ· ἦχός τε γὰρ ἀπ᾿ αὐτῶν ἀκούεται μέγας, σὺν ταράχῳ καὶ ῥοίζῳ πολλῷ φερομένων. ᾿Αλλὰ καί τινες ὑπὲρ αὐτῶν φρέατα ὀρυσσόμενοι, καὶ τῆς ἀπηντηκυίας αὐτοῖς πλακὸς κάτωθεν ὀλίγον τρώσαντες, ὑφ᾽ ἣν τὸ ῥεῖθρον ἤδη καχλάζον τὴν ἐπὶ τὸ ἄνω φορὰν βιαζόμενον, μόλις γ᾽ ἀνελήφθησαν ὑπὸ τῶν ἐπὶ τοῦ χείλους τῆς φρεωρυχίας ἑστώτων ἀναρπασθέντες. Καὶ τὸ ῥεῖθρον ἐφομαρτῆσαν εἰς ὀχετὸν προὐχώρησεν, ὑπ᾿ οὐδεμιᾶς ἀνομβρίας ἔτι παραλυπούμενον, διὰ τὸ τῆς χορηγίας ἀένναον. Ἡ γὰρ τοῦ Θεοῦ ἀπόῤῥητος σοφία, οἱονεὶ φλέβας χορηγοὺς τῶν ἀναγκαίων τὰς τῶν ῥείθρων διεκδρομὰς, τὰς μὲν ἀφανεῖς, τὰς δὲ προδήλους εἰργάσατο. Ταύτῃ ἄρα καὶ ὁ προφήτης ἐμελώδησε Δαουΐδ, Αὐτὸς ἐπὶ θαλασσῶν ἐθεμελίωσεν αὐτὴν, καὶ ἐπὶ ποταμῶν ἡτοίμασεν αὐτήν· ὡς τὰς μὲν θαλάσσας τοῖς μεγίστοις αὐτοῖς κολπώμασιν οἷον ἀποθησαυρίσας, καὶ τὴν βάσιν αὐτοῖς κρατυνάμενος πρὸς τὸ ἀνέχεσθαι τοσοῦτον ὄγκον καὶ πλῆθος τῶν ἐν αὐτῇ φερομένων· τοῖς δὲ ποταμοῖς τὴν διέξοδον ἀπόλυτον ταῖς εὐμηχάνοις αὐτῆς διαθέσεσι δοὺς ἀεὶ, ταῖς τῶν χωρίων ὑπαγωγαῖς τε καὶ ταπεινότησιν ἀπὸ τῶν ὑψηλοτέρων ἐπὶ τὰ χθαμαλώτερα, τόπον τῇ ῥοπῇ τοῦ βρίθοντος ὕδατος παρασχών.
Hoti ho Tigrēs kai ho Euphratēs, kata men to emphanes, hothen anadyontai, eirēntai. Hē de hiera hēmōn Graphē, ek tou Paradeisou toutous legousa hormasthai, to alēthestaton historei. Kai gar ex autou tas prōtas archas tōn rheithrōn pherontes, achri men tinos proïasin, isōs hyper gēs rheontes; epeita de tēs megalēs erēmou kai ammōdestatēs autous ekdexamenēs, pros to bathos entautha katapinomenoi, ou proteron histantai tēs epi ta katō phoras, prin ep᾿ auto dē to steganon kai petrōdes tēs autothi katantēsōsi gēs. Stasin d᾽ autois tēs epi ta katō prochōrēseōs tēs autothi krēpidos paraschomenēs, entautha ēdē tōn rheumatōn autois synageiromenōn hypo plēthous kai ischyos tou aei epipheromenou te prosō chōrousin ep᾿ euthy biazomenoi. ᾿All' houtoi men hoi potamoi katōrychioi poreuomenoi, moiran autōn ouk oligēn tēs en mesǭ gēs hypexairoumenēs, helattous apantōsin ēdē kai asthenesteroi epi tous topous tōn anadoseōn. Kai to ge mychious autous pleistēn epienai gēn, ouk eikos apistein. Polla gar esti kai alla rheumata pantachou kai tōn sphodra megistōn te kai ischyrotatōn, hypo gēn aphiknoumena. Dēlon de; ēchos te gar ap᾿ autōn akouetai megas, syn tarachǭ kai rhoizǭ pollǭ pheromenōn. ᾿Alla kai tines hyper autōn phreata oryssomenoi, kai tēs apēntēkuias autois plakos katōthen oligon trōsantes, hyph᾽ hēn to rheithron ēdē kachlazon tēn epi to anō phoran biazomenon, molis g᾽ anelēphthēsan hypo tōn epi tou cheilous tēs phreōrychias hestōtōn anarpasthentes. Kai to rheithron ephomartēsan eis ocheton prouchōrēsen, hyp᾿ oudemias anombrias eti paralypoumenon, dia to tēs chorēgias aennaon. Hē gar tou Theou aporrhētos sophia, hoionei phlebas chorēgous tōn anankaiōn tas tōn rheithrōn diekdromas, tas men aphaneis, tas de prodēlous eirgasato. Tautę̄ ara kai ho prophētēs emelōdēse Daouïd, Autos epi thalassōn ethemeliōsen autēn, kai epi potamōn hētoimasen autēn; hōs tas men thalassas tois megistois autois kolpōmasin hoion apothēsaurisas, kai tēn basin autois kratynamenos pros to anechesthai tosouton onkon kai plēthos tōn en autę̄ pheromenōn; tois de potamois tēn diexodon apolyton tais eumēchanois autēs diathesesi dous aei, tais tōn chōriōn hypagōgais te kai tapeinotēsin apo tōn hypsēloterōn epi ta chthamalōtera, topon tę̄ rhopę̄ tou brithontos hydatos paraschōn.
That it has been said where the Tigris and the Euphrates visibly emerge. But our sacred Scripture, which says that they start from Paradise, gives the truest account. For they carry the first beginnings of their streams from there, and they go on for some distance, perhaps flowing above ground; then, when the great desert, which is very sandy, receives them, they are swallowed down into its depths there, and do not stop their downward course until they reach the watertight, rocky part of the ground in that place. When the foundation there brings their downward progress to a halt, their streams gather together, and under the mass and force of the water that keeps coming on behind they are pushed forward and go straight ahead. These rivers, then, travelling underground, with no small part of them taken away by the land in between, arrive at the places where they come up already smaller and weaker. And that they pass through a great extent of land hidden below is not unlikely to be believed. For there are many other streams everywhere, even among the very largest and strongest, that pass under the earth. This is evident: a great sound is heard from them as they rush along with much turmoil and roaring. Indeed, some people digging wells above them, who pierced a little the slab they met from beneath, under which the stream was already gurgling and forcing its way upward, were barely rescued, snatched out by those standing at the mouth of the well-shaft. And the stream, following them up, ran on into a channel, no longer troubled by any drought because its supply never fails. For the unspeakable wisdom of God made the courses of the streams like veins that supply what is needed, some hidden, some in plain view. This is why the prophet David also sang, “He founded it upon the seas, and prepared it upon the rivers,” meaning that he stored up the seas, as it were, in very great hollows and made their base firm to bear so great a mass and multitude of what moves in it, and gave the rivers a free passage by his skilful arrangements, always providing, by the slopes and low places of the ground from higher to lower, room for the downward pull of the weight of water.
3.10PG 65:493
Ὅτι κεῖσθαι τὸν Παράδεισον οὗτος εἰκασίαις χρώμενος λέγει, κατὰ τὰς ἰσημερίας τῆς ἡοῦς, πρῶτον μὲν ἐξ ὧν τὰ πρὸς μεσημβρίαν δῆλά ἐστι πάντα οἰκούμενα σχεδὸν μέχρι τῆς ἔξω θαλάττης, ἣν θάλατταν ὁ ἥλιος ἤδη ξυμφλέγει καθέτως ἐπ᾿ αὐτῇ τὰς ἀκτῖνας ἐρείδων· καὶ ἡ διὰ μέσου λεγομένη ζώνη τοῦτό ἐστιν. Ἔτι δὲ καὶ διότι ὁ νῦν Ὕφασις καλούμενος ποταμὸς, ὃν ἡ Γραφὴ Φεισὼν ὀνομάζει, καὶ αὐτὸς τοῦ παραδείσου ἀναβλύζων, ἐκ τῶν ἀρκτῴων μᾶλλον τῆς ἀνατολῆς μερῶν ἐπὶ τὴν μεσημβρίαν φαίνεται ῥέων, καὶ εἰς τὸν ταύτῃ ὠκεανὸν τὸ ῥεῖθρον εἰσερευγόμενος, ἀντικρὺ τῆς νήσου Ταπροβάνης. Οὗ παρὰ τὰς ὄχθας τοῦ ποταμοῦ εὑρίσκεται τὸ λεγόμενον Καρυόφυλλον, εἴτε καρπός, εἴτε δὲ καὶ ἄνθος τυγχάνει. Καὶ πεπιστεύκασιν οἱ ἐκείνῃ, τῶν ἐκ τοῦ Παραδείσου τοῦτο δένδρον εἶναι. Καὶ γὰρ καὶ ἡ ὑπὲρ αὐτοὺς γῆ, ἔρημός τὲ ἐστι δεινῶς ἅπασα καὶ ἀκαρποτάτη. Ἐκ δὲ τοῦ φέρειν τὸν ποταμὸν τὸ ἄνθος, ἐπίδηλον ἂν εἴη ὡς οὗτος ὁ ποταμὸς ὑπὸ γῆς ἄπας ῥεῖ μηδαμόθι καταδυόμενος· οὐ γὰρ ἂν τὸ ἐκεῖθεν φυόμενον ἠδύνατο φέρειν. Ἔχει δέ τι καὶ ἄλλο σύμβολον τῆς παρὰ τὸν Παράδεισον γεηρᾶς ἐπιμιξίας· φασὶ γὰρ ὡς ἐὰν τις τύχοι α πυρετῷ λαύρῳ φλεγόμενος, εἰς τὸν ποταμὸν βαπτισάμενος, παραυτίκα τοῦ νοσήματος ἀπαλλάττεται. Ὁ δὲ Τίγρης καὶ Εὐφράτης, διότι καταδύουσι καὶ πάλιν ἀνίσχουσιν, οὐδὲν ἐκεῖθεν δύνανται κομίζειν ὡς ὁ Ὕφασις. Οὐδέ γε Νεῖλος· καὶ γὰρ καὶ τοῦτον ἐκεῖθεν ῥεῖν ἡ Μωσέως ἐπίπνοια λέγει, Γηὼν αὐτὸν ὀνομάζουσα· ὃν οἱ παρ' Ἕλλησιν Αἰγύπτιον ἐκάλουν. τος, ὡς ἔστι συμβαλεῖν, ἐξορμῶν τοῦ Παραδείσου, πρὶν ἐπὶ τὸ οἰκούμενον φθάσαι, καταδυόμενος, ἔπειτα τὴν Ἰνδικὴν θάλατταν ὑπελθὼν ἔτι, καὶ κύκλῳ γε αὐτὴν περιελιχθεὶς, ὡς εἰκάσαι (τίς γὰρ ἀνθρώπων ἀκριβώσειε τοῦτο καὶ ὑπὸ πᾶσαν τὴν ἐν μέσῳ γῆν ἐνεχθεὶς μέχρι τῆς Ἐρυθρᾶς θαλάσσης, καὶ ταύτην ὑποδραμὼν, ἐπὶ θάτερον αὐτῆς ἐκδίδοται μέρος, ὑπὸ τὸ τῆς Σελήνης καλούμενον ὄρος. Ἐν ᾧ δύο πηγὰς λέγεται ποιεῖν μεγάλας, ἀλλήλων οὐκ ὀλίγον διεστηκυίας κάτωθεν βιαίως ἀναρυβδουμένας. Καὶ διὰ τῆς Αἰθιοπίας ἐνεχθεὶς ἐπὶ τὴν Αἴγυπτον χωρεῖ, διὰ πετρῶν ὑψηλοτάτων καταραττόμενος.
Hoti keisthai ton Paradeison houtos eikasiais chrōmenos legei, kata tas isēmerias tēs hēous, prōton men ex hōn ta pros mesēmbrian dēla esti panta oikoumena schedon mechri tēs exō thalattēs, hēn thalattan ho hēlios ēdē xymphlegei kathetōs ep᾿ autę̄ tas aktinas ereidōn; kai hē dia mesou legomenē zōnē touto estin. Eti de kai dioti ho nyn Hyphasis kaloumenos potamos, hon hē Graphē Pheisōn onomazei, kai autos tou paradeisou anablyzōn, ek tōn arktǭōn mallon tēs anatolēs merōn epi tēn mesēmbrian phainetai rheōn, kai eis ton tautę̄ ōkeanon to rheithron eisereugomenos, antikry tēs nēsou Taprobanēs. Hou para tas ochthas tou potamou heurisketai to legomenon Karyophyllon, eite karpos, eite de kai anthos tynchanei. Kai pepisteukasin hoi ekeinę̄, tōn ek tou Paradeisou touto dendron einai. Kai gar kai hē hyper autous gē, erēmos te esti deinōs hapasa kai akarpotatē. Ek de tou pherein ton potamon to anthos, epidēlon an eiē hōs houtos ho potamos hypo gēs apas rhei mēdamothi katadyomenos; ou gar an to ekeithen phyomenon ēdynato pherein. Echei de ti kai allo symbolon tēs para ton Paradeison geēras epimixias; phasi gar hōs ean tis tychoi a pyretǭ laurǭ phlegomenos, eis ton potamon baptisamenos, parautika tou nosēmatos apallattetai. Ho de Tigrēs kai Euphratēs, dioti katadyousi kai palin anischousin, ouden ekeithen dynantai komizein hōs ho Hyphasis. Oude ge Neilos; kai gar kai touton ekeithen rhein hē Mōseōs epipnoia legei, Gēōn auton onomazousa; hon hoi par' Hellēsin Aigyption ekaloun. tos, hōs esti symbalein, exormōn tou Paradeisou, prin epi to oikoumenon phthasai, katadyomenos, epeita tēn Indikēn thalattan hypelthōn eti, kai kyklǭ ge autēn perielichtheis, hōs eikasai (tis gar anthrōpōn akribōseie touto kai hypo pasan tēn en mesǭ gēn enechtheis mechri tēs Erythras thalassēs, kai tautēn hypodramōn, epi thateron autēs ekdidotai meros, hypo to tēs Selēnēs kaloumenon oros. En hǭ dyo pēgas legetai poiein megalas, allēlōn ouk oligon diestēkuias katōthen biaiōs anarybdoumenas. Kai dia tēs Aithiopias enechtheis epi tēn Aigypton chōrei, dia petrōn hypsēlotatōn katarattomenos.
That this man, using conjectures, says that Paradise lies toward the equinoctial east: first, because the regions to the south are clearly all inhabited almost as far as the outer sea, which the sun already scorches as it rests its rays vertically upon it, and this is what is called the middle zone; and further, because the river now called the Hyphasis, which Scripture names Pishon, which itself also springs from Paradise, is seen to flow from the more northerly parts of the east toward the south, and to pour out its stream into the ocean there, opposite the island of Taprobane. Along the banks of this river is found what is called the clove, whether it is a fruit or a flower; and the people there believe it is from a tree of Paradise. For the land above them is all terribly desert and quite barren. From the fact that the river carries the flower, it would be plain that this river flows entirely above ground and nowhere sinks below it; for otherwise it could not carry what grows there. It has also another sign of its earthy contact with Paradise: they say that if anyone happens to be burning with a raging fever and bathes in the river, he is at once rid of the illness. But the Tigris and the Euphrates, because they sink below ground and rise again, can bring nothing from there, as the Hyphasis does. Nor can the Nile; for Moses' inspiration says that it too flows from there, naming it Gihon, which the Greeks called Aegyptus. [This river,] so far as one can conjecture, starting from Paradise, sinks below ground before it reaches the inhabited world; then, passing under the Indian sea too, and winding round in a circle beneath it, as one may guess (for what human being could know this precisely?), and travelling beneath all the land in between as far as the Red Sea, and running under that too, it comes out on the other side of it, beneath the mountain called the Mountain of the Moon. There it is said to form two great springs, a good distance from each other, which gush up violently from below. And travelling through Ethiopia it goes on into Egypt, dashing down over very high rocks.
3.11PG 65:495
Ὅτι φησὶν ἅπαν τὸ πρὸς ἀνίσχοντα ἥλιον καὶ περὶ τὴν μεσημβρίαν κλίμα, καίτοι πέρα τοῦ μέτρου θαλπόμενον, ὅμως τὰ κράτιστα καὶ μέγιστα φέρειν τῶν ὅσα γῆ καὶ θάλαττα δυνατὴ τρέφειν. Τά τε γὰρ κήτη τὰ ὑπερμεγέθη ταύτῃ ἐνεῖναι τῇ θαλάττῃ· καὶ ἤδη ὤφθη πολλάκις ἐπιπολάσαντα τοῖς τὸν ὠκεανὸν ἐκεῖνον ναυτιλλομένοις. Η τε γῆ τοὺς ἐλέφαντας ἔχει τοὺς μεγίστους καὶ ὑπερφυεστάτους. Καὶ δὴ καὶ τοὺς ταυρελέφαντας λεγομένους ὧν τὸ μὲν γένος τὰ μὲν ἄλλα πάντα βοῦς ἐστι μέγιστος· τὴν δὲ βύρσαν καὶ τὸ χρῶμα ἐλέφας καὶ σχεδὸν εἰπεῖν καὶ τὸ μέγεθος. Καὶ γὰρ εἰς Ῥωμαίους κομισθὲν τὸ ζῶον έθεασάμην· καὶ τὸ θέαμα γράφω. ᾿Αλλὰ καὶ δράκοντες ἐν τούτοις εἰσὶ, πάχος μὲν δοκῶν οὐκ ἐλάττους· τὸ δὲ μῆκος εἰς δεκαπέντε παρατεινόμενον ὀργυιάς· καὶ γὰρ καὶ τούτων τὰς δορὰς εἰς Ῥωμαίους ἀποκομισθείσας εἶδον. Ὅ τε μονόκερως τὸ ζῶον παρ' αὐτοῖς ἐστι, τὴν μὲν κεφαλὴν δράκοντος φέρων, κέρας δὲ σκολιὸν αὐτῷ πέφυκεν, οὔτι σφόδρα μέγα· ὁ δὲ ἀνθερεὼν αὐτῷ πώγωνος ὑποπίμπλαται ἅπας. Μακρὸς δὲ ὁ τράχηλος εἰς ὕψος ἀνατεινόμενος, ὀλκῷ δράκοντος ἐγγύτατα παραπλήσιος. Τὸ δὲ ἄλλο σῶμα ἐλάφῳ προσέοικε μᾶλλον· τοὺς δὲ πόδας λέοντος ἔχει· καὶ ἔστι γε αὐτοῦ τὸ ἐκτύπωμα ὁρᾶν ἐν Κωνσταντίνου πόλει. Καὶ δὴ καὶ ἡ καμηλοπάρδαλις τῆς ἐκείνης γέννημα χώρας. Ἡ τὰ μὲν ἄλλα ἔλαφός ἐστι γίστη καμήλου δὲ ὕψος ἐνέδωκε τὸ σῶμα μιμεῖσθαι· τὸν μέντοι αὐχένα μήκιστον, καὶ ὑπὲρ τὴν ἀναλογίαν τοῦ λοιποῦ σώματος φέρει εἰς ὕψος ἀνορθούμενον· ἀλλὰ καὶ τὴν δορὰν ἅπασαν ἀπὸ κεφαλῆς ἄκρας ἕως ἐσχάτων ποδῶν παρδάλει μάλιστα τὴν ποικιλίαν προσφερεστάτην ἔχει· καὶ τοὺς ἔμπροσθεν πόδας ὑψηλοτάτους τῶν ὀπίσω. Παρ' αὐτοῖς δὲ ἐστι καὶ ὁ λεγόμενος αἰγοπίθηκος, πίθηκός τις ὧν· μυρία γάρ ἐστι γένη πιθήκων. ᾿Αρκοπίθηκοι γάρ εἰσιν ἐν αὐτοῖς, καὶ λεοντοπίθηκοι, καὶ κυνοκέφαλοι· καὶ ἄλλαις πολλῶν ζώων εἰδέαις τῆς πιθηκείας μορφῆς ἐπιμιγνυμένης. Καὶ δῆλον ταῦτά ἐστι, πολλῶν εἰς ἡμᾶς κομιζομένων· οἷος δὴ καὶ ὁ πὰν ἐπικληθεὶς ὑπάρχει, ὃς τὴν κεφαλὴν αἰγοπρόσωπός ἐστι καὶ αἰγόκερως, καὶ ἐκ λαγόνων τὰ κάτω αἰγοσκελὴς, τὴν δὲ κοιλίαν καὶ τὸ στέρνον καὶ τὰς χεῖρας καθαρὸς πίθηκος. Ὃν καὶ ὁ τῶν Ἰνδῶν βασιλεὺς Κωνσταντίῳ ἀπεστάλκει. Τοῦτο δὲ τὸ ζῶον ἔζη μὲν φερόμενον ἄχρι τινὸς, ἔν τινι πλέγματι διὰ τὸ ριῶδες εἰργμένον. Ἐπεὶ δὲ ἀπέθανε, ταριχεύσαντες αὐτὸ οἱ κομίζοντες, θεάματος παρασχεῖν ἀσυνήθους εἰκόνα, μέχρι τῆς Κωνσταντίνου διεσώσαντο πόλεως. Καί μοι δοκοῦσι τὸ ζῶον τοῦτο Ἕλληνες πάλαι ἰδεῖν, καὶ ἐκπλαγέντες τῷ ξένῳ τῆς θέας, θεὸν σφίσιν νομίται, εἰθισμένον αὐτοῖς τὰ παράδοξα θεοποιεῖν, ὥσπερ καὶ τὸν σάτυρον· ἔστι δὲ καὶ τοῦτο πίθηκος, έρυθρὸς τὸ πρόσωπον, καὶ γοργὸς τὴν κίνησιν, καὶ ρὰν ἔχων. Καὶ μὴν καὶ ἡ σφίγξ γένος ἐστὶ πιθήκων· αὐτὸ γὰρ θεασάμενος γράφω. Ἧς τὸ μὲν ἄλλο σῶμα λάσιόν ἐστι ὡς τοῖς λοιποῖς πιθήκοις· τὸ δὲ στέρνον ἄχρι γε αὐτοῦ τοῦ τραχήλου ἐψίλωται· ζοὺς δὲ γυναικὸς ἔχει, ἐρυθροῦ τινος βραχέος γεγχροειδοῦς ἐπαναστήματος ἅπαν ἐν κύκλῳ τὸ γεγυμνωμένον τοῦ σώματος περιθέοντος, καὶ εἰς πολλήν τινα εὐπρέπειαν ἀνθρωποφανεῖ ὄντι τῷ ἐν μέσῳ χρώματι, συναρμοζομένου· τότε πρόσωπον εστρογγύλωται μᾶλλον, καὶ εἰς γυναικείαν ἕλκει μορφήν· ἡ τε φωνὴ ἐπιεικῶς ἀνθρωπεία· πλὴν ὅσον οὐκ εἰς ἄρθρα διαιρουμένη, ἀλλά τινι ταχέως, καὶ οἷον μετά τινος ὀργῆς τε καὶ ἀχθηδόνος ἄσημα ὑποφθεγγομένῃ προσεοικυῖα Βαρυτέρα τε μᾶλλόν ἐστιν ὀξυνομένη. "Αγριόν τέ ἐστι δεινῶς τὸ θηρίον καὶ πανουργότατον, καὶ οὐδὲ ῥᾳδίως θασσευόμενον. Ταύτης εἰς Θήβας μοι δοκῶ τὰς Βοιωτίας πάλαι κομισθείσης, καί τισιν ἴσως τῶν ἐπὶ θέᾳ συνεῤῥυηκότων ἐφαλλομένης, καὶ τοῖς προσώποις λυμηναμένης, δεινὸν ποιησάμενος ὁ Οἰδίπους τὰς τῶν ὁμοφύλων λώβας, καταφονεῦσαι τὸ ζῶον, καὶ ὄνομα λαμπρὸν ἐκεῖθεν λαβεῖν. Καὶ αὐτὸν ὁ θος εἰς ἀνδρείαν κοσμῶν, ὑπόπτερον μὲν τὸ θηρίον ἀναπλάττει, διὰ τὸ ὀξέως ἐπιπηδᾷν· στέρνον δὲ γυναικὸς ἐφαρμόττει, καὶ τὸ σῶμα λέοντος· γυναικὸς μὲν, διὰ τὸ πρόχειρον τῆς γυμνώσεως, καὶ πρὸς τὸ γυναικεῖον εἶδος ὁμοιώσεως· λέοντος δὲ, διὰ τὸ θηριῶδες, καὶ ὅτι κατὰ τὸ πλεῖστον τοῖς τέτταρσι τυγχάνει ποσὶν ἐρειδόμενον. Λόγου δὲ τὸ θηρίον μετέδωκε τὸ πλάσμα, διὰ τὸ τῆς φωνῆς ἀνθρωποειδές αἰνιγματώδους δὲ, διὰ τὸ ἄσημα φθέγγεσθαι. θαυμαστὸν οὐδέν πολλὰ γὰρ καὶ ἄλλα σύνηθες τοῖς Ἕλλησι πρὸς τὸ μυθῶδες διαπλάττειν. Καὶ αὐτὴ δὲ χώρα καὶ ὄνους ἀγρίους μεγίστους τε τῷ μεγέθει φέρει, καὶ τὴν δορὰν κατὰ τὸ ξενίζον πεποικιλμένους, λευκοῦ σφίσι καὶ μέλανος χρώματος οὐ κατὰ μικρὸν συμποικιλλομένου, ἀλλὰ ζῶναί τινές εἰσιν ἀπὸ τῆς ῥάχεως ἐπὶ τὰς πλευρὰς καὶ τὴν κοιλίαν καθήκουσαι· καὶ ἐνταῦθα ἐπισχιζόμεναι, καὶ κατά τινας περιφερείας ἀλλήλαις ἐνελιττόμεναι, θαυμαστην τινα καὶ ξένην ἀπεργάζονται πλοκὴν καὶ ποικιλίαν. ᾿Αλλά γε δὴ καὶ ὁ φοῖνιξ, τὸ πολυθρύλλητον πτηνὸν, παρ᾿ αὐτοῖς τυγχάνει γινόμενος. Καὶ μὲν δὴ καὶ τὴν σιτάκην ἐκεῖθεν ἴσμεν κομιζομένην, ὃ τῶν ὄρνεων ἐστὶ λαλίστατον, καὶ τῆς ἀνθρωπίνης γλώττης μιμητικώτατον· καὶ τοὺς ποικίλους δὲ καὶ καταστιγεῖς ὅρνεις, οὓς γαράμαντας ἐπικαλοῦσί τινες, ἀπὸ τοῦ ἔθνους οὗ μάλιστα πλεῖστοι κομίζονται, τὴν ἐπωνυμίαν θέμενοι. Καὶ ἄλλα δὲ πλεῖστα διαφανῶς ὑπερφυέστατα φύεται, ὧν τὸ πλῆθος ἡ διήγησις ὑποστέλλεται. Ἀλλὰ καὶ ὁ χρυσὸς ἐνταῦθα γεννᾶται καθαρώτατος, χρυσιτίδων οἰονεὶ τριχῶν αὐτοφυῶν τῆς ἐκείνης γῆς ἀναδιδομένων, καὶ ἐπ᾿ ἀλλήλοις κειμένων, καὶ ἐπίδηλον αὐτοῦ τὴν γένεσιν παρεχομένων. Καὶ καρποὶ δὲ κάλλιστοί τε καὶ μέγιστοι, ὧν γνώριμα καὶ τὰ κάρυα. Ἀλλὰ μὴν καὶ τὸ ἐπὶ τοῖς Ὁμηρίταις κλίμα πᾶν μέχρι τῆς Ἐρυθρᾶς θαλάσσης δις τοῦ ἐνιαυτοῦ ἀναδίδωσι τοὺς καρπούς. Ἐξ οὗ καὶ τὴν χώραν ᾿Αραβίαν εὐδαίμονα προσηγόρευσαν καὶ ὅλως ἡ πρὸς ἀνίσχοντα ἥλιον ἅπασα γῆ μακρῷ τῆς ἄλλης ἐν πᾶσι διαφέρει. Ὁ δὲ Παράδεισος, ἁπάσης τῆς ἑῴας τὸ κράτιστόν τε καὶ καθαρώτατον ὑπάρχων, καὶ τοὺς ἀέρας ἀκραιφνεστάτους καὶ καλλίστους ἔχων, καὶ τοῖς διαφανεστάτοις ὕδασι καταρδόμενος, δῆλον ὡς ἀπαραβλήτῳ ὑπεροχῇ τῆς ὑφ᾽ ἡλίῳ πάσης ἐν πάσῃ τὸ κρεῖττον φέρει· τῆς ἔξωθεν θαλάσσης κατ' ἀνίσχοντα τὸν ἥλιον αὐτῷ παρακλυζομένης.
Hoti phēsin hapan to pros anischonta hēlion kai peri tēn mesēmbrian klima, kaitoi pera tou metrou thalpomenon, homōs ta kratista kai megista pherein tōn hosa gē kai thalatta dynatē trephein. Ta te gar kētē ta hypermegethē tautę̄ eneinai tę̄ thalattę̄; kai ēdē ōphthē pollakis epipolasanta tois ton ōkeanon ekeinon nautillomenois. Ē te gē tous elephantas echei tous megistous kai hyperphyestatous. Kai dē kai tous taurelephantas legomenous hōn to men genos ta men alla panta bous esti megistos; tēn de byrsan kai to chrōma elephas kai schedon eipein kai to megethos. Kai gar eis Rhōmaious komisthen to zōon etheasamēn; kai to theama graphō. ᾿Alla kai drakontes en toutois eisi, pachos men dokōn ouk elattous; to de mēkos eis dekapente parateinomenon orguias; kai gar kai toutōn tas doras eis Rhōmaious apokomistheisas eidon. Ho te monokerōs to zōon par' autois esti, tēn men kephalēn drakontos pherōn, keras de skolion autǭ pephyken, outi sphodra mega; ho de anthereōn autǭ pōgōnos hypopimplatai hapas. Makros de ho trachēlos eis hypsos anateinomenos, olkǭ drakontos engytata paraplēsios. To de allo sōma elaphǭ proseoike mallon; tous de podas leontos echei; kai esti ge autou to ektypōma horan en Kōnstantinou polei. Kai dē kai hē kamēlopardalis tēs ekeinēs gennēma chōras. Hē ta men alla elaphos esti gistē kamēlou de hypsos enedōke to sōma mimeisthai; ton mentoi auchena mēkiston, kai hyper tēn analogian tou loipou sōmatos pherei eis hypsos anorthoumenon; alla kai tēn doran hapasan apo kephalēs akras heōs eschatōn podōn pardalei malista tēn poikilian prospherestatēn echei; kai tous emprosthen podas hypsēlotatous tōn opisō. Par' autois de esti kai ho legomenos aigopithēkos, pithēkos tis hōn; myria gar esti genē pithēkōn. ᾿Arkopithēkoi gar eisin en autois, kai leontopithēkoi, kai kynokephaloi; kai allais pollōn zōōn eideais tēs pithēkeias morphēs epimignymenēs. Kai dēlon tauta esti, pollōn eis hēmas komizomenōn; hoios dē kai ho pan epiklētheis hyparchei, hos tēn kephalēn aigoprosōpos esti kai aigokerōs, kai ek lagonōn ta katō aigoskelēs, tēn de koilian kai to sternon kai tas cheiras katharos pithēkos. Hon kai ho tōn Indōn basileus Kōnstantiǭ apestalkei. Touto de to zōon ezē men pheromenon achri tinos, en tini plegmati dia to riōdes eirgmenon. Epei de apethane, taricheusantes auto hoi komizontes, theamatos paraschein asynēthous eikona, mechri tēs Kōnstantinou diesōsanto poleōs. Kai moi dokousi to zōon touto Hellēnes palai idein, kai ekplagentes tǭ xenǭ tēs theas, theon sphisin nomitai, eithismenon autois ta paradoxa theopoiein, hōsper kai ton satyron; esti de kai touto pithēkos, erythros to prosōpon, kai gorgos tēn kinēsin, kai ran echōn. Kai mēn kai hē sphinx genos esti pithēkōn; auto gar theasamenos graphō. Hēs to men allo sōma lasion esti hōs tois loipois pithēkois; to de sternon achri ge autou tou trachēlou epsilōtai; zous de gynaikos echei, erythrou tinos bracheos genchroeidous epanastēmatos hapan en kyklǭ to gegymnōmenon tou sōmatos peritheontos, kai eis pollēn tina euprepeian anthrōpophanei onti tǭ en mesǭ chrōmati, synarmozomenou; tote prosōpon estrongylōtai mallon, kai eis gynaikeian helkei morphēn; hē te phōnē epieikōs anthrōpeia; plēn hoson ouk eis arthra diairoumenē, alla tini tacheōs, kai hoion meta tinos orgēs te kai achthēdonos asēma hypophthengomenę̄ proseoikuia Barytera te mallon estin oxynomenē. "Agrion te esti deinōs to thērion kai panourgotaton, kai oude rhądiōs thasseuomenon. Tautēs eis Thēbas moi dokō tas Boiōtias palai komistheisēs, kai tisin isōs tōn epi theą synerrhyēkotōn ephallomenēs, kai tois prosōpois lymēnamenēs, deinon poiēsamenos ho Oidipous tas tōn homophylōn lōbas, kataphoneusai to zōon, kai onoma lampron ekeithen labein. Kai auton ho thos eis andreian kosmōn, hypopteron men to thērion anaplattei, dia to oxeōs epipēdąn; sternon de gynaikos epharmottei, kai to sōma leontos; gynaikos men, dia to procheiron tēs gymnōseōs, kai pros to gynaikeion eidos homoiōseōs; leontos de, dia to thēriōdes, kai hoti kata to pleiston tois tettarsi tynchanei posin ereidomenon. Logou de to thērion metedōke to plasma, dia to tēs phōnēs anthrōpoeides ainigmatōdous de, dia to asēma phthengesthai. thaumaston ouden polla gar kai alla synēthes tois Hellēsi pros to mythōdes diaplattein. Kai autē de chōra kai onous agrious megistous te tǭ megethei pherei, kai tēn doran kata to xenizon pepoikilmenous, leukou sphisi kai melanos chrōmatos ou kata mikron sympoikillomenou, alla zōnai tines eisin apo tēs rhacheōs epi tas pleuras kai tēn koilian kathēkousai; kai entautha epischizomenai, kai kata tinas periphereias allēlais enelittomenai, thaumastēn tina kai xenēn apergazontai plokēn kai poikilian. ᾿Alla ge dē kai ho phoinix, to polythryllēton ptēnon, par᾿ autois tynchanei ginomenos. Kai men dē kai tēn sitakēn ekeithen ismen komizomenēn, ho tōn orneōn esti lalistaton, kai tēs anthrōpinēs glōttēs mimētikōtaton; kai tous poikilous de kai katastigeis horneis, hous garamantas epikalousi tines, apo tou ethnous hou malista pleistoi komizontai, tēn epōnymian themenoi. Kai alla de pleista diaphanōs hyperphyestata phyetai, hōn to plēthos hē diēgēsis hypostelletai. Alla kai ho chrysos entautha gennatai katharōtatos, chrysitidōn oionei trichōn autophyōn tēs ekeinēs gēs anadidomenōn, kai ep᾿ allēlois keimenōn, kai epidēlon autou tēn genesin parechomenōn. Kai karpoi de kallistoi te kai megistoi, hōn gnōrima kai ta karya. Alla mēn kai to epi tois Homēritais klima pan mechri tēs Erythras thalassēs dis tou eniautou anadidōsi tous karpous. Ex hou kai tēn chōran ᾿Arabian eudaimona prosēgoreusan kai holōs hē pros anischonta hēlion hapasa gē makrǭ tēs allēs en pasi diapherei. Ho de Paradeisos, hapasēs tēs heǭas to kratiston te kai katharōtaton hyparchōn, kai tous aeras akraiphnestatous kai kallistous echōn, kai tois diaphanestatois hydasi katardomenos, dēlon hōs aparablētǭ hyperochę̄ tēs hyph᾽ hēliǭ pasēs en pasę̄ to kreitton pherei; tēs exōthen thalassēs kat' anischonta ton hēlion autǭ paraklyzomenēs.
That he says that the whole region toward the rising sun and about the south, though heated beyond measure, nevertheless produces the strongest and largest of all that land and sea can nourish. For the enormous sea-monsters are in this sea, and have often been seen surfacing by those who sail that ocean. The land has the largest and most prodigious elephants, and also the so-called bull-elephants, a kind that in all other respects is a very large ox, but in hide and colour is an elephant, and, one might almost say, in size too. “For I saw this animal when it had been brought to Roman territory, and I write of what I saw.” There are also serpents among them, no less thick than beams and stretching to fifteen fathoms in length; “for I saw their skins too, brought to Roman territory.” The unicorn is also an animal of theirs. It has the head of a serpent, and a curved horn, not very large, grows on it; its whole chin is covered with a beard. Its long neck stretches up high, very like a serpent's coil. The rest of its body is more like a deer's, and it has a lion's feet; a likeness of it can be seen in Constantinople. The camelopard too is a product of that country. In other respects it is a very large deer, but its body has been given the height of a camel to imitate; it has a very long neck, rising high out of proportion to the rest of its body; its whole hide, from the top of its head to the tips of its feet, has spots most like a leopard's; and its front legs are much higher than its hind ones. They also have the so-called goat-ape, which is a kind of ape, for there are countless kinds of apes. Among them there are bear-apes, lion-apes and dog-heads, the form of the ape being mixed with the shapes of many other animals. This is plain, since many are brought to us. Such is the one called Pan, which in its head has a goat's face and goat's horns, and from the flanks down has a goat's legs, but in belly, chest and hands is pure ape. The king of the Indians had sent one to Constantius. This animal lived for some time while it was being brought, kept in a cage because of its wildness. When it died, those bringing it embalmed it, to provide the image of an unusual sight, and preserved it as far as Constantinople. “And it seems to me that the Greeks of old saw this animal and, astonished at the strangeness of the sight, regarded it as a god, since they were accustomed to make gods of extraordinary things; as with the satyr too. This also is an ape, red in the face, quick in movement, and with a tail. The sphinx, too, is a kind of ape; I write having seen it myself. The rest of its body is shaggy like the other apes, but its chest is bare up to the neck itself; it has a woman's breasts, and a short, red, millet-like swelling runs round the whole bare part of the body, fitting very becomingly with the human-looking colour in the middle. Its face is rather round and tends toward a woman's shape; its voice is fairly human, except that it is not divided into articulate words, but is like someone muttering meaningless sounds quickly and as if with some anger and vexation; and it is rather deep when it is raised. The beast is terribly wild and most cunning, and not easily tamed. I think that when one of these was brought long ago to Boeotian Thebes, and perhaps leapt on some of those who had flocked to see it and mangled their faces, Oedipus, taking the injuries to his fellow citizens hard, killed the animal and won a splendid name from it. And the myth, to glorify him for courage, represents the beast as winged, because it leaps swiftly; gives it a woman's breast and a lion's body: a woman's because its nakedness is evident and its form resembles a woman's; a lion's because of its fierceness and because for the most part it walks on four feet. The fiction gave the beast speech because of the human quality of its voice, and made it speak in riddles because it utters meaningless sounds. There is nothing surprising in this: the Greeks are used to fashioning many other things into myths.” The same country also bears very large wild asses, with hides strangely variegated, white and black colour being mingled on them not in small patches; but there are stripes running from the backbone to the sides and the belly, and there they divide and wind round one another in curves, producing a wonderful and strange weave and pattern. Moreover the phoenix, the much-talked-of bird, is found among them. And we know that the parrot is brought from there, which is the most talkative of birds and the best mimic of human speech; and the speckled, spotted birds that some call garamantes, giving them the name of the nation from which most of them are brought. Very many other things of plainly extraordinary nature grow there, whose number the account passes over. Gold too is produced there, very pure, as if golden hairs grew of themselves out of that earth and lay on one another, making its origin evident. There are also very fine and very large fruits, among them the well-known nuts. Moreover the whole region of the Homerites, as far as the Red Sea, yields its fruits twice a year; for this reason they called the country Happy Arabia. And in short, the whole land toward the rising sun far surpasses the rest in everything. Paradise, being the best and purest part of the whole east, having the most unmixed and finest air, and watered by the clearest waters, plainly surpasses in every respect everything under the sun with an incomparable superiority, the outer sea washing against it toward the rising sun.
3.12PG 65:499
Ὅτι, φησὶν, Ἀθανάσιος πρὸς τὸν ἑσπέριον ικόμενος βασιλέα, καὶ δώρων τοὺς αὐτῷ παραδυναστεύοντας ὑπαγαγὼν ἀφθονίᾳ, μάλιστα δὲ Εὐστάθιον, ὃς κόμης ἦν τῶν λεγομένων πριουάτων, καὶ τῷ σιλεῖ πιθανώτατος, ἐπιστολὴν πρὸς Κωνστάντιον κομίζεται, λέγουσαν ὧδε· ᾿Αθανάσιος ἧκεν ὡς ἡμᾶς, ἑαυτῷ προσήκειν τὴν ἐπισκοπὴν τῆς ᾿Αλεξανδρείας ἀποδεικνύς. Τυγχανέτω τοίνυν διὰ σοῦ ταύτης, ἐπεὶ τοῖς ἐμοῖς γε αὐτὴν ἀνακτήσεται ὅπλοις. Δεξάμενον δὲ τὴν ἐπιστολὴν τὸν Κωνστάντιον, καὶ τοὺς ἐπισκόπους ἐπὶ κοινωνίᾳ βουλῆς συγκαλέσαντα, γνώμην· παρ᾿ αὐτῶν λαβεῖν, ἄμεινον εἶναι μὴ πόλεμον ἀναῤῥῆξαι τῷ ἀδελφῷ, ἢ τῆς ᾿Αθανασίου βαρύτητος τὴν ᾿Αλεξάνδρειαν ἀπαλλάξαι. Διὸ καὶ ἐφιέναι αὐτῷ τὴν ἐπισκοπὴν ἀναλαβεῖν, καὶ τὸν Γεώργιον μετ' ἐπιστολῆς εἰς ἑαυτὸν μεταπέμψασθαι. Ἀλλ᾿ ὁ μὲν εἰς τὴν ἑαυτοῦ πατρίδα τὴν Καππαδοκίαν ἀφίκετο, κἀκεῖ διῆγε τὰ καθ' ἑαυτὸν ἐπισκοπούμενος. Ὁ δὲ ᾿Αθανάσιος, μετὰ μείζονος ἤδη φρονήματος διιὼν τὰς πόλεις, καθ' οὓς γίνοιτο τῶν ἐπισκόπων, λόγοις αὐτοὺς ἐξεκαλεῖτο πρὸς τὸ ὁμοούσιον· καὶ τοὺς μὲν ἄλλους μὴ προσδέχεσθαι ᾿Αέτιον δὲ τὸν ἔφορον τῆς Παλαιστίνης ἐπὶ πορνείᾳ καταγγελλόμενον, καὶ βουληθέντα τῇ πρὸς ᾿Αθανάσιον ἐπιχωρήσει τὸ σχος ἐπικαλύψασθαι, πρὸς τὴν ἐκείνου δόξαν αὐτομολῆσαι δοῦναι οὖν ὅμως ὀξύτατα τὴν δίκην, τοῦ αἰδοίου διασαπέντος καὶ σκώληκας βρύσαντος, καὶ οὕτω τοῦ ζῇν ἐλαθέντα. ᾿Αλλὰ καὶ Μάξιμον τῶν Ἱεροσολύμων ἐπίσκοπον, πρὸς τὴν ᾿Αθανασίου δόξαν ἀποκλίναι, καίπερ ὁ κατὰ Μαξιμιανὸν διωγμὸς μάρτυρα τοῦτον ἐδείκνυ, καὶ τὸν ἕτερον τῶν ὀφθαλμῶν ὑπὲρ τῆς εὐσεβείας φέροντα διορωρυγμένον. Καὶ πολλοὺς ἄλλους μετὰ μικρὸν εἰς τὴν ἑαυτοῦ ξαν τὸν ᾿Αθανάσιον ὑποσύρασθαι.
Hoti, phēsin, Athanasios pros ton hesperion ikomenos basilea, kai dōrōn tous autǭ paradynasteuontas hypagagōn aphthonią, malista de Eustathion, hos komēs ēn tōn legomenōn priouatōn, kai tǭ silei pithanōtatos, epistolēn pros Kōnstantion komizetai, legousan hōde; ᾿Athanasios hēken hōs hēmas, heautǭ prosēkein tēn episkopēn tēs ᾿Alexandreias apodeiknys. Tynchanetō toinyn dia sou tautēs, epei tois emois ge autēn anaktēsetai hoplois. Dexamenon de tēn epistolēn ton Kōnstantion, kai tous episkopous epi koinōnią boulēs synkalesanta, gnōmēn; par᾿ autōn labein, ameinon einai mē polemon anarrhēxai tǭ adelphǭ, ē tēs ᾿Athanasiou barytētos tēn ᾿Alexandreian apallaxai. Dio kai ephienai autǭ tēn episkopēn analabein, kai ton Geōrgion met' epistolēs eis heauton metapempsasthai. All᾿ ho men eis tēn heautou patrida tēn Kappadokian aphiketo, kakei diēge ta kath' heauton episkopoumenos. Ho de ᾿Athanasios, meta meizonos ēdē phronēmatos diiōn tas poleis, kath' hous ginoito tōn episkopōn, logois autous exekaleito pros to homoousion; kai tous men allous mē prosdechesthai ᾿Aetion de ton ephoron tēs Palaistinēs epi porneią katangellomenon, kai boulēthenta tę̄ pros ᾿Athanasion epichōrēsei to schos epikalypsasthai, pros tēn ekeinou doxan automolēsai dounai oun homōs oxytata tēn dikēn, tou aidoiou diasapentos kai skōlēkas brysantos, kai houtō tou zę̄n elathenta. ᾿Alla kai Maximon tōn Hierosolymōn episkopon, pros tēn ᾿Athanasiou doxan apoklinai, kaiper ho kata Maximianon diōgmos martyra touton edeikny, kai ton heteron tōn ophthalmōn hyper tēs eusebeias pheronta diorōrygmenon. Kai pollous allous meta mikron eis tēn heautou xan ton ᾿Athanasion hyposyrasthai.
That, he says, Athanasius, having come to the western emperor and won over those who held influence with him by an abundance of gifts, especially Eustathius, who was count of the so-called private estates and had very great influence with the emperor, obtained a letter to Constantius that said this: “Athanasius has come to us, showing that the bishopric of Alexandria belongs to him. Let him therefore obtain it through you, since otherwise he will recover it by my arms.” Constantius received the letter and called the bishops together to share his deliberation, and got from them the opinion that it was better not to break out into war with his brother than to rid Alexandria of the burden of Athanasius. Therefore he allowed Athanasius to take back the bishopric and summoned George to himself by letter. George went to his own homeland, Cappadocia, and lived there looking after his own affairs. Athanasius, now with greater pride, went through the cities and, by argument, called out the bishops he met to the homoousion. The others, he says, did not accept it; but Aetius, the bishop in Palestine, who was charged with sexual immorality and wanted to cover his disgrace by joining Athanasius, deserted to his opinion. Yet he paid the penalty very swiftly: his genitals rotted and bred worms, and so he was driven out of life. Maximus also, bishop of Jerusalem, inclined to Athanasius's opinion, although the persecution under Maximian had shown him a martyr and he bore one of his eyes gouged out for piety's sake. And not long afterwards Athanasius drew many others into his own opinion.
3.13PG 65:501
Ὅτι φησὶ τὸν Ἀντιοχείας Φλαβιανὸν, πλῆθος μοναχῶν συναγείραντᾳ, πρῶτον ἀναβοῆσαι· Δόξα Πατρὶ καὶ Υἱῷ καὶ ἁγίῳ Πνεύματι. Τῶν γὰρ πρὸ αὐτοῦ, τοὺς μὲν, Δόξα Πατρὶ Υἱοῦ ἐν ἁγίῳ Πνεύματι λέγειν, καὶ ταύτην μᾶλλον τὴν ἐκφώνησιν ἐπιπολάζειν· τοὺς δὲ, Δόξα Πατρὶ ἐν Υἱῷ καὶ ἁγίῳ Πνεύματι.
Hoti phēsi ton Antiocheias Phlabianon, plēthos monachōn synageirantą, prōton anaboēsai; Doxa Patri kai Huiǭ kai hagiǭ Pneumati. Tōn gar pro autou, tous men, Doxa Patri Huiou en hagiǭ Pneumati legein, kai tautēn mallon tēn ekphōnēsin epipolazein; tous de, Doxa Patri en Huiǭ kai hagiǭ Pneumati.
That he says Flavian of Antioch, having gathered a crowd of monks, was the first to cry out, “Glory to the Father and to the Son and to the Holy Spirit.” For of those before him, some said, “Glory to the Father through the Son in the Holy Spirit,” and this form of the doxology was the more common; others, “Glory to the Father in the Son and the Holy Spirit.”
3.14PG 65:501
Ὅτι, φησὶν, εἰ καὶ διεφέροντο κατὰ τὰς δόξας τοῖς τὸ ὁμοούσιον πρεσβεύουσιν οἱ ἐξ ᾿Αρείου, ὅμως καὶ εὐχῶν, καὶ ὕμνων, καὶ βουλευμάτων, καὶ τῶν ἄλλων σχεδὸν ἁπάντων, πλὴν τῆς μυστικῆς ἐκοινώνουν θυσίας. Ἐπιγενομένου δὲ τοῦ ᾿Αετίου, καὶ τῆς ἐν τούτοις διαστάσεως ἄρξαντος, τὴν ὁμόδοξον συναγωγὴν πάντας δεσμοὺς καὶ φιλίας καὶ συνηθείας, οἷς τοῖς ἑτεροδόξοις συνήπτοντο, διαῤῥήξαντας, εἰς ἀντίπαλον τούτοις μάλιστα παρασκευάσαι καταστῆσαι τὴν μοῖραν.
Hoti, phēsin, ei kai diepheronto kata tas doxas tois to homoousion presbeuousin hoi ex ᾿Areiou, homōs kai euchōn, kai hymnōn, kai bouleumatōn, kai tōn allōn schedon hapantōn, plēn tēs mystikēs ekoinōnoun thysias. Epigenomenou de tou ᾿Aetiou, kai tēs en toutois diastaseōs arxantos, tēn homodoxon synagōgēn pantas desmous kai philias kai synētheias, hois tois heterodoxois synēptonto, diarrhēxantas, eis antipalon toutois malista paraskeuasai katastēsai tēn moiran.
That, he says, although the followers of Arius differed in their opinions from those who professed the homoousion, they still shared with them in prayers, hymns, counsels and almost everything else except the mystical sacrifice. But when Aetius came on the scene and began the division in these matters, he brought the party of like belief to break all the bonds of friendship and familiarity by which they were joined to those of other belief, and to set itself up as their opponent.
3.15PG 65:501
Ὅτι πατρὶς ᾿Αετίῳ ἡ ἐν κοίλῃ γέγονε ρίᾳ τοῦ δὲ πατρὸς αὐτοῦ τῶν ἐν στρατείᾳ δυσπραγέστερον ἐνηνεγμένων Καὶ τὸν βίον ἐν τούτοις ἀπολιπόντος, τὴν μὲν οὐσίαν τὸν τηνικάδε ἄρχοντά φησι δημοσιεῦσαι Νέον δὲ τὸν ᾿Αέτιον ὄντα εἰς ἔσχατον σὺν τῇ μητρὶ πενίας ἐλάσαι· καὶ διὰ τοῦτο ἐπὶ τὸ χρυσοχοεῖν ὁρμῆσαι, ὡς ἂν ἀμωσγέπως αὐτός τε καὶ ἡ γεννησαμένη διαβιῷ. ᾿Αποχρώντως δὲ τῇ τέχνῃ κεχρημένον, διὰ ῥώμην φύσεως ἐπὶ τὰς λογικὰς ἐπιστραφῆναι μαθήσεις. Καὶ Παυλίνου μὲν ἀκροάσασθαι πρότερον, ὃς ἐκ τῆς ἐφορείας Τύρου εἰς τὴν τῆς ᾿Αντιοχείας μετέστη. Τῆς δὲ τρὸς τὸν βίον λειπούσης, δι᾽ ἣν μᾶλλον καὶ ἡ ποικίλαις εἰδέαις τὸν χρυσὸν ἐπιμορφοῦσα τέχνη μετεχειρίζετο τῷ ᾿Αετίῳ, ἐκεῖθεν αὐτὸν ὅλον εἰς τὴν τῶν λογικῶν μαθημάτων μετατάξασθαι θεωρίαν· καὶ θᾶττον ἐπὶ λόγων ἁμίλλαις τῶν πλειόνων ὁρᾶσθαι κρατοῦντα· καὶ φθόνον ἐκ τούτου οὐ μικρὸν ἀνάπτειν. Ἀλλὰ μέχρι μὲν ὁ Παυλῖνος ἔζη, τὴν ἰσχὺν ὁ φθόνος παρῃρεῖτο. Ἐπεὶ δὲ ἐκεῖνος μετὰ νας ἓξ ἀπεβίω, ἀντ᾿ αὐτοῦ δὲ Εὐλάλιος τὸν θρότον εἶχεν, εἰς τὴν αὐτοῦ δύναμιν ἐπανελθὼν ὁ φθόνος, κινεῖ τὸν Εὐλάλιον τῆς ᾿Αντιοχείας τὸν ᾿Αέτιον ελάσαι. Ὁ δὲ, εἰς τὴν τῆς Κιλικίας ᾿Αναζαρβὸν ικόμενος, τῇ τέχνῃ πάλιν πρὸς τὸ ζῇν ἀπεχρῆτο, οὐδὲ τῆς ἐν λόγοις ἀφιστάμενος πρὸς τοὺς ἐντυγχάνοντας ἁμίλλης. Γραμματικοῦ δὲ τινος τὴν φύσιν αὐτοῦ ἀγαμένου, καὶ μεταδοῦναι τῆς τέχνης ὁρμημένου, ὁ ᾿Αέτιος παρ᾿ αὐτὸν εἰσοικισθεὶς ἐθήτευεν, τὰς οἰκετικὰς αὐτῷ τελῶν λειτουργίας. Καὶ ὁ μὲν τὴν γραμματικὴν προθύμως αὐτὸν ἐδιδάξατο. Ὁ δὲ, τοῦ διδασκάλου δημοσίᾳ ποτὲ καταστὰς εἰς ἔλεγχον, ὅτι μὴ τῶν θείων λογίων ὀρθὴν ἐποιεῖτο τὴν διήγησιν, καὶ πολλὴν αὐτοῦ τὴν ἐπ᾿ ἀμαθείᾳ τοιούτων αἰσχύνην καταχεάμενος, ἀντιμισθίαν εὗρε τὴν ἀποκήρυξιν τῆς εὐεργετούσης αὐτὸν οἰκίας. Ἐκεῖθεν δὲ ἐλαθεὶς ᾿Αθανασίῳ συγγίνεται, ὃς τῶν μὲν Λουκιανοῦ τοῦ μάρτυρος ὁμιλητῶν εἷς ἐγεγόνει, τὴν ᾿Αναβαρζὸν διεσκόπει παρ' ᾧ τοὺς εὐαγγελιστὰς ἀναγνοὺς, καὶ τοῖς καθ' ἕκαστον αὐτὸν ἐπιστήσας, ἐπὶ τὴν Ταρσὸν παρὰ ᾿Αντώνιον ἀφικνείται. Τῶν Λουκιανοῦ δὲ καὶ οὗτος ἦν γνωρίμων. οὗ τὰς τοῦ ᾿Αποστόλου ἀναδιδαχθεὶς Ἐπιστολὰς, ίκανὸν αὐτῷ συνδιέτριβε χρόνον, τὴν τοῦ πρεσβυτέρου τάξιν πληροῦντι. Ἐπεὶ δ᾽ ὁ ᾿Αντώνιος ἔφορος ἐγεγόνει, καὶ οὐχ οἷός τε ἦν ἐνασχολεῖσθαι τῇ σοφιζούσῃ τὸν ᾿Αέτιον διδασκαλίᾳ, εἰς τὴν ᾿Αντιόχου πάλιν ὁ ᾿Αέτιος ἐπάνεισιν, ἀκροασόμενος Λεοντίου πρεσβύτερος δὲ ἦν ὁ Λεόντιος κατ' ἐκεῖνο καιροῦ, καὶ σὐτὸς τῶν μαθητῶν Λουκιανοῦ χρηματίσας· ὃς αὐτῷ καὶ τοὺς προφήτας ἐξηγήσατο, καὶ μάλιστα τὸν ζεκιήλ. ᾿Αλλὰ κἀκεῖθεν αὐτὸν ὁ φθόνος αὖθις, ὡς Φιλοστόργιος ληρεῖ, ὡς ἄν τις ἀληθεύων εἴποι, τῆς γλώσσης ἡ ἀκρασία, καὶ τὸ τοῦ φρονήματος δυσσεβὲς ἀπελαύνει. Ἐκεῖθεν οὖν τὴν Κιλικίαν καταλαμβάνει· καί τις τῶν Βορβοριανῶν λόγοις αὐτῷ ὑπὸ τῆς ἰδίας δόξης συμπλακεὶς εἰς ἐσχάτην κατέστησεν ἧτταν. Ἐφ᾽ ᾧ ἀθυμία τε αὐτὸν κατείχε, καὶ τὸ ζῇν οὐκ ἀνεκτὸν ἡγεῖτο, ὁρῶν τὸ ψεῦδος τῆς ἀληθείας ἐπικρατέστερον. Οὕτω δὲ τῷ ᾿Αετίῳ διακειμένῳ ὀπτασία τις, ὡς οὗτος τερατολογεῖ, ἐφίσταται λύουσα τὴν ἀθυμίαν, συμβόλοις παρεχομένη τὸ ἀνανταγώνιστον τῆς ἤδη παρεχομένης αὐτοῦ σοφίας Κἀκεῖθεν παραγεγόνει τῷ Ἀετίῳ τὸ μηδενὸς ἐν συμπλοκαῖς ἡττᾶσθαι λόγων. Μετ᾿ οὐ πολὺ γοῦν ᾿Αφθόνιός τις τῆς Μανιχαίων λύσσης προεστώς, καὶ γάλην παρὰ πολλοῖς ἐπὶ σοφίᾳ καὶ δεινότητι λόγων φέρων τὴν δόξαν, ἐν τῇ κατ᾿ Αἴγυπτον αὐτῷ ᾿Αλεξανδρείᾳ συμπλέκεται. Καὶ γὰρ ἦκε πρὸς αὐτὸν ἐξ Αντιοχείας ὁ ᾿Αέτιος, ὑπὸ τῆς αὐτοῦ φήμης ἑλκόμενος. Ὡς δ᾽ εἰς ἅμιλλαν ἀλλήλοις κατέστησαν, οὐδὲ πολλοῖς καταναλωθείσης διαλέξεως, εἰς ἀφωνίαν συνελάσας ὁ ᾿Αέτιος τὸν Ἀφθόνιον, ἐκ μεγάλης δόξης εἰς μεγάλην αἰσχύνην κατήνεγκε. Διὸ καὶ τῷ ἀπροσδοκήτῳ βαρυθυμήσας τῆς ἥττης, νόσον τε ἐπεσπάσατο χαλεπήν, καὶ τῇ νόσῳ πέρας ὁ θάνατος ἦν, οὐδὲ ραιτέρω τῶν ἑπτὰ ἡμερῶν διαρκέσαντος τοῦ σώματος ἀπὸ τῆς πληγῆς. ᾿Αέτιος δὲ διὰ πάντων ἐχώρει, τοῖς λόγοις τοὺς ἀντιπάλους κατὰ κράτος βάλλων, καὶ τὴν νίκην λαμπρὰν ἀναδούμενος. Τότε δὲ καὶ τῆς ἰατρικῆς ἐξῆπτο ὡς ἂν μὴ μόνον ψυχῶν, ἀλλὰ καὶ σωμάτων ἔχοι τὰς νόσους ἰᾶσθαι. Σώπολις δ᾽ ἦν αὐτῷ τοῦ μαθήματος ὁ διδάσκαλος, ἀνὴρ ἐν τῇ χνῃ μηδενὸς ἔχων τὰ δεύτερα ἀριστεύων δὲ ἐν τρικῇ ὁ ᾿Αέτιος, ἄμισθον παρεῖχε τοῖς δεομένοις τὴν θεραπείαν. Εἰ δὲ ποτε ἐδέησεν αὐτῷ τῶν ἀναγκαίων, παρά τινι τῶν ὁμοτέχνων νύκτωρ φοιτῶν, ἵνα μὴ δι᾿ ἡμέρας ἀπάγοιτο τῶν σπουδαιοτέρων, ὅσον τοῦ χρυσίου τεχνικωτέρας ἐδεῖτο χειρὸς, τοῦτο δὲ ἄρα ἐξεργαζόμενος θᾶττον, παρὰ τοῦ ὁμοτέχνου τὸν σθὸν ἐκομίζετο, καὶ τὸν ἑαυτοῦ βίον συνεῖχε. Ταῦτα δὲ κατ' ἐκείνους καιροὺς τοῦ Κωνσταντίου ἦν, καθ' οὓς καὶ ὁ Θεόφιλος ἐκ τῶν Ἰνδῶν ἐπανελθὼν διῆγεν ἐν ᾿Αντιοχείᾳ.
Hoti patris ᾿Aetiǭ hē en koilę̄ gegone rią tou de patros autou tōn en strateią dyspragesteron enēnegmenōn Kai ton bion en toutois apolipontos, tēn men ousian ton tēnikade archonta phēsi dēmosieusai Neon de ton ᾿Aetion onta eis eschaton syn tę̄ mētri penias elasai; kai dia touto epi to chrysochoein hormēsai, hōs an amōsgepōs autos te kai hē gennēsamenē diabiǭ. ᾿Apochrōntōs de tę̄ technę̄ kechrēmenon, dia rhōmēn physeōs epi tas logikas epistraphēnai mathēseis. Kai Paulinou men akroasasthai proteron, hos ek tēs ephoreias Tyrou eis tēn tēs ᾿Antiocheias metestē. Tēs de tros ton bion leipousēs, di᾽ hēn mallon kai hē poikilais eideais ton chryson epimorphousa technē metecheirizeto tǭ ᾿Aetiǭ, ekeithen auton holon eis tēn tōn logikōn mathēmatōn metataxasthai theōrian; kai thatton epi logōn hamillais tōn pleionōn horasthai kratounta; kai phthonon ek toutou ou mikron anaptein. Alla mechri men ho Paulinos ezē, tēn ischyn ho phthonos parę̄reito. Epei de ekeinos meta nas hex apebiō, ant᾿ autou de Eulalios ton throton eichen, eis tēn autou dynamin epanelthōn ho phthonos, kinei ton Eulalion tēs ᾿Antiocheias ton ᾿Aetion elasai. Ho de, eis tēn tēs Kilikias ᾿Anazarbon ikomenos, tę̄ technę̄ palin pros to zę̄n apechrēto, oude tēs en logois aphistamenos pros tous entynchanontas hamillēs. Grammatikou de tinos tēn physin autou agamenou, kai metadounai tēs technēs hormēmenou, ho ᾿Aetios par᾿ auton eisoikistheis ethēteuen, tas oiketikas autǭ telōn leitourgias. Kai ho men tēn grammatikēn prothymōs auton edidaxato. Ho de, tou didaskalou dēmosią pote katastas eis elenchon, hoti mē tōn theiōn logiōn orthēn epoieito tēn diēgēsin, kai pollēn autou tēn ep᾿ amatheią toioutōn aischynēn katacheamenos, antimisthian heure tēn apokēryxin tēs euergetousēs auton oikias. Ekeithen de elatheis ᾿Athanasiǭ synginetai, hos tōn men Loukianou tou martyros homilētōn heis egegonei, tēn ᾿Anabarzon dieskopei par' hǭ tous euangelistas anagnous, kai tois kath' hekaston auton epistēsas, epi tēn Tarson para ᾿Antōnion aphikneitai. Tōn Loukianou de kai houtos ēn gnōrimōn. hou tas tou ᾿Apostolou anadidachtheis Epistolas, ikanon autǭ syndietribe chronon, tēn tou presbyterou taxin plērounti. Epei d᾽ ho ᾿Antōnios ephoros egegonei, kai ouch hoios te ēn enascholeisthai tę̄ sophizousę̄ ton ᾿Aetion didaskalią, eis tēn ᾿Antiochou palin ho ᾿Aetios epaneisin, akroasomenos Leontiou presbyteros de ēn ho Leontios kat' ekeino kairou, kai sytos tōn mathētōn Loukianou chrēmatisas; hos autǭ kai tous prophētas exēgēsato, kai malista ton zekiēl. ᾿Alla kakeithen auton ho phthonos authis, hōs Philostorgios lērei, hōs an tis alētheuōn eipoi, tēs glōssēs hē akrasia, kai to tou phronēmatos dyssebes apelaunei. Ekeithen oun tēn Kilikian katalambanei; kai tis tōn Borborianōn logois autǭ hypo tēs idias doxēs symplakeis eis eschatēn katestēsen hēttan. Eph᾽ hǭ athymia te auton kateiche, kai to zę̄n ouk anekton hēgeito, horōn to pseudos tēs alētheias epikratesteron. Houtō de tǭ ᾿Aetiǭ diakeimenǭ optasia tis, hōs houtos teratologei, ephistatai lyousa tēn athymian, symbolois parechomenē to anantagōniston tēs ēdē parechomenēs autou sophias Kakeithen paragegonei tǭ Aetiǭ to mēdenos en symplokais hēttasthai logōn. Met᾿ ou poly goun ᾿Aphthonios tis tēs Manichaiōn lyssēs proestōs, kai galēn para pollois epi sophią kai deinotēti logōn pherōn tēn doxan, en tę̄ kat᾿ Aigypton autǭ ᾿Alexandreią sympleketai. Kai gar ēke pros auton ex Antiocheias ho ᾿Aetios, hypo tēs autou phēmēs helkomenos. Hōs d᾽ eis hamillan allēlois katestēsan, oude pollois katanalōtheisēs dialexeōs, eis aphōnian synelasas ho ᾿Aetios ton Aphthonion, ek megalēs doxēs eis megalēn aischynēn katēnenke. Dio kai tǭ aprosdokētǭ barythymēsas tēs hēttēs, noson te epespasato chalepēn, kai tę̄ nosǭ peras ho thanatos ēn, oude raiterō tōn hepta hēmerōn diarkesantos tou sōmatos apo tēs plēgēs. ᾿Aetios de dia pantōn echōrei, tois logois tous antipalous kata kratos ballōn, kai tēn nikēn lampran anadoumenos. Tote de kai tēs iatrikēs exēpto hōs an mē monon psychōn, alla kai sōmatōn echoi tas nosous iasthai. Sōpolis d᾽ ēn autǭ tou mathēmatos ho didaskalos, anēr en tę̄ chnę̄ mēdenos echōn ta deutera aristeuōn de en trikę̄ ho ᾿Aetios, amisthon pareiche tois deomenois tēn therapeian. Ei de pote edeēsen autǭ tōn anankaiōn, para tini tōn homotechnōn nyktōr phoitōn, hina mē di᾿ hēmeras apagoito tōn spoudaioterōn, hoson tou chrysiou technikōteras edeito cheiros, touto de ara exergazomenos thatton, para tou homotechnou ton sthon ekomizeto, kai ton heautou bion syneiche. Tauta de kat' ekeinous kairous tou Kōnstantiou ēn, kath' hous kai ho Theophilos ek tōn Indōn epanelthōn diēgen en ᾿Antiocheią.
That Aetius's homeland was in Coele-Syria. When his father, who had fared badly in his military service, died in that condition, he says that the governor of the time confiscated his property, and Aetius, who was young, was reduced with his mother to extreme poverty; and for this reason he turned to goldsmith's work, so that he and his mother might somehow live. Having practised the craft sufficiently, through strength of natural ability he turned to the studies of logic. First he heard Paulinus, who was transferred from the bishopric of Tyre to that of Antioch. When his mother died, for whose sake above all Aetius had practised the craft of shaping gold into varied forms, he thereupon transferred himself entirely to the study of logic, and was soon seen to get the better of most people in contests of argument, and from this he kindled no small envy. As long as Paulinus lived, envy was robbed of its force; but when he died six months later and Eulalius held the throne in his place, envy regained its strength and moved Eulalius to drive Aetius out of Antioch. Aetius went to Anazarbus in Cilicia and again supported himself by his craft, not giving up contests of argument with those he met. A grammarian, admiring his natural ability and eager to share his art with him, took Aetius into his house, where he served him, performing a servant's duties for him; and the grammarian eagerly taught him grammar. But Aetius once publicly refuted his teacher for not giving a correct explanation of the divine oracles, and covered him with great shame for his ignorance of such things, and he received as his reward expulsion from the house that had been his benefactor. Driven out from there, he joined Athanasius, who had been one of the disciples of Lucian the martyr and was bishop of Anazarbus. With him he read the Evangelists, and having made him study each of them closely, he went to Tarsus, to Antony, who was also one of Lucian's pupils. Having been taught by him the Epistles of the Apostle, he spent considerable time with him while Antony held the rank of presbyter. When Antony became bishop and could no longer give his time to the teaching that was making Aetius wise, Aetius went back again to Antioch to hear Leontius. Leontius was a presbyter at that time, and had himself been one of Lucian's disciples; he explained the prophets to him, especially Ezekiel. But from there too, envy drove him out again, as Philostorgius drivels, or, as one would say truly, the intemperance of his tongue and the impiety of his opinion. From there he went to Cilicia; and one of the Borborians, entering into argument with him about his own belief, brought him to utter defeat. At this he fell into despondency and thought life unbearable, seeing falsehood stronger than truth. While Aetius was in this state, a vision, as this man tells in his tale of marvels, appeared to him, dispelling his despondency and showing by signs that the wisdom that would be given him could not be withstood. And from then on Aetius was never defeated in argument. Not long afterwards, a certain Aphthonius, a leader of the Manichaean madness, who had a great reputation with many for wisdom and skill in argument, engaged him in debate at Alexandria in Egypt; for Aetius had come to him from Antioch, drawn by his fame. When they entered into contest with each other, after no long discussion Aetius reduced Aphthonius to silence and brought him down from great fame to great shame. Taking his unexpected defeat hard, Aphthonius contracted a serious illness, and the illness ended in death, his body holding out no longer than seven days after the blow. Aetius went through everything, striking down his opponents by force of argument and wearing a brilliant crown of victory. At that time he also took up medicine, so that he could heal the diseases not only of souls but also of bodies. His teacher in this study was Sopolis, a man second to none in the art. Aetius, excelling in medicine, gave his treatment free to those who needed it. And if he ever lacked necessities, he would go at night to one of his fellow craftsmen, so as not to be drawn away by day from more serious pursuits, and would quickly finish whatever gold work needed a more skilled hand, receive his pay from his fellow craftsman, and so support his life. This was in those times of Constantius in which Theophilus, too, having returned from the Indians, was living at Antioch.
3.16PG 65:507
Ὅτι ᾿Αέτιος, φησὶ, τοῖς περὶ βασίλειον τὸ ᾿Αγκύρας, καὶ Εὐστάθιον τὸν Σεβαστείας, εἰς τοὺς περὶ τοῦ ὁμοουσίου λόγους καταστὰς, καὶ πάντων ἀνθρώπων αὐτοὺς διελέγξας ἀφωνοτάτους, ὡς οὗτος τερατολογεῖ, εἰς μίσος αὐτοῖς ἄσπονδον κατέστη.
Hoti ᾿Aetios, phēsi, tois peri basileion to ᾿Ankyras, kai Eustathion ton Sebasteias, eis tous peri tou homoousiou logous katastas, kai pantōn anthrōpōn autous dielenxas aphōnotatous, hōs houtos teratologei, eis misos autois aspondon katestē.
That Aetius, he says, entering into discussion about the homoousion with Basil of Ancyra and Eustathius of Sebaste, and proving them, as this man tells in his tale of marvels, the most speechless of all men, became the object of their implacable hatred.
3.17PG 65:507
Ὅτι Λεόντιος, φησὶν, ὃν ὁ ἔμπροσθεν λόγος πρεσβύτερόν τε καὶ διδάσκαλον ᾿Αετίου ὑπέδειξεν, ἐπίσκοπος Αντιοχείας καταστὰς, εἰς διακονίαν τὸν μαθητὴν προχειρίζεται, καὶ διδάσκειν ἐν ἐκκλησίᾳ τὰ τῆς Ἐκκλησίας ἐπιτρέπει δόγματα. Ὁ δὲ πρὸς μὲν τὸ τῆς διακονίας ἔργον ὑπεστάλη διδάσκειν δὲ ἀνεδέξατο. Χρόνον δὲ διατρίψας, ὃς ἐνόμιζεν αὐτῷ εἰς τὴν τῶν θείων μαθημάτων ἐξαρκέσειν παράδοσιν, ἐπὶ τὴν ᾿Αλεξάνδρειαν αὖθις παραγίνεται. Ἤδη γὰρ ἐν αὐτῇ ὁ ᾿Αθανάσιος πολὺς ἦν ἐπὶ τοῦ ὁμοουσίου ῥέων, καὶ ἐχρῆν εἶναι τὸν ἀντιπνέοντα.
Hoti Leontios, phēsin, hon ho emprosthen logos presbyteron te kai didaskalon ᾿Aetiou hypedeixen, episkopos Antiocheias katastas, eis diakonian ton mathētēn procheirizetai, kai didaskein en ekklēsią ta tēs Ekklēsias epitrepei dogmata. Ho de pros men to tēs diakonias ergon hypestalē didaskein de anedexato. Chronon de diatripsas, hos enomizen autǭ eis tēn tōn theiōn mathēmatōn exarkesein paradosin, epi tēn ᾿Alexandreian authis paraginetai. Ēdē gar en autę̄ ho ᾿Athanasios polys ēn epi tou homoousiou rheōn, kai echrēn einai ton antipneonta.
That Leontius, he says, whom the earlier account showed to be a presbyter and Aetius's teacher, having become bishop of Antioch, appointed his pupil to the diaconate and entrusted him with teaching the church's doctrines in church. Aetius declined the work of the diaconate but undertook to teach. After spending as much time as he thought would suffice for handing on the divine teachings, he went back to Alexandria. For Athanasius was already there, pouring forth a great flood in favour of the homoousion, and someone had to blow against him.
3.18PG 65:509
Ὅτι φησὶ Φλαβιανὸν καὶ Παυλῖνον, οἳ καὶ μετὰ ταῦτα τὸν ᾿Αντιοχείας θρόνον εἶχον διανειμάμενοι, τούτους τὸν εἰρημένον Λεόντιον ἅτε δὴ μὴ ὁμοδοξοῦντας καθελεῖν. Οὗτοι δὲ ἦσαν Εὐσταθίῳ συνακολουθήσαντες, ἐς τὴν μεθόριον ἀπαγομένῳ. Ὃς τῶν ἱερῶν τῆς ᾿Αντιοχείας φροντίδων μᾶλλον δὲ τῆς ὅλης εὐσεβείας, οὐδὲν ἠνέσχετο τοῖς καιροῖς συγκαπηλεύσασθαι.
Hoti phēsi Phlabianon kai Paulinon, hoi kai meta tauta ton ᾿Antiocheias thronon eichon dianeimamenoi, toutous ton eirēmenon Leontion hate dē mē homodoxountas kathelein. Houtoi de ēsan Eustathiǭ synakolouthēsantes, es tēn methorion apagomenǭ. Hos tōn hierōn tēs ᾿Antiocheias phrontidōn mallon de tēs holēs eusebeias, ouden ēnescheto tois kairois synkapēleusasthai.
That he says that Flavian and Paulinus, who afterwards divided the throne of Antioch between them, were deposed by the aforementioned Leontius because they were not of his belief. They had followed Eustathius when he was led off into exile, who would not make a trade of his sacred cares for Antioch, or rather of the whole of piety, to suit the times.
3.19PG 65:509
Ὅτι Σεκούνδου καὶ Σέῤῥα εἰς ἐπισκοπὴν τὸν ᾿Αέτιον προχειριζομένων, αὐτὸς, φησὶν, οὐκ έσχετο, μὴ καθαρῶς αὐτοὺς ἱερᾶσθαι, διὰ τὴν ἐπιμιξίαν τῶν τὸ ὁμοούσιον θρησκευόντων ἀποφαινόμενος.
Hoti Sekoundou kai Serrha eis episkopēn ton ᾿Aetion procheirizomenōn, autos, phēsin, ouk escheto, mē katharōs autous hierasthai, dia tēn epimixian tōn to homoousion thrēskeuontōn apophainomenos.
That when Secundus and Serras were appointing Aetius to the episcopate, he himself, he says, would not accept it, declaring that they did not exercise the priesthood purely because they mixed with those who professed the homoousion.
3.20PG 65:509
Ὅτι, φησὶν, Εὐνόμιος κατὰ πύστιν τῆς ᾿Αετίου σοφίας εἰς ᾿Αντιόχειαν ἐκ Καππαδοκίας ἀφικόμενος, τῷ Σεκούνδῳ συνέμιξεν. Ὁ δὲ αὐτὸν ἐν ξανδρείᾳ τότε τῷ ᾿Αετίῳ διατρίβοντι συνέστηκε• συνέστην ἄμφω, ὁ μὲν διδάσκων, ὁ δὲ τοῖς ἱεροῖς μαθήμασι συνασκούμενος.
Hoti, phēsin, Eunomios kata pystin tēs ᾿Aetiou sophias eis ᾿Antiocheian ek Kappadokias aphikomenos, tǭ Sekoundǭ synemixen. Ho de auton en xandreią tote tǭ ᾿Aetiǭ diatribonti synestēke• synestēn amphō, ho men didaskōn, ho de tois hierois mathēmasi synaskoumenos.
That, he says, Eunomius, having heard of the wisdom of Aetius, came from Cappadocia to Antioch and joined Secundus. Secundus introduced him to Aetius, who was then living in Alexandria; and the two were together, the one teaching, the other being trained in the sacred learning.
3.21PG 65:509
Ὅτι Εὐνομίου φησὶν οὗτος ὁ δυσσεβής, οὐκ αἰσχυνόμενος, ἐγκώμιον ἀνατάξασθαι
Hoti Eunomiou phēsin houtos ho dyssebēs, ouk aischynomenos, enkōmion anataxasthai
That this impious man, unashamed, composed a eulogy of Eunomius.
3.22PG 65:509
Ὅτι φησὶ τὸν Κώνσταντα, διὰ τὴν ὑπὲρ ᾿Αθανασίου σπουδὴν ὑπὸ τυραννίδι τῇ Μαγνεντίου τὴν ζωὴν καταστρέψασθαι. Τελευτήσαντος δὲ αὐτοῦ, καὶ τοῦ μὲν Κωνσταντίου κατὰ τὴν Ἔδεσαν τῆς Μεσοποταμίας διατρίβοντος (τοῦτο γὰρ ὁ Περσικὸς ήτει πόλεμος), ἡ πρεσβυτάτη τούτων ἀδελφὴ Κωνσταντίνα (᾿Αναβιλλιανοῦ δὲ ἦν κεχηρωμένη γυνή), δείσασα μὴ φθάσειεν ὁ τυραννήσας Μαγνέντιος τὸ πάντων ἀναρτήσασθαι κράτος, Οὐετερανίωνά τινα τῶν στρατηγούντων ἕνα καθίστησι Καίσαρα. Ἐδόκει δὲ δύνασθαι τὴν πρᾶξιν, διότι ζήνων ὁ κοινὸς αὐτῶν πατήρ διαδήματί τε αὐτὴν ἐταινίωσε, καὶ Αὐγοῦσταν ἐπωνόμασεν. Ὁ δὲ Κωνστάντιος ταῦτα μαθὼν παραυτίκα μὲν Οὐετερανίωνι τὸ διάδημα πέμπει, συνεπικυρῶν αὐτῷ καὶ τὸ τῆς βασιλείας ἀξίωμα· ἔπειτα δὲ πρὸς ἐσπερίους κατὰ Μαγνεντίου στρατευόμενος, καὶ συμμίξαι φιλίως τῷ Οὐετερανίωνι βουληθεὶς, ἐπείπερ ἐκεῖνος παρέσχεν ὑποψίαν ἐπαναστάσεως, χειροῦται μὲν τὸν Οὐετερανίωνα, καὶ τῆς βασιλικῆς ἀποδύει στολῆς· μηδὲν δὲ κακὸν ἐπεργασάμενος ἄλλο, ἀλλὰ καὶ τραπέζης αὐτῷ κοινωνήσας, εἰς Προῦσαν τῆς Βιθυνίας ἐκπέμπει, λαμπρὰς καὶ μεγαλοπρεπεῖς ἀφορίσας αὐτῷ τὰς χορηγίας, μηδενὸς ὑστερῆσθαι, ὧν ἀνθρώπου βίος ὡς ἐν ἰδιώταις εὐδαιμονεῖ, προνοησάμενος.
Hoti phēsi ton Kōnstanta, dia tēn hyper ᾿Athanasiou spoudēn hypo tyrannidi tę̄ Magnentiou tēn zōēn katastrepsasthai. Teleutēsantos de autou, kai tou men Kōnstantiou kata tēn Edesan tēs Mesopotamias diatribontos (touto gar ho Persikos ētei polemos), hē presbytatē toutōn adelphē Kōnstantina (᾿Anabillianou de ēn kechērōmenē gynē), deisasa mē phthaseien ho tyrannēsas Magnentios to pantōn anartēsasthai kratos, Oueteraniōna tina tōn stratēgountōn hena kathistēsi Kaisara. Edokei de dynasthai tēn praxin, dioti zēnōn ho koinos autōn patēr diadēmati te autēn etainiōse, kai Augoustan epōnomasen. Ho de Kōnstantios tauta mathōn parautika men Oueteraniōni to diadēma pempei, synepikyrōn autǭ kai to tēs basileias axiōma; epeita de pros esperious kata Magnentiou strateuomenos, kai symmixai philiōs tǭ Oueteraniōni boulētheis, epeiper ekeinos pareschen hypopsian epanastaseōs, cheiroutai men ton Oueteraniōna, kai tēs basilikēs apodyei stolēs; mēden de kakon epergasamenos allo, alla kai trapezēs autǭ koinōnēsas, eis Prousan tēs Bithynias ekpempei, lampras kai megaloprepeis aphorisas autǭ tas chorēgias, mēdenos hysterēsthai, hōn anthrōpou bios hōs en idiōtais eudaimonei, pronoēsamenos.
That he says Constans, because of his zeal for Athanasius, ended his life under the tyranny of Magnentius. After his death, while Constantius was staying at Edessa in Mesopotamia (for the Persian war required it), Constantina, the eldest of their sisters (she was the widow of Hannibalianus), fearing that the usurper Magnentius might get control of everything first, made Vetranio, one of the generals, Caesar. She was thought to have the power to do this because their common father, while still alive, had crowned her with a diadem and named her Augusta. Constantius, learning this, at once sent Vetranio the diadem, confirming him in the imperial dignity too; but afterwards, marching west against Magnentius and wanting to meet Vetranio as a friend, since Vetranio gave cause to suspect a revolt, he seized Vetranio and stripped him of the imperial robe. He did him no other harm, but even shared his table and sent him off to Prusa in Bithynia, assigning him splendid and generous allowances and taking care that he should lack nothing by which a man's life is happy as a private person.
3.23PG 65:511
Ὅτι Σαπώρην τὸν βασιλέα Περσῶν ἀναγράφει στρατεῦσαι κατὰ τῆς Νισίβιδος, καὶ εἰς πολιορκίαν αὐτῆς καταστῆναι ἄπρακτον δὲ καὶ παρὰ δόξαν κατῃσχυμένον ὑποστρέψαι, Ἰακώβου τοῦ τῆς πόλεως ἐπισκόπου τό τε πρακτέον τοῖς πολίταις εἰσηγουμένου, καὶ τῇ πρὸς Θεὸν παῤῥησίᾳ, κατὰ τὸ υπέρβλητον τῆς πόλεως ὑπερμαχεσαμένου.
Hoti Sapōrēn ton basilea Persōn anagraphei strateusai kata tēs Nisibidos, kai eis poliorkian autēs katastēnai aprakton de kai para doxan katę̄schymenon hypostrepsai, Iakōbou tou tēs poleōs episkopou to te prakteon tois politais eisēgoumenou, kai tę̄ pros Theon parrhēsią, kata to yperblēton tēs poleōs hypermachesamenou.
That he records that Shapur, king of the Persians, marched against Nisibis and laid siege to it, but went back without success and unexpectedly put to shame, because James, the bishop of the city, advised the citizens what to do, and by his boldness toward God defended the city in an unsurpassable way.
3.24PG 65:511
Ὅτι αἱ ῎Αλπεις, αἵ τε Σούκεις καλούμεναι, καὶ αἱ Ἰούλιαι, δίοδοί εἰσι στεναὶ μεγίστων ὁρῶν ἑκατέρωθεν, καὶ ὑφ᾽ ἓν χωρίον ἐγγὺς τοῦ συμπτύσσεσθαι συγκλειομένων. Ἐοίκασι δὲ αἱ δίοδοι αὗται τοῖς ἐν Θερμοπύλαις στενοῖς. ᾿Αλλ' αἱ μὲν Ἰούλιαι Ἄλπεις τὰς Γαλλίας καὶ Ἰταλίας διορίζουσι τῶν Ἰταλῶν· αἱ δὲ Σούκεις μεταξὺ τῆς Δακίας εἰσὶ καὶ τῆς Θράκης, ἃς καὶ καταλαβεῖν ἐπειγόμενος Οὐετερανίων τὴν ὑπόνοιαν τῆς ἐπαναστάσεως παρέσχε Κωνσταντίῳ.
Hoti hai ᾿Alpeis, hai te Soukeis kaloumenai, kai hai Iouliai, diodoi eisi stenai megistōn horōn hekaterōthen, kai hyph᾽ hen chōrion engys tou symptyssesthai synkleiomenōn. Eoikasi de hai diodoi hautai tois en Thermopylais stenois. ᾿All' hai men Iouliai Alpeis tas Gallias kai Italias diorizousi tōn Italōn; hai de Soukeis metaxy tēs Dakias eisi kai tēs Thrakēs, has kai katalabein epeigomenos Oueteraniōn tēn hyponoian tēs epanastaseōs paresche Kōnstantiǭ.
That the Alps, both those called the Succi and the Julian Alps, are narrow passes between very great mountains on either side, which close together at one spot until they almost fold into one another. These passes resemble the narrows at Thermopylae. The Julian Alps divide the Gauls from Italy, while the Succi lie between Dacia and Thrace; and Vetranio, by hastening to seize these, gave Constantius cause to suspect a revolt.
3.25PG 65:511
Ὅτι ἐν ᾧ Κωνστάντιος κατὰ Μαγνεντίου παρεσκευάζετο τοῦ τυράννου, τὸ Περσικὸν ἀκούσας κατὰ τῆς ἐψας βαρυτέρᾳ χειρὶ κινεῖσθαι, εἰς ἀνάγκην ἧκε Γάλλον Καίσαρα χειροτονῆσαι, καὶ ἐπ᾿ αὐτοὺς πέμψαι. ᾿Ανεψιὸς δὲ ἦν ὁ Γάλλος· καὶ γὰρ ὁ Γάλλου πατὴρ Κωνστάντιος ἀδελφὸς ἦν Κωνσταντίνου τοῦ μεγάλου, ὃς ἐγείνατο Κωνστάντιον καὶ τοὺς αὐτοῦ ἀδελφούς.
Hoti en hǭ Kōnstantios kata Magnentiou pareskeuazeto tou tyrannou, to Persikon akousas kata tēs epsas baryterą cheiri kineisthai, eis anankēn hēke Gallon Kaisara cheirotonēsai, kai ep᾿ autous pempsai. ᾿Anepsios de ēn ho Gallos; kai gar ho Gallou patēr Kōnstantios adelphos ēn Kōnstantinou tou megalou, hos egeinato Kōnstantion kai tous autou adelphous.
That while Constantius was preparing against the usurper Magnentius, hearing that the Persian power was moving against the East with a heavier hand, he was forced to appoint Gallus Caesar and send him against them. Gallus was his cousin; for Gallus's father Constantius was the brother of Constantine the Great, who begot Constantius and his brothers.
3.26PG 65:511
Ὁ μὲν οὖν Κωνστάντιος ἐγκρατὴς τοῦ τυράννου γίνεται, κάνταῦθα τοῦ σημείου τοῦ σταυροῦ ἐπὶ μέγιστόν τε προφανέντος, καὶ καταπληκτικωτάταις αἴγλαις ὑπεραστράψαντος τὸ τῆς ἡμέρας φῶς. Ωφθη δὲ ἐπὶ τῶν Ἱεροσολύμων περὶ τὴν τρίτην ὥραν λιστα τῆς ἡμέρας, ἑορτῆς τῆς λεγομένης Πεντηκοστῆς ἐνισταμένης. Ὁ δὲ θεόγραφος τύπος ἐκεῖνος ἀπὸ τοῦ λεγομένου Κρανίου μέχρι καὶ τοῦ τῶν Ἐλαιῶν ὄρους διήκων ὡρᾶτο, ἴριδος μεγάλης στεφάνου τρόπον πανταχόθεν αὐτὸν περιελιττούσης. Ἐδήλου δὲ ἄρα ἡ μὲν ἴρις τὴν τοῦ σταυρωθέντος καὶ ἀναληφθέντος εὐμένειαν· ὁ δὲ στέφανος τὴν τοῦ βασιλέως νίκην. Τὸ δὲ σελασφόρον ἐκεῖνο καὶ σεβάσμιον θέαμα. οὐδὲ τοῖς ἐπὶ τοῦ στρατοπέδου ἀθέατον ἦν, ἀλλ᾽ ἐπιδήλως ὁρώμενον, Μαγνέντιον μὲν καὶ τοὺς σὺν αὐτῷ ἅτε τῇ τῶν δαιμόνων θεραπείᾳ προσανακειμένους, εἰς ἀμήχανον δέος κατέστησε· Κωνστάντιον δὲ καὶ τοὺς περὶ αὐτὸν εἰς θάρσος ἄμαχον ἀνεκτήσατο. τηθεὶς δὲ τὰ πρῶτα Μαγνέντιος, εἶτα κατὰ μικρὸν ἀναλαβὼν ἑαυτὸν, καὶ συμπλακεὶς ἐκ δευτέρου τῷ πολέμῳ, καὶ κατὰ τὸ κραταιότατον καταπολεμηθεὶς, καὶ τοὺς σὺν αὐτῷ μικροῦ πάντας ἀποβαλὼν, πρὸς τὴν Λουγδούνων ἀποδιδράσκει πόλιν. Καὶ τὰ μὲν πρῶτα κατ' εὔνοιαν δῆθεν τὸν οἰκεῖον ἀδελφὸν ἀποσφάττει, πολεμίας προαρπάζων ὕβρεως καὶ χειρός. Ἔπειτα καὶ εἴ τις ἄλλος παρῆν τῶν οἰκειοτάτων. λευταῖον δὲ, τὸ ξίφος ὑποστήσας ἑαυτῷ, ἐπηῤῥάχθη τε καὶ διελαθεὶς κατὰ τὸ μετάφρενον ἐξέψυξεν, οὐδ' ὅλα τέσσαρα τυραννήσας ἔτη.
Ho men oun Kōnstantios enkratēs tou tyrannou ginetai, kantautha tou sēmeiou tou staurou epi megiston te prophanentos, kai kataplēktikōtatais aiglais hyperastrapsantos to tēs hēmeras phōs. Ōphthē de epi tōn Hierosolymōn peri tēn tritēn hōran lista tēs hēmeras, heortēs tēs legomenēs Pentēkostēs enistamenēs. Ho de theographos typos ekeinos apo tou legomenou Kraniou mechri kai tou tōn Elaiōn orous diēkōn hōrato, iridos megalēs stephanou tropon pantachothen auton perielittousēs. Edēlou de ara hē men iris tēn tou staurōthentos kai analēphthentos eumeneian; ho de stephanos tēn tou basileōs nikēn. To de selasphoron ekeino kai sebasmion theama. oude tois epi tou stratopedou atheaton ēn, all᾽ epidēlōs horōmenon, Magnention men kai tous syn autǭ hate tę̄ tōn daimonōn therapeią prosanakeimenous, eis amēchanon deos katestēse; Kōnstantion de kai tous peri auton eis tharsos amachon anektēsato. tētheis de ta prōta Magnentios, eita kata mikron analabōn heauton, kai symplakeis ek deuterou tǭ polemǭ, kai kata to krataiotaton katapolemētheis, kai tous syn autǭ mikrou pantas apobalōn, pros tēn Lougdounōn apodidraskei polin. Kai ta men prōta kat' eunoian dēthen ton oikeion adelphon aposphattei, polemias proarpazōn hybreōs kai cheiros. Epeita kai ei tis allos parēn tōn oikeiotatōn. leutaion de, to xiphos hypostēsas heautǭ, epērrhachthē te kai dielatheis kata to metaphrenon exepsyxen, oud' hola tessara tyrannēsas etē.
Constantius, then, got the better of the usurper; and on this occasion too the sign of the cross appeared, very large, and outshone the light of day with most astonishing radiance. It was seen over Jerusalem at about the third hour of the day, as the feast called Pentecost was beginning. That figure drawn by God was seen stretching from the place called the Skull as far as the Mount of Olives, with a great rainbow wound round it on every side like a crown. The rainbow signified the favour of the one who was crucified and taken up; the crown, the emperor's victory. That radiant and venerable sight was not unseen even by those in the camp; plainly visible, it threw Magnentius and those with him, as men devoted to the worship of demons, into helpless fear, and restored Constantius and those with him to invincible courage. Magnentius, defeated at first, then gradually recovering himself and engaging in war a second time, was defeated with the utmost force; and having lost almost all those with him, he fled to the city of Lugdunum. There, first, ostensibly out of kindness, he slaughtered his own brother, snatching him in advance from the enemy's outrage and hand; then anyone else of his closest kin who was present. Finally, setting his sword against himself, he fell on it, and, pierced through to the back, breathed his last, having been usurper for not quite four full years.
3.27PG 65:513
Ὅτι φησὶ τοὺς περὶ Βασίλειον καὶ Εὐστάθιον ἔχθρας γεγονότας τῷ ᾿Αετίῳ, διαβολὰς ἀτόπους συῤῥάψαι, καὶ τὸν Γάλλον ἐπὶ ταυτὸ παροξύναι ὥστε ἐκεῖνον ὡς ἐπισκόποις πιστεύσαντα καὶ πρὸς ὀργὴν ἐκταραχθέντα, κελεῦσαι τὸν ᾿Αέτιον ἀναζητηθῆναι, καὶ ἀμφοῖν τοῖν σκελοῖν κατεαγῆναι. Λεοντίου δὲ τοῦ ἐπισκόπου Ἀντιοχείας τἀναντία τούτοις τὸν Καίσαρα διδαξαμένου, ἡ τε καταδικάζουσα ψῆφος ἀνεβλήθη, καὶ εἰς θέαν ὁ Γάλλος μετ᾿ οὐ πολὺ τοῦ Αετίου κατέστη, καὶ φίλος ἐκρίθη. Καὶ πολλάκις πρὸς Ἰουλιανὸν ἀπεστάλη, καὶ μάλιστα ἡνίκα επυνθάνετο πρὸς τὸν Ἑλληνισμὸν ὁ ἀδελφὸς ἐκεῖνον ἀποκλίνειν· ἐστέλλετο δὲ, τῆς ἀσεβείας κατὰ τὸ δυνατὸν αὐτὸν ἀνασώσασθαι. Οὐ μὴν ἀλλὰ καὶ τῶν θείων μαθημάτων ὁ Γάλλος διδάσκαλον τὸν ᾿Αέτιον ἐποιεῖτο.
Hoti phēsi tous peri Basileion kai Eustathion echthras gegonotas tǭ ᾿Aetiǭ, diabolas atopous syrrhapsai, kai ton Gallon epi tauto paroxynai hōste ekeinon hōs episkopois pisteusanta kai pros orgēn ektarachthenta, keleusai ton ᾿Aetion anazētēthēnai, kai amphoin toin skeloin kateagēnai. Leontiou de tou episkopou Antiocheias tanantia toutois ton Kaisara didaxamenou, hē te katadikazousa psēphos aneblēthē, kai eis thean ho Gallos met᾿ ou poly tou Aetiou katestē, kai philos ekrithē. Kai pollakis pros Ioulianon apestalē, kai malista hēnika epynthaneto pros ton Hellēnismon ho adelphos ekeinon apoklinein; estelleto de, tēs asebeias kata to dynaton auton anasōsasthai. Ou mēn alla kai tōn theiōn mathēmatōn ho Gallos didaskalon ton ᾿Aetion epoieito.
That he says that Basil's and Eustathius's party, having become enemies of Aetius, stitched together absurd slanders and stirred up Gallus to the same, so that he, trusting them as bishops and thrown into anger, ordered Aetius to be sought out and both his legs broken. But when Leontius, bishop of Antioch, informed the Caesar to the contrary, the sentence of condemnation was put off; and not long afterwards Gallus came to see Aetius and judged him a friend. Aetius was often sent to Julian, especially when Gallus heard that his brother was inclining to paganism; he was sent to rescue him from impiety as far as he could. Moreover, Gallus made Aetius his teacher in divine studies.
3.28PG 65:513
Ὅτι Γάλλου κατὰ Περσῶν εἰς τὸ κράτιστον ἀνδραγαθήσαντος, εἰς φθόνον οἱ ταῖς διαβολαῖς χαίροντες ἀναφλέγουσι τὸν βασιλέα. Καὶ τοῦ Περσικοῦ πολέμου ταῖς τοῦ Καίσαρος ἀριστείαις πεπαυμένου, ἀποστέλλει Δομετιανὸν ἔπαρχον τῶν καλουμένων πραιτωρίων ὁ Κωνστάντιος, ἐντειλάμενος αὐτῷ κατὰ τὸ ἀφανὲς, τὰς τοῦ Γάλλου περικόπτειν ἀπὸ τῆς ᾿Αντιοχείας ἐξόδους, τὴν ἐπ᾿ ἀνδρείᾳ καὶ τῇ τῶν κοινῶν ἐπιμελείᾳ δόξαν αὐτοῦ κατασμικρύνειν ταύτῃ διανεούμενος. Ὁ δὲ Δομετιανὸς οὐδὲν τῶν προσταχθέντων μετριώτερον, ἀλλὰ καὶ θρασύτερον καὶ φρονῶν καὶ πράττων, οὐδὲ παραγενόμενος εἰς ᾿Αντιόχειαν, ἔνθα διέτριβεν ὁ Γάλλος, οὐδ᾽ εἰς ὄψιν αὐτοῦ ἐλθεῖν κατεδέξατο. Ἐξ ἧς αἰτίας καὶ ἑτέρων συνεπιῤῥυέντων, θανάτῳ τὸν ὑβριστὴν μετελθεῖν ἐβουλεύετο, καὶ τὸν Μόντιον κοινωνὸν γενέσθαι τῆς κρίσεως παρελάμβανεν. Ὁ δὲ θράσους ἀμετρίᾳ χρησάμενος Οὐδὲ λογιστὴν, ἀντεῖπεν, ἔξεστί σοι προχειρίσασθαι καὶ πῶς ἂν πραιτωρίων ἔπαρχον ἀνελεῖν δύναιο; οἷς ἡ Γάλλου γυνή Κωνσταντία περιαλγής γενομένη, εἰ οὕτως ὁ Γάλλος Καῖσάρ τε ὧν καὶ Αὐγούστης ἀνὴρ (καὶ γὰρ αὕτη πατρόθεν ἦν δεδεγμένη τὸ ἀξίωμα) προπηλακίζοιτο, αὐτὴ δι᾽ ἑαυτῆς ἐπισπασαμένη τὸν Μόντιον τοῖς δορυφόροις ἐκδίδωσιν. Ὥστε τὴν ταχίστην ἀραμένους πρὸς τὸν Δομετιανὸν ἀποκομίσαι. Κἀκεῖνον κατασπάσαντας τοῦ θρόνου, ἄμφω σχοίνοις τῶν ποδῶν ἐξαψαμένους, κακοὺς κακῶς ἀπολέσαι. Καὶ τοῦτο θᾶττον ἐπράχθη, συνεπιψηφίζοντος καὶ τοῦ Γάλλου.
Hoti Gallou kata Persōn eis to kratiston andragathēsantos, eis phthonon hoi tais diabolais chairontes anaphlegousi ton basilea. Kai tou Persikou polemou tais tou Kaisaros aristeiais pepaumenou, apostellei Dometianon eparchon tōn kaloumenōn praitōriōn ho Kōnstantios, enteilamenos autǭ kata to aphanes, tas tou Gallou perikoptein apo tēs ᾿Antiocheias exodous, tēn ep᾿ andreią kai tę̄ tōn koinōn epimeleią doxan autou katasmikrynein tautę̄ dianeoumenos. Ho de Dometianos ouden tōn prostachthentōn metriōteron, alla kai thrasyteron kai phronōn kai prattōn, oude paragenomenos eis ᾿Antiocheian, entha dietriben ho Gallos, oud᾽ eis opsin autou elthein katedexato. Ex hēs aitias kai heterōn synepirrhyentōn, thanatǭ ton hybristēn metelthein ebouleueto, kai ton Montion koinōnon genesthai tēs kriseōs parelambanen. Ho de thrasous ametrią chrēsamenos Oude logistēn, anteipen, exesti soi procheirisasthai kai pōs an praitōriōn eparchon anelein dynaio? hois hē Gallou gynē Kōnstantia perialgēs genomenē, ei houtōs ho Gallos Kaisar te hōn kai Augoustēs anēr (kai gar hautē patrothen ēn dedegmenē to axiōma) propēlakizoito, autē di᾽ heautēs epispasamenē ton Montion tois doryphorois ekdidōsin. Hōste tēn tachistēn aramenous pros ton Dometianon apokomisai. Kakeinon kataspasantas tou thronou, amphō schoinois tōn podōn exapsamenous, kakous kakōs apolesai. Kai touto thatton eprachthē, synepipsēphizontos kai tou Gallou.
That when Gallus had shown the greatest valour against the Persians, those who delight in slander inflamed the emperor to envy. When the Persian war had been ended by the Caesar's feats, Constantius sent Domitian, prefect of the so-called praetorium, secretly instructing him to cut off Gallus's excursions from Antioch, intending in this way to diminish his reputation for courage and for care of the common good. Domitian, in both thought and action nothing more moderate than his orders but even bolder, when he came to Antioch, where Gallus was staying, would not even consent to come into his presence. For this reason, and for others that flowed in with it, Gallus planned to punish the insolent man with death, and took Montius as a partner in the judgment. But Montius, with boundless boldness, replied, “You are not permitted even to appoint a curator; how could you put a praetorian prefect to death?” At these words Gallus's wife Constantia, deeply pained that Gallus, who was Caesar and the husband of an Augusta (for she had received that dignity from her father), should be so insulted, herself dragged Montius off and handed him over to the guards. They took him up at once and carried him to Domitian, dragged Domitian down from his throne, tied both of them by the feet with ropes, and put them to a miserable death. This was done very quickly, with Gallus also giving his assent.
Chapter 4
4.1PG 65:515
"Ὅτι ὁ Κωνστάντιος μαθὼν τὰ περὶ Μόντιον καὶ Δομετιανὸν συνενεχθέντα, καὶ ὀργῆς ἀναπλησθεὶς, μετεκαλεῖτο τὸν Γάλλον. Ὁ δὲ, τὴν μὲν κλῆσιν οὐκ ἐπ᾿ ἀγαθῷ συλλαβὼν εὐλαβούμενος δὲ μὴ πόλεμος ἀπειθήσαντος συῤῥαγῇ, τοῦ προστάγματος γίνεται Προεξώρμα δὲ καὶ ἡ Κωνσταντία, προεντυχεῖν σπεύδουσα τῷ ἀδελφῷ, καὶ αἰδέσασθαι αὐτὸν ὑπὲρ τοῦ ἐπεσχέθη τῷ θανάτῳ καὶ τῆς ὁδοῦ καὶ τοῦ βίου. Ἐξ οὗ καὶ ὁ Γάλλος μᾶλλον τοῦ δέους γενόμενος, τὴν ἐξ ἀρχῆς γνώμην ὅμως οὐ μεθίετο. Συναπῄει αὐτῷ καὶ Θεόφιλος ὁ Ἰνδός. Ἐπεὶ δὲ τοὺς Νωρικοὺς κατέλαβεν, ἐνταῦθα δὴ ἐκ Μεδιολάνων, ἔνθα διῆγεν ὁ Κωνστάντιας, καταπέμπεται Βαρβατίων, ἀνὴρ τὴν στρατηγικὴν ἔχων ἀρχὴν, ἐφ᾽ ᾧ τὸν Γάλλον ἀφελέσθαι μὲν τῆς ἁλουργίδος, ὑπερόριον δὲ κατά τινα σον τῆς Δαλματίας ποιήσασθαι. Ὁ δὲ Θεόφιλος παρὼν οὐκ εἴα προελθεῖν τὴν πρᾶξιν. Καὶ γὰρ καθ' ὃν καιρὸν Καῖσαρ ὁ Γάλλος κεχειροτόνηται, τῶν ταξὺ αὐτοῦ καὶ Κωνσταντίου προελθόντων ὅρκων, οἱ τὴν ἐν ἀμφοῖν φιλίαν καὶ τὸ παρ' ἑκατέρου ἀνεπιβούλευτον ἑκατέρῳ διετίθεντο, αὐτὸς ὁ μεσίτης ἦν, καὶ ὁ συνέχων αὐτῶν τὴν ὁμόνοιαν. Πλὴν ἀλλά γε μαθὼν ὁ Κωνστάντιος τὴν τοῦ Θεοφίλου ἀποκώλυσιν, ἐκεῖνον μὲν ὑπερόριον ἄγεσθαι κελεύει, τὸν Γάλλον εἰς ἰδιώτην ἀπογυμνωθέντα, φρουρησόμενον πέμπεσθαι κατὰ τὴν νῆσον. Εὐσέβιος δὲ ὁ εὐνοῦχος, ὃς εἰς τὴν τοῦ πραιποσίτου τιμὴν ἐκβεβήκει καὶ οἱ σὺν αὐτῷ, τὸν Κωνστάντιον ἔτι συνανέφλεγον κατὰ τοῦ Γάλλου, δεδιότες μὴ, τῶν ὅρκων εἰς ἐπιστροφὴν ἐλθὼν, ἢ τὸ τοῦ αἵματος ὁμόγνιον αἰδεσθεὶς, ἀνήσει τὸν Καίσαρα τῆς ὑπερορίας, καὶ σφᾶς ἐκεῖνος τὸν κίνδυνον διαφυγὼν κακοὺς κακῶς ἀπολέσει. Στέλλονται τοίνυν τῇ τούτων παραδρομῇ οἱ τὸν Γάλλον ἀναιρήσοντες· οὔπω δὲ τοῦ πάθους προελθόντος, εἰς μετάνοιαν ἐπιστραφεὶς ὁ Κωνστάντιος ἑτέρους ἐκπέμπει τὸν φόνον κωλύσοντας· τοὺς δὲ οἱ περὶ Εὐσέβιον ὑποποιοῦνται, μὴ πρὶν παραγενέσθαι τῇ νήσῳ, μηδ' φανίσαι τινὶ τὰς ἀνακαλούσας τὸν θάνατον ψήφους, πρὶν ἂν ὁ κατακριθεὶς τῷ ξίφει τὴν ζωὴν ἀποῤῥήξη. Καὶ γέγονεν ὡς ἐσπούδασαν. Διὰ τοῦτο καὶ Ἰουλιανός, ὕστερον τὸ τῆς βασιλείας περιζωσάμενος κράτος, σέβιόν τε καὶ τοὺς σὺν αὐτῷ τῆς περὶ τὸν ἀδελφὸν παρανομίας δίκην εἰσεπράξατο.
"Hoti ho Kōnstantios mathōn ta peri Montion kai Dometianon synenechthenta, kai orgēs anaplēstheis, metekaleito ton Gallon. Ho de, tēn men klēsin ouk ep᾿ agathǭ syllabōn eulaboumenos de mē polemos apeithēsantos syrrhagę̄, tou prostagmatos ginetai Proexōrma de kai hē Kōnstantia, proentychein speudousa tǭ adelphǭ, kai aidesasthai auton hyper tou epeschethē tǭ thanatǭ kai tēs hodou kai tou biou. Ex hou kai ho Gallos mallon tou deous genomenos, tēn ex archēs gnōmēn homōs ou methieto. Synapę̄ei autǭ kai Theophilos ho Indos. Epei de tous Nōrikous katelaben, entautha dē ek Mediolanōn, entha diēgen ho Kōnstantias, katapempetai Barbatiōn, anēr tēn stratēgikēn echōn archēn, eph᾽ hǭ ton Gallon aphelesthai men tēs halourgidos, hyperorion de kata tina son tēs Dalmatias poiēsasthai. Ho de Theophilos parōn ouk eia proelthein tēn praxin. Kai gar kath' hon kairon Kaisar ho Gallos kecheirotonētai, tōn taxy autou kai Kōnstantiou proelthontōn horkōn, hoi tēn en amphoin philian kai to par' hekaterou anepibouleuton hekaterǭ dietithento, autos ho mesitēs ēn, kai ho synechōn autōn tēn homonoian. Plēn alla ge mathōn ho Kōnstantios tēn tou Theophilou apokōlysin, ekeinon men hyperorion agesthai keleuei, ton Gallon eis idiōtēn apogymnōthenta, phrourēsomenon pempesthai kata tēn nēson. Eusebios de ho eunouchos, hos eis tēn tou praipositou timēn ekbebēkei kai hoi syn autǭ, ton Kōnstantion eti synanephlegon kata tou Gallou, dediotes mē, tōn horkōn eis epistrophēn elthōn, ē to tou haimatos homognion aidestheis, anēsei ton Kaisara tēs hyperorias, kai sphas ekeinos ton kindynon diaphygōn kakous kakōs apolesei. Stellontai toinyn tę̄ toutōn paradromę̄ hoi ton Gallon anairēsontes; oupō de tou pathous proelthontos, eis metanoian epistrapheis ho Kōnstantios heterous ekpempei ton phonon kōlysontas; tous de hoi peri Eusebion hypopoiountai, mē prin paragenesthai tę̄ nēsǭ, mēd' phanisai tini tas anakalousas ton thanaton psēphous, prin an ho katakritheis tǭ xiphei tēn zōēn aporrhēxē. Kai gegonen hōs espoudasan. Dia touto kai Ioulianos, hysteron to tēs basileias perizōsamenos kratos, sebion te kai tous syn autǭ tēs peri ton adelphon paranomias dikēn eisepraxato.
That Constantius, learning what had happened to Montius and Domitian, and filled with anger, summoned Gallus. Gallus took the summons as meant for no good, but, careful lest war break out if he disobeyed, he obeyed the order. Constantia set out ahead of him, hurrying to meet her brother first and to appease him on her husband's behalf; but she was cut off by death from both the journey and her life. At this Gallus fell into still greater fear, yet he did not give up his original resolve. Theophilus the Indian also went with him. When he reached Noricum, Barbatio, a man holding military command, was sent down from Milan, where Constantius was staying, to strip Gallus of the purple and banish him to an island of Dalmatia. Theophilus, who was present, would not let the deed go forward. For when Gallus was made Caesar, Theophilus himself had been the mediator of the oaths that passed between him and Constantius, which established friendship between them and that neither would plot against the other, and he was the one who held their concord together. Constantius, however, learning of Theophilus's interference, ordered him to be taken into exile, and Gallus, stripped to the condition of a private man, to be sent under guard to the island. Eusebius the eunuch, who had risen to the rank of praepositus, and those with him inflamed Constantius still further against Gallus, fearing that he might come to remember the oaths, or out of respect for the kinship of blood release the Caesar from exile, and that Gallus, having escaped the danger, would destroy them miserably. Through their hurried efforts, then, men were sent to kill Gallus. Before the deed was done, Constantius, turning to repentance, sent others to prevent the murder; but Eusebius's party persuaded them not to arrive at the island, nor to show anyone the decrees revoking the death sentence, until the condemned man had had his life cut short by the sword. And it happened as they had worked for. For this reason Julian too, when he later put on the power of empire, exacted from Eusebius and those with him the penalty for their lawless deed against his brother.
4.2PG 65:517
Τὸ μέντοι γε βάρος τῆς ἀρχῆς ὑπολογιζόμενος ὁ Κωνστάντιος, καὶ ὡς οὐχ οἷός τε εἴη μόνος φέρειν, Ἰουλιανὸν τὸν ἀδελφὸν Γάλλου τῆς Ἰωνίας μεταπεμψάμενος, χειροτονεῖ Καίσαρα, Ἑλένην αὐτῷ τὴν ἰδίαν ἀδελφὴν εἰς γυναῖκα κατεγγυησάμενος. Καὶ τὸν μὲν τὰς Γαλλίας φυλάττειν ἐκπέμπει· καὶ γὰρ λίαν ἐτετάρακτο τὰ τῇδε.
To mentoi ge baros tēs archēs hypologizomenos ho Kōnstantios, kai hōs ouch hoios te eiē monos pherein, Ioulianon ton adelphon Gallou tēs Iōnias metapempsamenos, cheirotonei Kaisara, Helenēn autǭ tēn idian adelphēn eis gynaika katengyēsamenos. Kai ton men tas Gallias phylattein ekpempei; kai gar lian etetarakto ta tę̄de.
But Constantius, reckoning the weight of the empire and that he could not bear it alone, summoned Julian, Gallus's brother, from Ionia and appointed him Caesar, betrothing to him his own sister Helena as his wife. And he sent him to guard the Gauls, for affairs there were in great turmoil.
4.3PG 65:517
Αὐτὸς δὲ ἐν Σιρμίῳ παραγενόμενος, διῆγεν· ἐν ᾧ καὶ τὸν Ῥώμης ἐπίσκοπον Λιβέριον, ὑπὸ Ῥωμαίων ἐπιζητούμενον σφόδρα, τῆς φυγῆς κατάγει καὶ ἀποδίδωσι τοῖς αὐτησαμένοις. Τηνικαῦτα δὲ οὗτός φησι, καὶ Λιβέριον κατὰ τοῦ ὁμοουσίου καὶ μὴν καὶ κατά γε τοῦ Ἀθανασίου ὑπογράψαι· ὁμοίως δὲ καὶ τὸν ἐπίσκοπον Ὅσιον, συνόδου τινὸς ἐνταῦθα συστάσης, καὶ εἰς ὁμοφωνίαν αὐτοὺς ὑποσπασαμένης. Ἐπεὶ δὲ ὑπέγραψαν, τὸν μὲν Ὅσιον εἰς τὴν ἑαυτοῦ παροικίαν τὴν Κουδρούβην τῆς Ισπανίας ἐπανελθεῖν, καὶ τοῦ θρόνου ἄρχειν· Λιβέριον δὲ τῆς Ῥωμαίων ἐκκλησίας. Φίληξ δὲ, ὁ ἐν τῷ μεταξὺ χρόνῳ τῆς Ῥώμης ἐπίσκοπος καταστὰς, εἰς ἑαυτὸν ἀπῄει, τὸ μὲν ἀξίωμα τῆς ἐπισκοπῆς φέρων, οὐ μὴν γέ τινος ἐκκλησίας προϊστάμενος.
Autos de en Sirmiǭ paragenomenos, diēgen; en hǭ kai ton Rhōmēs episkopon Liberion, hypo Rhōmaiōn epizētoumenon sphodra, tēs phygēs katagei kai apodidōsi tois autēsamenois. Tēnikauta de houtos phēsi, kai Liberion kata tou homoousiou kai mēn kai kata ge tou Athanasiou hypograpsai; homoiōs de kai ton episkopon Hosion, synodou tinos entautha systasēs, kai eis homophōnian autous hypospasamenēs. Epei de hypegrapsan, ton men Hosion eis tēn heautou paroikian tēn Koudroubēn tēs Ispanias epanelthein, kai tou thronou archein; Liberion de tēs Rhōmaiōn ekklēsias. Philēx de, ho en tǭ metaxy chronǭ tēs Rhōmēs episkopos katastas, eis heauton apę̄ei, to men axiōma tēs episkopēs pherōn, ou mēn ge tinos ekklēsias proïstamenos.
He himself came to Sirmium and stayed there. There too he brought back from exile Liberius, bishop of Rome, whom the Romans were earnestly asking for, and restored him to those who had asked for him. At that time, this man says, Liberius signed against the homoousion and indeed against Athanasius too; and likewise the bishop Hosius, a council having met there and drawn them into agreement. When they had signed, Hosius returned to his own diocese, Cordova in Spain, and ruled his throne, and Liberius the church of the Romans. Felix, who in the meantime had been made bishop of Rome, withdrew into private life, keeping the dignity of a bishop but presiding over no church.
4.4PG 65:519
Ὅτι Λεοντίου τοῦ ᾿Αντιοχείας ἐπισκόπου λευτήσαντος, Εὐδόξιον, φησὶν, ἐκ Γερμανικείας ταστησάμενοι οἱ ὁμόδοξοι ἐπιβιβάζουσι τῷ θρόνῳ. Ὁ δὲ τῆς ᾿Αρειανῆς μὲν δόξης ἦν, πλὴν ἐκ τῶν ᾿Αστερίου γραμμάτων εἰς τὸ κατ᾿ οὐσίαν ὅμοιον ενήνεκτο. Οἱ δὲ συναιρεσιῶται τοῦτον ἀναφέροντες πρὸς τὸ ἑτεροούσιον ἀνῆγον. Ἐπιεικῆ δὲ τὸν Εὐδόξιον͵ ὁ Φιλοστόργιος καὶ κόσμιον τὰ ἤθη, καὶ τὰ ἄλλα δεξιὸν ἀναγράφων, εἰς δειλίαν ἐκτόπως διαβάλλει καὶ ᾿Αραβισσὸν μὲν τῆς μικρᾶς ᾿Αρμενίας πόλιν τ τρίδα λαχεῖν τὸν αὐτοῦ πατέρα (Καισάριος ὄνομα αὐτῷ), μαρτυρικὸν δὲ, καίτοι τῶν εἰς γυναῖκας τώμενον ἡδονῶν, ὅμως θάνατον διαθλῆσαι, καθάρσιόν τε τῶν μολυσμάτων, καὶ πρός γε στεφάνους ἀθλητικοὺς ἐπιφέροντα.
Hoti Leontiou tou ᾿Antiocheias episkopou leutēsantos, Eudoxion, phēsin, ek Germanikeias tastēsamenoi hoi homodoxoi epibibazousi tǭ thronǭ. Ho de tēs ᾿Areianēs men doxēs ēn, plēn ek tōn ᾿Asteriou grammatōn eis to kat᾿ ousian homoion enēnekto. Hoi de synairesiōtai touton anapherontes pros to heteroousion anēgon. Epieikē de ton Eudoxion͵ ho Philostorgios kai kosmion ta ēthē, kai ta alla dexion anagraphōn, eis deilian ektopōs diaballei kai ᾿Arabisson men tēs mikras ᾿Armenias polin t trida lachein ton autou patera (Kaisarios onoma autǭ), martyrikon de, kaitoi tōn eis gynaikas tōmenon hēdonōn, homōs thanaton diathlēsai, katharsion te tōn molysmatōn, kai pros ge stephanous athlētikous epipheronta.
That when Leontius, bishop of Antioch, died, he says, those of like belief brought Eudoxius from Germanicia and set him on the throne. He was of the Arian belief, but through the writings of Asterius had been drawn toward “like in essence.” His fellow-heretics, bringing him back, raised him to the heteroousion. Philostorgius describes Eudoxius as reasonable, orderly in his ways and capable in other respects, but accuses him of extraordinary cowardice. And he says that his father (Caesarius by name) had Arabissus, a city of Lesser Armenia, as his homeland, and that, although he was overcome by pleasures with women, he nevertheless endured a martyr's death, which was a cleansing of his defilements and brought him the athlete's crowns besides.
4.5PG 65:519
Ὅτι Εὐδόξιος μὲν, φησὶν, εἰς διακονίαν Εὐνόμιον προχειρίζεται, ὁ δὲ, πρὶν εἰς τὸ ἀκριβέστατον ἐκεῖνον τῆς δόξης ἀνελθεῖν τὴν λειτουργίαν οὐ δέχεται.
Hoti Eudoxios men, phēsin, eis diakonian Eunomion procheirizetai, ho de, prin eis to akribestaton ekeinon tēs doxēs anelthein tēn leitourgian ou dechetai.
That Eudoxius, he says, appointed Eunomius to the diaconate; but Eunomius would not accept the ministry until Eudoxius had come up to the most exact form of the doctrine.
4.6PG 65:519
Ὅτι, φησὶν, Εὐδοξίου τὴν ᾿Αντιόχειαν ἐγχειρισθέντος, ὁ ᾿Αγκύρας Βασίλειος ἐδυσχέραινεν· αὐτὸς γὰρ ἐπ᾿ αὐτὴν εἶχε τὸ βλέμμα τῇ γνώμῃ στηριζόμενον.
Hoti, phēsin, Eudoxiou tēn ᾿Antiocheian encheiristhentos, ho ᾿Ankyras Basileios edyscherainen; autos gar ep᾿ autēn eiche to blemma tę̄ gnōmę̄ stērizomenon.
That, he says, when Antioch was entrusted to Eudoxius, Basil of Ancyra was displeased; for he himself had his eye fixed on it with a settled purpose.
4.7PG 65:519
Ὅτι, φησὶ, τῆς Κωνσταντίου γυναικὸς τῷ τῆς μητρομανίας ἁλούσης πάθει, ἐξεκρέματο δὲ τοῖς ἱμέροις αὐτῆς ὁ Κωνστάντιος, εἰς ἀνάγκην ἧκε τὸν Θεόφιλον τῆς ὑπερορίας ἀνακαλέσασθαι (εὐφημίζετο γὰρ οὗτος παθῶν εἶναι θείᾳ δυνάμει θεραπευτής), παραγεγονότα δὲ καὶ συγγνώμην οἷς εἰς αὐτὸν ἥμαρτεν αἰτῆσαι, καὶ πρὸς τὴν τῆς γυναικὸς θεραπείαν ἐκλιπαρῆσαι, καὶ μὴ διαμαρτεῖν, ὡς οὗτος λέγει, τῆς αἰτήσεως. Ἐπιθέντος γὰρ τὰς ἱλαστηρίους χεῖρας τοῦ Θεοφίλου, ἀπαλλαγῆναι τοῦ πάθους τὸ γύναιον.
Hoti, phēsi, tēs Kōnstantiou gynaikos tǭ tēs mētromanias halousēs pathei, exekremato de tois himerois autēs ho Kōnstantios, eis anankēn hēke ton Theophilon tēs hyperorias anakalesasthai (euphēmizeto gar houtos pathōn einai theią dynamei therapeutēs), paragegonota de kai syngnōmēn hois eis auton hēmarten aitēsai, kai pros tēn tēs gynaikos therapeian ekliparēsai, kai mē diamartein, hōs houtos legei, tēs aitēseōs. Epithentos gar tas hilastērious cheiras tou Theophilou, apallagēnai tou pathous to gynaion.
That, he says, when Constantius's wife was seized by a disorder of the womb, and Constantius was devoted to his desire for her, he was forced to recall Theophilus from exile (for he was famed as a healer of illnesses by divine power); and when he arrived, Constantius asked his pardon for the wrongs he had done him and begged him to heal his wife, and, as this man says, he did not fail in his request. For when Theophilus laid his propitiating hands on her, the woman was freed from the disorder.
4.8PG 65:521
Ὅτι, φησὶ, Βασίλειος συλλαβὼν μεθ' ἑαυτοῦ τὸν τε τῆς Σεβαστείας Εὐστάθιον, καὶ ἑτέρους Ἐκκλησιῶν προεστῶτας, τόν τε ᾿Αέτιον μάλιστα, εἶτα δὲ καὶ τὸν Εὐδόξιον πρὸς τὸν βασιλέα διασύρει, ἄλλα τε πλάττων περὶ αὐτῶν, καὶ ὡς εἴησαν μύσται καὶ κοινωνοὶ τῆς κατὰ Γάλλον ἐπαναστάσεως, συμπεριλαβὼν ταῖς κατ' ἐκείνων διαβολαῖς καὶ τὸν Θεόφιλον. Ὁ δὲ πεισθεὶς, μάλιστα δὲ διὰ τῶν γυναικῶν (ταύτας γὰρ οἱ περὶ Βασίλειον πρὸς τὴν ἑαυτοῦ γνώμην προκατειργάσαντο), τῷ μὲν Θεοφίλῳ ζημίαν ἐπιβάλλει, τὴν ἐν τῷ Πόντῳ Ἡράκλειαν οἰκεῖν ὑπερόριον, τὸν δὲ Εὐδόξιον τῆς ᾿Αντιοχείας ἀποστάντα διαμένειν οἴκοι, ᾿Αέτιον δὲ καὶ ἑτέρους τινὰς τῶν σὺν αὐτοῖς εἰς τὴν τῶν διαβαλλόντων δίδωσιν ἐξουσίαν. Ἐτύγχανον δὲ οἱ περὶ Βασίλειον καὶ κατὰ πρόσωπον τοῦ βασιλέως περὶ τῆς πίστεως διειλεγμένοι, ἐν οἷς τὸ μὲν ὅμοιον τῷ Πατρὶ λέγειν κατὰ πάντα τὸν Υἱὸν διετρανοῦτο, οὐσίας δὲ ὅλως οὐδὲ ὀνόματι μνήμης τοῖς ἄλλοις λόγοις συνεισήγετο. Ταύτην δὲ τὴν δόξαν καὶ συνόδου κρίσει, καὶ ὑπογραφαῖς βεβαιῶσαι διεσπούδασαν. Μετ' οὐ πολὺ δὲ καὶ Εὐνόμιος, τῆς φήμης τῶν ὑπὸ Βασιλείου πραχθέντων καταλαβούσης τὴν ᾿Αντιόχειαν, την τε χειροτονίαν τοῦ διακόνου ὑποδέχεται, καὶ πρέσβυς ἀποσταλεὶς πρὸς Κωνστάντιον ἀναλῦσαι τὰ ἐψηφισμένα, ἀλίσκεται κατὰ τὴν ὁδὸν ὑπὸ τῶν ἀμφὶ Βασίλειον, καὶ εἰς Μιδαῖον φυγαδεύεται, πόλιν τῆς Φρυγίας· τὸν δὲ ᾿Αέτιον, ὑπὸ τὴν ἐξουσίαν πεσόντα τῶν ἀμφὶ τὸν Βασίλειον, ὑπερόριον ἡ Πέπουζα τῆς Φρυγίας εἶχεν· Εὐδόξιος δὲ εἰς τὴν ἑαυτοῦ πατρίδα ὑπεχώρησε τὴν ᾿Αρμενίαν. ᾿Αλλὰ καὶ ἕτεροι ταῖς ὑπερορίαις ἐδόθησαν, ταῖς περὶ τὸν Βασίλειον ὑπαγόμενοι ψήφοις, ὧν ὁ ἀριθμὸς εἰς ἑβδομήκοντα σύμπας ἐκεφαλαιοῦτο.
Hoti, phēsi, Basileios syllabōn meth' heautou ton te tēs Sebasteias Eustathion, kai heterous Ekklēsiōn proestōtas, ton te ᾿Aetion malista, eita de kai ton Eudoxion pros ton basilea diasyrei, alla te plattōn peri autōn, kai hōs eiēsan mystai kai koinōnoi tēs kata Gallon epanastaseōs, symperilabōn tais kat' ekeinōn diabolais kai ton Theophilon. Ho de peistheis, malista de dia tōn gynaikōn (tautas gar hoi peri Basileion pros tēn heautou gnōmēn prokateirgasanto), tǭ men Theophilǭ zēmian epiballei, tēn en tǭ Pontǭ Hērakleian oikein hyperorion, ton de Eudoxion tēs ᾿Antiocheias apostanta diamenein oikoi, ᾿Aetion de kai heterous tinas tōn syn autois eis tēn tōn diaballontōn didōsin exousian. Etynchanon de hoi peri Basileion kai kata prosōpon tou basileōs peri tēs pisteōs dieilegmenoi, en hois to men homoion tǭ Patri legein kata panta ton Huion dietranouto, ousias de holōs oude onomati mnēmēs tois allois logois syneisēgeto. Tautēn de tēn doxan kai synodou krisei, kai hypographais bebaiōsai diespoudasan. Met' ou poly de kai Eunomios, tēs phēmēs tōn hypo Basileiou prachthentōn katalabousēs tēn ᾿Antiocheian, tēn te cheirotonian tou diakonou hypodechetai, kai presbys apostaleis pros Kōnstantion analysai ta epsēphismena, alisketai kata tēn hodon hypo tōn amphi Basileion, kai eis Midaion phygadeuetai, polin tēs Phrygias; ton de ᾿Aetion, hypo tēn exousian pesonta tōn amphi ton Basileion, hyperorion hē Pepouza tēs Phrygias eichen; Eudoxios de eis tēn heautou patrida hypechōrēse tēn ᾿Armenian. ᾿Alla kai heteroi tais hyperoriais edothēsan, tais peri ton Basileion hypagomenoi psēphois, hōn ho arithmos eis hebdomēkonta sympas ekephalaiouto.
That, he says, Basil, taking with him Eustathius of Sebaste and other heads of churches, maligned Aetius above all, and then Eudoxius as well, to the emperor, fabricating other things about them and claiming that they were initiates and accomplices of Gallus's revolt; and in his slanders against them he included Theophilus too. The emperor was persuaded, especially through the women (for Basil's party had won them over to their view beforehand), and imposed on Theophilus the penalty of living in exile at Heraclea in Pontus; Eudoxius he ordered to leave Antioch and stay at home; and Aetius and some others of their party he gave into the power of their accusers. Basil's party had also happened to discuss the faith in the emperor's presence, and there they declared that the Son is to be called like the Father in all things, while essence was not brought in at all, not even by name, in the rest of what they said. They were eager to confirm this opinion by the judgment of a council and by signatures. Not long afterwards Eunomius, when the report of what Basil had done reached Antioch, accepted ordination as deacon; and, sent as an envoy to Constantius to undo what had been decreed, he was seized on the way by Basil's party and banished to Midaeum, a city of Phrygia. Aetius, having fallen into the power of Basil's party, was held in exile at Pepuza in Phrygia; and Eudoxius withdrew to his homeland, Armenia. Others too were sent into exile, subjected to the votes of Basil's party, their number amounting to seventy in all.
4.9PG 65:521
Ὅτι οἱ ἀμφὶ Βασίλειον ταῦτα διαπραξάμενοι πάντα, πανταχοῦ φοιτῶντες τὸ ὁμοιούσιον ἐκρότουν· καὶ πολλῶν πειθομένων, καὶ τὸν Κωνσταντινουπόλεως Μακεδόνιον, καίτοι τοῖς περὶ Εὐνόμιον προαποκεκλιμένον εἰς τὴν ἑαυτῶν ὅμως εσπάσαντο δόξαν ἀλλὰ καὶ πολλοὺς ἑτέρους τῶν ἐπισκόπων, τοὺς μὲν ὑπάγοντες λόγοις, τοὺς δὲ, τὴν πειθώ συνεπικεραννύντες τῇ βία.
Hoti hoi amphi Basileion tauta diapraxamenoi panta, pantachou phoitōntes to homoiousion ekrotoun; kai pollōn peithomenōn, kai ton Kōnstantinoupoleōs Makedonion, kaitoi tois peri Eunomion proapokeklimenon eis tēn heautōn homōs espasanto doxan alla kai pollous heterous tōn episkopōn, tous men hypagontes logois, tous de, tēn peithō synepikerannyntes tę̄ bia.
That Basil's party, having done all this, went about everywhere applauding the homoiousion; and as many were persuaded, they drew to their own opinion even Macedonius of Constantinople, though he had earlier inclined to Eunomius's party, and many other bishops as well, leading some by arguments and mixing persuasion with force for others.
4.10PG 65:523
Ὅτι Πατρόφιλον τὸν Σκυθοπόλεως, καὶ Νάρκισσον τὸν Εἰρηνοπόλεως, καὶ ἑτέρους σὺν αὐτοῖς, ἐν Σεγγιδόνι τῆς Μυσίας παραγενομένους, τὸν Κωνστάντιόν φησιν ἀναδιδάξαι τὰ παρὰ τοῦ Βασιλείου δεδραματουργημένα. Καὶ τὸν καταπλαγέντα καὶ ὑπεραλγήσαντα, τῶν μὲν μεθορίων τοὺς κατεψηφισμένους ἀνεῖναι, συνόδους δὲ γενέσθαι προστάξαι δύο, τὴν μὲν ἐν ᾿Αριμίνῳ τοὺς ἀπὸ δύσεως συναλίζουσαν, τὴν δὲ τοὺς ἐξ ἑῴας καὶ Λιβύης καὶ Θράκης ἐν Νικομηδείᾳ· αἱ τὰ παρ' ἑκατέρου μέρους λεγόμενα, δοκιμασίαις ἔμελλον παραβάλλειν. ᾿Αλλὰ τὴν μὲν ἐν Νικομηδείᾳ, ὡς οὗτος ὁ δυσσεβής δυσφημεῖ, τῶν πλειόνων πρὸς τὸ ὁμοούσιον νενευκότων, σεισμὸς ἀναστέλλει, ὃς τοῖς προκαταλαβοῦσιν εἰς δεκαπέντε τὸν ἀριθμὸν ἀνηνεγμένοις ἅμα τοῦ ταύτης ἐπισκόπου Κεκροπίου, ἐπικατασείσας τὸν ναὸν ἐν ᾧ συνεδρίαζον, διαφθείρει. Ἡ δὲ ἐν ᾿Αριμίνῳ, εἰς τριακοσίους ἄνδρας συνελθοῦσα, τὸ μὲν τῆς οὐσίας ὄνομα εἰς τὸ παντελὲς διώσατο, ὅμοιον δὲ τὸν Υἱὸν τῷ Πατρὶ κατὰ τὰς Γραφὰς ἀνακηρύξασα, ὑπογραφαῖς ἰδίαις κατησφαλίσαντο.
Hoti Patrophilon ton Skythopoleōs, kai Narkisson ton Eirēnopoleōs, kai heterous syn autois, en Sengidoni tēs Mysias paragenomenous, ton Kōnstantion phēsin anadidaxai ta para tou Basileiou dedramatourgēmena. Kai ton kataplagenta kai hyperalgēsanta, tōn men methoriōn tous katepsēphismenous aneinai, synodous de genesthai prostaxai dyo, tēn men en ᾿Ariminǭ tous apo dyseōs synalizousan, tēn de tous ex heǭas kai Libyēs kai Thrakēs en Nikomēdeią; hai ta par' hekaterou merous legomena, dokimasiais emellon paraballein. ᾿Alla tēn men en Nikomēdeią, hōs houtos ho dyssebēs dysphēmei, tōn pleionōn pros to homoousion neneukotōn, seismos anastellei, hos tois prokatalabousin eis dekapente ton arithmon anēnegmenois hama tou tautēs episkopou Kekropiou, epikataseisas ton naon en hǭ synedriazon, diaphtheirei. Hē de en ᾿Ariminǭ, eis triakosious andras synelthousa, to men tēs ousias onoma eis to panteles diōsato, homoion de ton Huion tǭ Patri kata tas Graphas anakēryxasa, hypographais idiais katēsphalisanto.
That he says Patrophilus of Scythopolis, Narcissus of Irenopolis and others with them came to Singidunum in Moesia and informed Constantius of what Basil had staged. Astonished and deeply grieved, he released the condemned from exile and ordered two councils to be held: one at Ariminum, gathering those from the West, the other at Nicomedia, for those from the East, Libya and Thrace; they were to put to the test what was said by each side. But the council at Nicomedia, as this impious man blasphemously says, since most had inclined to the homoousion, was stopped by an earthquake, which shook down the church in which they were sitting and killed those who had arrived first, fifteen in number, together with Cecropius, the bishop of the city. The council at Ariminum, at which some three hundred men gathered, rejected the word “essence” altogether, proclaimed the Son like the Father according to the Scriptures, and secured this with their own signatures.
4.11PG 65:523
Ὅτι τῆς Νικομηδείας σεισμῷ καὶ πυρὶ καὶ θαλάσσης ἐπικλύσει κατερειπωθείσης, ὡς οὗτος λέγει, καὶ πολλῶν ἀνθρώπων διαφθαρέντων, ἡ σύνοδος ἐν Σελευκείᾳ τὴν σύστασιν λαμβάνει· τῶν μὲν περὶ Βασίλειον τὴν Νικαίαν παραιτησαμένων, τῶν δὲ ἀμφὶ τὸν Εὐδόξιον καὶ ᾿Αέτιον τὴν Ταρσὸν οὐ προσηκαμένων. Οἱ δὲ περὶ Βασίλειον μηχαναῖς τὴν σύνοδον διαστήσαντες, καὶ καθ' ἑαυτοὺς συνεδριάσαντες, κυροῦσι μὲν τὸ κατ᾿ οὐσίαν ὅμοιον, τοὺς δ᾽ ἀντιφερομένους καθαιροῦσιν, ἀποκηρύξαντες τὸ ἑτεροούσιον, καὶ χειροτονοῦσιν αὐτοὶ καθ' ἑαυτοὺς ἐπίσκοπον τῆς ᾿Αντιοχείας 'Ανιανόν. Πλήν γε καὶ οἱ περὶ Εὐδόξιον καὶ ᾿Αέτιον, τὸ ἑτεροούσιον ἐγγράφως κρατυνάμενοι, πανταχοῦ τὸν τόμον διαπέμπουσιν.
Hoti tēs Nikomēdeias seismǭ kai pyri kai thalassēs epiklysei katereipōtheisēs, hōs houtos legei, kai pollōn anthrōpōn diaphtharentōn, hē synodos en Seleukeią tēn systasin lambanei; tōn men peri Basileion tēn Nikaian paraitēsamenōn, tōn de amphi ton Eudoxion kai ᾿Aetion tēn Tarson ou prosēkamenōn. Hoi de peri Basileion mēchanais tēn synodon diastēsantes, kai kath' heautous synedriasantes, kyrousi men to kat᾿ ousian homoion, tous d᾽ antipheromenous kathairousin, apokēryxantes to heteroousion, kai cheirotonousin autoi kath' heautous episkopon tēs ᾿Antiocheias 'Anianon. Plēn ge kai hoi peri Eudoxion kai ᾿Aetion, to heteroousion engraphōs kratynamenoi, pantachou ton tomon diapempousin.
That after Nicomedia was laid in ruins by earthquake, fire and the flooding of the sea, as this man says, and many people perished, the council took place at Seleucia, since Basil's party had declined Nicaea and the party of Eudoxius and Aetius would not accept Tarsus. Basil's party, splitting the council by their schemes and sitting by themselves, ratified “like in essence,” deposed their opponents, anathematizing the heteroousion, and by themselves ordained Anianus bishop of Antioch. But the party of Eudoxius and Aetius in turn confirmed the heteroousion in writing and sent their tome everywhere.
4.12PG 65:523
Ὁ δὲ βασιλεὺς ταῦτα μαθών, προσέταξεν ἅπαντας εἰς τὴν Κωνσταντινούπολιν ἀπαντᾶν. Καὶ δὴ συναθροίζονται ἔκ τε τῶν ἑσπερίων καὶ τῆς ἑῴας καὶ Λιβύης μικροῦ σύμπαντες. Προειστήκεισαν δὲ τῶν μὲν κατ᾿ οὐσίαν ὅμοιον πρεσβευόντων, Βασίλειός τε καὶ Εὐστάθιος· οἷς ἄλλοι τε καὶ Βασίλειος ἕτερος παρῆν συνασπίζων, διακόνων ἔτι τάξιν ἔχων, δυνάμει μὲν τοῦ λέγειν πολλῶν προφέρων, τῷ δὲ τῆς γνώμης ἀθαρσεῖ πρὸς τοὺς κοινοὺς ὑποστελλόμενος ἀγῶνας. Τῶν δὲ τὸ ἑτεροούσιον, ᾿Αέτιος μὲν καὶ Εὐνόμιος ὑπῆρχον, οἱ τὴν δύναμιν ἄκροι, διακόνων ἑκάτερος βαθμὸν ἔχων. Ἐπίσκοποι δὲ δευτεραγωνιστῶν χορὸν ἐκπληροῦντες, Μάρης τε καὶ Εὐδόξιος, ὁ τότε τῆς ᾿Αντιοχείας ἐπισκοπήσας, ὕστερον δὲ καὶ τὸν Κωνσταντινουπόλεως ὑπελθὼν θρόνον. Καὶ δὴ καὶ ᾿Ακάκιος ὁ τῆς Παλαιστίνων Καισαρείας, τὴν πρὸς ἐκείνους ὑποκρινόμενος ὁμοδοξίαν, ἐφ᾽ ᾧ τοὺς περὶ Βασίλειον ἀντιλυπῆσαι, διότι κἀκεῖνοι Κύριλλον τῶν Ἱεροσολύμων αὐτοῦ παυθέντα τοῦ ἱερᾶσθαι, διὰ τιμῆς ἔφερον. Ἦν δὲ ὁ ᾿Ακάκιος θαρσαλέος μὲν ἐν τοῖς ἀγῶσι, διανοηθῆναί τε πράγματος φύσιν ὀξὺς, καὶ λόγῳ δηλῶσαι τὸ γνωθὲν ἱκανός. Ἐξ οὗ καὶ τὰ ταύτης τῆς συνόδου γράμματα πολλὰ δὲ ἐστιν, οὗτος ἦν μόνος ὁ διατιθέμενος. Εἰς ἅμιλλαν οὖν δογμάτων έκατέρας μοίρας καταστάσης, ὁ μὲν Βασίλειος τῶν τὸ ὁμοούσιον δοξαζόντων προηγόρει, οἱ δὲ τοῦ ἑτεροουσίου ὑπὲρ ἁπάντων λέγειν τὸν ᾿Αέτιον προὔστησαν, συνασπίζοντος αὐτῷ καὶ Εὐνομίου. Ὡς δὲ εἶδον οἱ ἀμφὶ τὸν Βασίλειον προβεβλημένον αὐτοῖς εἰς ἀντιλογίαν τὸν ᾿Αέτιον, δείσαντες αὐτοῦ τὴν δύναμιν τῶν λόγων, οὐκ ἔφασαν δεῖν ἐπισκόπους ὄντας διακόνῳ περὶ δογμάτων εἰς λόγους καθίστασθαι. ᾿Αντειπόντων δὲ τῶν διαφερομένων, ὡς οὐκ ἀξίας νῦν ἐστι κρίσις, ἀλλ᾿ ἀληθείας ἐπιζήτησις, δέχονται μὲν καὶ ἄκοντες οἱ περὶ Βασίλειον τὸν ἀγῶνα· καὶ ὡς οὗτος λέγει, κατὰ κράτος τῇ τοῦ ᾿Αετίου γλώσσῃ ἡττήθησαν, ὡς μὴ μόνον ὁμολογῆσαι, παρηλλάχθαι τὴν τοῦ γεννηθέντος οὐσίαν πρὸς τὴν τοῦ γειναμένου, καὶ κατὰ μηδὲν κοινωνεῖν, ἀλλὰ καὶ χειρὶ οἰκείᾳ τὴν ὁμολογίαν, ᾿Αετίου τοῦτο προσαπαιτήσαντος, βεβαιώσασθαι. Μαθόντα δὲ ταῦτα τὸν βασιλέα, καὶ ἣν πάλαι Βασίλειος κατὰ ᾿Αετίου διαβολὴν συνεσκευάκει, κατὰ μέσης τῆς καρδίας ἀκμάζουσαν φέροντα, τὸ συνενεχθὲν ἁρπάσαι πρὸς τὴν τῆς ὀργῆς ἐκπλήρωσιν. Διόπερ ἄμφω μὲν εἰς θέαν παρίστησι, διαπυνθάνεται δὲ τοῦ Βασιλείου, τίνα ἂν εἴη, οἷς ἐπαιτιᾶται τὸν ᾿Αέτιον. Ὁ δὲ, Ὡς ἀνόμοιον, ἔφη, τῷ Πατρὶ τὸν Υἱὸν εἰσηγεῖται. Ἀμείψασθαι δὲ πρὸς ταῦτα τὸν ᾿Αἐτιον τοσοῦτον ἐνδεῖν τῷ Πατρὶ τὸν Υἱὸν ἀνόμοιον εἰπεῖν ἢ δοξάσαι, ὥστε καὶ ἀπαραλλάκτως ὅμοιον σύ τὸν κηρύττειν. Τῆς δὲ τοῦ ἀπαραλλάκτου φωνῆς ὑποδραξάμενος ὁ Κωνστάντιος, καὶ μηδ' ἀνασχόμενος ὅλως ἔτι καταμαθεῖν, κατ᾿ ὃν ἐκεῖνος τρόπον εφθέγξατο τὸ ἀπαράλλακτον, ἐκβληθῆναι μὲν κελεύει τῶν βασιλείων τὸν ᾿Αέτιον· ὕστερον δὲ, τῇ συνδρομῇ ᾿Ακακίου, καὶ καθαιρέσεως ὑποβληθῆναι ψήφοις, οὐ τῶν ὀρθοδοξούντων μόνων ὑποσημηναμένων τῇ καθαιρέσει, ἀλλὰ καὶ αὐτῶν τῶν εἰς τὰ μάλιστα τῷ φρονήματι κοινωνούντων· τῶν μὲν καὶ τὴν γνώμην ταβληθέντων, τῶν δὲ τὴν ἀκούσιον πρᾶξιν οἰκονομίας ῥήματι κατασχηματιζόντων. Ὁ δὲ Κωνστάντιος, τὸν τῶν ἐσπερίων τόμον προκομισάμενος, τοῦτον καὶ τῶν παρόντων ὑποσημήνασθαι χειρὶ οἰκείᾳ διεκελεύσατο. Περιείχετο δὲ τῷ τόμῳ, ὅμοιον τῷ Πατρὶ κατὰ τὰς ἀπαράλλακτος Γραφὰς ἀνομολογεῖν τὸν Υἱόν. Καὶ πάλιν ἐνταῦθα συνδρομῇ τοῦ ᾿Ακακίου, ὃς ἕτερος μὲν ἦν τὴν δόξαν, ἕτερος δὲ τὴν γλῶτταν, ὑπογράφουσι πάντες ὅσοι παρῆσαν, καὶ ὅσοι· πρὶν ἐπρέσβευον τὸ ἑτεροούσιον.
Ho de basileus tauta mathōn, prosetaxen hapantas eis tēn Kōnstantinoupolin apantan. Kai dē synathroizontai ek te tōn hesperiōn kai tēs heǭas kai Libyēs mikrou sympantes. Proeistēkeisan de tōn men kat᾿ ousian homoion presbeuontōn, Basileios te kai Eustathios; hois alloi te kai Basileios heteros parēn synaspizōn, diakonōn eti taxin echōn, dynamei men tou legein pollōn propherōn, tǭ de tēs gnōmēs atharsei pros tous koinous hypostellomenos agōnas. Tōn de to heteroousion, ᾿Aetios men kai Eunomios hypērchon, hoi tēn dynamin akroi, diakonōn hekateros bathmon echōn. Episkopoi de deuteragōnistōn choron ekplērountes, Marēs te kai Eudoxios, ho tote tēs ᾿Antiocheias episkopēsas, hysteron de kai ton Kōnstantinoupoleōs hypelthōn thronon. Kai dē kai ᾿Akakios ho tēs Palaistinōn Kaisareias, tēn pros ekeinous hypokrinomenos homodoxian, eph᾽ hǭ tous peri Basileion antilypēsai, dioti kakeinoi Kyrillon tōn Hierosolymōn autou pauthenta tou hierasthai, dia timēs epheron. Ēn de ho ᾿Akakios tharsaleos men en tois agōsi, dianoēthēnai te pragmatos physin oxys, kai logǭ dēlōsai to gnōthen hikanos. Ex hou kai ta tautēs tēs synodou grammata polla de estin, houtos ēn monos ho diatithemenos. Eis hamillan oun dogmatōn ekateras moiras katastasēs, ho men Basileios tōn to homoousion doxazontōn proēgorei, hoi de tou heteroousiou hyper hapantōn legein ton ᾿Aetion proustēsan, synaspizontos autǭ kai Eunomiou. Hōs de eidon hoi amphi ton Basileion probeblēmenon autois eis antilogian ton ᾿Aetion, deisantes autou tēn dynamin tōn logōn, ouk ephasan dein episkopous ontas diakonǭ peri dogmatōn eis logous kathistasthai. ᾿Anteipontōn de tōn diapheromenōn, hōs ouk axias nyn esti krisis, all᾿ alētheias epizētēsis, dechontai men kai akontes hoi peri Basileion ton agōna; kai hōs houtos legei, kata kratos tę̄ tou ᾿Aetiou glōssę̄ hēttēthēsan, hōs mē monon homologēsai, parēllachthai tēn tou gennēthentos ousian pros tēn tou geinamenou, kai kata mēden koinōnein, alla kai cheiri oikeią tēn homologian, ᾿Aetiou touto prosapaitēsantos, bebaiōsasthai. Mathonta de tauta ton basilea, kai hēn palai Basileios kata ᾿Aetiou diabolēn syneskeuakei, kata mesēs tēs kardias akmazousan pheronta, to synenechthen harpasai pros tēn tēs orgēs ekplērōsin. Dioper amphō men eis thean paristēsi, diapynthanetai de tou Basileiou, tina an eiē, hois epaitiatai ton ᾿Aetion. Ho de, Hōs anomoion, ephē, tǭ Patri ton Huion eisēgeitai. Ameipsasthai de pros tauta ton ᾿Aetion tosouton endein tǭ Patri ton Huion anomoion eipein ē doxasai, hōste kai aparallaktōs homoion sy ton kēryttein. Tēs de tou aparallaktou phōnēs hypodraxamenos ho Kōnstantios, kai mēd' anaschomenos holōs eti katamathein, kat᾿ hon ekeinos tropon ephthenxato to aparallakton, ekblēthēnai men keleuei tōn basileiōn ton ᾿Aetion; hysteron de, tę̄ syndromę̄ ᾿Akakiou, kai kathaireseōs hypoblēthēnai psēphois, ou tōn orthodoxountōn monōn hyposēmēnamenōn tę̄ kathairesei, alla kai autōn tōn eis ta malista tǭ phronēmati koinōnountōn; tōn men kai tēn gnōmēn tablēthentōn, tōn de tēn akousion praxin oikonomias rhēmati kataschēmatizontōn. Ho de Kōnstantios, ton tōn esperiōn tomon prokomisamenos, touton kai tōn parontōn hyposēmēnasthai cheiri oikeią diekeleusato. Perieicheto de tǭ tomǭ, homoion tǭ Patri kata tas aparallaktos Graphas anomologein ton Huion. Kai palin entautha syndromę̄ tou ᾿Akakiou, hos heteros men ēn tēn doxan, heteros de tēn glōttan, hypographousi pantes hosoi parēsan, kai hosoi; prin epresbeuon to heteroousion.
When the emperor learned this, he ordered them all to come to Constantinople. And so almost all of them gathered from the West, the East and Libya. At the head of those who professed “like in essence” were Basil and Eustathius; with them, among others, another Basil was present as an ally, who still held the rank of deacon, surpassing many in power of speech but holding back from public contests because of the timidity of his mind. Of the heteroousion party the leaders were Aetius and Eunomius, supreme in ability, each holding the rank of deacon. Bishops filling the chorus of supporting actors were Maris and Eudoxius, who was then bishop of Antioch and later succeeded to the throne of Constantinople; and also Acacius of Caesarea in Palestine, who feigned agreement with them so as to vex Basil's party in return, because they held in honour Cyril of Jerusalem, whom he had suspended from the priesthood. Acacius was bold in contests, quick to grasp the nature of a matter, and able to express in words what he had grasped; hence the letters of this council, which are many, were all composed by him alone. When the two parties entered the contest of doctrines, Basil spoke for those who held the homoiousion, while those of the heteroousion put forward Aetius to speak for all, with Eunomius as his ally. When Basil's party saw Aetius put up against them for the debate, fearing the power of his arguments, they said it was not right for them, being bishops, to enter into discussion about doctrines with a deacon. When their opponents replied that this was not now a judgment of rank but a search for truth, Basil's party accepted the contest, though unwillingly; and, as this man says, they were utterly defeated by Aetius's tongue, so that they not only confessed that the essence of the begotten differs from that of the begetter and has nothing in common with it, but also, at Aetius's further demand, confirmed the confession with their own hand. But the emperor learned of this, and, carrying still fresh in the midst of his heart the slander that Basil had long before contrived against Aetius, seized on what had happened to satisfy his anger. He therefore brought both before him and asked Basil what it was of which he accused Aetius. He said, “That he teaches that the Son is unlike the Father.” Aetius replied that he was so far from saying or thinking that the Son is unlike the Father that he even proclaimed him like without any difference. Constantius seized on the words “without any difference” and, not even bearing to learn in what sense he had spoken of “without difference,” ordered Aetius to be expelled from the palace; and later, with the help of Acacius, he was also subjected to a vote of deposition, signed not only by those of right belief but even by those who most shared his opinion: some had also changed their mind, while others disguised the act they did unwillingly with the word “economy.” Constantius then produced the tome of the Westerners and ordered those present to sign it with their own hand. It contained the confession that the Son is like the Father according to the Scriptures. And here again, with the help of Acacius, who was one thing in opinion and another in speech, all who were present signed, even those who earlier professed the heteroousion.
Chapter 5
5.1PG 65:527
Ὅτι, φησὶ, μετὰ ταῦτα ᾿Ακάκιος τοὺς περὶ σίλειον καὶ Εὐστάθιον, βασιλέα πείσας καὶ αἰτίαις ἄλλους ἄλλαις ὑποβαλών, καθαιρεῖ τῶν θρόνων. Καθαιρεῖ δὲ καὶ Μακεδόνιον τὸν Κωνσταντινουπόλεως ἐπίσκοπον. Παυθέντος δὲ τοῦ Μακεδονίου, Εὐδόξιος ἐξ ᾿Αντιοχείας Κωνσταντίου γνώμῃ ἀντικαθιδρύεται τῷ θρόνῳ. Ὑπερορίζονται δὲ καὶ οἱ καθαιρεθέντες. Βασίλειος μὲν εἰς Ἰλλυριοὺς, οἱ δὲ λοιποὶ ἄλλος ἄλλα χόσε· οἱ πρὸς τὴν ὑπερόριον στελλόμενοι, ἀθετοῦσι μὲν τὰς οἰκείας ὑπογραφὰς, αἷς τὴν ἐν ᾿Αριμίνῳ στιν ὑπεσημήναντο· ἀνακηρύττουσι δὲ πάλιν οἱ μὲν τὸ ὁμοούσιον, οἱ δὲ τὸ ὁμοιούσιον. Καὶ ὁ ᾿Αέτιος δὲ, καθαιρεθεὶς διότι τὸ ἀπαράλλακτον εἰσηγήσατο, ὅπερ αὐτοῦ ταῖς ἄλλαις ὁμιλίαις καὶ συγγραφαῖς διαρρήδην ἀπεμάχετο, ὑπερόριος εἰς Μοψουεστίαν τῆς λικίας ἐκπέμπεται, ὑπογραψάντων κατ᾿ αὐτοῦ, οὐ μόνον δὲ, ἀλλὰ καὶ κατὰ τῆς πίστεως ἣν ἐκήρυττε, μικροῦ πάντων αὐτοῦ τῶν ἐραστῶν καὶ ὁμοφρόνων· τῶν μὲν ἐκ μεταβολῆς τῶν πάλαι δεδογμένων, τῶν δὲ τοῖς καιροῖς ἐνδόντων, καὶ τὴν τοῦ βασιλέως γνώμην κρείττω τῆς παρὰ σφίσιν ἀληθείας ποιησαμένων. Ὁ δὲ Ἀκάκιος τοὺς περὶ Βασίλειον δι᾿ ἰδίαν ἔχθραν, καὶ τὸν ᾿Αέτιον διὰ τὸ ἑτεροδοξεῖν καθελὼν, καὶ ὑπερορίους ποιησάμενος, ἀνατρέχων ἐπὶ τὴν Καισάρειαν, ταῖς χηρευούσαις Ἐκκλησίαις ἀρχιερεῖς καθίστη, τὸ ὁμοούσιον θρησκεύοντας· καὶ καθίστησι μὲν ἐν κομηδείᾳ ἀντὶ Κεκροπίου, Ονήσιμον· ἀντὶ δὲ Βασιλείου τῇ ᾿Αγκύρᾳ, ᾿Αθανάσιον ᾿Ακάκιον δὲ ἕτερου ἀντὶ Σιλβανοῦ, τῇ Ταρσῷ. Ἐν δὲ τῇ ᾿Αντιοχείᾳ, ὅσοι μὲν ποτε τῶν ἐν τῷ κλήρῳ συνέπραξαν Βασιλείῳ ἐν τοῖς κατὰ τοῦ Ἀετίου καὶ Εὐδοξίου τολμηθεῖσιν, ἐρήμην ἠλαύνοντο. Μελέτιον δὲ τῆς Σεβαστείας τῶν ᾿Αρμενίων μεταπεμψάμενος, ἀντὶ Εὐδοξίου τῷ θρόνῳ ἐγκαθιδρύει· ἤδη γὰρ Εὐδόξιος Κωνσταντινουπόλεως ἐπέβαινεν. Ὁ δὲ Μελέτιος, τὰ μὲν πρῶτα, τῇ τοῦ βασιλέως ῥοπῇ, θεραπεύων τὸ ἑτεροούσιον ὑπεκρίνετο καὶ τῷ τόμῳ τῶν ἑσπερίων ἐγραψε, τοῦ δε τῆς ᾿Αντιοχείας ἐπάρξας θρόνου, θερμὸς ἦν τοῦ ὁμοουσίου ὑπέρμαχος. Χειροτονεῖ δὲ καὶ Πελάγιον ὁ ᾿Ακάκιος ἐν Λαοδικείᾳ· καὶ ἁπλῶς ἔνθα ἂν ἡ δύναμις εἴπετο τὴν βουλὴν ἐδίδου, κατὰ τὸ κράτιστον ἀντὶ τῶν ἐξελαθέντων τοὺς τὸ ὁμοούσιον εἰς τὸ ἀπροφάσιστον τιμῶντας ἐγκαθιστάναι.
Hoti, phēsi, meta tauta ᾿Akakios tous peri sileion kai Eustathion, basilea peisas kai aitiais allous allais hypobalōn, kathairei tōn thronōn. Kathairei de kai Makedonion ton Kōnstantinoupoleōs episkopon. Pauthentos de tou Makedoniou, Eudoxios ex ᾿Antiocheias Kōnstantiou gnōmę̄ antikathidryetai tǭ thronǭ. Hyperorizontai de kai hoi kathairethentes. Basileios men eis Illyrious, hoi de loipoi allos alla chose; hoi pros tēn hyperorion stellomenoi, athetousi men tas oikeias hypographas, hais tēn en ᾿Ariminǭ stin hypesēmēnanto; anakēryttousi de palin hoi men to homoousion, hoi de to homoiousion. Kai ho ᾿Aetios de, kathairetheis dioti to aparallakton eisēgēsato, hoper autou tais allais homiliais kai syngraphais diarrēdēn apemacheto, hyperorios eis Mopsouestian tēs likias ekpempetai, hypograpsantōn kat᾿ autou, ou monon de, alla kai kata tēs pisteōs hēn ekērytte, mikrou pantōn autou tōn erastōn kai homophronōn; tōn men ek metabolēs tōn palai dedogmenōn, tōn de tois kairois endontōn, kai tēn tou basileōs gnōmēn kreittō tēs para sphisin alētheias poiēsamenōn. Ho de Akakios tous peri Basileion di᾿ idian echthran, kai ton ᾿Aetion dia to heterodoxein kathelōn, kai hyperorious poiēsamenos, anatrechōn epi tēn Kaisareian, tais chēreuousais Ekklēsiais archiereis kathistē, to homoousion thrēskeuontas; kai kathistēsi men en komēdeią anti Kekropiou, Onēsimon; anti de Basileiou tę̄ ᾿Ankyrą, ᾿Athanasion ᾿Akakion de heterou anti Silbanou, tę̄ Tarsǭ. En de tę̄ ᾿Antiocheią, hosoi men pote tōn en tǭ klērǭ synepraxan Basileiǭ en tois kata tou Aetiou kai Eudoxiou tolmētheisin, erēmēn ēlaunonto. Meletion de tēs Sebasteias tōn ᾿Armeniōn metapempsamenos, anti Eudoxiou tǭ thronǭ enkathidryei; ēdē gar Eudoxios Kōnstantinoupoleōs epebainen. Ho de Meletios, ta men prōta, tę̄ tou basileōs rhopę̄, therapeuōn to heteroousion hypekrineto kai tǭ tomǭ tōn hesperiōn egrapse, tou de tēs ᾿Antiocheias eparxas thronou, thermos ēn tou homoousiou hypermachos. Cheirotonei de kai Pelagion ho ᾿Akakios en Laodikeią; kai haplōs entha an hē dynamis eipeto tēn boulēn edidou, kata to kratiston anti tōn exelathentōn tous to homoousion eis to aprophasiston timōntas enkathistanai.
That, he says, after this Acacius, having persuaded the emperor and subjecting them to various charges, deposed Basil, Eustathius and their party from their thrones. He also deposed Macedonius, bishop of Constantinople; and when Macedonius was removed, Eudoxius was installed on that throne in his place, from Antioch, by Constantius's decision. Those who had been deposed were also exiled: Basil to Illyricum, the rest each to a different place. Those sent into exile repudiated their own signatures by which they had subscribed the creed of Ariminum, and proclaimed once more, some the homoousion, others the homoiousion. Aetius too, deposed because he had introduced “without difference,” which in his other discourses and writings he had expressly fought against, was sent into exile to Mopsuestia in Cilicia; almost all his admirers and those of like mind signed against him, and not only against him but also against the faith he preached: some from a change of their former opinions, others yielding to the times and putting the emperor's will above the truth they held. Acacius, having deposed Basil's party out of personal enmity and Aetius because of his different belief, and having exiled them, hurried back to Caesarea and appointed high priests for the widowed churches, men who professed the homoousion: in Nicomedia he appointed Onesimus in place of Cecropius; at Ancyra, in place of Basil, Athanasius; and at Tarsus another Acacius in place of Silvanus. At Antioch, those of the clergy who had ever cooperated with Basil in what he had dared against Aetius and Eudoxius were driven out without a hearing. Meletius he summoned from Sebaste in Armenia and installed on the throne in place of Eudoxius, for Eudoxius was already taking up the see of Constantinople. Meletius at first, deferring to the emperor's inclination, pretended to hold the heteroousion and subscribed the tome of the Westerners; but once he had taken over the throne of Antioch, he was a hot champion of the homoousion. Acacius also ordained Pelagius at Laodicea; and in short, wherever power seconded his will, he installed with all possible force, in place of those driven out, men who honoured the homoousion without reserve.
5.2PG 65:529
Ὅτι, φησὶν, ὁ βασιλεὺς παρὰ ᾿Ακακίου μαθῶν, ὡς ὁ ᾿Αέτιος ὑπὸ Αὐξεντίου τοῦ Μοψουεστίας ἐπισκόπου ἐς τὰ μάλιστα φιλοφροσύνης ἀξιοῦται, εἰς Ἅμβλαδα τοῦτον μεθορισθῆναι παρακελεύεται, ἐκεῖ κακῶς ἀποῤῥῆξαι τὸν βίον, διὰ τὸ βάρβαρον καὶ μισάνθρωπον τῶν ἐνοικούντων. Αὐχμοῦ δὲ καὶ λοιμοῦ τὴν χώραν ἔχοντος ἀνυποίστου, ὡς οὗτος ὁ δυσσεβής· ψευδολογεῖ, τὸν ᾿Αέτιον ἐξιλεωσάμενον τὸ θεῖον λῦσαι μὲν τὰ δεινά, παμπόλλης δὲ τυχεῖν ὑπὸ τῶν ἐνοικούντων εὐνοίας τε καὶ σεβασμιότητος.
Hoti, phēsin, ho basileus para ᾿Akakiou mathōn, hōs ho ᾿Aetios hypo Auxentiou tou Mopsouestias episkopou es ta malista philophrosynēs axioutai, eis Hamblada touton methoristhēnai parakeleuetai, ekei kakōs aporrhēxai ton bion, dia to barbaron kai misanthrōpon tōn enoikountōn. Auchmou de kai loimou tēn chōran echontos anypoistou, hōs houtos ho dyssebēs; pseudologei, ton ᾿Aetion exileōsamenon to theion lysai men ta deina, pampollēs de tychein hypo tōn enoikountōn eunoias te kai sebasmiotētos.
That, he says, the emperor, learning from Acacius that Aetius was being treated with the greatest kindness by Auxentius, bishop of Mopsuestia, ordered him to be moved to Amblada, to end his life there miserably because of the barbarous and inhuman character of its inhabitants. But when drought and an unbearable plague held the region, as this impious man falsely tells, Aetius propitiated the Divinity, ended the calamities, and won very great goodwill and reverence from the inhabitants.
5.3PG 65:529
Ὅτι τῶν περὶ Εὐστάθιον καὶ Εὐσέβιον καὶ Ἐλεύσιον καθαιρεθέντων, οἱ ἀμφὶ τὸν Μάριν καὶ Εὐδόξιον γνώμη Κωνσταντίου, τῆς Κυζίκου τὸν Εὐνόμιον ἐπίσκοπον χειροτονοῦσιν, οὐκ ἄλλως ἐκείνου τὴν χειροτονίαν ἀνασχομένου, εἰ μὴ παρ᾿ αὐτῶν ὑποσχέσεις λάβοι, τὸν ᾿Αέτιον καὶ τῆς ὑπερορίας, καὶ τῆς καθαιρέσεως άθωωθῆναι· καὶ χρόνος ἦν ὁ τῆς προθεσμίας εἰς τρεῖς ἀπαρτιζόμενος μῆνας.
Hoti tōn peri Eustathion kai Eusebion kai Eleusion kathairethentōn, hoi amphi ton Marin kai Eudoxion gnōmē Kōnstantiou, tēs Kyzikou ton Eunomion episkopon cheirotonousin, ouk allōs ekeinou tēn cheirotonian anaschomenou, ei mē par᾿ autōn hyposcheseis laboi, ton ᾿Aetion kai tēs hyperorias, kai tēs kathaireseōs athōōthēnai; kai chronos ēn ho tēs prothesmias eis treis apartizomenos mēnas.
That when Eustathius, Eusebius and Eleusius had been deposed, Maris and Eudoxius and their party, with Constantius's approval, ordained Eunomius bishop of Cyzicus. He would not accept ordination on any other terms than that he receive promises from them that Aetius would be cleared of both his exile and his deposition; and the time set for this was fixed at three months.
5.4PG 65:531
Ὅτι, φησὶν, εἰωθὼς Κωνστάντιος τῶν πολεμίων κρατεῖν, ἐπειδὴ ὁμογνίῳ λύθρῳ τὴν δεξιὰν ἐξεμίανε, καὶ τοὺς ἀμφὶ Θεόφιλον καὶ ᾿Αέτιον καὶ Σέῤῥαν, διαβολαῖς ἀναπεισθεὶς Βασιλείου, ὑπερορίους ἐποιήσατο, πρὸς Πέρσας συμπλακεὶς τὸ ἧττον ἤνεγκεν.
Hoti, phēsin, eiōthōs Kōnstantios tōn polemiōn kratein, epeidē homogniǭ lythrǭ tēn dexian exemiane, kai tous amphi Theophilon kai ᾿Aetion kai Serrhan, diabolais anapeistheis Basileiou, hyperorious epoiēsato, pros Persas symplakeis to hētton ēnenken.
That, he says, Constantius, who had been accustomed to defeat his enemies, after he had stained his right hand with the blood of his kin, and, persuaded by Basil's slanders, had exiled Theophilus, Aetius and Serras and their party, came off the worse when he engaged the Persians.
5.5PG 65:531
Ὅτι φησὶν οὗτος ὁ δυσσεβής, τὸν ᾿Αντιοχείας Μελέτιον ὑπὸ τοῦ Κωνσταντίου καὶ αὐτοῦ ἐν ᾿Αντιοχείᾳ διατρίβοντος, ὑπερόριον ἐς τὴν ἑαυτοῦ πατρίδα τὴν Μελιτινὴν ἐκπέμψαι, ὡς ἐπιορκίαις ἁλόντα, καὶ ὅτι ὁμοούσιον πρεσβεύων ἐκτόπως, τὸ ἑτεροούσιον κατεσχηματίζετο. Μεταπέμπεται δὲ ἐξ ᾿Αλεξανδρείας τὸν συναιρεσιώτην ᾿Αρείου Εὐζώϊον· καὶ τούτῳ χεῖρας ἐπιθεῖναι τοὺς ἐπισκόπους κελεύσας, ἐπίσκοπον ᾿Αντιοχείας ἀποκαθίστησιν.
Hoti phēsin houtos ho dyssebēs, ton ᾿Antiocheias Meletion hypo tou Kōnstantiou kai autou en ᾿Antiocheią diatribontos, hyperorion es tēn heautou patrida tēn Melitinēn ekpempsai, hōs epiorkiais halonta, kai hoti homoousion presbeuōn ektopōs, to heteroousion kateschēmatizeto. Metapempetai de ex ᾿Alexandreias ton synairesiōtēn ᾿Areiou Euzōïon; kai toutǭ cheiras epitheinai tous episkopous keleusas, episkopon ᾿Antiocheias apokathistēsin.
That this impious man says that Meletius of Antioch was sent by Constantius, who was himself staying at Antioch, into exile to his own homeland, Melitene, as one convicted of perjury, because, while extravagantly professing the homoousion, he had made a show of the heteroousion. Constantius summoned Euzoius, Arius's fellow-heretic, from Alexandria, ordered the bishops to lay hands on him, and installed him as bishop of Antioch.
Chapter 6
6.1PG 65:531
Ὅτι τὸν Εὐνόμιόν τινες τῶν ἐν τῷ κλήρῳ Κυζίκου Εὐδοξίῳ διαβάλλουσιν, ὡς ἀνόμοιον τῷ Πατρὶ τὸν Υἱὸν εἰσηγούμενον, τὸ μὴ κατ᾿ οὐσίαν ὅμοιον εἰς κατηγορίαν ἀνομοιότητος Πατρὸς πρὸς Υἱὸν μετασκευάζοντες· καὶ τὰ παλαιὰ δὲ μετακινεῖν ἔθη, καὶ τοὺς μὴ συνασεβεῖν ἐθέλοντας διασκευάζειν. Ἐπὶ τούτοις θόρυβος τὴν Κωνσταντινουπολιτῶν Ἐκκλησίαν εἶχεν, ἀνακινοῦντος αὐτὴν ἐπίτηδές τινος τῶν ἐν αὐτῇ πρεσβυτέρου, Ἡσυχίου τοῦνομα. Διὸ μετάπεμπτον ὁ δόξιος τὸν Εὐνόμιον ποιεῖται. Παραγεγονὼς δὲ ὁ μὲν τῆς βραδυτῆτος καὶ ὀλιγωρίας τῶν ὑπεσχημένων τὸν Εὐδόξιον ᾐτιᾶτο ὁ δὲ περὶ τούτων μὲν ὑπεκρίνατο μὴ ἂν ἀμελῆσαι· δεῖν δὲ πρὶν τὴν περὶ αὐτοῦ γεγενημένην διαλῦσαι στάσιν. Ἐντεῦθεν εἰς ἀπολογίαν ὁ Εὐνόμιος τῷ Κωνσταντινουπόλεως κλήρῳ καταστὰς, οὕτω τοὺς πρὶν θορυβοῦντας εἶλεν, ὡς μὴ μόνον εἰς τὴν ἐναντίαν μεταστῆσαι δόξαν, ἀλλὰ μάρτυρας αὐτοῦ θερμοὺς τῆς εὐσεβείας γενέσθαι. Καὶ γὰρ ἀνόμοιον τῷ Πατρὶ τὸν Υἱὸν οὐ μόνον δαμῶς ἐν οἷς ἐδημιούργησε δογματίζειν ἐφωράθη, ἀλλὰ γε καὶ ὅμοιον κατὰ τὰς Γραφὰς ἀνακηρύττειν ἐπαῤῥησιάζετο. Τὸ μέντοι ὅμοιον κατὰ τὴν οὐσίαν οὐ προσίετο· ἴσον εἰς βλασφημίαν λέγων εἶναι, ὅμοιον κατ᾿ οὐσίαν λέγειν τῷ Πατρὶ τὸν Υἱὸν, καὶ μὴ ὁμοιότατον φρονεῖν κατὰ τοὺς μονογενεῖ Θεῷ πρὸς τὸν ἀπαθῶς γεγεννηκότα Πατέρα προσήκοντας λόγους. Οὐ μόνον δὲ τὸν κλῆρον οὕτω διέθηκεν, ἀλλὰ καὶ πάνδημον ὅλην Ἐκκλησίαν, τὰ αὐτὰ διαλεχθείς, εἰς μέγα καὶ γλυκὺ θαῦμα καὶ σοφίας καὶ εὐσεβείας εἰλκύσατο. Ἐξ οὗ καὶ τὸν Εὐδόξιον ὑπεραγασθέντα ἀναβοῆσαι, Ἡ ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσιν αὕτη ἐστίν· καὶ κρότον ἀγεῖραι τῷ πλήθει, ὡς εὖ καὶ κατὰ καιρὸν τὴν ἱερὰν ἀνειπόντος χρῆσιν.
Hoti ton Eunomion tines tōn en tǭ klērǭ Kyzikou Eudoxiǭ diaballousin, hōs anomoion tǭ Patri ton Huion eisēgoumenon, to mē kat᾿ ousian homoion eis katēgorian anomoiotētos Patros pros Huion metaskeuazontes; kai ta palaia de metakinein ethē, kai tous mē synasebein ethelontas diaskeuazein. Epi toutois thorybos tēn Kōnstantinoupolitōn Ekklēsian eichen, anakinountos autēn epitēdes tinos tōn en autę̄ presbyterou, Hēsychiou tounoma. Dio metapempton ho doxios ton Eunomion poieitai. Paragegonōs de ho men tēs bradytētos kai oligōrias tōn hypeschēmenōn ton Eudoxion ę̄tiato ho de peri toutōn men hypekrinato mē an amelēsai; dein de prin tēn peri autou gegenēmenēn dialysai stasin. Enteuthen eis apologian ho Eunomios tǭ Kōnstantinoupoleōs klērǭ katastas, houtō tous prin thorybountas eilen, hōs mē monon eis tēn enantian metastēsai doxan, alla martyras autou thermous tēs eusebeias genesthai. Kai gar anomoion tǭ Patri ton Huion ou monon damōs en hois edēmiourgēse dogmatizein ephōrathē, alla ge kai homoion kata tas Graphas anakēryttein eparrhēsiazeto. To mentoi homoion kata tēn ousian ou prosieto; ison eis blasphēmian legōn einai, homoion kat᾿ ousian legein tǭ Patri ton Huion, kai mē homoiotaton phronein kata tous monogenei Theǭ pros ton apathōs gegennēkota Patera prosēkontas logous. Ou monon de ton klēron houtō diethēken, alla kai pandēmon holēn Ekklēsian, ta auta dialechtheis, eis mega kai glyky thauma kai sophias kai eusebeias eilkysato. Ex hou kai ton Eudoxion hyperagasthenta anaboēsai, Hē emē apologia tois eme anakrinousin hautē estin; kai kroton ageirai tǭ plēthei, hōs eu kai kata kairon tēn hieran aneipontos chrēsin.
That some of the clergy of Cyzicus accused Eunomius to Eudoxius of teaching that the Son is unlike the Father, twisting “not like in essence” into a charge of unlikeness between Father and Son; and also of altering ancient customs and of driving out those who would not share in his impiety. Over this an uproar took hold of the church of Constantinople, which a presbyter there named Hesychius was deliberately stirring up. Therefore Eudoxius summoned Eunomius. When he came, Eunomius blamed Eudoxius for his slowness and neglect of what had been promised; Eudoxius answered that he would not neglect those matters, but that the dissension that had arisen about Eunomius must first be settled. Thereupon Eunomius made his defence before the clergy of Constantinople and so won over those who had been making the uproar that he not only brought them round to the opposite opinion but made them warm witnesses to his piety. For he was found nowhere in his writings teaching that the Son is unlike the Father; on the contrary, he openly proclaimed him like according to the Scriptures. “Like according to essence,” however, he would not admit, saying that to call the Son like the Father in essence was as blasphemous as not to think him most like in the terms that befit the only-begotten God in relation to the Father who begot him without passion. Not only did he win over the clergy in this way, but, saying the same things to the whole assembled church, he drew it to great and sweet admiration of his wisdom and piety. So Eudoxius too, greatly delighted, cried out, “This is my defence to those who examine me,” and raised applause from the crowd for having quoted the sacred text so well and so aptly.
6.2PG 65:533
Ὅτι ὁ δυσσεβὴς οὗτος Εὐνόμιον τὸν θεοστυγῆ κατ᾿ ἐπιτροπὴν Εὐδοξίου δημηγορῆσαι τῷ πλήθει λέγει, τῆς τῶν Θεοφανείων ἑορτῆς ἐνισταμένης, ἐν ᾗ τὸ δυσσεβὲς αὐτῶν καὶ ἄθεον μάλιστα ἀπογυμνοῦται. Τόν τε γὰρ Ἰωσὴφ οἱ κατάρατοι, μετὰ τὴν ἄφραστον κυοφορίαν, συνάπτειν οὐ πεφρίκασι τῇ Παρθένῳ, καὶ τὸν Υἱὸν ἀναιδέστερον τοῦ Πατρὸς δοῦλον καὶ ὑπηρέτην, καὶ δὴ καὶ τὸ Πνεῦμα τοῦ Υἱοῦ, φοβερὸν οὐδὲν ἡγοῦντο λέγειν Ἔστι δὲ καὶ αὐτοῖς ἡ φράσις ἐν τούτοις πανηγυρικῆς χάριτος ἀπηλλοτριωμένη, ἀσαφείᾳ δὲ καὶ περιττολογίᾳ, καὶ ῥημάτων οὐ καθαρῶν παραχρήσει εἰς τὸ ἀτερπέστατον καὶ καταγέλαστον καὶ τεταραγμένον εἶδος ἀνοιδουμένη, καὶ τὸν τῆς ψυχῆς γνόφον καὶ σάλον καὶ τὸ θεοβλαβές ἐνδεικνυμένη.
Hoti ho dyssebēs houtos Eunomion ton theostygē kat᾿ epitropēn Eudoxiou dēmēgorēsai tǭ plēthei legei, tēs tōn Theophaneiōn heortēs enistamenēs, en hę̄ to dyssebes autōn kai atheon malista apogymnoutai. Ton te gar Iōsēph hoi kataratoi, meta tēn aphraston kyophorian, synaptein ou pephrikasi tę̄ Parthenǭ, kai ton Huion anaidesteron tou Patros doulon kai hypēretēn, kai dē kai to Pneuma tou Huiou, phoberon ouden hēgounto legein Esti de kai autois hē phrasis en toutois panēgyrikēs charitos apēllotriōmenē, asapheią de kai perittologią, kai rhēmatōn ou katharōn parachrēsei eis to aterpestaton kai katagelaston kai tetaragmenon eidos anoidoumenē, kai ton tēs psychēs gnophon kai salon kai to theoblabes endeiknymenē.
That this impious man says that Eunomius, the God-hated, preached to the people by Eudoxius's permission when the feast of the Theophany was beginning, in which sermon their impiety and godlessness is most of all laid bare. For the accursed men did not shudder to join Joseph to the Virgin after the unspeakable childbearing, and they thought it nothing fearful to call the Son, with still greater shamelessness, the slave and servant of the Father, and the Spirit [the servant] of the Son. Their style in these things too is a stranger to the grace proper to a festival: it swells, through obscurity, verbosity and the misuse of impure words, into a form most unpleasant, ridiculous and confused, and displays the darkness and turmoil of the soul and its God-stricken state.
6.3PG 65:533
Ὅτι μετὰ τοὺς πολλοὺς ἐπαίνους Εὐνομίου, οὐ μόνον οὐδὲν ὧν ὑπέσχετο διενοήθη περαίνειν Εὐδόξιος, ἀλλὰ κἀκεῖνον ἐπεχείρει πείθειν, Γραφῇ τὴν τε καθαίρεσιν ᾿Αετίου, καὶ τὴν ἐν ᾿Αριμήνῳ ἔκθεσιν ὑποσημήνασθαι, εἰς τὸ τῆς οἰκονομίας πρόσχημα τὸ θεσμον αὐτοῖς καταρυθμίζων καὶ ἀθέλητον. οἷς ὁ Εὐνόμιος βαρέως ἐνεγκὼν οὐδέτερον μὲν ὑπέστη· προσαπολιμπάνει δ᾽ αὐτοῖς, καὶ τὴν Κύζικον, πρῶτα μὲν λόγοις, εἶτα δὲ γράμμασι, καὶ πρὸς τὴν ἑαυτοῦ πατρίδα τὴν Καππαδοκίαν ἀφικνεῖται.
Hoti meta tous pollous epainous Eunomiou, ou monon ouden hōn hypescheto dienoēthē perainein Eudoxios, alla kakeinon epecheirei peithein, Graphę̄ tēn te kathairesin ᾿Aetiou, kai tēn en ᾿Arimēnǭ ekthesin hyposēmēnasthai, eis to tēs oikonomias proschēma to thesmon autois katarythmizōn kai athelēton. hois ho Eunomios bareōs enenkōn oudeteron men hypestē; prosapolimpanei d᾽ autois, kai tēn Kyzikon, prōta men logois, eita de grammasi, kai pros tēn heautou patrida tēn Kappadokian aphikneitai.
That after his many praises of Eunomius, Eudoxius not only had no intention of carrying out any of what he had promised, but even tried to persuade Eunomius to subscribe in writing both the deposition of Aetius and the creed of Ariminum, dressing up for them, under the pretext of “economy,” an act that was unlawful and against their will. Eunomius took this badly and did neither; moreover, he gave up Cyzicus to them as well, first by word and then in writing, and went to his homeland, Cappadocia.
6.4PG 65:535
Ὅτι κατ᾿ Εὐνομίου κινηθεὶς ὁ ᾿Ακάκιος ἐφ᾽ ᾧ Κυζίκου κατέστη ἐπίσκοπος, συνδιαβάλλει καὶ τοὺς περὶ Εὐδόξιον, ὡς χωρὶς κοινῆς γνώμης τὸν μαθητὴν ᾿Αετίου κεχειροτονηκότας ἐπίσκοπον, ἄνδρα τὸν οἰκεῖον διδάσκαλον τῶν πρὸς τὴν αἵρεσιν ὀξυῤῥεπεστάτων ζήλων ὑπερβάλλεσθαι φιλονεικήσαντα, καὶ πείθει ταῖς διαβολαῖς τὸν Κωνστάντιον, μετάπεμπτον ἐν ᾿Αντιοχείᾳ ποιήσασθαι τὸν Εὐνόμιον. Καὶ παραγεγονότα εἰς ἀπολογίαν κελεύει καταστῆναι συνοδικῇ διαίτῃ λογοθετούμενον. Ἐπεὶ δὲ ἡ σύνοδος τὸν κατήγορον ἐζήτει, ὁ δὲ ἦν οὐδαμοῦ (ὁ γὰρ Ἀκάκιος ἀποδειλιάσας, καὶ γὰρ ἐνόμιζεν ἐκ μόνης τῆς πρὸς βασιλέα διαβολῆς τὸν ἐχθρὸν αἰρήσειν κατὰ κράτος, εἰς ἦν τῶν εἰς τὸ βαθύτατον σιγώντων), διὸ καὶ ὁ Κωνστάντιος ταῦτα μαθὼν, δι᾽ ὑπονοίας τε τὸν ᾿Ακάκιον ἔσχεν, ὡς ἀπεχθημοσύνῃ μᾶλλον ἢ τρόπων θύτητι τὴν κατηγορίαν ἐνστησάμενον, καὶ θᾶττον αὐτὸν εἰς τὴν ἰδίαν ἐπαναδραμεῖν ἐκέλευσε παροικίαν, μείζονι συνόδῳ ταμιευόμενος τὴν τῶν προκειμένων διάγνωσιν. Ταῦτα δὲ Κωνσταντίῳ διανοουμένῳ, ἡ τοῦ Ἰουλιανοῦ ἐπανάστασις ταῖς φήμαις αὐτῷ διακομίζεται.
Hoti kat᾿ Eunomiou kinētheis ho ᾿Akakios eph᾽ hǭ Kyzikou katestē episkopos, syndiaballei kai tous peri Eudoxion, hōs chōris koinēs gnōmēs ton mathētēn ᾿Aetiou kecheirotonēkotas episkopon, andra ton oikeion didaskalon tōn pros tēn hairesin oxyrrhepestatōn zēlōn hyperballesthai philoneikēsanta, kai peithei tais diabolais ton Kōnstantion, metapempton en ᾿Antiocheią poiēsasthai ton Eunomion. Kai paragegonota eis apologian keleuei katastēnai synodikę̄ diaitę̄ logothetoumenon. Epei de hē synodos ton katēgoron ezētei, ho de ēn oudamou (ho gar Akakios apodeiliasas, kai gar enomizen ek monēs tēs pros basilea diabolēs ton echthron airēsein kata kratos, eis ēn tōn eis to bathytaton sigōntōn), dio kai ho Kōnstantios tauta mathōn, di᾽ hyponoias te ton ᾿Akakion eschen, hōs apechthēmosynę̄ mallon ē tropōn thytēti tēn katēgorian enstēsamenon, kai thatton auton eis tēn idian epanadramein ekeleuse paroikian, meizoni synodǭ tamieuomenos tēn tōn prokeimenōn diagnōsin. Tauta de Kōnstantiǭ dianooumenǭ, hē tou Ioulianou epanastasis tais phēmais autǭ diakomizetai.
That Acacius, stirred against Eunomius because he had become bishop of Cyzicus, also accused Eudoxius's party of having ordained as bishop, without common consent, the disciple of Aetius, a man ambitious to outdo his own teacher in the most headlong zeal for the heresy; and by his slanders he persuaded Constantius to summon Eunomius to Antioch. When he arrived, the emperor ordered him to make his defence and give account before a synodal tribunal. But when the council looked for the accuser, he was nowhere to be found: Acacius had lost his nerve (for he had thought he would overcome his enemy by force through his slander to the emperor alone) and was one of those keeping the deepest silence. When Constantius learned this, he held Acacius under suspicion, as having brought the accusation out of hostility rather than uprightness of character, and quickly ordered him to go back to his own diocese, reserving the examination of the matters before them for a larger council. While Constantius was planning this, news of Julian's revolt was brought to him.
6.5PG 65:535
Ὁ δὲ αὐτίκα τε τὴν ἐπὶ Κωνσταντινούπολιν ἐβάδιζε, καὶ σύνοδον ἅμα διώριζεν ὑπὲρ τοῦ ἑτεροουσίου κατὰ Νίκαιαν ἵστασθαι. Φθάσας δὲ παρὰ τὰς Μόψου καλουμένας κρήνας, καὶ νόσῳ βληθεὶς, εἶτα καὶ βαπτισάμενος παρὰ Εὐζωΐου, τὴν τε βασιλείαν αὐτῷ βίῳ, καὶ τὰς ἐπ᾿ ἀσεβείᾳ συνόδους ἀπολείπει.
Ho de autika te tēn epi Kōnstantinoupolin ebadize, kai synodon hama diōrizen hyper tou heteroousiou kata Nikaian histasthai. Phthasas de para tas Mopsou kaloumenas krēnas, kai nosǭ blētheis, eita kai baptisamenos para Euzōïou, tēn te basileian autǭ biǭ, kai tas ep᾿ asebeią synodous apoleipei.
He at once set out for Constantinople, at the same time arranging for a council to meet at Nicaea in favour of the heteroousion. But when he reached the springs called Mopsucrenae, he was struck down by illness; then, having been baptized by Euzoius, he left the empire together with his life, and his councils for impiety as well.
6.6PG 65:537
Ὅτι κομιζομένου πρὸς ταφὴν Κωνσταντίου ὁ Ιουλιανὸς καταλαβών, τῆς τε σοροῦ προεπόμπευε, τῆς κεφαλῆς ἀφελόμενος τὸ διάδημα, καὶ τιμῶν τὸν νεκρὸν, οὗ τὴν ζωὴν ἀφελεῖν ἐπεστράτευσεν.
Hoti komizomenou pros taphēn Kōnstantiou ho Ioulianos katalabōn, tēs te sorou proepompeue, tēs kephalēs aphelomenos to diadēma, kai timōn ton nekron, hou tēn zōēn aphelein epestrateusen.
That when Constantius was being carried to burial, Julian arrived and walked in procession before the coffin, having taken the diadem from his head, honouring the dead man whose life he had marched out to take.
6.7PG 65:537
Ὅτι τὴν βασίλειον ἀρχὴν ἁρπάσας ὁ Ἰουλιανὸς, ἅτε δὴ ᾿Αέτιον διὰ Γάλλον δῆθεν κινδυνεύοντα, τῆς φυγῆς ἀνακαλεῖται· οὐκ αὐτὸν δὲ μόνον, ἀλλὰ καὶ τοὺς ἄλλους, ὅσοι δογμάτων ἐκκλησιαστικῶν ὑπερορίαν ὑπέστησαν.
Hoti tēn basileion archēn harpasas ho Ioulianos, hate dē ᾿Aetion dia Gallon dēthen kindyneuonta, tēs phygēs anakaleitai; ouk auton de monon, alla kai tous allous, hosoi dogmatōn ekklēsiastikōn hyperorian hypestēsan.
That Julian, having seized the empire, recalled Aetius from exile, as one who had supposedly been in danger on Gallus's account; and not him alone, but also all the others who had suffered exile over church doctrines.
Chapter 7
7.1PG 65:537
Ὅτι τὴν βασιλείαν Ἰουλιανὸς ἁρπασάμενος, καὶ τοῖς Ἕλλησι διὰ προγραμμάτων πᾶσαν ἄδειαν εἰσενεγκὼν, μηδὲν τῶν μελετωμένων ἄπρακτον ἐᾶν, εἰς ἄῤῥητά τε καὶ ἀδιήγητα πάθη κατέστησε τοὺς Χριστιανοὺς, πανταχοῦ τῶν Ἑλληνιστῶν πάσας αἰκίας καὶ καινὰς βασάνους καὶ πικροτάτους θανάτους ἐπαγόντων αὐτοῖς.
Hoti tēn basileian Ioulianos harpasamenos, kai tois Hellēsi dia programmatōn pasan adeian eisenenkōn, mēden tōn meletōmenōn aprakton ean, eis arrhēta te kai adiēgēta pathē katestēse tous Christianous, pantachou tōn Hellēnistōn pasas aikias kai kainas basanous kai pikrotatous thanatous epagontōn autois.
That Julian, having seized the empire and having granted the pagans by edicts full licence to leave nothing they planned undone, brought the Christians into unspeakable and indescribable sufferings, the pagans everywhere inflicting on them every outrage, new tortures and most bitter deaths.
7.2PG 65:537
Ὅτι Γεώργιον τὸν ᾿Αλεξανδρείας συνεδρίου, φησὶ, προκαθεζόμενον, καὶ τὸν κατὰ ᾿Αετίου τόμον ὑποσἡμήνασθαι τοὺς ὁμοδόξους βιαζόμενον, εἰσπηδήσαντες τὸ Ἑλληνικὸν καὶ συλλαβόντες αὐτὸν, πολλά τε εἰς τὸ σῶμα ἐνυβρίσαντες, εἶτα πυρὶ παρέδοσαν. Φησὶ δ᾽ ὁ δυσσεβής συγγραφεὺς οὗτος, καὶ τὴν ᾿Αθανασίου γνώμην στρατηγῆσαι τῆς πράξεως. ᾿Αλλὰ γὰρ Γεωργίου διαφθαρέντος, τὸν οἰκεῖον θρόνον ὁ ᾿Αθανάσιος, τῶν ᾿Αλεξανδρέων αὐτὸν ἀσμένως ὑποδεξαμένων, ἀναλαμβάνεται.
Hoti Geōrgion ton ᾿Alexandreias synedriou, phēsi, prokathezomenon, kai ton kata ᾿Aetiou tomon hyposēmēnasthai tous homodoxous biazomenon, eispēdēsantes to Hellēnikon kai syllabontes auton, polla te eis to sōma enybrisantes, eita pyri paredosan. Phēsi d᾽ ho dyssebēs syngrapheus houtos, kai tēn ᾿Athanasiou gnōmēn stratēgēsai tēs praxeōs. ᾿Alla gar Geōrgiou diaphtharentos, ton oikeion thronon ho ᾿Athanasios, tōn ᾿Alexandreōn auton asmenōs hypodexamenōn, analambanetai.
That, he says, while George of Alexandria was presiding over a council and forcing those of like belief to sign the tome against Aetius, the pagans burst in and seized him, inflicted many outrages on his body, and then gave him to the fire. This impious writer says that Athanasius's counsel directed the deed. But when George had been killed, Athanasius took back his own throne, the Alexandrians receiving him gladly.
7.3PG 65:537
Ὅτι περὶ τῆς εἰκόνος τοῦ Σωτῆρος ἡμῶν, ἣν ἡ τῆς αἰμόῤῥου πίστις ἀμειβομένη τὸν εὐεργέτην ἀνέστησεν, ἱστορῶν φησιν, ἀνεστηλῶσθαι μὲν ταύτην κατὰ τὴν πηγὴν τὴν ἔνδον τῆς πόλεως, μετὰ καὶ ἑτέρων ἀγαλμάτων, τερπνότητός τι παρέχειν τοῖς φοιτῶσι θέαμα. Τῆς δὲ τοῦ Σωτῆρος εἰκόνος βοτάνης κατὰ τοὺς πόδας ἀναφυείσης, νοσημάτων μὲν ἀπάντων, μάλιστα δὲ τῆς φθινάδος, ἴαμα, καὶ ζητούντων τὴν αἰτίαν (ἐλελήθει γὰρ τῷ χρόνῳ καὶ οὗτινος ἔφερε μορφὴν, καὶ ἡ πρᾶξις δι᾽ ἣν ἀνεστήλωτο. Ἐν ὑπαίθρῳ γὰρ γυμνὸς ἑστὼς, ἐπ᾿ οὐκ ὀλίγον συνεχώσθη τοῦ σώματος, γῆς ἐπ᾿ αὐτὸν ἐκ τῶν ὑψηλοτέρων ἀεὶ τόπων ἐν τοῖς τῶν ὄμβρων μάλιστα καιροῖς ἐπιφερομένης, ὑφ᾽ ἧς ἡ τῶν γραμμάτων τῶν ἕκαστα δηλούντων ἠφάνιστο γνῶσις) τῆς οὖν ζητήσεως ταύτης ἐπιστάσης, ἀνωρύχθη μὲν τὸ συγκεχωσμένον, ρέθη δὲ γράμματα τὴν ἱστορίαν πᾶσαν ἀναδιδάσκοντα. Καὶ ἡ πόα μὲν οὐκ ἔτι μετ' ἐκεῖνον ὤφθη τὸν χρόνον, οὔτε ἐκεῖ, οὔτε ἀλλαχόθι· τὸν δὲ ἀνδριάντα μεταστησάμενοι ἐν τῷ τῆς ἐκκλησίας διακονικῷ τὰ πρέποντα ἐθεράπευον, σέβοντες μὲν ἢ προσκυνοῦντες οὐδαμῶς (οὐ γὰρ ἦν θέμις χαλκῆν ἢ ἄλλην ὕλην προσκυνεῖν), αὐτὸ δὲ τοῦτο στάσει τε σεμνοτέρᾳ, καὶ τὸ μεθ᾽ ἡδονῆς ἐπιφοιτᾶν τῷ τόπῳ τὸ εἶδος θεραπευσομένους τὸν περὶ τὸ ἀρχέτυπον πόθον ἐπιδεικνύμενοι. Τοῦτο τὸ ἄγαλμα κατὰ τοὺς Ἰουλιανοῦ χρόνους, τὸ Ἑλληνικὸν εἰς ἀσέβειαν ἀναφλεχθέντες οἱ τὴν Πανεάδα οἰκοῦντες, τῶν βάθρων ἀνασπασάμενοι, καὶ τῶν ποδῶν ἐκδησάμενοι, διὰ μέσης ἔσυρον τῆς λεωφόρου· ἐφ᾽ ᾧ τὸ μὲν ἄλλο σῶμα διασπώμενοι κατέκλασαν, τὴν δὲ κεφαλὴν ἐν τῷ ρεσθαι, τοῦ αὐχένος διαζυγεῖσαν, τινὲς λαθόντες τῶν ἐπαλγούντων τοῖς δρωμένοις, ἀνελάβοντό τε καὶ ὡς ἠδύναντο διεσώσαντο. Καί φησι ταύτην καὶ αὐτὸς θεάσασθαι. Ἡ μέντοι γε Πανεὰς Δὰν ἐπωνομάζετο τὸ παλαίτατον, τὴν προσηγορίαν ἀπὸ τοῦ παιδὸς τοῦ Ἰακὼβ Δὰν ἑλκυσαμένη. τοῦ φυλάρχου τῶν ταύτῃ οἰκούντων τότε. Εἶτα δὲ Καισάρεια ἡ Φιλίππου ἐπεκέκλητο. Τῶν δὲ Ἑλληνιστῶν Πανὸς ξόανον αὐτῇ καθιδρυσάντων, εἰς τὴν τῆς Πανεάδος ἐπωνυμίαν μετέβαλεν.
Hoti peri tēs eikonos tou Sōtēros hēmōn, hēn hē tēs aimorrhou pistis ameibomenē ton euergetēn anestēsen, historōn phēsin, anestēlōsthai men tautēn kata tēn pēgēn tēn endon tēs poleōs, meta kai heterōn agalmatōn, terpnotētos ti parechein tois phoitōsi theama. Tēs de tou Sōtēros eikonos botanēs kata tous podas anaphyeisēs, nosēmatōn men apantōn, malista de tēs phthinados, iama, kai zētountōn tēn aitian (elelēthei gar tǭ chronǭ kai houtinos ephere morphēn, kai hē praxis di᾽ hēn anestēlōto. En hypaithrǭ gar gymnos hestōs, ep᾿ ouk oligon synechōsthē tou sōmatos, gēs ep᾿ auton ek tōn hypsēloterōn aei topōn en tois tōn ombrōn malista kairois epipheromenēs, hyph᾽ hēs hē tōn grammatōn tōn hekasta dēlountōn ēphanisto gnōsis) tēs oun zētēseōs tautēs epistasēs, anōrychthē men to synkechōsmenon, rethē de grammata tēn historian pasan anadidaskonta. Kai hē poa men ouk eti met' ekeinon ōphthē ton chronon, oute ekei, oute allachothi; ton de andrianta metastēsamenoi en tǭ tēs ekklēsias diakonikǭ ta preponta etherapeuon, sebontes men ē proskynountes oudamōs (ou gar ēn themis chalkēn ē allēn hylēn proskynein), auto de touto stasei te semnoterą, kai to meth᾽ hēdonēs epiphoitan tǭ topǭ to eidos therapeusomenous ton peri to archetypon pothon epideiknymenoi. Touto to agalma kata tous Ioulianou chronous, to Hellēnikon eis asebeian anaphlechthentes hoi tēn Paneada oikountes, tōn bathrōn anaspasamenoi, kai tōn podōn ekdēsamenoi, dia mesēs esyron tēs leōphorou; eph᾽ hǭ to men allo sōma diaspōmenoi kateklasan, tēn de kephalēn en tǭ resthai, tou auchenos diazygeisan, tines lathontes tōn epalgountōn tois drōmenois, anelabonto te kai hōs ēdynanto diesōsanto. Kai phēsi tautēn kai autos theasasthai. Hē mentoi ge Paneas Dan epōnomazeto to palaitaton, tēn prosēgorian apo tou paidos tou Iakōb Dan helkysamenē. tou phylarchou tōn tautę̄ oikountōn tote. Eita de Kaisareia hē Philippou epekeklēto. Tōn de Hellēnistōn Panos xoanon autę̄ kathidrysantōn, eis tēn tēs Paneados epōnymian metebalen.
That, telling about the image of our Saviour that the faith of the woman with the flow of blood set up in gratitude to her benefactor, he says that it was erected beside the spring inside the city, along with other statues, offering visitors a pleasing sight. A herb that sprang up at the feet of the Saviour's image was a cure for every disease, especially consumption; and when people sought the reason (for with time it had been forgotten whose form it bore and the deed for which it had been set up; standing naked in the open air, it had been buried over a good part of its body by earth carried down onto it from the higher ground, especially in the rainy seasons, so that the letters that explained everything could no longer be read), when this inquiry arose, the buried part was dug out and letters were found that taught the whole story. The herb was not seen again after that time, either there or elsewhere. They moved the statue into the diaconicon of the church and paid it fitting regard, not by any means revering or worshipping it (for it was not lawful to worship bronze or any other material), but showing their longing for the original by this very thing: by its more dignified placing, and by coming to the place with pleasure to attend to the image. In the time of Julian the people of Paneas, inflamed by paganism to impiety, tore this statue from its base, tied it by the feet and dragged it through the middle of the highway; in doing so they pulled the rest of the body apart and broke it, but the head, which broke off at the neck as it was being dragged, some who were grieved at what was being done secretly took up and saved as best they could. And he says that he himself saw it. Paneas was called Dan in the most ancient times, taking the name from Dan the son of Jacob, the tribal head of those who lived there then. Later it was called Caesarea Philippi. But the pagans set up a statue of Pan in it and changed its name to Paneas.
7.4PG 65:541
Ὅτι τῶν Ἑλληνιστῶν τὰ ἀτοπώτατα κατὰ τῶν Χριστιανῶν πανταχοῦ παλαμωμένων, καὶ τοῦτο τοῖς ἀσεβέσι κατὰ Παλαιστίνην δεδραματούργηται. Τὰ τοῦ προφήτου Ἐλισσαίου ὀστᾶ καὶ τοῦ Βαπτιστοῦ Ἰωάννου (ἐκεῖ γὰρ ἄμφω ἐτέθαπτο) τῶν κῶν ἐξελόμενοι, καὶ ζώων ὀστοῖς ἀλόγων συγκαταμίξαντες, ὁμοῦ πρὸς κόνιν κατέκαυσαν, καὶ εἰς τὸν ἀέρα διεσπείραντο. Καὶ τοὺς Χριστιανίζοντας δὲ συλλαμβάνοντες, ἔστιν ὅτε τοῖς βωμοῖς ἀναπτομένοις ὡς ἱερεῖα ἐπετίθεσαν· καὶ εἰς πολλὴν ἄλλην ἀῤῥητουργίαν ἐξεβακχεύθησαν. "Απερ Ἰουλιανὸς ἐπιστάμενος οὐχ ὅπως ἤχθετο, ἀλλὰ καὶ διαφερόντως ἔχαιρεν, καὶ τῆς μὲν ἐπὶ τοῖς δρωμένοις δυσκλείας εἰς ἑτέρους ἀνιούσης, τῆς δ᾽ αὐτοῦ γνώμης τοῖς ἐκείνων ἔργοις περαιουμένης. Συνιδὼν δὲ, διὰ τῆς τοσαύτης μανίας οὐδὲν ὧν ἐβούλετο περαινόμενον μᾶλλον γὰρ τὸ Χριστιανῶν πολιορκούμενον ἐπεῤῥώννυτο φρόνημα· μηχανᾶται τοὺς ἐν αἰτίαις ἐκβεβλημένους τῶν ἐπισκόπων, καὶ τοὺς ἀντ᾿ ἐκείνων ἔχοντας τοὺς θρόνους, εἰς πόλεμον συῤῥάξαι. Καὶ δὴ πάσης ἐξουσίας ἑκατέρᾳ μοίρᾳ μετεδίδου, πράττειν ὅσα καὶ δυνατὰ αὐτοῖς εἴη εἰς τὴν οἰκείαν στασίν τε καὶ ἀσφάλειαν. Ἐξ ὧν ἐκεῖνοι πρὸς λήλους συῤῥηγνύμενοι πολλὴν ἀσχημοσύνην καὶ μέμψιν, ὅπερ ἦν τῷ ἀποστάτῃ σπούδασμα, προσετρίβοντο τῇ εὐσεβείᾳ. Καὶ ἄλλα δὲ τῆς αὐτῆς κακοτεχνίας συνεπῆγε τοὺς τε γὰρ ἐν κλήρῳ κατειλεγμένους εἰς τὴν τῶν βουλευτῶν ἀνέστρεφε λειτουργίαν, καὶ τῶν Ἐκκλησιῶν τὰ σιτηρέσια τοῖς τῶν δαιμονίων θεραπευταῖς μετεδίδου, καὶ πάντα πράττειν οὐκ ἐνεδίδου· ἐξ ὧν τὰ μὲν ἀκμάσῃ τὰ τῶν δαιμόνων, τὰ δὲ τῆς εὐσεβείας, ὡς ἐνόμιζεν, εἰς ἀφανισμὸν συνελαθείη.
Hoti tōn Hellēnistōn ta atopōtata kata tōn Christianōn pantachou palamōmenōn, kai touto tois asebesi kata Palaistinēn dedramatourgētai. Ta tou prophētou Elissaiou osta kai tou Baptistou Iōannou (ekei gar amphō etethapto) tōn kōn exelomenoi, kai zōōn ostois alogōn synkatamixantes, homou pros konin katekausan, kai eis ton aera diespeiranto. Kai tous Christianizontas de syllambanontes, estin hote tois bōmois anaptomenois hōs hiereia epetithesan; kai eis pollēn allēn arrhētourgian exebakcheuthēsan. "Aper Ioulianos epistamenos ouch hopōs ēchtheto, alla kai diapherontōs echairen, kai tēs men epi tois drōmenois dyskleias eis heterous aniousēs, tēs d᾽ autou gnōmēs tois ekeinōn ergois peraioumenēs. Synidōn de, dia tēs tosautēs manias ouden hōn ebouleto perainomenon mallon gar to Christianōn poliorkoumenon eperrhōnnyto phronēma; mēchanatai tous en aitiais ekbeblēmenous tōn episkopōn, kai tous ant᾿ ekeinōn echontas tous thronous, eis polemon syrrhaxai. Kai dē pasēs exousias hekaterą moirą metedidou, prattein hosa kai dynata autois eiē eis tēn oikeian stasin te kai asphaleian. Ex hōn ekeinoi pros lēlous syrrhēgnymenoi pollēn aschēmosynēn kai mempsin, hoper ēn tǭ apostatę̄ spoudasma, prosetribonto tę̄ eusebeią. Kai alla de tēs autēs kakotechnias synepēge tous te gar en klērǭ kateilegmenous eis tēn tōn bouleutōn anestrephe leitourgian, kai tōn Ekklēsiōn ta sitēresia tois tōn daimoniōn therapeutais metedidou, kai panta prattein ouk enedidou; ex hōn ta men akmasę̄ ta tōn daimonōn, ta de tēs eusebeias, hōs enomizen, eis aphanismon synelatheiē.
That, while the pagans everywhere were contriving the most monstrous things against the Christians, this too was staged by the impious in Palestine: they took the bones of the prophet Elisha and of John the Baptist (for both had been buried there) out of their tombs, mixed them with the bones of irrational animals, burned them all together to dust, and scattered them into the air. They seized those who professed Christianity and sometimes laid them as victims on the kindled altars; and they raved into much other unspeakable conduct. Julian, knowing this, was not only not displeased but rejoiced exceedingly, since the infamy of what was done fell on others, while his own purpose was carried out by their deeds. But perceiving that through such madness nothing that he wished was being achieved (for rather the spirit of the besieged Christians grew stronger), he contrived to set at war the bishops who had been expelled on charges and those who held their thrones in their place. He gave each party full power to do whatever they could for their own standing and security. As a result they clashed with one another and brought much disgrace and reproach on piety, which was the apostate's aim. He added other measures of the same malice: he returned those enrolled in the clergy to the service of the town councils, gave the churches' grain allowances to the servants of the demons, and left nothing undone by which the cult of the demons might flourish and that of piety, as he thought, be driven to extinction.
7.5PG 65:541
Ὅτι, φησὶ, τῶν πραγμάτων οὕτω φερομένων, εἰς μνήμην Εὐδόξιος ἀνελθὼν τῶν ὅρκων καὶ τῶν ὑποσχέσεων ἃς ὑπὲρ Αετίου πρὸς Εὐνόμιον ἀνεδέξατο, σύνοδον ἐπιστέλλει τῷ Ἀντιοχείας Εὐζωΐῳ συναθροῖσαι, ἧς ἔδει τὸν ᾿Αέτιον τῆς καταδικαζούσης ψήφου ἀπολυθῆναι. Ὁ δὲ Εὐζώῖος οὐδὲν πρὸς τὴν ἀξίωσιν ἐπεστράφη, αἰτιασάμενος μάλιστα τὸν Εὐδόξιον, ὅτι μὴ αὐτὸς προκατήρξατο πράττειν, ἅπερ ὑποτίθησιν ἑτέροις. Ἐπιμένοντος δὲ τοῦ Εὐδοξίου τῇ ἀξιώσει, ὑπισχνεῖται καὶ ὁ Εὐζώῖος τὴν πρᾶξιν.
Hoti, phēsi, tōn pragmatōn houtō pheromenōn, eis mnēmēn Eudoxios anelthōn tōn horkōn kai tōn hyposcheseōn has hyper Aetiou pros Eunomion anedexato, synodon epistellei tǭ Antiocheias Euzōïǭ synathroisai, hēs edei ton ᾿Aetion tēs katadikazousēs psēphou apolythēnai. Ho de Euzōios ouden pros tēn axiōsin epestraphē, aitiasamenos malista ton Eudoxion, hoti mē autos prokatērxato prattein, haper hypotithēsin heterois. Epimenontos de tou Eudoxiou tę̄ axiōsei, hypischneitai kai ho Euzōios tēn praxin.
That, he says, while matters went this way, Eudoxius, remembering the oaths and promises he had made to Eunomius on Aetius's behalf, wrote to Euzoius of Antioch to gather a council, by which Aetius was to be released from the sentence that condemned him. Euzoius paid no attention to the request, chiefly blaming Eudoxius for not himself first doing what he proposed to others. But when Eudoxius persisted in his request, Euzoius too promised to act.
7.6PG 65:543
Ὅτι ἐν Κωνσταντινουπόλει διατρίβοντος τοῦ Αετίου καὶ Εὐνομίου, παραγίνεται Λεόντιος ὁ τῆς Τριπόλεως πρὸς αὐτοὺς, καὶ Θεόδουλος ἀπὸ Χαιρατόπων οἵ τε ἀμφὶ τὸν Σέῤῥαν καὶ Θεόφιλον καὶ. Ἡλιόδωρον ἐξ ἑκατέρας Λιβύης καὶ ὅσοις ἄλλοις γε ἡ αὐτὴ συνήρεσκε δόξα, οἳ μήτε τῇ τοῦ ᾿Αετίου καταδίκῃ, μήτε τῷ τόμῳ τῶν ἑσπερίων ὑπογράψαι ἠνέσχοντο. Καὶ συναθροισθέντες χειροτονοῦσι τὸν ᾿Αέτιον καὶ ἦν αὐτοῖς αὐτός τε καὶ Εὐνόμιος ἅπαντα. Ἐχειροτόνουν δὲ καὶ ἑτέρους ἐπισκόπους, οὐδὲν τέως τοῦ Εὐδοξίου δυσχεραίνοντος, ἀλλὰ καὶ ψήφους πολλάκις ὑπὸ τῶν μελλόντων χειροτονεῖσθαι τοῖς περὶ ᾿Αέτιον προκομίζοντος. Ἐν τούτῳ δὲ καὶ Εὐζώϊος εἰς ἐννέα τὸν ἀριθμὸν ἀθροισάμενος σύνοδον, τὰς κατὰ ᾿Αετίου γεγενημένας πώ· λαι πράξεις διελύσατο. Ἔλυσε δὲ καὶ τὴν τοῦ ἑξαμήνου προθεσμίαν, μεθ᾽ ἣν τοῖς περὶ Σέῤῥαν εἰ μὴ τῇ τοῦ Ἀετίου καθαιρέσει καὶ τῷ ἑσπερίῳ τόμῳ ὑπογράψαιεν, τῆς ἱερωσύνης ἀφαίρεσις ἡ ζημία ωρίζετο. Ἑκατέρας δὲ τῶν εἰρημένων προελθούσης πράξεως, τοὺς τόμους ἀποστέλλειν τοῖς περὶ Εὐδόξιον παρεσκευάζοντο ἀλλ᾽ ὁ κατὰ τῶν Χριστιανῶν ἀνυπόστατος διωγμὸς τὴν ὁρμὴν περιέκοψεν.
Hoti en Kōnstantinoupolei diatribontos tou Aetiou kai Eunomiou, paraginetai Leontios ho tēs Tripoleōs pros autous, kai Theodoulos apo Chairatopōn hoi te amphi ton Serrhan kai Theophilon kai. Hēliodōron ex hekateras Libyēs kai hosois allois ge hē autē synēreske doxa, hoi mēte tę̄ tou ᾿Aetiou katadikę̄, mēte tǭ tomǭ tōn hesperiōn hypograpsai ēneschonto. Kai synathroisthentes cheirotonousi ton ᾿Aetion kai ēn autois autos te kai Eunomios hapanta. Echeirotonoun de kai heterous episkopous, ouden teōs tou Eudoxiou dyscherainontos, alla kai psēphous pollakis hypo tōn mellontōn cheirotoneisthai tois peri ᾿Aetion prokomizontos. En toutǭ de kai Euzōïos eis ennea ton arithmon athroisamenos synodon, tas kata ᾿Aetiou gegenēmenas pō; lai praxeis dielysato. Elyse de kai tēn tou hexamēnou prothesmian, meth᾽ hēn tois peri Serrhan ei mē tę̄ tou Aetiou kathairesei kai tǭ hesperiǭ tomǭ hypograpsaien, tēs hierōsynēs aphairesis hē zēmia ōrizeto. Hekateras de tōn eirēmenōn proelthousēs praxeōs, tous tomous apostellein tois peri Eudoxion pareskeuazonto all᾽ ho kata tōn Christianōn anypostatos diōgmos tēn hormēn periekopsen.
That while Aetius and Eunomius were staying at Constantinople, Leontius of Tripolis came to them, and Theodulus from Chaeretapa, and Serras, Theophilus and Heliodorus with their party from both Libyas, and all others whom the same belief pleased, who had refused to sign either Aetius's condemnation or the tome of the Westerners. Gathered together, they ordained Aetius [bishop]; and he and Eunomius were everything to them. They also ordained other bishops, Eudoxius for the time raising no objection, but often even bringing forward to Aetius's party the votes for those who were to be ordained. Meanwhile Euzoius too, gathering a council of nine, annulled the proceedings formerly taken against Aetius. He also annulled the six-month deadline, after which deprivation of the priesthood had been fixed as the penalty for Serras and his party if they did not sign Aetius's deposition and the Western tome. When both these actions had been taken, they were preparing to send the tomes to Eudoxius's party; but the irresistible persecution against the Christians cut short their purpose.
7.7PG 65:543
Ὅτι τὸν Οὐαλεντινιανὸν ὁ ἀποστάτης τάγματος ἐπάρχοντα στρατιωτικοῦ (κόμης γὰρ ἐχρημάτιζε τῶν λεγομένων Κουρνούτων), ἐπεὶ πάντα πράττων οὐδαμῶς αὐτὸν ἴσχυσε τῆς εὐσεβείας μεταστῆσαι, παραλύσας τοῦ ἀξιώματος, εἰς Θήβας τὰς Αἰγυπτίους φυγαδεύει. Τοῦτόν φασιν, ἡνίκα Κωνστάντιος ἐβασίλευσεν, ἰδεῖν τινα τῶν λεγομένων Σιλεντιαρίων, ρὸς φλόγα τοῦ στόματος ἀφιέντα· ἰδεῖν δὲ κατὰ τὸ δειλινὸν ἡνίκα μετὰ τροφὴν τὸν ὕπνον αἱρούμεθα· καὶ ταῦτα σημηνῶν Κωνσταντίῳ. Καὶ γὰρ ἐκείνου πέμψαντος αὐτὸν διά τινα χρείαν μετακαλέσασθαι τὸν Οὐαλεντινιανὸν, περιτυχεῖν τῷ θεάματι. Ὁ δὲ Κωνστάντιος τῇ ἀγγελίᾳ εἰς ὑπόνοιαν μὲν καὶ δέος κατέστη οὐδέν γέ τι παρελύπησε τὸν ἄνδρα· παραμυθούμενος δὲ τὸ οἰκεῖον δέος, περὶ τὰ φρούρια τῆς Μεσοποταμίας ἐκπέμπει, φύλακα τῶν ἐκεῖσε τόπων ἐσόμενον, καὶ τὰς τῶν Περσῶν ἐπιδρομὰς ἀναστέλλοντα.
Hoti ton Oualentinianon ho apostatēs tagmatos eparchonta stratiōtikou (komēs gar echrēmatize tōn legomenōn Kournoutōn), epei panta prattōn oudamōs auton ischyse tēs eusebeias metastēsai, paralysas tou axiōmatos, eis Thēbas tas Aigyptious phygadeuei. Touton phasin, hēnika Kōnstantios ebasileusen, idein tina tōn legomenōn Silentiariōn, ros phloga tou stomatos aphienta; idein de kata to deilinon hēnika meta trophēn ton hypnon hairoumetha; kai tauta sēmēnōn Kōnstantiǭ. Kai gar ekeinou pempsantos auton dia tina chreian metakalesasthai ton Oualentinianon, peritychein tǭ theamati. Ho de Kōnstantios tę̄ angelią eis hyponoian men kai deos katestē ouden ge ti parelypēse ton andra; paramythoumenos de to oikeion deos, peri ta phrouria tēs Mesopotamias ekpempei, phylaka tōn ekeise topōn esomenon, kai tas tōn Persōn epidromas anastellonta.
That Valentinian commanded a military unit (for he held the title of count of the so-called Cornuti); and since the apostate, though he tried everything, could in no way move him from piety, he stripped him of his rank and banished him to Thebes in Egypt. They say that while Constantius was emperor, one of the so-called silentiarii saw him sending out a flame of fire from his mouth; he saw it in the afternoon, at the time when we take our sleep after a meal, and reported it to Constantius. For Constantius had sent him on some business to summon Valentinian, and he came upon the sight. At the news Constantius fell into suspicion and fear, but he did the man no harm at all; to ease his own fear he sent him out to the fortresses of Mesopotamia, to be the guardian of those places and to check the raids of the Persians.
7.8PG 65:545
Ὅτι τὰ περὶ τοῦ μάρτυρος Βαβύλα, ὅσα τε Ἰουλιανὸς εἰς τὸ μαρτυρικὸν ἐκεῖνο σῶμα παρώνησεν, ὅσα τε εἰπεῖν ἐξεβιάσθη τὰ δαιμόνια, καὶ ὅπως κεραυνῷ τὸ τοῦ ᾿Απόλλωνος αὐτῷ καθιδρύματι ἀπετεφρώθη τέμενος, καὶ ὅσα ἄλλα κατὰ ἀνθρώπους τε καὶ ὑπὲρ ἀνθρώπους παρεδοξοποιήθη, οὐκ ἐπὶ μέγα παραλλάττοντα τοῖς ἄλλοις οὗτος ἱστορεῖ. Λέγει δὲ μαρτυρῆσαι τὸν ἱερὸν Βαβύλαν σὺν τρισὶ παισὶ, κομιδῇ μὲν νέοις, τὸ γένος δ᾽ ἀδελφοῖς· τὸ δὲ μαρτύριον ἀπ᾿ ἀρχῆς τοιαύτης προβῆναι Ἐπίσκοπος ἦν τῆς ᾿Αντιοχείας ὁ Βαβύλας. Νουμεριανῷ δὲ τῷ μαίων βασιλεῖ, ἢ ὡς ἔνιοι Δεκίῳ φασὶ, κατὰ δή τινα δαίμονα γνώμην ἐμπεσεῖν, πληθυούσης τῆς ἐκκλησίας εἰσελθεῖν ἐν αὐτῇ. Τὸν δὲ γε τοῦ Θεοῦ ἀρχιερέα κατὰ τὰ προπύλαια στάντα τοῦ νεὼ, τὴν εἴσοδον ἀποτειχίζειν, φάσκοντα, ὅσα γε δυνατὸς εἴη, μὴ ριόψεσθαι λύκον τῷ ποιμνίῳ παρεισδυόμενον. Καὶ τὸν μὲν αὐτίκα τῆς ὁρμῆς ἀνακρουσθῆναι, εἴτε στάσιν ὑπειδόμενον, εἴτε καὶ ἄλλως μεταβουλευσάμενον· τὸν ἐπίσκοπον πρῶτα μὲν τῆς τόλμης αἰτιᾶσθαι, ἔπειτα δὲ κελεύειν τὸν ὅσιον τοῖς δαίμοσι θύειν νην γὰρ εἶναι τὴν ἐξοσίωσιν ταύτην, λύσιν τε ἐγκλήματος, καὶ τῆς μετὰ ταῦτα τιμῆς τε καὶ δόξης πρόξενον. Τὸν δὲ, γενναίως πρὸς ἕκαστα τῶν προτεινομένων ἀντιταττόμενον, τὸν μαρτυρικὸν ἀναδήσασθαι στέφανον.
Hoti ta peri tou martyros Babyla, hosa te Ioulianos eis to martyrikon ekeino sōma parōnēsen, hosa te eipein exebiasthē ta daimonia, kai hopōs keraunǭ to tou ᾿Apollōnos autǭ kathidrymati apetephrōthē temenos, kai hosa alla kata anthrōpous te kai hyper anthrōpous paredoxopoiēthē, ouk epi mega parallattonta tois allois houtos historei. Legei de martyrēsai ton hieron Babylan syn trisi paisi, komidę̄ men neois, to genos d᾽ adelphois; to de martyrion ap᾿ archēs toiautēs probēnai Episkopos ēn tēs ᾿Antiocheias ho Babylas. Noumerianǭ de tǭ maiōn basilei, ē hōs enioi Dekiǭ phasi, kata dē tina daimona gnōmēn empesein, plēthyousēs tēs ekklēsias eiselthein en autę̄. Ton de ge tou Theou archierea kata ta propylaia stanta tou neō, tēn eisodon apoteichizein, phaskonta, hosa ge dynatos eiē, mē riopsesthai lykon tǭ poimniǭ pareisdyomenon. Kai ton men autika tēs hormēs anakrousthēnai, eite stasin hypeidomenon, eite kai allōs metabouleusamenon; ton episkopon prōta men tēs tolmēs aitiasthai, epeita de keleuein ton hosion tois daimosi thyein nēn gar einai tēn exosiōsin tautēn, lysin te enklēmatos, kai tēs meta tauta timēs te kai doxēs proxenon. Ton de, gennaiōs pros hekasta tōn proteinomenōn antitattomenon, ton martyrikon anadēsasthai stephanon.
That this man's account of the martyr Babylas does not differ much from the others: how Julian abused that martyr's body, what the demons were forced to say, how the precinct of Apollo was burned to ashes by lightning together with its statue, and all the other wonders, both human and more than human, that took place. He says that the holy Babylas was martyred together with three boys, very young, who were brothers by birth, and that the martyrdom came about in this way. Babylas was bishop of Antioch. Numerian, emperor of the Romans (or, as some say, Decius), through some demon formed the intention of entering the church when it was full. But God's high priest stood at the porch of the temple and barred the entrance, saying that, as far as it lay in his power, he would not allow a wolf to slip into the flock. The emperor at once desisted from his attempt, whether fearing a riot or changing his mind for some other reason; but he first accused the bishop of audacity, and then ordered the holy man to sacrifice to the demons, for this, he said, was the only expiation, both a release from the charge and the source of honour and glory afterwards. But he nobly resisted every proposal and put on the martyr's crown.
7.9PG 65:545
Ὅτι τοὺς τοῦ Σωτῆρος χρησμοὺς, οἳ τὴν Ἰερουσαλήμ ἀνατετράφθαι λέγουσιν, ὥστε μηδὲ λίθον ἐπὶ λίθῳ μεῖναι, τούτοις ὁ ἀποστάτης εἰς ψεῦδος ἐλέγχειν διανοηθεὶς, οὐ μόνον οὐδὲν ἤνυσεν ὧν ἐσπούδασεν, ἀλλὰ τὸ ἐν τοῖς χρησμοῖς, εἰ καὶ ἄκων, ἐβεβαίωσεν ἀμετάπτωτον. Ὁ μὲν γὰρ τοὺς πανταχῆ συναγείρας Ἰουδαίους, καὶ οἴκοθεν χρήματα καὶ δύναμιν ἄλλην παρασχῶν, ἀνακαινίζειν ἐπέτρεπε τὸ ἱερόν. Δείματα δὲ θεήλατα γεγονότα διήγησιν ὑπερβαίνοντα, οὐ μόνον ἔσβεσεν αὐτῶν τὴν προθυμίαν, ἀλλὰ καὶ αὐτὸν καὶ τοὺς Ἰουδαίους εἰς ἐσχάτην ἀμηχανίαν καὶ αἰσχύνην κατεστρέψαντο. Τοῦτο μὲν γὰρ, πῦρ ἐπενέμετο τοὺς ἐργάζεσθαι τολμῶντας τοῦτο δὲ, σεισμὸς ἐχώννυεν· καὶ ἄλλους ἄλλα πάθη κατεμερίζετο, καὶ ἡ καταισχύνειν τὰ δεσποτικὰ λόγια μελετήσασα τόλμα, τὸ ἐκείνων ἀκαταίσχυντον καὶ σεβασμιώτατον λέληθεν ἑαυτὴν ἀνακηρύττουσα.
Hoti tous tou Sōtēros chrēsmous, hoi tēn Ierousalēm anatetraphthai legousin, hōste mēde lithon epi lithǭ meinai, toutois ho apostatēs eis pseudos elenchein dianoētheis, ou monon ouden ēnysen hōn espoudasen, alla to en tois chrēsmois, ei kai akōn, ebebaiōsen ametaptōton. Ho men gar tous pantachē synageiras Ioudaious, kai oikothen chrēmata kai dynamin allēn paraschōn, anakainizein epetrepe to hieron. Deimata de theēlata gegonota diēgēsin hyperbainonta, ou monon esbesen autōn tēn prothymian, alla kai auton kai tous Ioudaious eis eschatēn amēchanian kai aischynēn katestrepsanto. Touto men gar, pyr epenemeto tous ergazesthai tolmōntas touto de, seismos echōnnyen; kai allous alla pathē katemerizeto, kai hē kataischynein ta despotika logia meletēsasa tolma, to ekeinōn akataischynton kai sebasmiōtaton lelēthen heautēn anakēryttousa.
That the apostate, intending to prove false the Saviour's oracles which say that Jerusalem will be overthrown so that not even a stone will remain upon a stone, not only achieved nothing of what he strove for but, though unwillingly, confirmed that what was in the oracles cannot fail. For he gathered the Jews from everywhere, supplied money and other means from his own resources, and commissioned them to restore the temple. But God-sent terrors beyond description not only quenched their eagerness but brought both him and the Jews to the utmost helplessness and shame. For on the one hand fire devoured those who dared to work, and on the other an earthquake buried them; and different sufferings fell to different men; and the audacity that set out to put the Lord's words to shame unwittingly proclaimed them beyond all shame and most venerable.
7.10PG 65:547
Ὅτι πολλοὶ μὲν τῶν εἰς τοὺς Χριστιανοὺς καὶ τὴν εὐσέβειαν ἐκμανέντων, δίκας ἔτισαν οὐ μεμπτάς· εἰς τὸ περιφανέστατον δὲ καὶ ἐπιφανεῖς, Ἰουλιανός τε ὁ τῆς ἑῴας ἄρχων, θεῖος ὢν κατὰ τὸ μητρῷον γένος τοῦ ἀποστάτου Ἰουλιανοῦ, καὶ Φήλιξ ὁ τοὺς θησαυροὺς ἐπιτετραμμένος, καὶ Ἐλπίδιος τῆς σιλικῆς οἰκίας προεστώς· κόμητας πριουάτων ἡ μαίων γλῶττα καλεῖ. Οὗτοι οἱ τρεῖς τῶν ἐξαρνησαμένων τὴν εὐσέβειαν εἰς τῷ βασιλεῖ κεχαρισμένον ἦσαν. Ὁ μὲν οὖν Φήλιξ ἐξ οὐδεμιᾶς ἐμφανοῦς αἰτίας, τῶν ἐν βάθει φλεβῶν μιᾶς τῆς μεγίστης ἀναῤῥαγείσης, αἵματός τε αὐλὸν ἐξέπεμψεν ἐκ τοῦ στόματος, καὶ θέαμα τοῖς ὁρῶσι γενόμενος φοβερὸν, οὐδὲ ὅλης ἡμέρας ἤρκεσεν· ἀλλὰ περὶ δείλην ὀψίαν τοῦ αἵματος ἐπιλείποντος καὶ τὴν ψυχὴν συναπέβαλε. Ὁ δέ γε Ἰουλιανὸς ἀργαλέᾳ καὶ δυστεκμάρτῳ βληθεὶς νόσῳ, ἐπὶ τεσσαράκοντα τὰς ὅλας ἡμέρας ἀποτάδην ἔκειτο μήτε φθεγγόμενος, μήτε τινὰ συναίσθησιν ἔχων· μικρὸν δὲ πως ὑποῤῥαΐσας πολλὰ μὲν κατεγίνωσκεν ἑαυτὸν τῆς ἀθεμίτου τόλμης, καὶ τὴν δίκην ἐκεῖθεν αὐτῷ συναίσθησιν ἔλαβε καταῤῥαγῆναι· καὶ μέχρι τοῦ μάρτυρα αὐτὸν ἑαυτοῦ τῆς ἀνοσιουργίας γενέσθαι ἀνενεγκών, παντοδαποῖς ἕλκεσι τὴν γαστέρα σπασθεὶς, συνδιεῤῥάγη καὶ τὴν ψυχήν. Καὶ ὁ Ἐλπίδιος δὲ, εἰ καὶ τῶν ἄλλων βραδύτερον, ἀλλ᾽ οὖν τῇ τοῦ Προκοπίου τυραννίδι συμπράττων φωραθεὶς, ὃς ἐπανέστη τῷ Οὐάλεντι, τῶν τε χρημάτων γυμνωθεὶς, καὶ εἰρκταῖς καταδιοὺς, ἀκλεῶς καταστρέφει τὸν βίον, ἐπάρατος πᾶσι γεγονῶς, καὶ ὁ θύτης Ἐλπίδιος ἐπονομαζόμενος. ῎Αλλος δέ τις συνεισελθὼν τοῖς εἰρημένοις ἐν τῇ κλησίᾳ, ἣν ἐπόρθουν καὶ ἀπεσύλων τὰ ἀναθήματα, καὶ τὰ κειμήλια λαφυραγωγοῦντες, τὸν ἐν αὐτοῖς θεραπευόμενον ἐξύβριζον· οὗτος δὴ προσανασυράμενος τὴν ἐσθῆτα, τῷ θυσιαστηρίῳ ἐνασελγαίνων ἐναπούρησε, καὶ παραυτίκα ποινὴν χαλεπὴν καὶ ὀξεῖαν ἀπέτισε. ὧν γὰρ ὕβρισε μορίων, ταῦτα μέχρι τῶν ἐντέρων διασαπεὶς, καὶ σκωλήκων ἀδιήγητον χρῆμα τεκνώσας, οἰκτρῶς ἄγαν καὶ οὐδ᾽ ηγήσεως ἀξίως, καταστρέφει τὸν βίον. Καὶ μὲν δὴ καὶ ἕτεροι παραπλήσια τετολμηκότες ἐφαμίλλους τὰς τιμωρίας δεδώκασιν.
Hoti polloi men tōn eis tous Christianous kai tēn eusebeian ekmanentōn, dikas etisan ou memptas; eis to periphanestaton de kai epiphaneis, Ioulianos te ho tēs heǭas archōn, theios ōn kata to mētrǭon genos tou apostatou Ioulianou, kai Phēlix ho tous thēsaurous epitetrammenos, kai Elpidios tēs silikēs oikias proestōs; komētas priouatōn hē maiōn glōtta kalei. Houtoi hoi treis tōn exarnēsamenōn tēn eusebeian eis tǭ basilei kecharismenon ēsan. Ho men oun Phēlix ex oudemias emphanous aitias, tōn en bathei phlebōn mias tēs megistēs anarrhageisēs, haimatos te aulon exepempsen ek tou stomatos, kai theama tois horōsi genomenos phoberon, oude holēs hēmeras ērkesen; alla peri deilēn opsian tou haimatos epileipontos kai tēn psychēn synapebale. Ho de ge Ioulianos argaleą kai dystekmartǭ blētheis nosǭ, epi tessarakonta tas holas hēmeras apotadēn ekeito mēte phthengomenos, mēte tina synaisthēsin echōn; mikron de pōs hyporrhaïsas polla men kateginōsken heauton tēs athemitou tolmēs, kai tēn dikēn ekeithen autǭ synaisthēsin elabe katarrhagēnai; kai mechri tou martyra auton heautou tēs anosiourgias genesthai anenenkōn, pantodapois helkesi tēn gastera spastheis, syndierrhagē kai tēn psychēn. Kai ho Elpidios de, ei kai tōn allōn bradyteron, all᾽ oun tę̄ tou Prokopiou tyrannidi symprattōn phōratheis, hos epanestē tǭ Oualenti, tōn te chrēmatōn gymnōtheis, kai eirktais katadious, akleōs katastrephei ton bion, eparatos pasi gegonōs, kai ho thytēs Elpidios eponomazomenos. ᾿Allos de tis syneiselthōn tois eirēmenois en tę̄ klēsią, hēn eporthoun kai apesylōn ta anathēmata, kai ta keimēlia laphyragōgountes, ton en autois therapeuomenon exybrizon; houtos dē prosanasyramenos tēn esthēta, tǭ thysiastēriǭ enaselgainōn enapourēse, kai parautika poinēn chalepēn kai oxeian apetise. hōn gar hybrise moriōn, tauta mechri tōn enterōn diasapeis, kai skōlēkōn adiēgēton chrēma teknōsas, oiktrōs agan kai oud᾽ ēgēseōs axiōs, katastrephei ton bion. Kai men dē kai heteroi paraplēsia tetolmēkotes ephamillous tas timōrias dedōkasin.
That many of those who raged against the Christians and piety paid penalties that could not be faulted; but the most conspicuous were the prominent ones: Julian, the governor of the East, who was the apostate Julian's uncle on his mother's side; Felix, who had charge of the treasuries; and Elpidius, head of the imperial household, whom the Roman tongue calls count of the private estates. These three, among those who had renounced piety, were eager to please the emperor. Felix, from no evident cause, when one of the largest of his deep veins burst, poured out a stream of blood from his mouth, and, becoming a frightful sight to those who saw him, did not last a whole day; about late evening, as his blood gave out, he lost his life as well. Julian was struck by a grievous and obscure disease and lay stretched out for forty whole days, neither speaking nor having any sensation; then, recovering a little, he condemned himself bitterly for his lawless audacity and perceived that the penalty had broken upon him from that cause; and having recovered so far as to become a witness against himself to his impiety, with his belly racked by sores of every kind, he burst apart and gave up his soul. Elpidius too, though later than the others, was caught taking part in the usurpation of Procopius, who rose against Valens; stripped of his property and sunk in prison, he ended his life ingloriously, accursed by all and nicknamed “Elpidius the sacrificer.” Another man had gone in with those named into the church that they were plundering, stripping it of its offerings and carrying off its treasures as spoil, and insulting the one worshipped in it. This man pulled up his garment and in his wantonness urinated on the altar, and at once paid a harsh and swift penalty: the parts with which he had committed the outrage rotted away as far as his bowels, and he bred an indescribable mass of worms and ended his life most pitiably, in a manner not even fit to be told. Others too, who dared similar things, paid like penalties.
7.11PG 65:549
Οτι Ῥωμαίων ὁ βασιλεὺς ᾿Αδριανὸς, ὃς Αἴλιος ἐπωνόμαστο, τὰ Ἱεροσόλυμα Αἰλίαν ἐξ ἑαυτοῦ μετεκαλέσατο· ὡς ἂν παντάπασι τὸ Ἰουδαίων αὐτῆς ἔθνος ἀποστήσῃ καὶ ἀποῤῥήξῃ, καὶ μηδ᾽ ἐκ τῆς κλήσεως ὡς πατρίδος αὐτῆς ἀντιποιεῖσθαι πρόφασιν ἐχούσης Ἐδεδίει γὰρ αὐτῶν τὸ θερμουργὸν καὶ ῥιψοκίνδυνον, μὴ, συναγειρόμενοι κατὰ πρόφασιν ἐν τῇ πόλει λατρείας, πράγματα Ῥωμαίοις παρέξωσιν.
Oti Rhōmaiōn ho basileus ᾿Adrianos, hos Ailios epōnomasto, ta Hierosolyma Ailian ex heautou metekalesato; hōs an pantapasi to Ioudaiōn autēs ethnos apostēsę̄ kai aporrhēxę̄, kai mēd᾽ ek tēs klēseōs hōs patridos autēs antipoieisthai prophasin echousēs Edediei gar autōn to thermourgon kai rhipsokindynon, mē, synageiromenoi kata prophasin en tę̄ polei latreias, pragmata Rhōmaiois parexōsin.
That the Roman emperor Hadrian, who was surnamed Aelius, renamed Jerusalem Aelia after himself, in order to separate and sever the Jewish nation from it completely, so that they might not have even its name as a pretext for claiming it as their homeland. For he feared their hot-headedness and recklessness, lest, gathering in the city on the pretext of worship, they should make trouble for the Romans.
7.12PG 65:549
Ὅτι, φησὶ, Βαβύλα τοῦ μάρτυρος τῶν λειψάνων μετατεθέντων, τὰ τῶν Ἑλλήνων χρηστήρια, τοῦ κατὰ Δάφνην ἀρξαμένου, χρησμοὺς ἀνεδίδου καὶ για, τῆς θείας Προνοίας φθέγγεσθαι μὲν αὐτοῖς διδούσης, τρεπούσης δὲ τὴν ἐς τιμὴν αὐτοῖς ὁρῶσι σπουδὴν εἰς αἰσχύνην ἄφατον. Καὶ γὰρ ἐξ ὧν ἐσπουδάζετο τὸ Ἑλληνικὸν κιχρᾶν τὰ δαιμόνια, ἔχοιεν ἐπὶ μᾶλλον θειάζειν αὐτὰ, ἐκ τούτων τὸ ἀσθενὲς αὐτῶν καὶ πεπλανημένον διελέγχειν τῇ θείᾳ Προνοίᾳ συνηλαύνοντο. Ψευδεῖς γὰρ καὶ ἀτέλεστοι κατά γε τὸ περιφανέστατον οἱ ἐκεῖθεν χρησμοὶ ἐγνωρίζοντο· ὅθεν καὶ προθεσπισάντων ἅμα πάντων καθ' ἕκαστον τῶν μαντείων, ὡς Ἰουλιανὸς ὁ τοῦ βασιλέως θεῖος νοσῶν οὐ τεθνήξεται, ἐν αὐταῖς τῶν χρησμῶν ἀναγνώσεσιν, οἰκτρῶς ἐκεῖνος καὶ ἐλεεινῶς τὸν βίον ἀπέῤῥηξεν.
Hoti, phēsi, Babyla tou martyros tōn leipsanōn metatethentōn, ta tōn Hellēnōn chrēstēria, tou kata Daphnēn arxamenou, chrēsmous anedidou kai gia, tēs theias Pronoias phthengesthai men autois didousēs, trepousēs de tēn es timēn autois horōsi spoudēn eis aischynēn aphaton. Kai gar ex hōn espoudazeto to Hellēnikon kichran ta daimonia, echoien epi mallon theiazein auta, ek toutōn to asthenes autōn kai peplanēmenon dielenchein tę̄ theią Pronoią synēlaunonto. Pseudeis gar kai atelestoi kata ge to periphanestaton hoi ekeithen chrēsmoi egnōrizonto; hothen kai prothespisantōn hama pantōn kath' hekaston tōn manteiōn, hōs Ioulianos ho tou basileōs theios nosōn ou tethnēxetai, en autais tōn chrēsmōn anagnōsesin, oiktrōs ekeinos kai eleeinōs ton bion aperrhēxen.
That, he says, after the relics of the martyr Babylas had been moved, the oracles of the Greeks, beginning with the one at Daphne, gave out responses and sayings, divine Providence letting them speak but turning their zeal for honour into unspeakable shame for those who looked to them. For the very means by which the pagans were eager to consult the demons, so that they might deify them all the more, became the means by which divine Providence compelled them to expose the demons' weakness and error. The oracles from there were plainly known to be false and unfulfilled. So when all the oracles at once, each of them separately, had foretold that Julian, the emperor's uncle, who was ill, would not die, he ended his life pitiably and wretchedly while the oracles were actually being read.
7.13PG 65:549
Ὅτι, φησὶν, Ἥρωνά τινα ἐκ Θηβῶν τῶν Αἰγυπτίων ὁρμώμενον, καὶ εἰς ἐπισκόπους τελέσαντα, εἶτα πρὸς Ἑλληνισμὸν μεταβαλόντα, παραχρῆμα νόσος σηπεδονώδης ἀπέλαβε, καὶ πᾶν καταβοσκηθεῖσα τὸ σῶμα, βδέλυγμα πᾶσιν ὑπέδειξεν. Ὁ δὲ πανταχόθεν ἀπορούμενος ἐν τοῖς ἀμφόδοις κατέκειτο, μηδ' ὄντινα οὖν μηδαμόθεν ἕλκων ἔλεον· τῶν μὲν Χριστιανῶν παντελῶς αὐτὸν ἐκτρεπομένων, τῶν Ἑλλήνων δὲ μέχρι τοῦ καθυποβαλεῖν αὐτὸν τῇ πλάνῃ μόνον αὐτὸν ἐγνωκότων. ᾿Αλλ' ὁ μὲν Ἥρων πικρῶς οὕτω καὶ παναθλίως τῆς ζωῆς ἀπελήλαται. Καὶ Θεότεκνος δέ τις πρὸς τὸν Ἑλληνισμὸν ἀποῤῥυεὶς, πᾶσαν ἀθρόως τὴν σάρκα διασαπεὶς καὶ σκωλήκων ὕλη γεγονὼς, καὶ δὴ καὶ τοὺς ὀφθαλμοὺς ὑπ᾿ αὐτῶν ἐξορυχθείς, τελευτῶν εἰς μανίαν ἐτράπη, καὶ τὴν ἑαυτοῦ γλῶτταν καταφαγὼν, ἐκ πικρῶν βασάνων εἰς πολὺ χαλεπώτερα παρεπέμφθη κολαστήρια. Καὶ πολλὰ τοιαῦτα τὸ Θεῖον ἐτερατούργει, ἀντιῤῥόπους τὰς ποινὰς παρὰ τῶν ἀναίδην ἀσεβούντων εἰσπραττόμενον.
Hoti, phēsin, Hērōna tina ek Thēbōn tōn Aigyptiōn hormōmenon, kai eis episkopous telesanta, eita pros Hellēnismon metabalonta, parachrēma nosos sēpedonōdēs apelabe, kai pan kataboskētheisa to sōma, bdelygma pasin hypedeixen. Ho de pantachothen aporoumenos en tois amphodois katekeito, mēd' ontina oun mēdamothen helkōn eleon; tōn men Christianōn pantelōs auton ektrepomenōn, tōn Hellēnōn de mechri tou kathypobalein auton tę̄ planę̄ monon auton egnōkotōn. ᾿All' ho men Hērōn pikrōs houtō kai panathliōs tēs zōēs apelēlatai. Kai Theoteknos de tis pros ton Hellēnismon aporrhyeis, pasan athroōs tēn sarka diasapeis kai skōlēkōn hylē gegonōs, kai dē kai tous ophthalmous hyp᾿ autōn exorychtheis, teleutōn eis manian etrapē, kai tēn heautou glōttan kataphagōn, ek pikrōn basanōn eis poly chalepōtera parepemphthē kolastēria. Kai polla toiauta to Theion eteratourgei, antirrhopous tas poinas para tōn anaidēn asebountōn eisprattomenon.
That, he says, a certain Heron from Thebes in Egypt, who had been consecrated a bishop and then went over to paganism, was at once seized by a putrefying disease, which ate away his whole body and made him an abomination to all. Utterly destitute, he lay in the streets, drawing pity from no one anywhere: the Christians turned away from him completely, and the pagans had cared for him only so far as to bring him under their error. So Heron was driven from life bitterly and most wretchedly. And a certain Theotecnus, who slipped away into paganism, rotted in all his flesh at once and became food for worms, which even dug out his eyes; at the end he turned to madness and, eating his own tongue, was sent on from bitter torments to far harsher punishments. The Divinity worked many such wonders, exacting penalties to match from those who were shamelessly impious.
7.14PG 65:551
Ὅτι προστάξας, φησὶν, Ἰουλιανὸς τὰ Ἱεροσόλυμα ἀνοικοδομεῖσθαι, ὡς ἂν τὰς περὶ αὐτῶν δεσποτικὰς προῤῥήσεις ἀκύρους ἐλέγξῃ, τοὐναντίον ἅπαν ὧν ἐσπούδασεν, ἐξειργάσατο. ῎Ἄλλα τε γὰρ τέρατα ὑπερφυῆ τὸ ἔργον κατασκήψαντα ἐπέσχε· καὶ δὴ καὶ τῶν θεμελίων εὐτρεπιζομένων, εἷς τῶν λίθων, εἰς τὴν ἐσχάτην κρηπίδα τεταγμένων κινηθεὶς, στόμιον ἄντρου τινὸς παρέδειξεν, ἐνειργασμένου τῇ πέτρᾳ. Ὡς ἄπορος ἦν διὰ τὸ βάθος ἰδεῖν τὰ ἔνδον, βουλόμενοι γνῶναι τὸ σαφὲς οἱ τοῖς ἔργοις ἐφεστῶκαθιῶσί τινα τῶν ἐργατῶν σχοίνου μακρᾶς ἐκδησάμενοι. Ὁ δὲ καθιμηθεὶς, ὕδωρ μὲν εὖρεν εἰς μέσας κνήμας κατὰ τὸ ἄντρον συνεστηκός· πανταχοῖ δὲ περιελθὼν καὶ τῶν τοίχων ἐφαψάμενος, τετράγωνον μὲν τὸ ἄντρον ἔγνω. ᾿Αναστρέφων δὲ καὶ κατὰ τὸ μέσον γεγονὼς, ἐντυγχάνει στήλῃ τινὶ, βραχύ διεχούσῃ τοῦ ὕδατος· ᾗ τὴν χεῖρα ἐπιβαλὼν εὑρίσκει βιβλίον αὐτῇ ἐπικείμενον, λεπτοτάτῳ καὶ καθαροτάτῳ περιειλημένον ἡμιτυβίῳ· ἀνελόμενος δὲ ὡς εὗρε τὸ βιβλίον, σημαίνει δεῖν αὐτὸν ἀνακομίζειν. ᾿Ανακομισθεὶς δὴ ἐπιδείκνυσι τὸ βιβλίον, καὶ εἰς θάμβος ἅπαντας ἄγει, μάλιστα δ᾽ ὅτι καὶ νεουργὸν καὶ ἀθιγῆ παρείχε τὴν θέαν, καὶ ὡς ἐν ἐκείνῳ ἂν εὑρεθὲν τῷ χωρίῳ. Τὸ δὲ ἄρα τὸ βιβλίον, ὃ καὶ πλέον Ἑλληνιστὰς καὶ Ἰουδαίους κατέπληξεν, εὐθὺς κατ' ἀρχὰς ἀναπτυχθὲν, μεγάλοις ἔλεγε γράμμασιν, Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος. Καὶ ἁπλῶς ὁλόκληρον ἡ γραφὴ τὸ Εὐαγγέλιον ἐδείκνυ, ὅπερ ἡ θεολόγος τοῦ μαθητοῦ καὶ παρθένου εὐηγγελίσατο γλῶσσα. Ἐδήλου δὲ ἄρα μετὰ τῶν ἄλλων παραδόξων ἔργων ἃ διαπεσεῖν δεσποτικὴν ἀπόφασιν, ἥτις τὴν εἰς τέλος ἐρήμωσιν τοῦ νεὼ προανεῖπε. Καὶ γὰρ Θεόν τε ἐθεολόγει τὸ βιβλίον τὸν ταῦτα προτεθεσπικότα καὶ μιουργὸν ἁπάντων· καὶ ἔλεγχος ἦν τοῦ μάτην ἐκείνους περὶ τὴν οἰκοδομὴν ποιεῖσθαι τῆς θείας καὶ ἀμεταθέτου ψήφου τὸν εἰς τέλος τοῦ νεὼ ἀφανισμὸν καταψηφισαμένης. Τὰ μέντοι Ἱεροσόλυμα, Ἰεβοὺς πρότερον ἐκαλεῖτο, τῶν τῆς Βενιαμίτιδος φυλῆς ταύτην ἐνοικούντων, πρὶν ἢ Δαβὶδ ὁ βασιλεὺς ὑποσχέσει στρατηγίας ἑλὼν αὐτὴν διὰ τοῦ Ἰοάβου. Ἐκείνῳ τε τὴν ὑπόσχεσιν ὡς ὑπεδέξατο δίδωσι, καὶ αὐτὸς πόλιν ἐν αὐτῇ δειμάμενος, μητρόπολιν τοῦ παντὸς ἔθνους τῶν Ἑβραίων ἀπειργάσατο.
Hoti prostaxas, phēsin, Ioulianos ta Hierosolyma anoikodomeisthai, hōs an tas peri autōn despotikas prorrhēseis akyrous elenxę̄, tounantion hapan hōn espoudasen, exeirgasato. ᾿Alla te gar terata hyperphyē to ergon kataskēpsanta epesche; kai dē kai tōn themeliōn eutrepizomenōn, heis tōn lithōn, eis tēn eschatēn krēpida tetagmenōn kinētheis, stomion antrou tinos paredeixen, eneirgasmenou tę̄ petrą. Hōs aporos ēn dia to bathos idein ta endon, boulomenoi gnōnai to saphes hoi tois ergois ephestōkathiōsi tina tōn ergatōn schoinou makras ekdēsamenoi. Ho de kathimētheis, hydōr men euren eis mesas knēmas kata to antron synestēkos; pantachoi de perielthōn kai tōn toichōn ephapsamenos, tetragōnon men to antron egnō. ᾿Anastrephōn de kai kata to meson gegonōs, entynchanei stēlę̄ tini, brachy diechousę̄ tou hydatos; hę̄ tēn cheira epibalōn heuriskei biblion autę̄ epikeimenon, leptotatǭ kai katharotatǭ perieilēmenon hēmitybiǭ; anelomenos de hōs heure to biblion, sēmainei dein auton anakomizein. ᾿Anakomistheis dē epideiknysi to biblion, kai eis thambos hapantas agei, malista d᾽ hoti kai neourgon kai athigē pareiche tēn thean, kai hōs en ekeinǭ an heurethen tǭ chōriǭ. To de ara to biblion, ho kai pleon Hellēnistas kai Ioudaious kateplēxen, euthys kat' archas anaptychthen, megalois elege grammasin, En archę̄ ēn ho Logos, kai ho Logos ēn pros ton Theon, kai Theos ēn ho Logos. Kai haplōs holoklēron hē graphē to Euangelion edeikny, hoper hē theologos tou mathētou kai parthenou euēngelisato glōssa. Edēlou de ara meta tōn allōn paradoxōn ergōn ha diapesein despotikēn apophasin, hētis tēn eis telos erēmōsin tou neō proaneipe. Kai gar Theon te etheologei to biblion ton tauta protethespikota kai miourgon hapantōn; kai elenchos ēn tou matēn ekeinous peri tēn oikodomēn poieisthai tēs theias kai ametathetou psēphou ton eis telos tou neō aphanismon katapsēphisamenēs. Ta mentoi Hierosolyma, Iebous proteron ekaleito, tōn tēs Beniamitidos phylēs tautēn enoikountōn, prin ē Dabid ho basileus hyposchesei stratēgias helōn autēn dia tou Ioabou. Ekeinǭ te tēn hyposchesin hōs hypedexato didōsi, kai autos polin en autę̄ deimamenos, mētropolin tou pantos ethnous tōn Hebraiōn apeirgasato.
That, he says, Julian, having ordered Jerusalem to be rebuilt in order to prove void the Lord's predictions about it, brought about the exact opposite of what he strove for. For other extraordinary portents fell upon the work and stopped it; and in particular, while the foundations were being prepared, one of the stones set in the lowest course was moved and revealed the mouth of a cave hewn in the rock. Since it was impossible to see inside because of the depth, those in charge of the works, wishing to learn the truth, let down one of the workmen, tied to a long rope. When he had been let down, he found water standing in the cave up to the middle of his shins; going round everywhere and touching the walls, he learned that the cave was square. As he turned back and reached the middle, he came upon a column rising a little above the water; putting his hand on it, he found a book lying on it, wrapped in a very fine and clean linen cloth. Taking up the book just as he had found it, he signalled that they should haul him up. When he had been brought up, he showed the book, and it struck everyone with amazement, especially because it looked new and untouched, although it had been found in such a place. The book, which astonished pagans and Jews even more, when unrolled, said at the very beginning in large letters: “In the beginning was the Word, and the Word was with God, and the Word was God.” In short, the writing contained the whole Gospel that the God-speaking tongue of the disciple and virgin proclaimed. Along with the other wonders, it showed that the Lord's sentence, which had foretold the final desolation of the temple, could never fail. For the book proclaimed as God the one who had foretold these things and the Creator of all, and it was a proof that they were labouring in vain on the building, since the divine and unchangeable decree had condemned the temple to final destruction. Jerusalem was formerly called Jebus, and those of the tribe of Benjamin lived in it, before King David took it through Joab by promising him the command of the army. He gave him what he had promised, as he had undertaken, and himself built a city in it and made it the capital of the whole Hebrew nation.
7.15PG 65:553
Ὅτι τοῖς πανταχόθεν χρησμοῖς τῶν Ἑλλήνων ὁ Παραβάτης ἀναπεισθεὶς ὡς ἄμαχον ἕξει τὸ κράτος, κατὰ Περσῶν ἐκστρατεύει. Γέρων δέ τις τῶν παρὰ Πέρσαις τῆς στρατείας ἀφειμένων ἤδη ἀπέστη μετέρχεται τὸν Παραβάτην ἐν Περσίδι στρατευόμενον καὶ ἐρημίαις ἐν τόποις καὶ ἀμηχάνοις συγκλείσας ἀπορίαις, ἐν οἷς τὸ πλεῖστον τοῦ λαοῦ διεφθάρη, ἔτοιμον θήραμα τοὺς πολεμίους τοῖς ὁμοφύλοις παρέχεται. Τὸ δὲ Περσικὸν ἐπελαύνει κατ᾿ αὐτῶν, συνεπαγόμενον καὶ τοὺς ὑποσπόνδους κοντοφόρους Σαρακηνούς ὧν εἷς ἐπὶ τὸν Ἰουλιανὸν τὸ δόρυ ἐκτείνας, πλήττει μὲν αὐτὸν ἐν ἰσχύϊ κατὰ τὸ περιτόναιον. ῎Αμα δὲ τῇ αἰχμῇ ἐξελκομένῃ, καὶ κόπρος τις ηκολούθησε συνεπισπωμένη τῷ αἵματι. Εἶτα τὸν μὲν βαλόντα Σαρακηνὸν εἷς τῶν δυρυφόρων ἐπελθὼν, τῆς κεφαλῆς ἀποτέμνει. Τρωθέντα δὲ καιρίαν τὸν Ἰουλιανὸν, οἱ οἰκεῖοι διὰ τάχους ἀναλαβόντες ἐπ᾿ ἀσπίδος, εἰς τὴν σκηνὴν ἀνεχώρουν. Καὶ τοῖς πολλοῖς διὰ τὸ ἀθρόον καὶ δι᾽ ὀλίγου συμβῆναι τὴν πληγὴν, καὶ μηδ' ὅθεν ἰδεῖν ἡνέχθη, παρὰ τῶν οἰκείων ἐνομίσθη τὸ πάθος προελθεῖν. Αλλ' ὅ γε δείλαιος Ἰουλιανὸς, τοῦ τραύματος ταῖς χερσὶν ὑποδεχόμενος τὸ αἷμα, πρὸς τὸν ἥλιον ἀπέῤῥαινε, διαῤῥήδην πρὸς αὐτὸν λέγων· Κορέσθητι. Ναὶ δὴ καὶ τοὺς ἄλλους θεοὺς κακούς τε καὶ ὀλετῆρας ἐκάλει. Ἰατρῶν μέντοι γε ἄριστος ὁ Λυδὸς Ὀριβάσιος αὐτῷ συνῆν ὁ ἐκ Σάρδεων· ἀλλ᾽ ἡ πληγὴ πᾶσαν χλευάζουσα θεραπείαν, διὰ τριῶν ἡμερῶν τὸν Ἰουλιανὸν ἀπαλλάττει τοῦ βίου, ἐν μὲν τῷ τοῦ Καίσαρος σχήματι πέντε ἐνιαυτοὺς, ἐν δὲ τῷ διαδήματι μετὰ τὸν Κωνσταντίου θάνατον, δύο καὶ ἥμισυ διανύσαντα ἔτη. Καὶ οὗτος μὲν εἰς τὸν ἥλιον ἀποῤῥαίνειν τὸ αἷμα, καὶ τοὺς αὐτοῦ θεοὺς κακολογεῖν· οἱ δὲ πλεῖστοι τῶν ἱστορούντων εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν, τὸν ἀληθινὸν Θεὸν, ἑκάτερον γράφουσιν ἐναπορρίψαι.
Hoti tois pantachothen chrēsmois tōn Hellēnōn ho Parabatēs anapeistheis hōs amachon hexei to kratos, kata Persōn ekstrateuei. Gerōn de tis tōn para Persais tēs strateias apheimenōn ēdē apestē meterchetai ton Parabatēn en Persidi strateuomenon kai erēmiais en topois kai amēchanois synkleisas aporiais, en hois to pleiston tou laou diephtharē, etoimon thērama tous polemious tois homophylois parechetai. To de Persikon epelaunei kat᾿ autōn, synepagomenon kai tous hypospondous kontophorous Sarakēnous hōn heis epi ton Ioulianon to dory ekteinas, plēttei men auton en ischyï kata to peritonaion. ᾿Ama de tę̄ aichmę̄ exelkomenę̄, kai kopros tis ēkolouthēse synepispōmenē tǭ haimati. Eita ton men balonta Sarakēnon heis tōn dyryphorōn epelthōn, tēs kephalēs apotemnei. Trōthenta de kairian ton Ioulianon, hoi oikeioi dia tachous analabontes ep᾿ aspidos, eis tēn skēnēn anechōroun. Kai tois pollois dia to athroon kai di᾽ oligou symbēnai tēn plēgēn, kai mēd' hothen idein hēnechthē, para tōn oikeiōn enomisthē to pathos proelthein. All' ho ge deilaios Ioulianos, tou traumatos tais chersin hypodechomenos to haima, pros ton hēlion aperrhaine, diarrhēdēn pros auton legōn; Koresthēti. Nai dē kai tous allous theous kakous te kai oletēras ekalei. Iatrōn mentoi ge aristos ho Lydos Oribasios autǭ synēn ho ek Sardeōn; all᾽ hē plēgē pasan chleuazousa therapeian, dia triōn hēmerōn ton Ioulianon apallattei tou biou, en men tǭ tou Kaisaros schēmati pente eniautous, en de tǭ diadēmati meta ton Kōnstantiou thanaton, dyo kai hēmisy dianysanta etē. Kai houtos men eis ton hēlion aporrhainein to haima, kai tous autou theous kakologein; hoi de pleistoi tōn historountōn eis ton Kyrion hēmōn Iēsoun Christon, ton alēthinon Theon, hekateron graphousin enaporripsai.
That the Apostate, persuaded by the oracles of the Greeks from every quarter that he would have invincible power, marched against the Persians. An old man, one of those among the Persians already discharged from military service, went over to the Apostate as he was campaigning in Persia and, shutting him up in desert places and hopeless straits, in which most of the army perished, offered the enemy as ready prey to his own people. The Persian army drove against them, bringing with it also the allied Saracen lancers. One of these thrust his spear at Julian and struck him in the hip, near the lower belly. As the spearhead was drawn out, some excrement also followed, drawn out with the blood. Then one of the guards came at the Saracen who had struck him and cut off his head. Julian was mortally wounded, and his men quickly took him up on a shield and withdrew to the tent. Because the blow had happened so suddenly and quickly, and no one even saw from where it came, many thought the injury had come from his own men. But the wretched Julian, catching the blood from his wound in his hands, flung it toward the sun, saying to it plainly, “Take your fill!” And he called the other gods too evil and destroyers. The best of physicians, Oribasius the Lydian from Sardis, was with him; but the wound, mocking all treatment, released Julian from life in three days, after he had spent five years in the rank of Caesar and two and a half years with the diadem after Constantius's death. This man says that he flung the blood toward the sun and reviled his own gods; but most historians write that he hurled both at our Lord Jesus Christ, the true God.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.”
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.
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.
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.
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.
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.
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.
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.”
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.
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.
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.
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.
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.
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.
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.
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.
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.
Chapter 10
10.1PG 65:583
Ὅτι Δωρόθεος μὲν, ὡς ἐῤῥήθη, τῆς ᾿Αντιοχείας ἠλάθη· οἱ δὲ ταύτης πρεσβύτεροι Αστέριος καὶ Κρισπῖνος, καὶ τὸ ἄλλο πλήρωμα συνεδριάσαντες, συμπαρόντων αὐτοῖς καὶ τινων τῶν πέριξ πόλεων ἐπισκόπων, πέμπουσι πρὸς τοὺς ἀμφὶ τὸν Εὐνόμιον, τὴν κοινωνίαν αὐτῶν ἐπιζητοῦντες. Οἱ δὲ ἀντεπιστέλλουσι, μὴ ἄλλως αὐτοὺς παραδέξασθαι, εἰ μὴ τὴν ἐπ᾿ ᾿Αετίῳ καὶ τοῖς αὐτοῦ συγγράμμασι καταχειροτονίαν ἀποψηφίσωνται· ἔτι δὲ καὶ διακάθαρσιν ἀπήτουν τοῦ βίου· συνεφύροντο γὰρ καί πρόκλησιν οὐ προσήκαντο χρόνῳ ὕστερον καὶ εἰς τὸ κακίζειν ἐπ᾿ ἐκκλησίας τόν τε Εὐνόμιον καὶ τοὺς σὺν αὐτῷ προεληλύθεισαν, μετεωρολέσχας. αὐτοὺς καλοῦντες, καὶ πλήρεις ἀπονοίας καὶ σκαιότητος, ἀνθ' ὧν αὐτοῖς τοιαῦτα προτείνειν ἔγνωσαν.
Hoti Dōrotheos men, hōs errhēthē, tēs ᾿Antiocheias ēlathē; hoi de tautēs presbyteroi Asterios kai Krispinos, kai to allo plērōma synedriasantes, symparontōn autois kai tinōn tōn perix poleōn episkopōn, pempousi pros tous amphi ton Eunomion, tēn koinōnian autōn epizētountes. Hoi de antepistellousi, mē allōs autous paradexasthai, ei mē tēn ep᾿ ᾿Aetiǭ kai tois autou syngrammasi katacheirotonian apopsēphisōntai; eti de kai diakatharsin apētoun tou biou; synephyronto gar kai proklēsin ou prosēkanto chronǭ hysteron kai eis to kakizein ep᾿ ekklēsias ton te Eunomion kai tous syn autǭ proelēlytheisan, meteōroleschas. autous kalountes, kai plēreis aponoias kai skaiotētos, anth' hōn autois toiauta proteinein egnōsan.
That Dorotheus, as has been said, was driven out of Antioch; and its presbyters Asterius and Crispinus and the rest of the clergy met in council, with some bishops of the surrounding cities also present, and sent to Eunomius and his party seeking communion with them. They replied that they would not receive them on any other terms than that they revoke the condemnation passed on Aetius and his writings; and they also demanded a cleansing of their way of life, for they were mixed up in [impure conduct]. The others did not accept the challenge; in time they even went so far as to revile Eunomius and his party in church, calling them “babblers about the heavens,” full of folly and boorishness, because they had decided to put such terms to them.
10.2PG 65:583
Ὅτι τὸν ἀρχηγὸν αὐτῶν τῆς ἀσεβείας Ἄρειον ὁ συγγραφεὺς διαβάλλει, ὡς πολυμερῆ καὶ πολυσύνθετον λέγοντα τὸν Θεὸν τῶν ὅλων. Οὐ γὰρ ὅσον ἐστὶν ὁ Θεὸς καταλαμβάνεσθαι, κηρύσσειν, ἀλλ᾽ ὅσον ἡ ἑκάστου δύναμις πρὸς κατάληψιν ἔῤῥωται· καὶ μήτε δὲ οὐσίαν αὐτὸν εἶναι δογματίζειν, μήτε ὑπόστασιν, μήτε ἄλλο μηδὲν ὧν ὀνομάζεται καὶ τὴν ἐν Ἀριμίνῳ δὲ σύνοδον καὶ τὴν ἐν Κωνσταντινουπόλει τὰ αὐτὰ δοξάζειν, ἥτις τὴν τοῦ Μονογενοῦς γέννησιν ἀγνωστοτάτην πᾶσιν ἀπίφηνε, τῶν γινομένων μόνην τὴν γνῶσιν αὐτῆς περιστείλασα. Αὕτη δ᾽ ἦν ἡ καταδικασαμένη καὶ τὸν ᾿Αέτιον,
Hoti ton archēgon autōn tēs asebeias Areion ho syngrapheus diaballei, hōs polymerē kai polysyntheton legonta ton Theon tōn holōn. Ou gar hoson estin ho Theos katalambanesthai, kēryssein, all᾽ hoson hē hekastou dynamis pros katalēpsin errhōtai; kai mēte de ousian auton einai dogmatizein, mēte hypostasin, mēte allo mēden hōn onomazetai kai tēn en Ariminǭ de synodon kai tēn en Kōnstantinoupolei ta auta doxazein, hētis tēn tou Monogenous gennēsin agnōstotatēn pasin apiphēne, tōn ginomenōn monēn tēn gnōsin autēs peristeilasa. Hautē d᾽ ēn hē katadikasamenē kai ton ᾿Aetion,
That the writer accuses Arius, the founder of their impiety, of saying that the God of all is made of many parts and highly composite. For, he says, Arius proclaims not that God is comprehended as he is, but as far as each one's power of comprehension has strength; and he teaches that God is neither essence nor hypostasis nor any other of the things by which he is named. And he says that the council of Ariminum and that of Constantinople held the same views, the latter declaring the begetting of the Only-begotten wholly unknowable to all, and confining the knowledge of it to the one who begot him alone. This was also the council that condemned Aetius.
10.3PG 65:585
Ὅτι οἱ ἐξ Ἀρείου τὴν πρὸς τὸν Πατέρα τοῦ Μονογενοῦς ὁμοιότητα εἰς πολλὰς αἱρέσεις διεσχίσαντο. Οἱ μὲν γὰρ κατὰ τὸ προγινώσκειν ἑκάτερον ἔφασαν· οἱ δὲ τὸ τὴν φύσιν Θεός· ἄλλοι δὲ διότι ἐκ μὴ ὄντων ἑκάτερος αὐτῶν πέφυκε δημιουργεῖν. ᾿Αλλὰ ταῦτα, φησὶ, κἂν διαφέρειν δοκῇ, εἰς ἓν καταλήγει, τὸ δοξάζειν ὁμοούσιον τὸν Υἱὸν τῷ Πατρί. Τούτους δέ φησι μετὰ τὸ κατατμηθῆναι ταῖς δόξαις, καὶ εἰς πολλὴν ἄλλην ἀσχημοσύνην ἐκδιαιτηθῆναί φησι· χρημάτων τε τὰς ἱερωσύνας καὶ διδόντας καὶ βάνοντας, καὶ τὰς ὑπευθύνους καὶ σωματικὰς ἡδονὰς μεταδιώκοντας.
Hoti hoi ex Areiou tēn pros ton Patera tou Monogenous homoiotēta eis pollas haireseis dieschisanto. Hoi men gar kata to proginōskein hekateron ephasan; hoi de to tēn physin Theos; alloi de dioti ek mē ontōn hekateros autōn pephyke dēmiourgein. ᾿Alla tauta, phēsi, kan diapherein dokę̄, eis hen katalēgei, to doxazein homoousion ton Huion tǭ Patri. Toutous de phēsi meta to katatmēthēnai tais doxais, kai eis pollēn allēn aschēmosynēn ekdiaitēthēnai phēsi; chrēmatōn te tas hierōsynas kai didontas kai banontas, kai tas hypeuthynous kai sōmatikas hēdonas metadiōkontas.
That Arius's followers split into many sects over the likeness of the Only-begotten to the Father. Some said that each is like the other in foreknowing; others, in being God by nature; others, in that each of them is able to create out of nothing. But these views, he says, though they seem to differ, end in one thing: holding the Son consubstantial with the Father. And he says that these men, after they had been cut up by their opinions, also fell into much other disgraceful conduct, both giving and receiving priesthoods for money, and pursuing culpable bodily pleasures.
10.4PG 65:585
Ὅτι, φησὶν, οἱ περὶ Εὐνόμιον τοσοῦτον τῶν εἰρημένων αἱρέσεων ἀπεκρίθησαν, ὡς μήτε βάπτισμα αὐτῶν, μήτε χειροτονίαν προσίεσθαι. Ἑβάπτιζον δὲ οἱ περὶ Εὐνόμιον οὐκ εἰς τρεῖς καταδύσεις, ἀλλ᾽ εἰς μίαν, εἰς τὸν θάνατον, ὡς ἔφασκον, τοῦ Κυρίου βαπτίζοντες· ὃν ἅπαξ μὲν, ἀλλ᾽ οὐχὶ δὲς ἢ τρὶς ὑπὲρ ἡμῶν ἀνεδέξατο.
Hoti, phēsin, hoi peri Eunomion tosouton tōn eirēmenōn haireseōn apekrithēsan, hōs mēte baptisma autōn, mēte cheirotonian prosiesthai. Hebaptizon de hoi peri Eunomion ouk eis treis katadyseis, all᾽ eis mian, eis ton thanaton, hōs ephaskon, tou Kyriou baptizontes; hon hapax men, all᾽ ouchi des ē tris hyper hēmōn anedexato.
That, he says, Eunomius and his party separated so far from the sects mentioned that they would not admit either their baptism or their ordination. Eunomius's party baptized not with three immersions but with one, baptizing, as they said, into the death of the Lord, which he underwent for us once, not twice or three times.
10.5PG 65:585
Ὅτι, φησὶν, ὁ βασιλεὺς Θεοδόσιος ᾿Αρκάδιον τὸν υἱὸν, νέον ὄντα κομιδῇ, τὸ τῆς βασιλείας ἀξίωμα παρατίθεται Καὶ μετ᾿ οὐ πολὺ Γρατιανὸς ὁ βασιλεὺς περὶ τὰς ἄνω Γαλατίας τῇ τοῦ τυράννου Μαξίμου συσκευῇ ἀναιρεῖται. Πολλὰς δὲ καὶ διαβολάς ὁ συγγραφεὺς κατὰ Γρατιανοῦ ἀναπλάττει, ὡς καὶ τῷ Νέρωνι παρεικάζειν αὐτόν· οὐ γὰρ ἤρεσεν αὐτῷ, ὡς ἔοικε, τῆς ἐκείνου πίστεως τὸ ὀρθόδοξον.
Hoti, phēsin, ho basileus Theodosios ᾿Arkadion ton huion, neon onta komidę̄, to tēs basileias axiōma paratithetai Kai met᾿ ou poly Gratianos ho basileus peri tas anō Galatias tę̄ tou tyrannou Maximou syskeuę̄ anaireitai. Pollas de kai diabolas ho syngrapheus kata Gratianou anaplattei, hōs kai tǭ Nerōni pareikazein auton; ou gar ēresen autǭ, hōs eoike, tēs ekeinou pisteōs to orthodoxon.
That, he says, the emperor Theodosius conferred the imperial dignity on his son Arcadius, who was quite young. Not long afterwards the emperor Gratian was killed in upper Gaul through the plot of the usurper Maximus. The writer invents many slanders against Gratian, even comparing him to Nero; for, it seems, the orthodoxy of his faith did not please him.
10.6PG 65:585
Ὅτι Θεοδόσιος ὁ βασιλεὺς, εὑρών τινας τῶν ἐν τῷ κοιτῶνι αὐτοῦ τὰ Εὐνομίου στέργοντας, τούτους μὲν τοῦ παλατίου ἐλαύνει· τὸν δὲ Εὐνόμιον ἐκ τῆς Καλχηδόνος τὴν ταχίστην τοὺς ἁρπασαμένους ἐκπέμπει καὶ πρὸς τὴν Ἁλμυρίδα φυγάδα ποιεῖν ἐγκελεύεται. Τὸ δὲ χωρίον τῆς ἐν Εὐρώπῃ Μυσίας ἐστὶν, ἐν χώρᾳ τοῦ Ἴστρου διακείμενον. ᾿Αλλ' ἡ μὲν ῾Ἁλμυρὶς, κρυσταλλωθέντος τοῦ Ἴστρου, ὑπὸ τῶν διαβάντων αὐτὸν βαρβάρων ἁλίσκεται· ὁ δὲ Εὐνόμιος ἐκεῖθεν εἰς Καισάρειαν τῆς Καππαδοκίας ὑπερορίζεται. Μισητὸς ὢν τοῖς ἐκεῖσε, διότι λόγους κατὰ Βασιλείου τοῦ ταύτης ἐπισκόπου συνετάξατο. Ἐκεῖθεν δὲ εἰς τοὺς ἑαυτοῦ διάγειν ἀγροὺς ἀφείθη Δακοροηνοὶ δὲ τοῖς ἀγροῖς τὸ ὄνομα. Ἐνταῦθα δὲ αὐτόν φησι καὶ Φιλοστόργιος εἰκοστὸν ἔτος ἄγων, ἐν Κωνσταντινουπόλει παραγεγονώς, θεάσασθαι, ὑπερθειάζων τὸν Εὐνόμιον· τήν τε σύνεσιν λέγων αὐτὸν εἶναι καὶ τὴν ἀρετὴν ἀπαράβλητον. Ἀλλὰ καὶ τοῦ προσώπου τὸ σχῆμα καὶ τὰ μέρη εἰς τὸ εὐπρεπέστατον τοῖς λόγοις ἐξωραΐζει· καὶ τοὺς ἐκ τοῦ στόματος λόγους μαργαρίσιν ἐοικέναι καίτοι προϊὼν τραυλὴν αὐτοῦ τὴν γλῶτταν καὶ μὴ θέλων συνομολογεῖ. Οὐδὲ τὴν τραυλότητα ἀπαισχυνθεὶς εἰς πολλὴν ἀποσεμνύνειν γλαφυρότητα. ᾿Αλλὰ καὶ τοὺς ἀλφοὺς οἱ τὸ πρόσωπον αὐτοῦ κατεμάστιζόν τε καὶ κατέστιζον, κόσμον ἐμποιεῖν τῷ σώματι διατείνεται. Τοὺς δὲ λόγους αὐτοῦ πάντας ἀποθειάζων, διαφέρειν τῶν ἄλλων ἐπὶ μᾶλλον λέγει τὰς ἐπιστολάς.
Hoti Theodosios ho basileus, heurōn tinas tōn en tǭ koitōni autou ta Eunomiou stergontas, toutous men tou palatiou elaunei; ton de Eunomion ek tēs Kalchēdonos tēn tachistēn tous harpasamenous ekpempei kai pros tēn Halmyrida phygada poiein enkeleuetai. To de chōrion tēs en Eurōpę̄ Mysias estin, en chōrą tou Istrou diakeimenon. ᾿All' hē men ῾Halmyris, krystallōthentos tou Istrou, hypo tōn diabantōn auton barbarōn halisketai; ho de Eunomios ekeithen eis Kaisareian tēs Kappadokias hyperorizetai. Misētos ōn tois ekeise, dioti logous kata Basileiou tou tautēs episkopou synetaxato. Ekeithen de eis tous heautou diagein agrous apheithē Dakoroēnoi de tois agrois to onoma. Entautha de auton phēsi kai Philostorgios eikoston etos agōn, en Kōnstantinoupolei paragegonōs, theasasthai, hypertheiazōn ton Eunomion; tēn te synesin legōn auton einai kai tēn aretēn aparablēton. Alla kai tou prosōpou to schēma kai ta merē eis to euprepestaton tois logois exōraïzei; kai tous ek tou stomatos logous margarisin eoikenai kaitoi proïōn traulēn autou tēn glōttan kai mē thelōn synomologei. Oude tēn traulotēta apaischyntheis eis pollēn aposemnynein glaphyrotēta. ᾿Alla kai tous alphous hoi to prosōpon autou katemastizon te kai katestizon, kosmon empoiein tǭ sōmati diateinetai. Tous de logous autou pantas apotheiazōn, diapherein tōn allōn epi mallon legei tas epistolas.
That the emperor Theodosius, finding some of his chamberlains attached to Eunomius's teaching, drove them from the palace; and he sent men to seize Eunomius from Chalcedon with all speed and ordered him to be exiled to Halmyris. The place is in Moesia in Europe, lying in the region of the Ister. But when the Ister froze, Halmyris was taken by the barbarians who crossed it, and Eunomius was banished from there to Caesarea in Cappadocia, where he was hated because he had composed books against Basil, the bishop of that city. From there he was allowed to live on his own estates; the estates were called Dacoroeni. There, Philostorgius says, he saw him when he was in his twentieth year, having come to Constantinople; and he extols Eunomius beyond measure, saying that his intelligence and virtue were beyond compare. He even beautifies in his words the shape and features of his face as most comely, and says the words from his mouth were like pearls; and yet, going on, he admits, even against his will, that his tongue stammered. Nor is he ashamed to glorify the stammer itself as great elegance. He even insists that the white leprous spots that scourged and blotched his face lent adornment to his body. Extolling all his writings as divine, he says that his letters surpass the others still more.
10.7PG 65:587
Οτι Πλακιδίας ἀποβιούσης, ὁ βασιλεὺς Θεοδόσιος ὁ ταύτης ἀνὴρ Γάλλαν ἄγεται γυναῖκα, ἀδελφὴν μὲν τοῦ νεωτέρου Οὐαλεντινιανοῦ τοῦ βασιλέως, θυγατέρα δὲ τοῦ μεγάλου, ἣν αὐτῷ Ἰουστῖνα ἐγείνατο. Αὕτη δὲ τὰ ᾿Αρείου ἔστεργεν. Ἐξ αὐτῆς δὲ τῷ Θεοδοσίῳ καὶ ἡ θυγάτηρ Πλακιδία τίκτεται.
Oti Plakidias apobiousēs, ho basileus Theodosios ho tautēs anēr Gallan agetai gynaika, adelphēn men tou neōterou Oualentinianou tou basileōs, thygatera de tou megalou, hēn autǭ Ioustina egeinato. Hautē de ta ᾿Areiou estergen. Ex autēs de tǭ Theodosiǭ kai hē thygatēr Plakidia tiktetai.
That when Placilla died, the emperor Theodosius, her husband, took Galla as his wife, the sister of the younger emperor Valentinian and daughter of the elder, whom Justina had borne to him. She favoured the teachings of Arius. From her a daughter, Placidia, was born to Theodosius.
10.8PG 65:589
Ὅτι Θεοδόσιος κατὰ Θεσσαλονίκην τῷ Οὐαλεντινιανῷ συναφθεὶς, στρατεύει κατὰ Μαξίμου τοῦ τυράννου. Καὶ γὰρ ὁ τύραννος, τὴν Γρατιανοῦ κατέχων ἀρχὴν, διενοεῖτο προσλαβεῖν καὶ τὴν Οὐαλεντινιανοῦ. Ἑκπέμπουσι δὲ οἱ βασιλεῖς κατ᾿ αὐτοῦ Τιμάσιον, καὶ Ρυχόμηριν, καὶ Πρόμοτον, καὶ ᾿Αρβογάστην, τοὺς στρατηγούς. Οἱ δὲ παραστάντες αὐτὸν ἐξαπιναίως τοῦ τε θρόνου κατασπῶσι, καὶ τῶν τῆς βασιλείας ἐπισήμων ἀποδύουσι, καὶ τοῖς βασιλεῦσι κατὰ ἰδιώτην προσάγουσι· κἀνταῦθα Μάξιμος τῆς κεφαλῆς ἀποτέμνεται, τυραννήσας πέντε τὰ σύμπαντα ἔτη.
Hoti Theodosios kata Thessalonikēn tǭ Oualentinianǭ synaphtheis, strateuei kata Maximou tou tyrannou. Kai gar ho tyrannos, tēn Gratianou katechōn archēn, dienoeito proslabein kai tēn Oualentinianou. Hekpempousi de hoi basileis kat᾿ autou Timasion, kai Rychomērin, kai Promoton, kai ᾿Arbogastēn, tous stratēgous. Hoi de parastantes auton exapinaiōs tou te thronou kataspōsi, kai tōn tēs basileias episēmōn apodyousi, kai tois basileusi kata idiōtēn prosagousi; kantautha Maximos tēs kephalēs apotemnetai, tyrannēsas pente ta sympanta etē.
That Theodosius, joining Valentinian at Thessalonica, marched against the usurper Maximus. For the usurper, holding Gratian's realm, intended to take Valentinian's too. The emperors sent against him the generals Timasius, Richomeres, Promotus and Arbogast. They came upon him suddenly, dragged him from his throne, stripped him of the imperial insignia and brought him to the emperors as a private man; and there Maximus was beheaded, having been usurper for five years in all.
10.9PG 65:589
Ὅτι μετὰ τὴν κατὰ Μαξίμου νίκην, καὶ τὴν ἐπὶ Ῥώμην ἐπάνοδον, ἐξελαύνειν αὐτῆς μέλλοντος τοῦ βασιλέως, ἀστὴρ κατὰ τὸν οὐρανὸν ὤφθη παράδοξος καὶ ἀήθης μεγάλων δὲ ἄρα κακῶν ἄγγελος τῇ οἰκουμένῃ γενήσεσθαι ἔμελλεν. Ἐξέλαμψε δὲ πρῶτον κατὰ μέσας νύκτας πλησίον τοῦ ἑωσφόρου, κατ᾿ αὐτὸν δὴ τὸν καλούμενον Ζωδιακὸν κύκλον, μέγας δὲ καὶ ἐκφεγγὴς ταῖς μαρμαρυγαῖς, οὐ πολλῷ τοῦ ἑωσφόρου λειπόμενος. Ἔπειτα συνδρομή πανταχόθεν ἀστέρων ἐπ᾿ αὐτὸν ἀθροιζομένων ἐγίνετο· εἰκάσαις ἂν μελιττῶν παρὰ τὸν ἡγούμενον σφαιρουμένων τὸ θέαμα· κἀντεῦθεν οἱονεὶ τῆς πρὸς ἀλλήλους συνελίψεως βιασαμένης, τὸ τῶν ἁπάντων φῶς εἰς μίαν τινὰ συγκραθὲν ἀνέλαμπε φλόγα. Καὶ μαχαίρας ἄντικρυς ἀμφήκους μεγάλης καὶ φοβερᾶς ἀπετέλεσαν δος, πληκτικῆς ἐξαυγαζομένης, τῶν μὲν ἄλλων ἀπάντων ἀστέρων εἰς τοῦτο μεταπεσόντων, τῆς θέας· ἑνὸς δὲ καὶ μόνου τοῦ πρώτου θεωρηθέντος, ἐν τάξει ῥίζης τινὸς ἢ λαβὶς τῷ παντὶ σχήματι ὑποφαινομένου, καὶ οἷον τὸ πᾶν τοῦ δειχθέντος ἀστέρος ἀποτίκτοντος σέλας ὡς ἂν ἐκ λύχνου τινὸς θρυαλλίδος τῆς φλογὸς πρὸς ὕψος ἐξαιρομένης τὸ μὲν φανὲν οὕτω παράδοξον παρείχε τὴν θέαν. Καὶ ἡ κίνησις δὲ πρὸς πάντα παρήλλαττεν ἀστέρος δρόμον· τὴν γὰρ ἀρχὴν ὅθεν εἴρηται φανῆναι, καὶ τῆς κινήσεως ποιησάμενος, συνανίσχετο μὲν τὰ πρῶτα τῷ ἑωσφόρῳ, καὶ συγκατεδύετο. Επειτα δὲ, κατ' ὀλίγον διιστάμενος, ἐπὶ τὰς ἄρκτους ἀνῄει σχολῇ τε καὶ βάδην κινούμενος, καὶ ἐγκαρσίως, ὡς ἐπ᾿ ἀριστερᾶς πρὸς τοὺς θεωμένους εἰπεῖν, τὴν ἰδίαν πορείαν ποιούμενος· τὴν μέντοιγε κοινὴν περίοδον τὴν αὐτὴν εἶχε τοῖς ἄλλοις καθ' οὓς ἂν γίνοιτο πορευόμενος. Ἐπὶ τεσσαράκοντα δὲ ἡμέρας τῆς ἰδίας αὐτοῦ πορείας ἐπιτελουμένης, εἰς μέσην τὴν μεγάλην ἄρκτον ἐνέβαλε, κὰν τῷ μεσαιτάτῳ αὐτῆς τὰ τελευταῖα φανεὶς αὐτοῦ που ἀπέσβη. Οὐ ταῦτα δὲ μόνον, ἀλλὰ καὶ ἄλλα πολλὰ παράδοξα περὶ τοῦ ξιφοειδοῦς τούτου δίεισιν ἀστέ·
Hoti meta tēn kata Maximou nikēn, kai tēn epi Rhōmēn epanodon, exelaunein autēs mellontos tou basileōs, astēr kata ton ouranon ōphthē paradoxos kai aēthēs megalōn de ara kakōn angelos tę̄ oikoumenę̄ genēsesthai emellen. Exelampse de prōton kata mesas nyktas plēsion tou heōsphorou, kat᾿ auton dē ton kaloumenon Zōdiakon kyklon, megas de kai ekphengēs tais marmarygais, ou pollǭ tou heōsphorou leipomenos. Epeita syndromē pantachothen asterōn ep᾿ auton athroizomenōn egineto; eikasais an melittōn para ton hēgoumenon sphairoumenōn to theama; kanteuthen hoionei tēs pros allēlous synelipseōs biasamenēs, to tōn hapantōn phōs eis mian tina synkrathen anelampe phloga. Kai machairas antikrys amphēkous megalēs kai phoberas apetelesan dos, plēktikēs exaugazomenēs, tōn men allōn apantōn asterōn eis touto metapesontōn, tēs theas; henos de kai monou tou prōtou theōrēthentos, en taxei rhizēs tinos ē labis tǭ panti schēmati hypophainomenou, kai hoion to pan tou deichthentos asteros apotiktontos selas hōs an ek lychnou tinos thryallidos tēs phlogos pros hypsos exairomenēs to men phanen houtō paradoxon pareiche tēn thean. Kai hē kinēsis de pros panta parēllatten asteros dromon; tēn gar archēn hothen eirētai phanēnai, kai tēs kinēseōs poiēsamenos, synanischeto men ta prōta tǭ heōsphorǭ, kai synkatedyeto. Epeita de, kat' oligon diistamenos, epi tas arktous anę̄ei scholę̄ te kai badēn kinoumenos, kai enkarsiōs, hōs ep᾿ aristeras pros tous theōmenous eipein, tēn idian poreian poioumenos; tēn mentoige koinēn periodon tēn autēn eiche tois allois kath' hous an ginoito poreuomenos. Epi tessarakonta de hēmeras tēs idias autou poreias epiteloumenēs, eis mesēn tēn megalēn arkton enebale, kan tǭ mesaitatǭ autēs ta teleutaia phaneis autou pou apesbē. Ou tauta de monon, alla kai alla polla paradoxa peri tou xiphoeidous toutou dieisin aste;
That after the victory over Maximus and the return to Rome, when the emperor was about to leave it, a strange and unusual star was seen in the sky, which was to be a herald of great evils for the world. It first shone out at midnight near the morning star, in what is called the Zodiac circle, large and brilliant in its flashing, not much less than the morning star. Then there was a gathering of stars from every side crowding to it; you might have compared the sight to bees swarming round their leader. And then, as if the pressure of their crowding together forced it, the light of them all blended into a single flame and blazed out. They formed the shape of a great and fearful two-edged sword, flashing out its stroke, all the other stars having passed into this appearance, while the one first seen showed itself in the place of a root or a handle to the whole figure, as though the one star that had appeared were giving birth to the whole blaze, the flame rising upward as from the wick of a lamp. So the thing that appeared presented a strange sight. Its movement too differed in every respect from a star's course. Starting its movement from the place where it is said to have appeared, at first it rose and set with the morning star. Then, separating little by little, it went up toward the Bears, moving slowly and step by step, and making its own course crosswise, to the left, so to speak, of those who watched it; but it had the same common revolution as the others among which it travelled. When its own course had been running for forty days, it entered the middle of the Great Bear, and in its very centre it was last seen, and there somewhere went out. He relates not only these but many other wonders about this sword-shaped star.
10.10PG 65:591
Ὅτι κατὰ Πορφυρίου φησὶ καὶ οὗτος ὁ συγγραφεὺς ὑπὲρ Χριστιανῶν ἀγῶνας καταθέσθαι.
Hoti kata Porphyriou phēsi kai houtos ho syngrapheus hyper Christianōn agōnas katathesthai.
That this writer too says that he engaged in contests against Porphyry on behalf of the Christians.
10.11PG 65:591
Ὅτι καθ' οὓς χρόνους ὁ μαχαιροφόρος ἀστὴρ ἐφάνη, καὶ σώματα ἀνθρώπων ὤφθη δύο ἓν μὲν ἐν τῇ Συρία, τὴν ἀνθρωπίνην φύσιν εἰς μέγεθος ἐκβαῖνον· θάτερον δὲ ἐν Αἰγύπτῳ, εἰς ἄπιστον βραχύτητα καταλήγον. Ὁ μὲν οὖν Σύρος πεντάπηχυς ἦν τὸ γεθος καὶ σπιθαμὴν ἔφερε προσθήκην, καίτοι τῶν ποδῶν αὐτοῦ πρὸς τὸ ἄλλο τοῦ σώματος μὴ συνομολογούντων τὸ ὕψος· ἀλλ' εἴσω καὶ πρὸς τὸ βλαισὸν ὑποκαμπτομένων· ᾿Αντώνιος ἦν τῷ ἀνθρώπῳ τὸ ὄνομα. Ὁ δὲ Αἰγύπτιος οὕτω κατεβραχύνετο, ὥστε μηδ' ἀχαρίστως τοὺς ἐν τοῖς κλουβοῖς πέρδικας ἐκμιμεῖσθαι, καὶ συναθύρειν αὐτῷ πρὸς ἔριν ἐκείνους. Τὸ δὲ παραδοξότερον, ὅτι καὶ ἡ φρόνησις ἐνῆν τῷ ἀνθρώπῳ, οὐδὲν ὑπὸ τῆς βραχύτητος καταβλαπτομένη· καὶ γὰρ καὶ τὸ φθέγμα οὐκἄμουσος ἦν, καὶ οἱ λόγον τοῦ νοῦ παρεῖχον ὁρᾶσθαι τὴν γενναιότητα. Ἑκάτερος δὲ τῶν εἰρημένων τοῖς τοῦ συγγραφέως χρόνοις ἐνήκμασε, καὶ οὐ θᾶττον μετῆλθε τὸν βίον, Ὁ μὲν γὰρ μέγιστος τὰ εἴκοσι πέντε διεξιὼν ἔτη ἀπεβίω ὁδ᾽ ἐλάχιστος οὐκ ὀλίγῳ καὶ τούτων λειπόμενος. Πολλὰ δὲ καὶ ἕτερα τέρατα, τὰ μὲν τοῖς εἰρημένοις ὁμόχρονα, τὰ δὲ καὶ προγεγενημένα, ταῖς ἱστορίαις αὐτοῦ καταστρώννυσιν.
Hoti kath' hous chronous ho machairophoros astēr ephanē, kai sōmata anthrōpōn ōphthē dyo hen men en tę̄ Syria, tēn anthrōpinēn physin eis megethos ekbainon; thateron de en Aigyptǭ, eis apiston brachytēta katalēgon. Ho men oun Syros pentapēchys ēn to gethos kai spithamēn ephere prosthēkēn, kaitoi tōn podōn autou pros to allo tou sōmatos mē synomologountōn to hypsos; all' eisō kai pros to blaison hypokamptomenōn; ᾿Antōnios ēn tǭ anthrōpǭ to onoma. Ho de Aigyptios houtō katebrachyneto, hōste mēd' acharistōs tous en tois kloubois perdikas ekmimeisthai, kai synathyrein autǭ pros erin ekeinous. To de paradoxoteron, hoti kai hē phronēsis enēn tǭ anthrōpǭ, ouden hypo tēs brachytētos katablaptomenē; kai gar kai to phthegma oukamousos ēn, kai hoi logon tou nou pareichon horasthai tēn gennaiotēta. Hekateros de tōn eirēmenōn tois tou syngrapheōs chronois enēkmase, kai ou thatton metēlthe ton bion, Ho men gar megistos ta eikosi pente diexiōn etē apebiō hod᾽ elachistos ouk oligǭ kai toutōn leipomenos. Polla de kai hetera terata, ta men tois eirēmenois homochrona, ta de kai progegenēmena, tais historiais autou katastrōnnysin.
That at the time when the sword-bearing star appeared, two human bodies were also seen: one in Syria, going beyond human nature in size; the other in Egypt, ending in incredible smallness. The Syrian was five cubits tall and a span more, although his feet did not match the height of the rest of his body but bent inward, turning knock-kneed; the man's name was Antony. The Egyptian was so small that he imitated, not without charm, the partridges in cages, and they played with him in rivalry. What was more remarkable, the man had good sense, in no way harmed by his smallness; for his voice was not unmusical, and his words let the nobility of his mind be seen. Each of them flourished in the writer's own time, and did not depart from life soon: the tallest died having lived twenty-five years, and the smallest fell not far short of these. He spreads out in his histories many other portents as well, some of the same time as these, others that happened earlier.
10.12PG 65:591
Ὅτι τῆς τετράδος καὶ παρασκευῆς τὴν νηστείαν ὁ Φιλοστόργιός φησιν οὐκ ἐν μόνῃ τῶν κρεῶν ἀποχῇ περιορίζεσθαι, ἀλλὰ καὶ τὸ μηδὲ τροφῆς ὅλως ἅπτεσθαι μέχρι τῆς ἑσπέρας, κανονίζεσθαι. Λέγει γὰρ περί τινος Εὐδοξίου, συναιρεσιώτου μὲν, πρεσβυτέρου δὲ τὴν τάξιν, ἐψιλωμένου δὲ τῶν δι᾽ ὧν ἡ διαδοχὴ τοῦ γένους, τοιάδε· Νηστευτικός τε οὕτως ἦν, ὡς καὶ παρ᾿ ὅλον μὲν τὸν χρόνον μὴ μόνον τὰς κατὰ διάταξιν τὴν μνήμην τοῦ Κυριακοῦ πάθους φερούσας
Hoti tēs tetrados kai paraskeuēs tēn nēsteian ho Philostorgios phēsin ouk en monę̄ tōn kreōn apochę̄ periorizesthai, alla kai to mēde trophēs holōs haptesthai mechri tēs hesperas, kanonizesthai. Legei gar peri tinos Eudoxiou, synairesiōtou men, presbyterou de tēn taxin, epsilōmenou de tōn di᾽ hōn hē diadochē tou genous, toiade; Nēsteutikos te houtōs ēn, hōs kai par᾿ holon men ton chronon mē monon tas kata diataxin tēn mnēmēn tou Kyriakou pathous pherousas
That Philostorgius says that the fast of Wednesday and Friday is not limited to abstaining from meat alone, but that it is the rule not to touch food at all until evening. For he says this about a certain Eudoxius, a member of his sect and a presbyter by rank, but deprived of the parts by which the race is continued: “He was so given to fasting that throughout the whole year he kept not only the days which by ordinance bear the memory of the Lord's passion …”
Chapter 11
11.1PG 65:593
ἄρκτων καὶ λεόντων χρήσασθαι. Αὐτοῦ τε τοῦ ζῇν καὶ τῆς ἀρχῆς καὶ τῶν ἐπὶ τοῖς θηρίοις ἄθλων, κοστὸν ἀπὸ γενέσεως διανύων ἔτος, ἀπεφθάρη. Ην δὲ καὶ τὸν θυμὸν ἀκράτωρ, ὅ καὶ μάλιστα τοῦ ζῇν αὐτὸν ἐξεδίσκευεν. Διαλεγόμενος γάρ ποτε κατὰ τὸ παλάτιον τῷ ᾿Αρβαγάστῃ, ἐπείπερ αὐτὸν οἱ λόγοι πρὸς ὀργὴν ἀνέσειον, ξίφος ὥρμησε κατὰ στρατηγοῦ σπάσασθαι· κωλυθεὶς δὲ (ὁ γὰρ δορυφόρος ἐπέσχεν, οὗ τὸ ξίφος ἕλκειν ἐπεβάλλετο κατὰ τὸ παρὸν γοις μὲν ἐπειρᾶτο τῆς ὑπονοίας τὸν ᾿Αρβογάστην ἀγειν. Ὁ δὲ διὰ τῶν λόγων τὴν ὑπόνοιαν αὐτοῦ μᾶλλον εὗρεν εἰς ἀκρίβειαν μεθισταμένην γνώσεως. Καὶ γὰρ ἐπερωτήσαντι τῆς τοσαύτης ὁρμῆς τὴν αἰτίαν, ἑαυτὸν διαχρήσασθαι Οὐαλεντινιανὸς ὑπεκρίνατο διότι βασιλεύων οὐδὲν ὧν ἂν βούλοιτο πράττει. Ὁ δὲ ᾿Αρβαγάστης οὐδὲν πλέον τότε πολυπραγμονήσας. Ὕστερον ἐν Βιέννῃ τῆς Γαλλίας ἠριστηκότα τὸν βασιλέα, καὶ μεσούσης ἡμέρας κατὰ τὰ ἔρημα τῶν βασιλείων, ἐπὶ τὸν ποταμὸν τὸ χεῖλος οἷς ἐματαιοσπούδει λινδούμενον θεασάμενος, πέμπει τινὰς κατ' αὐτοῦ τῶν ὑπασπιστῶν. Οἱ δὲ τὸν δείλαιον χειρῶν ἰσχύῖ καὶ γνώμης ἀποπνίγουσιν ἀγριότησιν, οὐδὲ τῶν ὑπηρετουμένων τῷ βασιλεῖ τινος παρόντος. Ὁ γὰρ καιρὸς αὐτοὺς ἀριστᾷν μετεπέμπετο. Οἱ μέντοι γε τοῦτον ἀποπνίξαντες, ἵνα μὴ τὸ παραυτίκα πρὸς ζήτησίν τινες χωρήσωσι τῶν ἐργασαμένων, τὸ ἡμιτύβιον τοῦ τῷ τραχήλῳ βρόχου τρόπον περιελίξαντες ἀναρτῶσιν, ὡς δι᾿ αὐτοῦ γε τῇ οἰκείᾳ γνώμῃ ἀπαγξαμένου.
arktōn kai leontōn chrēsasthai. Autou te tou zę̄n kai tēs archēs kai tōn epi tois thēriois athlōn, koston apo geneseōs dianyōn etos, apephtharē. Ēn de kai ton thymon akratōr, ho kai malista tou zę̄n auton exediskeuen. Dialegomenos gar pote kata to palation tǭ ᾿Arbagastę̄, epeiper auton hoi logoi pros orgēn aneseion, xiphos hōrmēse kata stratēgou spasasthai; kōlytheis de (ho gar doryphoros epeschen, hou to xiphos helkein epeballeto kata to paron gois men epeirato tēs hyponoias ton ᾿Arbogastēn agein. Ho de dia tōn logōn tēn hyponoian autou mallon heuren eis akribeian methistamenēn gnōseōs. Kai gar eperōtēsanti tēs tosautēs hormēs tēn aitian, heauton diachrēsasthai Oualentinianos hypekrinato dioti basileuōn ouden hōn an bouloito prattei. Ho de ᾿Arbagastēs ouden pleon tote polypragmonēsas. Hysteron en Biennę̄ tēs Gallias ēristēkota ton basilea, kai mesousēs hēmeras kata ta erēma tōn basileiōn, epi ton potamon to cheilos hois emataiospoudei lindoumenon theasamenos, pempei tinas kat' autou tōn hypaspistōn. Hoi de ton deilaion cheirōn ischui kai gnōmēs apopnigousin agriotēsin, oude tōn hypēretoumenōn tǭ basilei tinos parontos. Ho gar kairos autous aristąn metepempeto. Hoi mentoi ge touton apopnixantes, hina mē to parautika pros zētēsin tines chōrēsōsi tōn ergasamenōn, to hēmitybion tou tǭ trachēlǭ brochou tropon perielixantes anartōsin, hōs di᾿ autou ge tę̄ oikeią gnōmę̄ apanxamenou.
… [he used to hunt] bears and lions. In his twentieth year from birth he perished, deprived of life itself, of the empire, and of his contests with wild beasts. He was also unable to control his anger, which more than anything hurled him out of life. For once, when he was talking with Arbogast in the palace and the words roused him to anger, he rushed to draw a sword against the general; but he was prevented (for the guard whose sword he tried to draw held him back), and for the moment he tried by words to lead Arbogast away from suspicion. But Arbogast found that the words rather turned his suspicion into exact knowledge. For when he asked the reason for so violent an impulse, Valentinian answered that he had meant to kill himself, because though he was emperor he could do nothing that he wished. Arbogast then inquired no further. Later, at Vienne in Gaul, seeing the emperor after his midday meal, at noon, in a deserted part of the palace, idling on the river bank with the pastimes he wasted his time on, he sent some of his guards against him. They strangled the poor man by the strength of their hands and the savagery of their purpose, when none of the emperor's attendants was present, for the hour had called them to their meal. Those who strangled him, so that no one should at once set about searching for those who did it, wound his linen cloth round his neck like a noose and hung him up, as though he had hanged himself by his own choice.
11.2PG 65:593
Ὅτι ᾿Αρβαγάστης τὸν Οὐαλεντινιανὸν ἀνελών, ἐπεὶ τὸ γένος αὐτὸν βασιλεύειν ἀπεκώλυσε (βάρβαρος γὰρ ἦν αὐτὸν ὁ φυσάμενος), Εὐγένιόν τινα, μάγιστρον τὴν ἀξίαν, Ἕλληνα δὲ τὸ σέβας, βασιλέα Ῥωμαίων καθίστησι. Μαθὼν δὲ ταῦτα Θεοδόσιος θατέρῳ μὲν τῶν παίδων Ὁνωρίῳ τὸν βασίλειον παρατίθησι στέφανον ἐν ὅλῳ δὲ τῷ χειμῶνι τὰ πρὸς τὸν πόλεμον αὐτὸς ἐξαρτύεται. Ἥρος δὲ ὑποφαίνοντος ἐκστρατεύει κατὰ τοῦ τυράννου. Καὶ ταῖς ῎Αλπεσι προσβαλὼν ἐκράτησεν αὐτῶν προδοσία. Συμπλακέντος δὲ τῷ τυράννῳ κατὰ τὸν ποταμὸν (Ψυχρὸν ὕδωρ αὐτῷ τὴν ἐπωνυμίαν ποιοῦνται), καὶ μάχης καρτερᾶς γενομένης, καὶ πολλῶν ἑκατέρωθεν ἀπολλυμένων, ὅμως ἡ νίκη, τὸν τύραννον μυσαχθεῖσα, τὴν ἔννομον βασιλείαν συνδιεκόσμει. Συλλαμβάνεται τοίνυν ὁ τύραννος καὶ τῆς κεφαλῆς ἀποτέμνεται. Ὁ μέντοι ᾿Αρβαγάστης ἀπογνοὺς, ἐπιπεσὼν ἀναιρεῖ ἑαυτὸν τῷ ξίφει. Μετὰ δὲ ταῦτα παραγεγονὼς ὁ βασιλεὺς ἐν Μεδιολάνῳ μεταπέμπεται τὸν ἑαυτοῦ παῖδα Ονώριον, καὶ τὴν Ἑσπέραν ἐγχειρίζει πᾶσαν. Μετὰ δὲ τὴν κατὰ τοῦ τυράννου νίκην, τῇ τοῦ ὑδέρου νόσῳ κρατηθεὶς, τελευτᾷ τὸν βίον, βασιλεύσας δέκα καὶ ἐξ ἔτη· ἐν ὅλοις δὴ βασιλεύων εἰς ὑψηλοὺς τοῦ βίου καταλήξας τέρμονας. Ἐπί τε γὰρ νίκαις λαμπραῖς, καὶ μοναρχήσας Ῥωμαίων, καὶ δυοῖν σιλέων πατέρα ἑαυτὸν ἐπιδὼν, καὶ τούτοις ἀστασίαστον παραπέμψας τὴν βασιλείαν, κἀπὶ τῆς ἑαυτοῦ κλίνης εὐδαιμονέστατα προλείπει τὸν βίον, τοῦ θερμοῦ κοι δοκῶ κατὰ τῶν εἰδώλων ζήλου τοῦτο γέρας ἐξενεγκών. Ταῦτα λέγων ὁ δυσσεβὴς περὶ τοῦ εὐσεβεστάτου Θεοδοσίου, οὐκ αἰσχύνεται κωμῳδεῖν αὐτὸν ἐπ᾿ ἀκρασίᾳ βίου καὶ τρυφῆς ἀμετρίᾳ, δι᾽ ἣν αὐτὸν ἁλῶναι γράφει καὶ τῷ τοῦ ὑδέρου νοσήματι.
Hoti ᾿Arbagastēs ton Oualentinianon anelōn, epei to genos auton basileuein apekōlyse (barbaros gar ēn auton ho physamenos), Eugenion tina, magistron tēn axian, Hellēna de to sebas, basilea Rhōmaiōn kathistēsi. Mathōn de tauta Theodosios thaterǭ men tōn paidōn Honōriǭ ton basileion paratithēsi stephanon en holǭ de tǭ cheimōni ta pros ton polemon autos exartyetai. Hēros de hypophainontos ekstrateuei kata tou tyrannou. Kai tais ᾿Alpesi prosbalōn ekratēsen autōn prodosia. Symplakentos de tǭ tyrannǭ kata ton potamon (Psychron hydōr autǭ tēn epōnymian poiountai), kai machēs karteras genomenēs, kai pollōn hekaterōthen apollymenōn, homōs hē nikē, ton tyrannon mysachtheisa, tēn ennomon basileian syndiekosmei. Syllambanetai toinyn ho tyrannos kai tēs kephalēs apotemnetai. Ho mentoi ᾿Arbagastēs apognous, epipesōn anairei heauton tǭ xiphei. Meta de tauta paragegonōs ho basileus en Mediolanǭ metapempetai ton heautou paida Onōrion, kai tēn Hesperan encheirizei pasan. Meta de tēn kata tou tyrannou nikēn, tę̄ tou hyderou nosǭ kratētheis, teleutą ton bion, basileusas deka kai ex etē; en holois dē basileuōn eis hypsēlous tou biou katalēxas termonas. Epi te gar nikais lamprais, kai monarchēsas Rhōmaiōn, kai dyoin sileōn patera heauton epidōn, kai toutois astasiaston parapempsas tēn basileian, kapi tēs heautou klinēs eudaimonestata proleipei ton bion, tou thermou koi dokō kata tōn eidōlōn zēlou touto geras exenenkōn. Tauta legōn ho dyssebēs peri tou eusebestatou Theodosiou, ouk aischynetai kōmǭdein auton ep᾿ akrasią biou kai tryphēs ametrią, di᾽ hēn auton halōnai graphei kai tǭ tou hyderou nosēmati.
That Arbogast, having killed Valentinian, since his birth barred him from reigning himself (for his father was a barbarian), set up as emperor of the Romans a certain Eugenius, a magister by rank but a pagan by religion. When Theodosius learned this, he conferred the imperial crown on one of his sons, Honorius, and spent the whole winter preparing himself for the war. As spring was dawning he marched against the usurper. Attacking the Alps, he took them by treachery. When he engaged the usurper by the river (they call it Cold Water), a fierce battle took place and many fell on both sides; yet victory, loathing the usurper, joined in adorning the lawful empire. The usurper was seized and beheaded; and Arbogast, in despair, fell on his sword and killed himself. After this the emperor came to Milan, summoned his son Honorius, and entrusted the whole West to him. After the victory over the usurper he was seized by dropsy and ended his life, having reigned sixteen years, reigning in every respect and ending at the very heights of life. For after brilliant victories, after ruling the Romans as sole monarch, after seeing himself the father of two emperors and handing the empire on to them without strife, he left life most happily in his own bed, carrying off this prize, as I think, for his hot zeal against the idols. While saying this about the most pious Theodosius, the impious man is not ashamed to mock him for intemperance of life and immoderate luxury, through which he writes that he was also taken by the disease of dropsy.
11.3PG 65:595
Ὅτι Αρκαδίῳ μὲν ἐπ᾿ Ἀνατολῆς Ῥουφῖνος παρεδυνάστευσ· κατὰ δὲ τὴν Δύσιν τῷ Ὁνωρίῳ τὴν αὐτὴν ὁ Στελίχων τάξιν διέσωζεν. Ἑκάτερος γὰρ αὐτῶν, ἑκατέρῳ τῶν Θεοδοσίου παίδων τὸ τῆς βασιλείας σχῆμα καὶ τὸ ὄνομα νέμειν οὐ παραιτούμενος τὸ κράτος τῆς ἀρχῆς διὰ χειρὸς καὶ γλώσσης εἶχεν ἐν ὑπάρχου προσηγορίᾳ βασιλεύων τοῦ βασιλεύοντος. Οὐδέτερος δὲ αὐτῶν οἷς ὑπῆρχε τῶν βασιλέων ἔστεργεν. Ὁ μὲν γὰρ Ῥουφῖνος καὶ τὸ τῆς βασιλείας ὄνομα εἰς ἑαυτὸν μεθέλκειν ἐτέχναζεν· ὁ Στελίχων δὲ τῷ ἑαυτοῦ παιδὶ Εὐχερίῳ περιἀπτειν ἡγωνίζετο. Ἀλλὰ τὸν μὲν Ῥουφῖνον ὁ ἀπὸ Ῥώμης ἀνακομισθεὶς στρατὸς, οἱ τῷ Θεοδοσίῳ κατὰ τοῦ τυράννου συνεστρατεύσαντο, ἐν τῷ λεγομένῳ τριβουναλίῳ πρὸς αὐτοῖς τοῖς τοῦ βασιλέως ποσὶ, ταῖς μαχαίραις κατεκόψατο· τοῦτο μὲν ἔχοντες ἐντολὰς παρὰ Στελίχωνος ἐξεργάσασθαι, τοῦτο δὲ καὶ διότι μυκτηρίζων αὐτοὺς ἐπεφώρατο. Καὶ κατ' ἐκείνην ἀπεῤῥάγη τὴν ἡμέραν τῆς ζωῆς, καθ᾽ ἣν οἱ στρατολόγοι μονονουχὶ τὴν ἀλουργίδα αὐτῷ περιεβάλοντο. Εὐμήκης δὲ, φησὶ, ὁ Ῥουφῖνος ἦν καὶ ἀνδρώδης· καὶ τὴν σύνεσιναἵ τε τῶν ὀφθαλμῶν νήσεις ἐδήλουν, καὶ τῶν λόγων ἡ ἑτοιμότης. Ὁ δὲ Αρκάδιος βραχὺς τῷ μεγέθει, καὶ λεπτὸς τὴν ἕξιν, καὶ ἀδρανὴς τὴν ἰσχὺν, καὶ τὸ χρῶμα μέλας· καὶ τὴν τῆς ψυχῆς νωθείαν οἱ τε λόγοι διήγγελλον, καὶ τῶν ὀφθαλμῶν ἡ φύσις, ὑπνηλῶς τε καὶ δυσαναφόρως αὐτοὺς δεικνύουσα καθελκομένους. Α καὶ τὸν Ῥουφίνον ἠπάτα, ὡς ἐξ αὐτῆς μόνης τῆς ὄψεως ὁ στρατὸς αὐτὸν μὲν αἰρήσεται χαίρων βασιλέα, ἀποσκευάσεται δὲ τὸν ᾿Αρκάδιον. Τὴν μέντοι κεφαλὴν Ρουφίνου τεμόντες τῷ στόματι λίθον ἐνέθεσαν, ἐπὶ καμάκου δ᾽ ἀναρτήσαντες πανταχοῦ περιέθεον· καὶ τὴν δεξιὰν ὡσαύτως τεμόντες ἐν τοῖς ἐργαστηρίοις τῆς πόλεως περιῆγον, Δότε τῷ ἀπλήστῳ, λέγοντες. Καὶ πολὺ χρυσίον ἡ αἴτησις ἠρανίσατο· οἷα γὰρ ἐπὶ καταθυμίῳ θεάματι, προθύμως τὸ χρυσίον οἱ ὁρῶντες ἀντεδίδοσαν. Ἀλλ᾿ ὁ μὲν Ῥουφίνου τῆς βασιλείας ἔρως εἰς τοῦτο περιέκοψε Καὶ τὸν Στελίχωνα δὲ, ὡς οὗτος λέγει, ἐπιβουλὴν κατὰ τοῦ Ὁνωρίου συστησάμενον, αὐτόν τε καὶ τοὺς συστασιώτας ὁ τὸ σύνθημα παρὰ τοῦ βασιλέως δεξάμενος στρατὸς ἀποσφάττουσιν.
Hoti Arkadiǭ men ep᾿ Anatolēs Rhouphinos paredynasteus; kata de tēn Dysin tǭ Honōriǭ tēn autēn ho Stelichōn taxin diesōzen. Hekateros gar autōn, hekaterǭ tōn Theodosiou paidōn to tēs basileias schēma kai to onoma nemein ou paraitoumenos to kratos tēs archēs dia cheiros kai glōssēs eichen en hyparchou prosēgorią basileuōn tou basileuontos. Oudeteros de autōn hois hypērche tōn basileōn estergen. Ho men gar Rhouphinos kai to tēs basileias onoma eis heauton methelkein etechnazen; ho Stelichōn de tǭ heautou paidi Eucheriǭ periaptein hēgōnizeto. Alla ton men Rhouphinon ho apo Rhōmēs anakomistheis stratos, hoi tǭ Theodosiǭ kata tou tyrannou synestrateusanto, en tǭ legomenǭ tribounaliǭ pros autois tois tou basileōs posi, tais machairais katekopsato; touto men echontes entolas para Stelichōnos exergasasthai, touto de kai dioti myktērizōn autous epephōrato. Kai kat' ekeinēn aperrhagē tēn hēmeran tēs zōēs, kath᾽ hēn hoi stratologoi mononouchi tēn alourgida autǭ periebalonto. Eumēkēs de, phēsi, ho Rhouphinos ēn kai andrōdēs; kai tēn synesinai te tōn ophthalmōn nēseis edēloun, kai tōn logōn hē hetoimotēs. Ho de Arkadios brachys tǭ megethei, kai leptos tēn hexin, kai adranēs tēn ischyn, kai to chrōma melas; kai tēn tēs psychēs nōtheian hoi te logoi diēngellon, kai tōn ophthalmōn hē physis, hypnēlōs te kai dysanaphorōs autous deiknyousa kathelkomenous. A kai ton Rhouphinon ēpata, hōs ex autēs monēs tēs opseōs ho stratos auton men airēsetai chairōn basilea, aposkeuasetai de ton ᾿Arkadion. Tēn mentoi kephalēn Rouphinou temontes tǭ stomati lithon enethesan, epi kamakou d᾽ anartēsantes pantachou perietheon; kai tēn dexian hōsautōs temontes en tois ergastēriois tēs poleōs periēgon, Dote tǭ aplēstǭ, legontes. Kai poly chrysion hē aitēsis ēranisato; hoia gar epi katathymiǭ theamati, prothymōs to chrysion hoi horōntes antedidosan. All᾿ ho men Rhouphinou tēs basileias erōs eis touto periekopse Kai ton Stelichōna de, hōs houtos legei, epiboulēn kata tou Honōriou systēsamenon, auton te kai tous systasiōtas ho to synthēma para tou basileōs dexamenos stratos aposphattousin.
That under Arcadius in the East Rufinus held the power, while in the West Stilicho kept the same position with Honorius. For each of them, while not refusing to leave to each of Theodosius's sons the form and the name of empire, held the power of rule in his own hand and tongue, reigning over the reigning emperor under the title of prefect. Neither of them was content with what he had. Rufinus contrived to draw even the name of emperor to himself, while Stilicho strove to put it on his own son Eucherius. But the army brought back from Rome, which had campaigned with Theodosius against the usurper, cut Rufinus down with their swords at the so-called tribunal, at the very feet of the emperor, partly because they had orders from Stilicho to do it, and partly because he had been caught sneering at them. And he was torn from life on the very day on which, by the astrologers’ reckoning, he was all but clothed in the purple. Rufinus, he says, was tall and manly, and both the movements of his eyes and the readiness of his speech showed his intelligence. Arcadius, on the other hand, was short in stature, thin in build, feeble in strength and dark in colour; and both his speech and the nature of his eyes, which he showed drooping drowsily and hard to raise, announced the sluggishness of his soul. This is what deceived Rufinus into thinking that, from his appearance alone, the army would gladly choose him as emperor and get rid of Arcadius. But they cut off Rufinus's head, put a stone in its mouth, hung it on a pole and ran about everywhere with it; and they cut off his right hand likewise and carried it round the workshops of the city, saying, “Give to the insatiable one!” And the begging collected much gold, for those who saw it gladly paid gold in return for so welcome a sight. So Rufinus's love of empire was cut short in this way. Stilicho too, as this man says, having formed a plot against Honorius, was slaughtered together with his accomplices by the army, which had received the signal from the emperor.
11.4PG 65:597
Ὅτι Εὐτρόπιος, φησὶ, μετὰ Ῥουφῖνον, ἐκ δούλων εὐνοῦχος εἰς τὰ βασίλεια παρεισδὺς, καὶ τὴν τοῦ πραιποσίτου τιμὴν ἀναβὰς τοῖς παροῦσιν οὐκ ἠγάπησεν. Αλλ᾽ ἐπειδήπερ αὐτὸν ἡ ἐκτομὴ τῆς ἀλουργίδος ἀπεστέρει, πείθει βασιλέα, πατρίκιόν τε αὐτὸν καὶ ὕπατον ἀναγράφειν. Καὶ ἦν λοιπὸν πατὴρ ὁ εὐνοῦχος βασιλέως, ὁ μηδὲ τὸν τυχόντα παῖδα φῦναι δυνάμενος
Hoti Eutropios, phēsi, meta Rhouphinon, ek doulōn eunouchos eis ta basileia pareisdys, kai tēn tou praipositou timēn anabas tois parousin ouk ēgapēsen. All᾽ epeidēper auton hē ektomē tēs alourgidos apesterei, peithei basilea, patrikion te auton kai hypaton anagraphein. Kai ēn loipon patēr ho eunouchos basileōs, ho mēde ton tychonta paida phynai dynamenos
That Eutropius, he says, after Rufinus, a eunuch who had come from slavery and slipped into the palace and risen to the rank of praepositus, was not content with what he had. Since castration barred him from the purple, he persuaded the emperor to enrol him as patrician and consul. And from then on the eunuch was the emperor's “father,” he who could not beget even an ordinary child.
11.5PG 65:599
Ὅτι, φησὶν, Εὐτρόπιος προστάττει Καισαρίῳ τὴν Ῥουφίνου διαδεξαμένῳ ἀρχὴν, Εὐνόμιον ἐκ τῶν Δακοροηνῶν ἐπὶ Τύανα μεταστῆσαι, ὑπὸ τῶν ἐκεῖ μοναστῶν τηρησόμενον. Βασκαίνων γὰρ αὐτῷ τοῦ κλέους, οὐδὲ τὸν νεκρὸν αὐτοῦ ταφῆς τυχεῖν τῆς μετὰ τοῦ διδασκάλου συνεχώρει, καίτοι πολλὰ πολλῶν δεηθέντων· ἀλλὰ καὶ τὰς βίβλους αὐτοῦ δημοσίοις γράμμασιν ἀφανίζεσθαι διετάξατο.
Hoti, phēsin, Eutropios prostattei Kaisariǭ tēn Rhouphinou diadexamenǭ archēn, Eunomion ek tōn Dakoroēnōn epi Tyana metastēsai, hypo tōn ekei monastōn tērēsomenon. Baskainōn gar autǭ tou kleous, oude ton nekron autou taphēs tychein tēs meta tou didaskalou synechōrei, kaitoi polla pollōn deēthentōn; alla kai tas biblous autou dēmosiois grammasin aphanizesthai dietaxato.
That, he says, Eutropius ordered Caesarius, who had succeeded to Rufinus's office, to move Eunomius from Dacoroeni to Tyana, to be guarded by the monks there. Envious of his fame, he did not even allow his dead body to be buried with his teacher, though many people asked many times; and he ordered his books to be destroyed by public edict.
11.6PG 65:599
Ὅτι, φησὶν, ᾿Αρκάδιος ὁ βασιλεὺς, μετὰ θάνατον τοῦ πατρὸς, θυγατέρα Βαύδωνος ἄγεται γυναῖκα ὁ δὲ βάρβαρος μὲν ἦν τὸ γένος, στρατηγίᾳ δὲ κατὰ τὴν ἑσπερίαν διαπρέψας. Τὸ δὲ γύναιον οὐ κατὰ τὴν τοῦ ἀνδρὸς διέκειτο νωθείαν, ἀλλ᾽ ἐνῆν αὐτῇ τοῦ βαρβαρικοῦ θράσους οὐκ ὀλίγον. Αὕτη δὲ θυγατέρας ἤδη τῷ ᾿Αρκαδίῳ δύο, Πουλχερίαν καὶ ᾿Αρκαδίαν ἐγείνατο· ὕστερον δὲ καὶ Μαρῖναν, καὶ υἱὸν ἐπέτεκε Θεοδόσιον. Τότε οὖν τῶν δύο παίδων μήτηρ οὖσα, παρὰ Εὐτροπίου περιυβρισθεῖσα, ὡς καὶ ἀπειλὴν αὐτῇ ἐπενεγκεῖν, τῶν βασιλείων θᾶττον ἀποπέμψασθαι· ὡς εἶχεν, ἀγκαλισαμένη τὰ παιδία διὰ χειρὸς ἑκατέρας, προσέρχεται τῷ ἀνδρί· καὶ κωκύουσά τε ἅμα, καὶ τὰ βρέφη προτεινομένη, δακρύων ἠφίει λιβάδας, καὶ τἄλλα ἐποίει ὅσα γυνὴ φλεγμαίνουσα, γυναικείᾳ τέχνῃ πρὸς τὸ παθητικώτερον ἐφελκύσαιτο τὸν ἄνδρα. Τῷ δὲ ᾿Αρκαδίῳ οἶκτός τε τῶν παίδων εἰσῄει, ἐκ τῆς πρὸς τὴν μητέρα συμπαθείας βραυκανομένων καὶ ὀργὴ ἀνήφθη. Καὶ δὴ τότε τοῖς τε θυμοῖς καὶ τῇ αὐτῶν ἐμβριθείᾳ τῶν λόγων ὁ ᾿Αρκάδιος βασιλεὺς ἦν. Ὅθεν αὐτίκα τὸν Εὐτρόπιον τιμῆς τε ἁπάσης περιδύει, καὶ τὸν πλοῦτον ἀφαιρεῖται, καὶ εἰς Κύπρον τὴν νῆσον φυγαδεύει. Μετ᾿ οὐ πολὺ δὲ τινων ἀπενεγκάντων κατ᾿ αὐτοῦ γραφὴν, ὡς όταν ὕπατος ἐγεγόνει, βοσκήμασιν ἀπεχρήσατο οἷς οὐδενὶ τῶν ἄλλων ἐξῆν, μὴ ὅτι γε μόνῳ βασιλεῖ, μετάπεμπτος ἀπὸ Κύπρου γίνεται. Καὶ συνεδρίου κατὰ τὸ καλούμενον Παντίχιον καθεσθέντος (Αυρηλιανὸς δ᾽ ὁ ὕπαρχος καὶ ἔτεροι τῶν ἐν ταῖς ἀρχαῖς ἐπιφανῶν ἀρχόντων διεσκόπουν τὰ κατηγορούμενα), αἰτίαις ὁ Εὐτρόπιος ἁλοὺς τὴν κεφαλὴν ἀφαιρεῖται. ᾿Αλλ᾽ ὁ μὲν Φιλοστόργιος ταῦτα περὶ τροπίου λέγει. Ἕτεροι δὲ ἄλλας αἰτίας, καὶ τοῦ παραλυθῆναι τῆς ἀρχῆς, καὶ τῆς ὑπερορίας, καὶ δὴ καὶ τοῦ θανάτου ἀνιστοροῦσιν.
Hoti, phēsin, ᾿Arkadios ho basileus, meta thanaton tou patros, thygatera Baudōnos agetai gynaika ho de barbaros men ēn to genos, stratēgią de kata tēn hesperian diaprepsas. To de gynaion ou kata tēn tou andros diekeito nōtheian, all᾽ enēn autę̄ tou barbarikou thrasous ouk oligon. Hautē de thygateras ēdē tǭ ᾿Arkadiǭ dyo, Poulcherian kai ᾿Arkadian egeinato; hysteron de kai Marinan, kai huion epeteke Theodosion. Tote oun tōn dyo paidōn mētēr ousa, para Eutropiou periybristheisa, hōs kai apeilēn autę̄ epenenkein, tōn basileiōn thatton apopempsasthai; hōs eichen, ankalisamenē ta paidia dia cheiros hekateras, proserchetai tǭ andri; kai kōkyousa te hama, kai ta brephē proteinomenē, dakryōn ēphiei libadas, kai talla epoiei hosa gynē phlegmainousa, gynaikeią technę̄ pros to pathētikōteron ephelkysaito ton andra. Tǭ de ᾿Arkadiǭ oiktos te tōn paidōn eisę̄ei, ek tēs pros tēn mētera sympatheias braukanomenōn kai orgē anēphthē. Kai dē tote tois te thymois kai tę̄ autōn embritheią tōn logōn ho ᾿Arkadios basileus ēn. Hothen autika ton Eutropion timēs te hapasēs peridyei, kai ton plouton aphaireitai, kai eis Kypron tēn nēson phygadeuei. Met᾿ ou poly de tinōn apenenkantōn kat᾿ autou graphēn, hōs otan hypatos egegonei, boskēmasin apechrēsato hois oudeni tōn allōn exēn, mē hoti ge monǭ basilei, metapemptos apo Kyprou ginetai. Kai synedriou kata to kaloumenon Pantichion kathesthentos (Aurēlianos d᾽ ho hyparchos kai eteroi tōn en tais archais epiphanōn archontōn dieskopoun ta katēgoroumena), aitiais ho Eutropios halous tēn kephalēn aphaireitai. ᾿All᾽ ho men Philostorgios tauta peri tropiou legei. Heteroi de allas aitias, kai tou paralythēnai tēs archēs, kai tēs hyperorias, kai dē kai tou thanatou anistorousin.
That, he says, the emperor Arcadius after his father's death took as his wife the daughter of Bauto, who was a barbarian by birth but had distinguished himself in military command in the West. The woman did not share her husband's sluggishness; there was no little barbarian boldness in her. She had already borne Arcadius two daughters, Pulcheria and Arcadia, and later bore Marina and a son, Theodosius. At that time, then, when she was the mother of the two children, she was grossly insulted by Eutropius, who even threatened to send her quickly out of the palace. Just as she was, she took the little ones in her arms, one on each side, and went to her husband; and wailing, holding out the babies, she shed streams of tears and did everything else by which a woman in a passion might, by a woman's art, draw her husband to deeper feeling. Pity for the children came over Arcadius, as they cried in sympathy with their mother, and anger was kindled in him. And then, in his wrath and the weight of his words, Arcadius was an emperor. So he at once stripped Eutropius of every honour, took away his wealth and banished him to the island of Cyprus. Not long afterwards, when some brought a charge against him that, when he had been consul, he had made use of animals that no one else was allowed to use, only the emperor, he was summoned back from Cyprus. A tribunal was set up at the so-called Pantichium (Aurelian the prefect and others of the distinguished holders of office examined the charges), and Eutropius, convicted on the charges, lost his head. That is what Philostorgius says about Eutropius; but others relate other causes both for his removal from office and for his exile and his death.
11.7PG 65:601
Ὅτι, φησὶ, καὶ τοὺς ἐπ᾿ ἐμὲ γεγενημένους χρόνους τοσαύτη φθορὰ γέγονεν ἀνθρώπων, ὅσην οὐδεὶς χρόνος ἐξ αἰῶνος ἔγνω· καὶ ταύτην ἄρα καὶ τὸν ξιφίαν σημαίνειν ἀστέρα. Οὐ γὰρ μόνον τὸ χιμον, ὥσπερ πάλαι κατὰ τοὺς ἔμπροσθεν πολέμους, ἀπανηλώθη, οὐδ᾽ ἐν μέρει γῆς τὰ πάθη συνέστη· ἀλλὰ πάντα μὲν διεφθείρετο γένη, πᾶσα δ᾽ ἀπόλωλεν ἡ Εὐρώπη, καὶ τῆς ᾿Ασίας οὐκ ὀλίγη μοῖρα συνδιεφθάρη. ᾿Αλλὰ καὶ τῆς Λιβύης ἡ πολλὴ, καὶ μάλιστά γε ὅση Ῥωμαίοις ὑποτελεῖ. Βαρβαρικὴ μὲν γὰρ τὸ τῆς φθορᾶς πλῆθος εἰργάζετο μάχαιρα· λιμὸς δὲ καὶ λοιμὸς, καὶ θηρίων ἀγρίων ἀγέλαι συνεπετίθεντο. Σεισμοί τε ἐξαίσιοι, πόλεις καὶ οἰκίας ἀνασπῶντες ἐκ βάθρων, εἰς τὸ ἀφυκτότατον τὸν ὄλεθρον ἐναφίεσαν. Καὶ χάσματα δὲ γῆς ἐνιαχόθι τοῖς οἰκήτορσιν ὑποῤῥηγνυμένης τάφος ἦν αὐτοσχέδιος· ἐπικλυσμοί τε τῶν ἐξ ἀέρος ὑδάτων, καὶ κατ᾿ ἄλλους αὐχμοὶ φλογώδεις, πρηστῆρές τε ἔστιν οἷς ἐμβαλλόμενοι, ποικίλον τε τὸ δεινὸν ἐποίουν καὶ ἀφόρητον. Καὶ δὴ καὶ χάλαζα μείζων ἢ κατὰ χερμάδα πολλαχοῦ γῆς κατεφέρετο· ἄχρι γὰρ καὶ ὀκτὼ τῶν λεγομένων λιτρῶν ἕλκουσα βάρος ὤφθη κατασκήψασα. Χιόνος δὲ πλῆθος καὶ κρυμῶν ὑπερβολαὶ, οὓς ἄλλη πληγὴ οὐ προανήρπασε, τούτους καταλαμβάνουσαι τοῦ βίου ἐξήλαυνον, καὶ σαφῶς τὴν θείαν ἀνεκήρυττον ἀγανάκτησιν.Οὗ καθ᾿ ἕκαστον ἐπεξελθεῖν ὑπὲρ πᾶσαν ἀνθρωπίνην ἂν εἴη δύναμιν.
Hoti, phēsi, kai tous ep᾿ eme gegenēmenous chronous tosautē phthora gegonen anthrōpōn, hosēn oudeis chronos ex aiōnos egnō; kai tautēn ara kai ton xiphian sēmainein astera. Ou gar monon to chimon, hōsper palai kata tous emprosthen polemous, apanēlōthē, oud᾽ en merei gēs ta pathē synestē; alla panta men diephtheireto genē, pasa d᾽ apolōlen hē Eurōpē, kai tēs ᾿Asias ouk oligē moira syndiephtharē. ᾿Alla kai tēs Libyēs hē pollē, kai malista ge hosē Rhōmaiois hypotelei. Barbarikē men gar to tēs phthoras plēthos eirgazeto machaira; limos de kai loimos, kai thēriōn agriōn agelai synepetithento. Seismoi te exaisioi, poleis kai oikias anaspōntes ek bathrōn, eis to aphyktotaton ton olethron enaphiesan. Kai chasmata de gēs eniachothi tois oikētorsin hyporrhēgnymenēs taphos ēn autoschedios; epiklysmoi te tōn ex aeros hydatōn, kai kat᾿ allous auchmoi phlogōdeis, prēstēres te estin hois emballomenoi, poikilon te to deinon epoioun kai aphorēton. Kai dē kai chalaza meizōn ē kata chermada pollachou gēs katephereto; achri gar kai oktō tōn legomenōn litrōn helkousa baros ōphthē kataskēpsasa. Chionos de plēthos kai krymōn hyperbolai, hous allē plēgē ou proanērpase, toutous katalambanousai tou biou exēlaunon, kai saphōs tēn theian anekērytton aganaktēsin.Hou kath᾿ hekaston epexelthein hyper pasan anthrōpinēn an eiē dynamin.
That, he says, in the times that came in my day such a destruction of human beings took place as no age from the beginning had known; and that this was what the sword-shaped star signified. For it was not only the fighting men who were used up, as long ago in earlier wars, nor were the sufferings confined to one part of the earth; but every race was being destroyed, all Europe perished, and no small part of Asia was destroyed with it, and also much of Libya, especially the part subject to the Romans. The barbarian sword worked the greater part of the destruction, but famine and plague and herds of wild beasts joined in the attack. Extraordinary earthquakes, tearing cities and houses up from their foundations, plunged people into ruin from which there was no escape. Chasms in the earth, breaking open in places beneath its inhabitants, became an improvised grave; floods of water from the sky, and in other places fiery droughts, and whirlwinds of fire falling on some, made the calamity varied and unbearable. Hail larger than a hand-stone fell in many parts of the earth; it was seen to come down weighing as much as eight of what are called pounds. Masses of snow and excessive frosts overtook those whom no other blow had carried off first and drove them out of life, clearly proclaiming the divine indignation. To go through these one by one would be beyond all human power.
11.8PG 65:601
Ὅτι τῶν Ούννων, φησὶν, οἱ μὲν, τῆς ἐντὸς Ἴστρου Σκυθίας τὴν πολλὴν χειρωσάμενοι καὶ διαφθείραντες πρότερον, ἔπειτα παγέντα τὸν ποταμὸν διαβάντες, ἀθρόως εἰς τὴν Ῥώμην εἰσήλασαν· καὶ κατὰ πᾶσαν ἀναχθέντες τὴν Θράκην, ὅλην τὴν ρώπην ἐληΐσαντο. Οἱ δὲ πρὸς ἥλιον ἀνίσχοντα, τὸν Τάναϊν ποταμὸν διαβάντες, καὶ τῇ ἑῴᾳ ἐπεισρυέντες, ᾿Αρμενίας μεγάλης εἰς τὴν καλουμένην Μελιτινὴν κατεῤῥάγησαν. Ἐκ ταύτης δὲ Εὐφρατησίαν τε έθεσαν καὶ μέχρι τῆς κοίλης Συρίας ἤλασαν, καὶ τὴν Κιλικίαν καταδραμόντες φόνον ἀνθρώπων εἰργάσαντο ἀνιστόρητον. Οὐ μόνον δὲ, ἀλλὰ καὶ ζικες καὶ Αὐξωριανοί (μεταξὺ δὲ Λιβύης καὶ ῎Αφρων οὗτοι νέμονται), κατὰ μὲν τὸ ἑωθινὸν αὐτῶν κλίμα τὴν Λιβύην ἐξηρήμωσαν, καὶ τῆς Αἰγύπτου μοῖραν οὐκ ἐλαχίστην συνδιώλεσαν, ῎Αφροις τε έμβαλόντες κατὰ δυόμενον ἥλιον τὰ παραπλήσια ἔδρασαν. ᾿Αλλ' ἐπὶ τούτοις πᾶσι καὶ Τριγιβίλδος, ἀνὴρ Σκύθης μὲν γένος, τῶν νῦν ἐπικαλουμένων Γότθων πλεῖστα γὰρ καὶ διάφορα τούτων ἐστὶ Σκυθῶν γένη· οὗτος δὴ δύναμιν βαρβαρικὴν ἔχων, καὶ τῆς Φρυγίας ἐν τῇ Νακωλείᾳ καθεζόμενος, καὶ κόμητος ἔχων τιμὴν, ἐκ φιλίας εἰς ἔχθραν Ῥωμαίων ἀποῤῥαγείς. ᾿Απ' αὐτῆς Νακωλείας ἀρξάμενος, πλείστας τε πόλεις τῆς Φρυγίας εἶλε, καὶ πολὺν φόνον ἀνθρώπων εἰργάσατο. ὃν Γαϊνᾶς ὁ στρατηγὸς ἐκπεμφθεὶς, βάρβαρο; οὖν καὶ αὐτὸς, προὔδωκε τὴν νίκην, τὰ ἴσα καὶ αὐτὸς Ῥωμαίοις δράσαι διανοούμενος. Ἐκεῖθεν ὁ Τριγιβίλδος, ὡς δῆθεν τὸν Γαϊνᾶν διαφυγών, τὴν τε Πισιδίαν καὶ τὴν Παμφυλίαν ἐπιὼν κατελυμήνατο· εἶτα πολλαῖς καὶ αὐτὸς πρότερον δυσχωρίαις τε καὶ Ἰσαυρικαῖς μάχαις περιθραυσθεὶς τὴν ἰσχὺν ἐπὶ τὸν Ἑλλήσποντον διασώζεται· καὶ περαιωθεὶς ἐπὶ τὴν Θράκην οὐ μετὰ πολὺ διαφθείρεται. Γαϊνᾶς δὲ μετὰ τὴν προδοσίαν, ἐν τῷ τοῦ στρατηγοῦ σχήματι πρὸς τὴν Κωνσταντινούπολιν ἐπανελθὼν, εἰς μελέτην ἧκε ταύτην παραστήσασθαι. Οὐρανία δέ τις ἔνοπλος ἐπιφανεῖσα δύναμις, καὶ τοὺς ἐπιβαλεῖν ὁρμηθέντας τῇ πράξει δειματώσασα, τὴν μὲν πόλιν τῆς ἁλώσεως ῥύεται, ἐκείνους δὲ φωραθέντας ταῖς ἀνθρωπίναις δίκαις τὰ καθ' ἑαυτὸν ἀπογνοὺς, εἰς τὰ τῆς Θράκης ἀνωἐκδίδωσι, καὶ φόνος αὐτῶν ἐῤῥύη πολύς. Ὁ δὲ Γαῖνᾶς εἰς τοσοῦτον κατέστη δέους, ὡς αὐτίκα νυκτὸς εχούσης, μεθ᾽ ὅσων ἠδύνατο τοὺς ἐπὶ τῶν πυλῶν βιασάμενος, ἐξελαύνει τῆς πόλεως. Ἐπεὶ δὲ ἡ Θράκη ἐξηρήμωτο, καὶ οὔτε παρέχειν τι τῶν ἐπιτηδείων ἦν δυνατή, οὔτε φθορὰν ἄλλην ἐνεγκεῖν, ἐπὶ Χερρόνησον ὁ Γαϊνᾶς στέλλεται, σχεδίαις διανοούμενος ἐπὶ τὴν ᾿Ασίαν διαπεραιοῦσθαι. Διαγνωσθείσης δὲ τῷ βασιλεῖ τῆς αὐτοῦ διανοίας, πέμπεται στρατηγὸς κατ' τοῦ Φραυΐτας, Γότθος μὲν τὸ γένος, Ἕλλην, δὲ τὴν δόξαν, πιστὸς δ᾽ οὖν Ῥωμαίοις, καὶ τὰ πολέμια κράτιστος. Οὗτος, ἐν ᾧ Γαϊνᾶς προέπεμπε τὸν ὑπ᾿ αὐτῷ στρατὸν ταῖς σχεδίαις διαπεραιοῦσθαι, νηΐτῃ στόλῳ συμπλέκεται ταύταις, καὶ ἐκ τοῦ ῥᾴστου πάντας τοὺς συμπλέοντας ταῖς σχεδίαις διαφθείρει. Ἐξ οὗ Γαϊνᾶς τέρω φεύγει, καί τινες τῶν Ούννων οὐ πολλοῦ διαῤῥυέντος χρόνου ἐπελθάντες αὐτὸν ἀναιροῦσι· καὶ ἡ κεφαλή ταριχευθεῖσα εἰς Κωνσταντινούπολιν ἐκομίσθη. Χωρὶς δὲ τῶν εἰρημένων κακῶν καὶ τὸ Ἰσαύρων γένος παντοδαποὺς ἐπήνεγκεν ὀλέθρους. Πρὸς μὲν γὰρ ἥλιον ἀνίσχοντα την τε Κιλικίαν κατέδραμον, καὶ τὴν ὅμορον Συρίαν, οὐ τὴν κοίλην μόνον, ἀλλὰ καὶ τὴν ἄλλην μέχρ: Περσῶν αὐτῶν ἀφικομένην Κατὰ δὲ Ἰάπυγα ἄνεμον καὶ Θρασκίαν, Παμφυλίαν τε ἐπῆλθον, καὶ Λυκίους διέφθειρον· Κύπρον τε τὴν νῆσον καταστρεψάμενοι· Λυκάονάς τε καὶ Πισίδας ἠχμαλώτισαν. Καὶ Καππαδόκας τὸ πλεῖστον ἀναστήσαντες ἄχρι καὶ ἐπὶ τὸν πόντον διεκινδύνευσαν καὶ τῶν ἄλλων βαρβάρων τὰ χείριστα τοὺς ἁλισκομένους οὗτοι διέθεντο.
Hoti tōn Ounnōn, phēsin, hoi men, tēs entos Istrou Skythias tēn pollēn cheirōsamenoi kai diaphtheirantes proteron, epeita pagenta ton potamon diabantes, athroōs eis tēn Rhōmēn eisēlasan; kai kata pasan anachthentes tēn Thrakēn, holēn tēn rōpēn elēïsanto. Hoi de pros hēlion anischonta, ton Tanaïn potamon diabantes, kai tę̄ heǭą epeisryentes, ᾿Armenias megalēs eis tēn kaloumenēn Melitinēn katerrhagēsan. Ek tautēs de Euphratēsian te ethesan kai mechri tēs koilēs Syrias ēlasan, kai tēn Kilikian katadramontes phonon anthrōpōn eirgasanto anistorēton. Ou monon de, alla kai zikes kai Auxōrianoi (metaxy de Libyēs kai ᾿Aphrōn houtoi nemontai), kata men to heōthinon autōn klima tēn Libyēn exērēmōsan, kai tēs Aigyptou moiran ouk elachistēn syndiōlesan, ᾿Aphrois te embalontes kata dyomenon hēlion ta paraplēsia edrasan. ᾿All' epi toutois pasi kai Trigibildos, anēr Skythēs men genos, tōn nyn epikaloumenōn Gotthōn pleista gar kai diaphora toutōn esti Skythōn genē; houtos dē dynamin barbarikēn echōn, kai tēs Phrygias en tę̄ Nakōleią kathezomenos, kai komētos echōn timēn, ek philias eis echthran Rhōmaiōn aporrhageis. ᾿Ap' autēs Nakōleias arxamenos, pleistas te poleis tēs Phrygias eile, kai polyn phonon anthrōpōn eirgasato. hon Gaïnas ho stratēgos ekpemphtheis, barbaro? oun kai autos, proudōke tēn nikēn, ta isa kai autos Rhōmaiois drasai dianooumenos. Ekeithen ho Trigibildos, hōs dēthen ton Gaïnan diaphygōn, tēn te Pisidian kai tēn Pamphylian epiōn katelymēnato; eita pollais kai autos proteron dyschōriais te kai Isaurikais machais perithraustheis tēn ischyn epi ton Hellēsponton diasōzetai; kai peraiōtheis epi tēn Thrakēn ou meta poly diaphtheiretai. Gaïnas de meta tēn prodosian, en tǭ tou stratēgou schēmati pros tēn Kōnstantinoupolin epanelthōn, eis meletēn hēke tautēn parastēsasthai. Ourania de tis enoplos epiphaneisa dynamis, kai tous epibalein hormēthentas tę̄ praxei deimatōsasa, tēn men polin tēs halōseōs rhyetai, ekeinous de phōrathentas tais anthrōpinais dikais ta kath' heauton apognous, eis ta tēs Thrakēs anōekdidōsi, kai phonos autōn errhyē polys. Ho de Gainas eis tosouton katestē deous, hōs autika nyktos echousēs, meth᾽ hosōn ēdynato tous epi tōn pylōn biasamenos, exelaunei tēs poleōs. Epei de hē Thrakē exērēmōto, kai oute parechein ti tōn epitēdeiōn ēn dynatē, oute phthoran allēn enenkein, epi Cherronēson ho Gaïnas stelletai, schediais dianooumenos epi tēn ᾿Asian diaperaiousthai. Diagnōstheisēs de tǭ basilei tēs autou dianoias, pempetai stratēgos kat' tou Phrauïtas, Gotthos men to genos, Hellēn, de tēn doxan, pistos d᾽ oun Rhōmaiois, kai ta polemia kratistos. Houtos, en hǭ Gaïnas proepempe ton hyp᾿ autǭ straton tais schediais diaperaiousthai, nēïtę̄ stolǭ sympleketai tautais, kai ek tou rhąstou pantas tous sympleontas tais schediais diaphtheirei. Ex hou Gaïnas terō pheugei, kai tines tōn Ounnōn ou pollou diarrhyentos chronou epelthantes auton anairousi; kai hē kephalē taricheutheisa eis Kōnstantinoupolin ekomisthē. Chōris de tōn eirēmenōn kakōn kai to Isaurōn genos pantodapous epēnenken olethrous. Pros men gar hēlion anischonta tēn te Kilikian katedramon, kai tēn homoron Syrian, ou tēn koilēn monon, alla kai tēn allēn mechr: Persōn autōn aphikomenēn Kata de Iapyga anemon kai Thraskian, Pamphylian te epēlthon, kai Lykious diephtheiron; Kypron te tēn nēson katastrepsamenoi; Lykaonas te kai Pisidas ēchmalōtisan. Kai Kappadokas to pleiston anastēsantes achri kai epi ton ponton diekindyneusan kai tōn allōn barbarōn ta cheirista tous haliskomenous houtoi diethento.
That some of the Huns, he says, having first conquered and devastated most of Scythia this side of the Ister, then crossed the frozen river and burst all at once into Roman territory; and spreading over all Thrace, they plundered the whole of Europe. Others, crossing the river Tanais toward the rising sun and flooding into the East, broke into the part of Greater Armenia called Melitene. From there they attacked Euphratesia, drove as far as Coele-Syria, and overrunning Cilicia, wrought an unheard-of slaughter of people. Not only these, but also the Mazices and the Auxorians (they live between Libya and the Africans) laid waste Libya on their eastern side and destroyed no small part of Egypt as well, and, falling on the Africans toward the setting sun, did the same. Besides all these, Tribigild too, a man of Scythian race, of those now called Goths (for there are very many different races of these Scythians): he had a barbarian force, was stationed at Nacoleia in Phrygia and held the rank of count, but broke away from friendship with the Romans into enmity. Beginning from Nacoleia itself, he took very many cities of Phrygia and wrought great slaughter. Gainas the general, who was sent against him, being himself a barbarian, betrayed the victory, intending to do the same to the Romans himself. From there Tribigild, as if escaping Gainas, attacked Pisidia and Pamphylia and ravaged them; then, his strength broken by many difficult places and battles with the Isaurians, he escaped to the Hellespont, crossed into Thrace, and not long afterwards perished. Gainas, after his treachery, returned to Constantinople with the rank of general and set about seizing the city. But an armed heavenly power appeared and terrified those who had set out to carry out the deed; it saved the city from capture and gave up those who were detected to human justice, and much of their blood was shed. Gainas fell into such fear that at once, while it was still night, he forced his way past the guards at the gates with as many as he could and rode out of the city. When Thrace had been laid waste and could neither supply anything needed nor bear further destruction, Gainas set out for the Chersonese, intending to cross over to Asia on rafts. When his plan became known to the emperor, Fravitta was sent as general against him, a Goth by race and a pagan by belief, but loyal to the Romans and very strong in war. While Gainas was sending his army ahead to cross on the rafts, Fravitta engaged them with a fleet and very easily destroyed all who were sailing on the rafts. Gainas then, despairing of his position, fled farther into the interior of Thrace; and not long afterwards some of the Huns came upon him and killed him, and his head was pickled and brought to Constantinople. Besides the evils mentioned, the Isaurian people too brought every kind of ruin. Toward the rising sun they overran Cilicia and neighbouring Syria, not only Coele-Syria but the rest of it too, reaching as far as the Persians themselves; toward the Iapyx and the Thrascias winds they attacked Pamphylia and ravaged the Lycians; they subdued the island of Cyprus; they took the Lycaonians and Pisidians captive; and after uprooting most of the Cappadocians, they pushed their raids as far as Pontus; and they treated those they captured worse than the other barbarians.
Chapter 12
12.1PG 65:605
Ὅτι Φιλοστόργιος, καὶ ἐν ἄλλοις πολλοῖς Στελίχωνος κατατρέχων, καὶ τυραννίδος ἔνοχον γράφει. Καὶ ὡς Ὀλύμπιός τις τῶν μαγίστρων, φερόμενον κατὰ τοῦ βασιλέως ἐν τῷ παλατίῳ τὸ ξίφος ἀντιλαβών τῇ χειρὶ, ἑαυτὸν μὲν ἐλυμήνατο, τὸν βασιλέα δὲ ἔσωσε, καὶ συνεργὸς αὐτῷ κατέστη πρὸς τὴν ἀναίρεσιν Στελίχωνος, κατὰ τὴν Ῥάβενναν διατρίβοντος. ῎Ἄλλοι δὲ οὐκ Ὀλύμπιον, ἀλλ' Ὀλυμπιόδωρόν φασιν· οὐδ᾽ ἐπαμῦναι τῷ βασιλεῖ, ἀλλ᾽ ἐπιβουλεῦσαι τῷ εὐεργέτῃ Στελίχωνι, καὶ εἰς τυραννίδα συκοφαντῆσαι αὐτόν. Καὶ οὐδὲ μάγιστρον τηνικαῦτα εἶναι, ἀλλ᾽ ὕστερον, μετὰ τὸν ἄδικον τοῦ Στελίχωνος φόνον, ἔπαθλον τὴν ἀξίαν λαβεῖν. ᾿Αλλ᾽ οὐκ εἰς μακρὰν καὶ αὐτὸν ῥοπάλοις ἀναιρεθέντα τῆς μιαιφονίας τὴν κὴν ἀποτῖσαι τῷ Στελίχωνι.
Hoti Philostorgios, kai en allois pollois Stelichōnos katatrechōn, kai tyrannidos enochon graphei. Kai hōs Olympios tis tōn magistrōn, pheromenon kata tou basileōs en tǭ palatiǭ to xiphos antilabōn tę̄ cheiri, heauton men elymēnato, ton basilea de esōse, kai synergos autǭ katestē pros tēn anairesin Stelichōnos, kata tēn Rhabennan diatribontos. ᾿Alloi de ouk Olympion, all' Olympiodōron phasin; oud᾽ epamynai tǭ basilei, all᾽ epibouleusai tǭ euergetę̄ Stelichōni, kai eis tyrannida sykophantēsai auton. Kai oude magistron tēnikauta einai, all᾽ hysteron, meta ton adikon tou Stelichōnos phonon, epathlon tēn axian labein. ᾿All᾽ ouk eis makran kai auton rhopalois anairethenta tēs miaiphonias tēn kēn apotisai tǭ Stelichōni.
That Philostorgius, who disparages Stilicho in many other respects too, writes that he was guilty of aiming at usurpation; and that one Olympius, one of the magistri, caught with his hand the sword that was being brought against the emperor in the palace, injuring himself but saving the emperor, and became his partner in killing Stilicho while he was staying at Ravenna. But others say it was not Olympius but Olympiodorus; that he did not come to the emperor's defence, but plotted against his benefactor Stilicho and falsely accused him of usurpation; and that he was not a magister at that time, but received the rank afterwards, as a prize for the unjust murder of Stilicho. But not long afterwards he too was killed with clubs and paid Stilicho the penalty for his bloodshed.
12.2PG 65:605
Ὅτι κατὰ τοὺς προειρημένους χρόνους ᾿Αλάριχος Γότθος τὸ γένος, περὶ τὰ τῆς Θράκης ἄνω μέρη δύναμιν ἀθροίσας, ἐπῆλθε τῇ Ἑλλάδι, καὶ τὰς ᾿Αθήνας εἶλε, καὶ Μακεδόνας καὶ τοὺς προσεχεῖς Λαλμάτας ἐληῖσατο. Ἐπῆλθε δὲ καὶ τὴν Ἰλλυρίδα, καὶ τὰς ῎Αλπεις διαβὰς ταῖς Ἰταλίαις ἐνέβαλε Στελίχωνι δὲ, ὡς οὗτος λέγει, ζῶντι μετάπεμπτος ἦν. Ὃς αὐτῷ καὶ τὰς τῶν ᾿Αλπεων πύλας διήνοιξε. Καὶ γὰρ ἐπιβουλὰς πάσας Στελίχωνα κατὰ βασιλέως παλαμᾶσθαι, καὶ μηδ' ὅτι γαμβρὸν αὐτὸν εἶχεν ἐπὶ θυγατρὶ δυσωπεῖσθαι, ἀλλὰ καὶ φάρμακον αὐτῷ ἀγωνίας ἐγκεράσασθαι ἐλελήθει δὲ ἄρα ἑαυτὸν, ἐν τῷ σπουδάζειν τὸν υἱὸν Εὐχέριον ἀνακηρύξειν ρανόμως βασιλέα, τὸν ἀπόγονον τῆς κατὰ διαδοχὴν καὶ θεσμὸν βασιλείας προεκθερίζων καὶ ζημιούμενος. Οὕτω δὲ κατάφωρον καὶ ἀδεᾶ τὴν τυραννίδα προενεγκεῖν τὸν Στελίχωνα λέγει, ὡς καὶ μισμα, μορφῆς λειπούσης μόνης, κόψασθαι.
Hoti kata tous proeirēmenous chronous ᾿Alarichos Gotthos to genos, peri ta tēs Thrakēs anō merē dynamin athroisas, epēlthe tę̄ Helladi, kai tas ᾿Athēnas eile, kai Makedonas kai tous prosecheis Lalmatas elēisato. Epēlthe de kai tēn Illyrida, kai tas ᾿Alpeis diabas tais Italiais enebale Stelichōni de, hōs houtos legei, zōnti metapemptos ēn. Hos autǭ kai tas tōn ᾿Alpeōn pylas diēnoixe. Kai gar epiboulas pasas Stelichōna kata basileōs palamasthai, kai mēd' hoti gambron auton eichen epi thygatri dysōpeisthai, alla kai pharmakon autǭ agōnias enkerasasthai elelēthei de ara heauton, en tǭ spoudazein ton huion Eucherion anakēryxein ranomōs basilea, ton apogonon tēs kata diadochēn kai thesmon basileias proektherizōn kai zēmioumenos. Houtō de kataphōron kai adea tēn tyrannida proenenkein ton Stelichōna legei, hōs kai misma, morphēs leipousēs monēs, kopsasthai.
That about the times mentioned, Alaric, a Goth by race, gathered a force in the upper parts of Thrace, invaded Greece, took Athens, and plundered the Macedonians and the neighbouring Dalmatians. He also invaded Illyricum, and crossing the Alps fell upon Italy. He had been summoned, as this man says, by Stilicho while Stilicho was still alive, and Stilicho also opened the gates of the Alps to him. For, he says, Stilicho contrived every plot against the emperor, and was not even restrained by having him as his son-in-law through his daughter, but mixed a drug for him; but in his eagerness to proclaim his son Eucherius emperor unlawfully, he did not notice that he was cutting down beforehand and destroying his own descendant in the lawful succession to the empire. He says that Stilicho brought his usurpation into the open so plainly and fearlessly that he even struck coins, lacking only his image.
12.3PG 65:607
Ὅτι Στελίχωνος ἀνῃρημένου, οἱ συνόντες βάρβαροι, τὸν ἐκείνου παῖδα λαβόντες, τὴν ταχίστην ᾤχοντο. Καὶ τῇ Ῥώμῃ πλησιάσαντες, τὸν μὲν ἐφεῖσαν εἷς τινα τῶν ἀσύλων ἱερὸν καταφυγεῖν. Οἱ δὲ τὰ τῆς πόλεως πέριξ ἐπόρθουν, τῶν μὲν τῷ Στελίχωνι τιμωροῦντες τῶν δὲ λιμῷ πιεζόμενοι. Ἐπεὶ δὲ παρὰ Ονωρίου γράμμα, κρεῖττον τῆς ἀσυλίας γενόμενον, ἀναιρεῖ τὸν Εὐχέριον, διὰ ταῦτα συμμίξαντες οἱ βάρβαροι ᾿Αλαρίχῳ εἰς τὸν πρὸς μαίους αὐτὸν ἐξορμῶσι πόλεμον. Ὁ δὲ θᾶττον καταλαμβάνει τὸν πόρτον· μέγιστον δὲ οὗτος νεώριον Ῥώμης, λιμέσι τρισὶ περιγραφόμενος, καὶ εἰς πόλεως μικρᾶς παρατεινόμενος μέγεθος. Ἐν τούτῳ δὲ ὁ δημόσιος ἅπας σἴτος κατὰ παλαιὸν ἔθος ἐταμιεύετο. Ἑλὼν δὲ ῥᾷον τὸν πόρτον, καὶ τῇ σιτοδείᾳ, ἢ ταῖς ἄλλαις μηχαναῖς πολιορκήσας τὴν Ῥώμην κατὰ κράτος αἱρεῖ· καὶ ψηφισαμένων τῶν Ῥωμαίων (τοῦτο γὰρ αὐτοῖς ᾿Αλάριχος ἐνεδίδου) ῎Ατταλον αὐτοῖς ἀναγορεύει βασιλέα. Οὗτος δὲ Ἴων μὲν ἦν τὸ γένος, Ἕλλην δὲ τὴν δόξαν, τῆς αὐτῆς δὲ πόλεως ἔπαρχος. Οὗτος δὲ λοιπὸν μετὰ τὴν ἀναγόρευσιν τὸ λείψανον τῶν Ῥωμαίων, ὅπερ ὁ λιμὸς αὐτὸς καὶ ἡ ἀλληλοφαγία ὑπελείπετο, τροφὴν αὐτοῖς κομίζειν ἀπὸ τοῦ πόρτου ἐφίησιν. Εἶτα τὸν Ἄτταλον λαβὼν, καὶ στρατηγοῦ σχῆμα πληρῶν αὐτῷ, ἐπὶ τὴν Ῥάβενναν καθ' 'Ονωρίου στρατεύει. Καὶ κελεύει ῎Ατταλος τὸν Ἑνώριον, τὸν ἰδιώτην ἀνθελέσθαι βίον, καὶ τῶν τοῦ ματος ἀκρωτηριῶν τῇ περιτομῇ τὴν τοῦ ὅλου σωτηρίαν ὠνήσασθαι. Σάρος δὲ, ὃς μετὰ Στελίχωνα τὴν στρατηγικὴν ἀρχὴν Ονωρίου δεδωκότος εἶχε, συμβαλὼν ᾿Αλαρίχῳ, κρατεῖ τῇ μάχῃ, καὶ τῆς βέννης ἀποδιώκει. Ὁ δὲ τὸν πόρτον καταλαβὼν ἀποδύει μὲν τῆς βασιλείας τὸν ῎Ατταλον· οἱ μέν φασι, μὴ εὔνουν εἶναι διαβληθέντα· οἱ δὲ, διότι σπονδὰς διενοεῖτο πρὸς Ονώριον θέσθαι, καὶ τὸ δοκοῦν ἐμποδὼν ἑστάναι, δέον ἡγεῖτο προαποσκευάσασθαι. Μετὰ τοῦτο πρὸς Ῥάβενναν ὁ ᾿Αλάριχος ἐπανελθὼν, καὶ σπονδὰς προτείνων, ὑπὸ τοῦ προειρημένου διεκρούσθη Σάρου, φαμένου τὸν δίκας ὀφείλοντα τῶν τολμηθέντων, μὴ ἂν ἄξιον εἶναι φίλοις συντάττεσθαι. Ἐκεῖθεν ᾿Αλάριχος ὀργισθεὶς μετὰ ἐνιαυτὸν τῆς προτέρας ἐπὶ τὸν πόρτον ἐφόδου, ὡς πολέμιον ἐπελαύνει τῇ Ῥώμῃ. Καὶ τὸ ἐντεῦθεν τῆς σαύτης δόξης τὸ μέγεθος, καὶ τὸ τῆς δυνάμεως ριώνυμον, ἀλλόφυλον πῦρ καὶ ξίφος πολέμιον, καὶ αἰχμαλωσία κατεμερίζετο βάρβαρος. Ἐν ἐρειπίοις δὲ τῆς πόλεως κειμένης, ᾿Αλάριχος τὰ κατὰ Καμπανίαν ἐληίζετο, κἀκεῖ νόσῳ φθείρεται.
Hoti Stelichōnos anę̄rēmenou, hoi synontes barbaroi, ton ekeinou paida labontes, tēn tachistēn ǭchonto. Kai tę̄ Rhōmę̄ plēsiasantes, ton men epheisan heis tina tōn asylōn hieron kataphygein. Hoi de ta tēs poleōs perix eporthoun, tōn men tǭ Stelichōni timōrountes tōn de limǭ piezomenoi. Epei de para Onōriou gramma, kreitton tēs asylias genomenon, anairei ton Eucherion, dia tauta symmixantes hoi barbaroi ᾿Alarichǭ eis ton pros maious auton exormōsi polemon. Ho de thatton katalambanei ton porton; megiston de houtos neōrion Rhōmēs, limesi trisi perigraphomenos, kai eis poleōs mikras parateinomenos megethos. En toutǭ de ho dēmosios hapas sitos kata palaion ethos etamieueto. Helōn de rhąon ton porton, kai tę̄ sitodeią, ē tais allais mēchanais poliorkēsas tēn Rhōmēn kata kratos hairei; kai psēphisamenōn tōn Rhōmaiōn (touto gar autois ᾿Alarichos enedidou) ᾿Attalon autois anagoreuei basilea. Houtos de Iōn men ēn to genos, Hellēn de tēn doxan, tēs autēs de poleōs eparchos. Houtos de loipon meta tēn anagoreusin to leipsanon tōn Rhōmaiōn, hoper ho limos autos kai hē allēlophagia hypeleipeto, trophēn autois komizein apo tou portou ephiēsin. Eita ton Attalon labōn, kai stratēgou schēma plērōn autǭ, epi tēn Rhabennan kath' 'Onōriou strateuei. Kai keleuei ᾿Attalos ton Henōrion, ton idiōtēn anthelesthai bion, kai tōn tou matos akrōtēriōn tę̄ peritomę̄ tēn tou holou sōtērian ōnēsasthai. Saros de, hos meta Stelichōna tēn stratēgikēn archēn Onōriou dedōkotos eiche, symbalōn ᾿Alarichǭ, kratei tę̄ machę̄, kai tēs bennēs apodiōkei. Ho de ton porton katalabōn apodyei men tēs basileias ton ᾿Attalon; hoi men phasi, mē eunoun einai diablēthenta; hoi de, dioti spondas dienoeito pros Onōrion thesthai, kai to dokoun empodōn hestanai, deon hēgeito proaposkeuasasthai. Meta touto pros Rhabennan ho ᾿Alarichos epanelthōn, kai spondas proteinōn, hypo tou proeirēmenou diekrousthē Sarou, phamenou ton dikas opheilonta tōn tolmēthentōn, mē an axion einai philois syntattesthai. Ekeithen ᾿Alarichos orgistheis meta eniauton tēs proteras epi ton porton ephodou, hōs polemion epelaunei tę̄ Rhōmę̄. Kai to enteuthen tēs sautēs doxēs to megethos, kai to tēs dynameōs riōnymon, allophylon pyr kai xiphos polemion, kai aichmalōsia katemerizeto barbaros. En ereipiois de tēs poleōs keimenēs, ᾿Alarichos ta kata Kampanian elēizeto, kakei nosǭ phtheiretai.
That when Stilicho had been killed, the barbarians who were with him took his son and went off with all speed. When they came near Rome, they let him take refuge in one of the sanctuaries that have the right of asylum. They ravaged the country round the city, partly to avenge Stilicho and partly because they were pressed by hunger. But when a letter from Honorius, stronger than the right of asylum, put Eucherius to death, the barbarians therefore joined Alaric and urged him on to war against the Romans. He quickly seized the Portus; this is the largest dockyard of Rome, enclosed by three harbours and extending to the size of a small city. In it all the public grain was stored, by ancient custom. Having easily taken the Portus, he besieged Rome by the want of grain, or by his other engines, and took it by force; and, the Romans voting for it (for Alaric allowed them this), he proclaimed Attalus their emperor. Attalus was an Ionian by race and a pagan by belief, and prefect of the city itself. After the proclamation Alaric allowed what was left of the Romans, whom famine and the eating of one another had spared, to bring food for themselves from the Portus. Then, taking Attalus and acting as his general, he marched against Honorius to Ravenna. And Attalus ordered Honorius to choose a private life and to buy the safety of his whole body by the cutting off of its extremities. But Sarus, who after Stilicho held the military command by Honorius's grant, engaged Alaric, defeated him in battle and drove him away from Ravenna. Alaric then seized the Portus and stripped Attalus of the empire: some say because he had been accused of being ill-disposed, others because Alaric intended to make a treaty with Honorius and thought he should first remove what seemed to stand in the way. After this Alaric returned to Ravenna and offered a treaty, but was rebuffed by the aforementioned Sarus, who said that a man who owed penalties for what he had dared did not deserve to be counted among friends. Thereupon Alaric, enraged, a year after his first attack on the Portus, marched against Rome as an enemy. And from then on the greatness of so great a glory and the renown of its power were shared out among foreign fire, the enemy's sword and barbarian captivity. While the city lay in ruins, Alaric plundered Campania, and there he died of disease.
12.4PG 65:609
Ὁ δὲ τῆς αὐτοῦ γυναικὸς ἀδελφός βαρβαρικοῦ γὰρ γένους τοῦ Σαυροματῶν χρηματίζειν αὐτὴν, καὶ συναφθῆναι τότε τῷ ὀστρακίνῳ νει τὸν ἐκ σιδήρου τὴν γένεσιν ἕλκοντα. Οὐ τοῦτο καῖς ὁμιλίαις τῇ Πλακιδίᾳ συνείπετο τὴν γὰρ ὀστρακίνην φύσιν δὲ μόνον, ἀλλὰ καὶ ἡνίκα πάλιν ᾿Αδαοῦλφος γαμιἐλπίδας τρέφων, ὡς αὐτὸς καταπολεμήσας ᾿Αδαοῦλφον τὴν Πλακιδίαν νυμφεύσαιτο. Οὐ πολὺ δὲ τὸ μέσον, καὶ πολλὰ δραματουργήσας, ἐξ ὀργῆς ᾿Αδαοῦλφος ὑπό τινος τῶν οἰκείων ἀποσφάττεται. Ἐκ τούτου τὸ βάρβαρον πρὸς Ονώριον σπένδεται, καὶ τὴν κείαν ἀδελφὴν, καὶ τὸν ῎Ατταλον τῷ βασιλεῖ παρατίθενται αὐτοὶ, σιτήσεσί τε δεξιωθέντες, καὶ μοῖράν τινα τῆς τῶν Γαλατῶν χώρας εἰς γεωργίαν ἀποκληρωσάμενοι.
Ho de tēs autou gynaikos adelphos barbarikou gar genous tou Sauromatōn chrēmatizein autēn, kai synaphthēnai tote tǭ ostrakinǭ nei ton ek sidērou tēn genesin helkonta. Ou touto kais homiliais tę̄ Plakidią syneipeto tēn gar ostrakinēn physin de monon, alla kai hēnika palin ᾿Adaoulphos gamielpidas trephōn, hōs autos katapolemēsas ᾿Adaoulphon tēn Plakidian nympheusaito. Ou poly de to meson, kai polla dramatourgēsas, ex orgēs ᾿Adaoulphos hypo tinos tōn oikeiōn aposphattetai. Ek toutou to barbaron pros Onōrion spendetai, kai tēn keian adelphēn, kai ton ᾿Attalon tǭ basilei paratithentai autoi, sitēsesi te dexiōthentes, kai moiran tina tēs tōn Galatōn chōras eis geōrgian apoklērōsamenoi.
His wife's brother … [Ataulf, married Placidia, having put away his former wife,] for he says that she was of the barbarian race of the Sarmatians; and that at that time the one whose origin is from iron was joined to the race of clay. And not only this, but also again when Ataulf joined Placidia in marriage; for the nature of clay … [Constantius …] nourishing hopes that he himself would defeat Ataulf in war and marry Placidia. Not long afterwards Ataulf, after doing many dreadful things in his anger, was slaughtered by one of his own household. After this the barbarians made a treaty with Honorius and handed over to the emperor his own sister and Attalus, while they themselves were welcomed with grain allowances and were allotted a portion of the land of the Gauls to farm.
12.5PG 65:611
Μετὰ ταῦτα δὲ καὶ ἡ Ῥώμη τῶν πολλῶν κακῶν ἀνασχοῦσα συνοικίζεται· καὶ ὁ βασιλεὺς αὐτῇ παραγεγονὼς, χειρὶ καὶ γλώττῃ τὸν συνοικισμὸν ἐπεκρότει. Ὑπὲρ δὲ τοῦ βήματος ἀναβὰς, ὁ τὴν πρώτην αὐτῷ βαθμίδα τὸν Ἄτταλον διαβαίνειν ὑπετίθει δεξιᾶς χειρὸς ἀπέτεμε τοὺς δύο δακτύλους, ὧν ὁ μὲν ἀντίχειρ· ὁ δὲ λιχανὸς ἔχει τὴν κλῆσιν· καὶ εἰς Λίπαρα τὴν νῆσον τοῦτον φυγαδεύει μηδενὸς ἄλλου κακοῦ πρὸς πεῖραν καταστήσας, ἀλλὰ καὶ τὰς εἰς τὸν βίον χρείας παρασχόμενος.
Meta tauta de kai hē Rhōmē tōn pollōn kakōn anaschousa synoikizetai; kai ho basileus autę̄ paragegonōs, cheiri kai glōttę̄ ton synoikismon epekrotei. Hyper de tou bēmatos anabas, ho tēn prōtēn autǭ bathmida ton Attalon diabainein hypetithei dexias cheiros apeteme tous dyo daktylous, hōn ho men anticheir; ho de lichanos echei tēn klēsin; kai eis Lipara tēn nēson touton phygadeuei mēdenos allou kakou pros peiran katastēsas, alla kai tas eis ton bion chreias paraschomenos.
After this Rome too, recovering from its many evils, was resettled; and the emperor, coming there, applauded the resettlement with hand and tongue. Mounting the tribunal, he made Attalus stand on its first step … he cut off two fingers of his right hand, of which one is called the thumb and the other the forefinger, and banished him to the island of Lipara, inflicting no other harm on him, but even providing what he needed for life.
12.6PG 65:613
Κατὰ δὲ τοὺς αὐτοὺς χρόνους Ἰωβιανός τε ἐπανέστη, εἰς φθορὰν ἀπέσβη Καὶ Σεβαστιανὸς ἀδελφὸς αὐτοῦ τοῖς ἴσοις ἐποφθαλμήσας, τὴν ἴσην ἔδωκε δίκην Ὁ Ἡρακλειανὸς, μιμησάμενος τούτους, καὶ πλέῳ τῷ τῆς τύχης γέλῳ ἐπιβὰς, εὐκλεεστέραν ἔσχε τὴν καταστροφὴν, τῆς θείας φανῶς ἐπικηρυττούσης Οὐδὲ ἀκόσμητον ἐᾷ οὐδὲ χαίρει τοῖς τυραννοῦσιν· ἀλλ᾽ οἷς ὁ κατὰ θεσμὸν βασιλεὺς ἁρμόζει, τούτῳ καὶ αὐτὴ συμπαρατάττεται
Kata de tous autous chronous Iōbianos te epanestē, eis phthoran apesbē Kai Sebastianos adelphos autou tois isois epophthalmēsas, tēn isēn edōke dikēn Ho Hērakleianos, mimēsamenos toutous, kai pleǭ tǭ tēs tychēs gelǭ epibas, eukleesteran esche tēn katastrophēn, tēs theias phanōs epikēryttousēs Oude akosmēton eą oude chairei tois tyrannousin; all᾽ hois ho kata thesmon basileus harmozei, toutǭ kai autē symparatattetai
About the same time Jovinus rose in revolt and was snuffed out in ruin; and his brother Sebastian, coveting the same, paid the same penalty. Heraclian, who imitated them and rode further on fortune's mockery, had a more notorious fall, divine [justice] plainly proclaiming that it does not leave [lawful kingship] unadorned and takes no pleasure in usurpers, but fights alongside those whom the lawful emperor suits.
12.7PG 65:615
Ὅτι τελευτήσαντος Αρκαδίου, διάδοχος τῆς ἑῴας ἀρχῆς κομιδῇ νέος ὢν Θεοδόσιος ὁ παῖς, ἀναδείκνυται. Συνῆν αὐτῷ καὶ Πουλχερία ἡ ἀδελφὴ, τὰς βασιλικὰς σημειώσεις ὑπηρετουμένη καὶ διευθύνουσα.
Hoti teleutēsantos Arkadiou, diadochos tēs heǭas archēs komidę̄ neos ōn Theodosios ho pais, anadeiknytai. Synēn autǭ kai Poulcheria hē adelphē, tas basilikas sēmeiōseis hypēretoumenē kai dieuthynousa.
That when Arcadius died, his son Theodosius, who was quite young, was declared successor to the eastern empire. With him was his sister Pulcheria, who handled and directed the imperial annotations.
12.8PG 65:615
Ὅτι Θεοδοσίου τῆς τῶν μειρακίων ἡλικίας ἐπιβεβηκότος, καὶ τοῦ μηνὸς Ἰουλίου εἰς ἐννέα ἐπὶ δεκάτῃ διαβαίνοντος, περὶ ὀγδόην τῆς ἡμέρας ὥραν, ὁ ἥλιος οὕτω βαθέως ἐκλείπει, ὡς καὶ ἀστέρας ἀναλάμψαι· καὶ αὐχμὸς οὕτω τῷ πάθει συνείπετο, ὡς πολλῶν ἀνθρώπων καὶ τῶν ἄλλων ζώων ἀσυνήθη φθορὰν πανταχοῦ φέρεσθαι. Ἐκλείποντι δὲ τῷ ἡλίῳ, φέγγος τι κατὰ τὸν οὐρανὸν συνανεφάνη, κώνου σχῆμα παραδυόμενον ὅ τινες ἐξ ἀμαθίας ἀστέρα κομήτην ἐκάλουν. Καὶ γὰρ ὧν ἐκεῖνος ἐδείκνυ, οὐδὲν ἦν κομήτας παράσημον οὔτε γὰρ τὸ φέγγος εἰς κόμην ἀπέβαινεν, οὔτε ἀστέρι ὅλως ἐῴκει· ἀλλ᾽ οἷον λύχνου τις μεγάλη φλὸξ ὑπῆρχε καθ' ἑαυτὴν ὁρωμένη, μηδενὸς ἀστέρος θρυαλλίδος αὐτῷ τινος μορφὴν ὑποτρέχοντος. Ἀλλὰ γὰρ καὶ τῇ κινήσει παρήλλαττε· καὶ γὰρ κινηθεὶς ὅθεν ὁ ἥλιος κατὰ ἰσημερίαν ἀνίσχει, ἐκεῖθεν τὸν κατὰ τῆς οὐρᾶς ἄρκτου τεταγμένον ἔσχατον ἀστέρα ὑπερενεγκὼν ἠρέμα προύβαινε πορευόμενος ἐπὶ δυσμάς. Ἐπεὶ δὲ διεμέτρει τὸν οὐρανὸν, ἀφανὴς ἦν, πλείους τεσσάρων νῶν ἐξανυσθείσης αὐτῷ τῆς πορείας. Ἡ δὲ κορυφή τοῦ φέγγους, νῦν μὲν εἰς μῆκος μέγα ὠξύνετο, ὡς ἐκβαίνειν τοὺς τοῦ κώνου λόγους· νῦν δὲ πρὸς τὸ ἐκείνου μέτρον συνεστέλλετο. Καὶ ἄλλα δὲ παρείχε τερατώδη θεάματα, δι᾽ ὧν τῆς τῶν συνήθων φασμάτων ἐξηλλάττετο φύσεως. Ἤρξατο δὲ ἀπὸ μέσου θέρους σχεδόν τε μέχρι τῆς τοῦ μετοπώρου τελευτῆς. Γέγονε δὲ ἄρα καὶ τοῦτο σημεῖον πολέμων μεγάλων, καὶ φθορᾶς ἀνθρώπων οὐ ῥητῆς. Τῷ δὲ ἑξῆς ἔτει ἤρξαντο σεισμοί, οὐ ῥᾴους ὄντες τοῖς προλαβοῦσι ραβαλεῖν. Τοῖς δὲ σεισμοῖς καὶ πῦρ οὐρανόθεν συγκαταῤῥηγνύμενον, πᾶσαν ἐλπίδα σωτηρίας περιέκοπτε πλήν γε φθορὰν ἀνθρώπων οὐκ ἐνειργάσατο. ᾿Αλλ' ἡ θεία εὐμένεια πνεῦμα σφοδρὸν καθιεῖσα, καὶ τὸ πῦρ πανταχόθεν περιελάσασα, κατὰ τῆς θαλάσσης ἀπέρριψε. Καὶ ἦν ἰδεῖν ξένην θέαν, τῶν κυμάτων ἐπὶ πλεῖστον ὥσπερ τινῶν λασίων χωρίων τῷ πυρὶ καταφλεγομένων, ἄχρι τελείως τὸ φλέγον ἐναπέσβη τῷ πελάγει.
Hoti Theodosiou tēs tōn meirakiōn hēlikias epibebēkotos, kai tou mēnos Iouliou eis ennea epi dekatę̄ diabainontos, peri ogdoēn tēs hēmeras hōran, ho hēlios houtō batheōs ekleipei, hōs kai asteras analampsai; kai auchmos houtō tǭ pathei syneipeto, hōs pollōn anthrōpōn kai tōn allōn zōōn asynēthē phthoran pantachou pheresthai. Ekleiponti de tǭ hēliǭ, phengos ti kata ton ouranon synanephanē, kōnou schēma paradyomenon ho tines ex amathias astera komētēn ekaloun. Kai gar hōn ekeinos edeikny, ouden ēn komētas parasēmon oute gar to phengos eis komēn apebainen, oute asteri holōs eǭkei; all᾽ hoion lychnou tis megalē phlox hypērche kath' heautēn horōmenē, mēdenos asteros thryallidos autǭ tinos morphēn hypotrechontos. Alla gar kai tę̄ kinēsei parēllatte; kai gar kinētheis hothen ho hēlios kata isēmerian anischei, ekeithen ton kata tēs ouras arktou tetagmenon eschaton astera hyperenenkōn ērema proubaine poreuomenos epi dysmas. Epei de diemetrei ton ouranon, aphanēs ēn, pleious tessarōn nōn exanystheisēs autǭ tēs poreias. Hē de koryphē tou phengous, nyn men eis mēkos mega ōxyneto, hōs ekbainein tous tou kōnou logous; nyn de pros to ekeinou metron synestelleto. Kai alla de pareiche teratōdē theamata, di᾽ hōn tēs tōn synēthōn phasmatōn exēllatteto physeōs. Ērxato de apo mesou therous schedon te mechri tēs tou metopōrou teleutēs. Gegone de ara kai touto sēmeion polemōn megalōn, kai phthoras anthrōpōn ou rhētēs. Tǭ de hexēs etei ērxanto seismoi, ou rhąous ontes tois prolabousi rabalein. Tois de seismois kai pyr ouranothen synkatarrhēgnymenon, pasan elpida sōtērias periekopte plēn ge phthoran anthrōpōn ouk eneirgasato. ᾿All' hē theia eumeneia pneuma sphodron kathieisa, kai to pyr pantachothen perielasasa, kata tēs thalassēs aperripse. Kai ēn idein xenēn thean, tōn kymatōn epi pleiston hōsper tinōn lasiōn chōriōn tǭ pyri kataphlegomenōn, achri teleiōs to phlegon enapesbē tǭ pelagei.
That when Theodosius had reached the age of youth, as the month of July was passing into its nineteenth day, about the eighth hour of the day, the sun was so deeply eclipsed that stars shone out; and such a drought followed the event that an unusual destruction of many people and other living creatures took place everywhere. While the sun was eclipsed, a light appeared in the sky as well, shaped like a cone, which some in their ignorance called a comet. But nothing it showed was a mark of a comet: its light did not end in a tail, nor was it like a star at all, but it was like a great flame of a lamp seen by itself, with no star beneath it in the shape of a wick. It differed in its movement too: starting from where the sun rises at the equinox, it passed beyond the last star set in the Bear's tail and went on slowly toward the west. When it had crossed the sky it disappeared, its course having lasted more than four months. The tip of the light at times sharpened to a great length, so as to go beyond the proportions of a cone, and at times drew back to its measure. It presented other portentous sights too, by which it differed from the nature of ordinary apparitions. It began about midsummer and lasted almost to the end of autumn. This too proved to be a sign of great wars and unspeakable destruction of people. In the following year earthquakes began, not easy to compare with those before them. With the earthquakes, fire too broke down from heaven and cut off all hope of safety, but it caused no loss of human life. For the divine kindness sent a violent wind, drove the fire together from every side, and hurled it into the sea. And one could see a strange sight: the waves, over a very wide area, burning with fire like thickly wooded country, until the blaze was completely quenched in the sea.
12.9PG 65:617
Ὅτι κατὰ πολλοὺς τόπους τῶν σεισμῶν γενομένων, ὤφθησαν ὀροφαὶ οἰκιῶν ἀπ᾿ ἀλλήλων μετὰ μεγάλων πατάγων καὶ ἀῤῥαγμῶν διαστᾶσαι, ὡς καὶ τοὺς ἔνδον παρατυχόντας καθαρῶς τῇ ὄψει τὸν οὐρανὸν ὑποβάλλειν. Καὶ μετὰ τὴν τοσαύτην διάστασιν, οὕτω πάλιν ἁρμοθεῖσαί τε καὶ συναφθεῖσαι, ὡς δεμίαν αἴσθησιν τοῦ νεωτερισθέντος μηδενὶ παρασχεῖν. Τὸ αὐτὸ δὲ τοῦτο πάθος, καὶ περὶ τὰ ἐδάφη πολλαχοῦ συνηνέχθη. Καὶ γὰρ σιτοβόλων τοὺς κάτωθεν οἰκοῦντας ἀπέπνιξαν, τὸν σἴτον αὐτοῖς ἀθρόον ἐπιχεάμενοι διὰ τῶν πάλων καὶ πάλιν οὕτω παρέσχον τὸ ἔδαφος ἡρμοσμένον, ὡς ἐξαπορεῖν ἅπαντας πόθεν ὁ φονεὺς ἀπεῤῥύη σἴτος. Καὶ ἄλλα δὲ τοιουτότροπα πάθη τηνικαῦτα ἐνεωχμώθη, δεικνύντα μὴ φυσικῇ τινι ταῦτα προελθεῖν ἀκολουθίᾳ, ὡς Ἑλλήνων παῖδες ληροῦσιν, ἀλλὰ θείας ἀγανακτήσεως στιγας ἐπαφεθῆναι.
Hoti kata pollous topous tōn seismōn genomenōn, ōphthēsan orophai oikiōn ap᾿ allēlōn meta megalōn patagōn kai arrhagmōn diastasai, hōs kai tous endon paratychontas katharōs tę̄ opsei ton ouranon hypoballein. Kai meta tēn tosautēn diastasin, houtō palin harmotheisai te kai synaphtheisai, hōs demian aisthēsin tou neōteristhentos mēdeni paraschein. To auto de touto pathos, kai peri ta edaphē pollachou synēnechthē. Kai gar sitobolōn tous katōthen oikountas apepnixan, ton siton autois athroon epicheamenoi dia tōn palōn kai palin houtō pareschon to edaphos hērmosmenon, hōs exaporein hapantas pothen ho phoneus aperrhyē sitos. Kai alla de toioutotropa pathē tēnikauta eneōchmōthē, deiknynta mē physikę̄ tini tauta proelthein akolouthią, hōs Hellēnōn paides lērousin, alla theias aganaktēseōs stigas epaphethēnai.
That when earthquakes took place in many places, the roofs of houses were seen to part from one another with great crashes and cracking, so that those who happened to be inside could see the sky clearly; and after so great a parting, they were fitted and joined together again in such a way as to give no one any sign of what had happened. The same thing happened in many places to floors as well. For granaries suffocated those living beneath them, pouring their grain on them all at once through the openings, and then left the floor fitted together again, so that everyone was at a loss to know where the murderous grain had poured from. Other such things too were done in that time, showing that these things did not come about by some natural sequence, as the children of the Greeks babble, but were sent down as scourges of divine indignation.
12.10PG 65:619
Ὅτι διαφόροις ἐπιχειρήμασι κατασκευάζειν πειρᾶται, τοὺς σεισμοὺς μήτε διὰ πλημμύραν ὑδάτων συνίστασθαι, μήτε πνευμάτων ἐναπολαμβανομένων τοῖς κόλποις τῆς γῆς· ἀλλὰ μηδὲ γῆς τινος ὅλως παρεγκλίσει μόνῃ δὲ τῇ θείᾳ γνώμῃ, πρὸς ἐπιστροφὴν καὶ διόρθωσιν τῶν ἁμαρτανομένων. Καὶ ταῦτά φησιν ἰσχυριζόμενον λέγειν, διότι τὰ τηλικαῦτα πάθη μὴ δύναται μηδέτερον τῶν εἰρημένων στοιχείων κατὰ φυσικὴν ἀποτελεῖν δύναμιν. Ἐπεὶ Θεοῦ γε βουληθέντος, καὶ ψεκὰς ἡ σμικροτάτη προσπεσοῦσα καὶ νιφὰς ἡ κουφοτάτη, τὸν Ὄλυμπον τῆς Μακεδονίας, ἤ τι ἄλλο τῶν μεγίστων ὀρῶν κινήσειεν ἂν ῥᾳδίως. Ἐπεὶ καὶ φαίνεται πολλάκις τὸ Θεῖον ἐπὶ παιδείᾳ τῶν θρώπων, τούτοις χρώμενον. Τήν τε γὰρ Ἐρυθρὰν θάλασσαν, ῥᾷον ὂν ἀθρόον διαστῆσαι, νότῳ βιαίῳ πρότερον μαστιγώσας καὶ συνωθίσας, οὕτω διέστησεν, τῇ τοῦ νότου φύσει μηδεμιᾶς δυνάμεως τοιαύτης ἐγκαθιδρυμένης, ἀλλὰ τῆς ἄνωθεν ῥοπῆς ὑπερφυῶς αὐτῷ χρησαμένης πρὸς τὸ οἰκεῖον βούλημα. Καὶ 6δος δὲ πηγὰς ἐκ πέτρας ναμάτων πλήττουσα προχέει· καὶ Ἰορδάνου ῥεῖθρα καθαίρουσι λέπραν, οὐ τῆς φύσεως αὐτῶν ταῦτα δρᾶν ἐνδυναμούσης, τοῦ δὲ πλάστου μεταπλάττειν ἕκαστον τῶν δημιουργημάτων πρὸς ἣν ἂν ἐθέλοι χρείαν, πολλὴν καὶ ἀκώλυτον ἔχοντος τὴν ἐξουσίαν.
Hoti diaphorois epicheirēmasi kataskeuazein peiratai, tous seismous mēte dia plēmmyran hydatōn synistasthai, mēte pneumatōn enapolambanomenōn tois kolpois tēs gēs; alla mēde gēs tinos holōs parenklisei monę̄ de tę̄ theią gnōmę̄, pros epistrophēn kai diorthōsin tōn hamartanomenōn. Kai tauta phēsin ischyrizomenon legein, dioti ta tēlikauta pathē mē dynatai mēdeteron tōn eirēmenōn stoicheiōn kata physikēn apotelein dynamin. Epei Theou ge boulēthentos, kai psekas hē smikrotatē prospesousa kai niphas hē kouphotatē, ton Olympon tēs Makedonias, ē ti allo tōn megistōn orōn kinēseien an rhądiōs. Epei kai phainetai pollakis to Theion epi paideią tōn thrōpōn, toutois chrōmenon. Tēn te gar Erythran thalassan, rhąon on athroon diastēsai, notǭ biaiǭ proteron mastigōsas kai synōthisas, houtō diestēsen, tę̄ tou notou physei mēdemias dynameōs toiautēs enkathidrymenēs, alla tēs anōthen rhopēs hyperphyōs autǭ chrēsamenēs pros to oikeion boulēma. Kai 6dos de pēgas ek petras namatōn plēttousa procheei; kai Iordanou rheithra kathairousi lepran, ou tēs physeōs autōn tauta dran endynamousēs, tou de plastou metaplattein hekaston tōn dēmiourgēmatōn pros hēn an etheloi chreian, pollēn kai akōlyton echontos tēn exousian.
That he tries by various arguments to show that earthquakes arise neither from a flood of waters, nor from winds shut up in the hollows of the earth, nor from any sinking of the earth at all, but by the divine will alone, for the conversion and correction of sins. And he says he insists on this because none of the elements mentioned can produce such great effects by natural power; whereas if God wills it, even the smallest drop of rain falling, or the lightest snowflake, could easily move Olympus in Macedonia or any other of the greatest mountains. For the Divinity is often seen using these things for the training of human beings. Though it would have been easier to part the Red Sea all at once, he first lashed it with a violent south wind and drove it together, and so parted it, though no such power is set in the nature of the south wind; but the influence from above used it supernaturally for its own purpose. A rod, too, strikes and pours out springs of water from a rock; and the streams of the Jordan cleanse leprosy, not because their nature gives them the power to do this, but because the Creator has great and unhindered authority to refashion each of his works for whatever use he wishes.
12.11PG 65:619
"Ὅτι μετὰ θάνατον Εὐδοξίου, ὃς τῆς ἐν Κωνσταντινουπόλει Εὐνομιανῆς συναγωγῆς ὑπ ἦρχε Λουκιανὸς ἀντικαθίσταται, παῖς ὧν ἀδελφῆς Εὐνομίου. Τοῦτον δή φασιν εἰς φιλαργυρίαν τε καὶ τὰ συγγενῆ κατολισθήσαντα πάθη, καὶ τὴν ἐπ᾿ αὐτῆς ὑφορώμενον δίκην, ἀποσχίσαι μὲν τῆς ἄλλης Εὐνομιανῶν μοίρας· ἰδίας δὲ συμμορίας ἀρχηγὸν ἑαυτὸν ἀναδεῖξαι, καὶ συντάγματος οὐκ εὐκαταφρονήτου ξαι· πάντων τῶν ἐπιῤῥήτων τε καὶ ποικίλοις πάθεσι καθωπλισμένων πρὸς αὐτὸν ἀπεῤῥυηκότων.
"Hoti meta thanaton Eudoxiou, hos tēs en Kōnstantinoupolei Eunomianēs synagōgēs hyp ērche Loukianos antikathistatai, pais hōn adelphēs Eunomiou. Touton dē phasin eis philargyrian te kai ta syngenē katolisthēsanta pathē, kai tēn ep᾿ autēs hyphorōmenon dikēn, aposchisai men tēs allēs Eunomianōn moiras; idias de symmorias archēgon heauton anadeixai, kai syntagmatos ouk eukataphronētou xai; pantōn tōn epirrhētōn te kai poikilois pathesi kathōplismenōn pros auton aperrhyēkotōn.
That after the death of Eudoxius, who presided over the Eunomian congregation in Constantinople, Lucian, the son of Eunomius's sister, was appointed in his place. They say that he slid into avarice and the vices akin to it and, fearing the punishment for it, broke away from the rest of the Eunomian party, made himself head of a group of his own, and led a following not to be despised, since all those of evil repute and armed with various vices flowed away to him.
12.12PG 65:619
Ὅτι Ονώριος ὁ βασιλεὺς Κωνστάντιον τὸν στρατηγὸν κατὰ τιμὴν τοῦ κήδους εἰς τὸ τῆς βασιλείας προσλαμβάνεται σκῆπτρον· ἤδη καὶ παῖδα Οὐαλεντινιανὸν τῆς Πλακιδίας αὐτῷ γειναμένης· ᾧ καὶ τὴν τοῦ ἐπιφανεστάτου περιῆψεν ὁ Ονώριος ἀξίαν. Αἱ δὲ τοῦ Κωνσταντίου εἰκόνες, ὡς ἔθος ἦν τοῖς ἄρτι παρελθοῦσιν εἰς βασιλείαν πράττειν, ἀναπέμπονται πρὸς τὴν ἑῴαν. ᾿Αλλ' ὅ γε Θεοδόσιος οὐκ ἀρεσκόμενος τῇ ἀναῤῥήσει, οὐ προσίετο ταύτας. Καὶ δὴ Κωνσταντίῳ παρασκευαζομένῳ διὰ τὴν ὕβριν ἐπὶ ᾿πόλεμον, καὶ τῆς ζωῆς καὶ τῶν φροντίδων ἐπιστὰς ὁ θάνατος τὴν ἀπαλλαγὴν παρέχει, βασιλεύσαντι νας ἕξ.
Hoti Onōrios ho basileus Kōnstantion ton stratēgon kata timēn tou kēdous eis to tēs basileias proslambanetai skēptron; ēdē kai paida Oualentinianon tēs Plakidias autǭ geinamenēs; hǭ kai tēn tou epiphanestatou periēpsen ho Onōrios axian. Hai de tou Kōnstantiou eikones, hōs ethos ēn tois arti parelthousin eis basileian prattein, anapempontai pros tēn heǭan. ᾿All' ho ge Theodosios ouk areskomenos tę̄ anarrhēsei, ou prosieto tautas. Kai dē Kōnstantiǭ paraskeuazomenǭ dia tēn hybrin epi ᾿polemon, kai tēs zōēs kai tōn phrontidōn epistas ho thanatos tēn apallagēn parechei, basileusanti nas hex.
That the emperor Honorius, in honour of their marriage connection, took the general Constantius as a partner in the sceptre of empire, Placidia having already borne him a son, Valentinian, on whom Honorius also conferred the dignity of nobilissimus. Constantius's images, as was the custom for those who had just come to the throne, were sent to the East. But Theodosius, not pleased with the proclamation, would not receive them. And when Constantius was preparing for war because of the insult, death came upon him and released him from life and from his cares, after he had reigned six months.
12.13PG 65:619
Ὅτι ἐν ὑπατείᾳ τοῦ βασιλέως Θεοδοσίου τὸ δέκατον, καὶ Ονωρίου τὸ τρισκαιδέκατον, αὐτὸς Ὁνώριος ὑδέρῳ τελευτᾷ. Καὶ Ἰωάννης τυραννίδι ἐπιθέμενος, διαπρεσβεύεται πρὸς Θεοδόσιον· ἀπράκτου δὲ τῆς πρεσβείας γεγενημένης, καὶ οἱ πρέσβεις ὑβρισθέντες, ἄλλος ἀλλαχῆ κατὰ τὴν Προποντίδα φυγῇ προετιμήθησαν. Τὴν μέντοι Πλακιδίαν καὶ τὸν τρίτον Οὐαλεντινιανὸν (μετὰ γὰρ Κωνσταντίνου θάνατον, πρὸς τὸ Βυζάντιον ἀνεκομίσθησαν) ἀποστέλλει πρὸς Θεσσαλονίκην Θεοδόσιος. Κἀκεῖ τὴν τοῦ Καίσαρος ἀξίαν τῷ ἀνεψιῷ παρατίθησιν ᾿Αρδαβουρίῳ τῷ στρατηγῷ, καὶ τῷ τούτου υἱῷ ῎Ασπαρι τὴν κατὰ τοῦ τυράννου στρατηγίαν ἐγχειρίσας. Οἳ δὴ καὶ συνεπαγόμενοι Πλακιδίαν τε καὶ Οὐαλεντινιανὸν, καὶ τούς τε Παίονας καὶ τοὺς Ἰλλυριοὺς διελάσαντες, τὰς Σάλωνας, πόλιν τῆς Δαλματίας, ἀναιροῦσι κατὰ κράτος Ἐντεῦθεν ὁ μὲν᾿ Αρδαβούριος νηΐτῃ στόλῳ κατὰ τοῦ τυράννου χωρεῖ. Ὁ δὲ ῎Ασπαρ τὴν ἱππικὴν δύναμιν συλλαβῶν, καὶ τῷ τάχει τῆς ἐφόδου κλέψας τὰς αἰσθήσεις, τῆς ᾿Ακυληΐας μεγάλης πόλεως έγκρατὴς γίνεται, συνόντων αὐτῷ Οὐαλεντινιανοῦ καὶ Πλακιδίας. ᾿Αλλ᾽ ὁ μὲν οὕτω τὴν μεγάλην ἀταλαιπώρως παρεστήσατο. Τὸν δὲ ᾿Αρδαβούριον βίαιον ἀπολαβὸν πνεῦμα, σὺν δυσὶν ἑτέραις τριήρεσιν εἰς χεῖρας ἄγει τοῦ τυράννου. Ὁ δὲ πρὸς σπονδὰς ἀφορῶν, φιλανθρώπως ἐκέχρητο τῷ ᾿Αρδαβουρίῳ. Καὶ πολλῆς οὗτος ἀπολαύων τῆς ἀδείας, τοὺς ἀποστρατήγους τοῦ τυράννου ἤδη καὶ αὐτοὺς ὑποκεκινημένους, τὴν ἐπιβουλὴν κρατύνει τὴν κατὰ τοῦ τυράννου· καὶ μαίνει ῎Ασπαρι τῷ παιδὶ παραγενέσθαι, ὡς ἐφ᾿ ἑτοίμῳ τῷ κατορθώματι. Τοῦ δὲ θᾶττον σὺν τῷ ἱππότῃ στρατῷ παραγεγονότος, καὶ μάχης τινὸς συῤῥαγείσης, συλλαμβάνεται ὁ Ἰωάννης τῇ τῶν ἀμφ᾿ αὐτὸν προδοσίᾳ, καὶ πρὸς Πλακιδίαν καὶ Οὐαλεντινιανὸν εἰς ᾿Ακυληΐαν ἐκπέμπεται· κἀκεῖ τὴν δεξιὰν προδιατμηθεὶς εἶτα καὶ τῆς κεφαλῆς ἀποτέμνεται, ἕνα τυραννήσας ἐπὶ τῷ ἡμίσει ἐνιαυτόν. Τότε καὶ βασιλέα ὁ Θεοδόσιος τὸν Οὐαλεντινιανὸν ἀποστείλας ἀναγορεύει.
Hoti en hypateią tou basileōs Theodosiou to dekaton, kai Onōriou to triskaidekaton, autos Honōrios hyderǭ teleutą. Kai Iōannēs tyrannidi epithemenos, diapresbeuetai pros Theodosion; apraktou de tēs presbeias gegenēmenēs, kai hoi presbeis hybristhentes, allos allachē kata tēn Propontida phygę̄ proetimēthēsan. Tēn mentoi Plakidian kai ton triton Oualentinianon (meta gar Kōnstantinou thanaton, pros to Byzantion anekomisthēsan) apostellei pros Thessalonikēn Theodosios. Kakei tēn tou Kaisaros axian tǭ anepsiǭ paratithēsin ᾿Ardabouriǭ tǭ stratēgǭ, kai tǭ toutou huiǭ ᾿Aspari tēn kata tou tyrannou stratēgian encheirisas. Hoi dē kai synepagomenoi Plakidian te kai Oualentinianon, kai tous te Paionas kai tous Illyrious dielasantes, tas Salōnas, polin tēs Dalmatias, anairousi kata kratos Enteuthen ho men᾿ Ardabourios nēïtę̄ stolǭ kata tou tyrannou chōrei. Ho de ᾿Aspar tēn hippikēn dynamin syllabōn, kai tǭ tachei tēs ephodou klepsas tas aisthēseis, tēs ᾿Akylēïas megalēs poleōs enkratēs ginetai, synontōn autǭ Oualentinianou kai Plakidias. ᾿All᾽ ho men houtō tēn megalēn atalaipōrōs parestēsato. Ton de ᾿Ardabourion biaion apolabon pneuma, syn dysin heterais triēresin eis cheiras agei tou tyrannou. Ho de pros spondas aphorōn, philanthrōpōs ekechrēto tǭ ᾿Ardabouriǭ. Kai pollēs houtos apolauōn tēs adeias, tous apostratēgous tou tyrannou ēdē kai autous hypokekinēmenous, tēn epiboulēn kratynei tēn kata tou tyrannou; kai mainei ᾿Aspari tǭ paidi paragenesthai, hōs eph᾿ hetoimǭ tǭ katorthōmati. Tou de thatton syn tǭ hippotę̄ stratǭ paragegonotos, kai machēs tinos syrrhageisēs, syllambanetai ho Iōannēs tę̄ tōn amph᾿ auton prodosią, kai pros Plakidian kai Oualentinianon eis ᾿Akylēïan ekpempetai; kakei tēn dexian prodiatmētheis eita kai tēs kephalēs apotemnetai, hena tyrannēsas epi tǭ hēmisei eniauton. Tote kai basilea ho Theodosios ton Oualentinianon aposteilas anagoreuei.
That in the tenth consulship of the emperor Theodosius and the thirteenth of Honorius, Honorius himself died of dropsy. John, having seized power as usurper, sent an embassy to Theodosius; but the embassy achieved nothing, and the envoys were insulted and punished with exile, one here and another there about the Propontis. Theodosius sent Placidia and the third Valentinian (for after Constantine's death they had been brought to Byzantium) to Thessalonica, and there conferred the dignity of Caesar on his cousin, entrusting the command against the usurper to the general Ardaburius and his son Aspar. They took Placidia and Valentinian with them, passed through Pannonia and Illyricum, and took Salona, a city of Dalmatia, by storm. From there Ardaburius advanced against the usurper with a fleet, while Aspar took the cavalry and, stealing a march by the speed of his attack, made himself master of the great city of Aquileia, Valentinian and Placidia being with him. So he won the great city without hardship. But a violent wind caught Ardaburius and brought him with two other triremes into the hands of the usurper. The usurper, looking toward a treaty, treated Ardaburius kindly; and he, enjoying much freedom, strengthened the plot against the usurper among the usurper's generals, who were already wavering themselves, and sent word to his son Aspar to come, as if success were at hand. Aspar quickly arrived with the cavalry, a battle broke out, and John was taken through the treachery of those about him and sent to Placidia and Valentinian at Aquileia; there his right hand was cut off first, and then he was beheaded, having been usurper for a year and a half. Then Theodosius sent Valentinian and proclaimed him emperor.
12.14PG 65:621
Ὅτι ᾿Αέτιος ὁ ὑποστράτηγος Ἰωάννου τοῦ ράννου, μετὰ τρεῖς ἡμέρας τῆς ἐκείνου τελευτῆς, βαρβάρους ἄγων μισθωτοὺς εἰς χιλιάδας παραγίνεται· καὶ συμπλοκῆς αὐτοῦ τε καὶ τῶν περὶ τὸν ῎Ασπαρα γεγενημένης, φόνος έκατέρωθεν ἐῤῥύη λύς. Ἔπειτα σπονδὰς ὁ ᾿Αέτιος τίθεται πρὸς Πλακιδίαν καὶ Οὐαλεντινιανὸν, καὶ τὴν τοῦ κόμητος ἀξίαν λαμβάνει καὶ οἱ βάρβαροι χρυσίῳ καταθέμενοι τὴν ὀργὴν καὶ τὰ ὅπλα, ὁμήρους τε δόντες, καὶ τὰ πιστὰ λαβόντες, εἰς τὰ οἰκεῖα ἤθη ἀπεχώρησαν. Τέλος τῶν ἐκλογῶν τοῦ παρόντος βιβλίου τῆς Ἐκκλησιαστικῆς Ἱστορίας Φιλοστοργίου. Τούτου Φλέγωνός φησι Φιλοστόργιος Ἴουστον τὰ κατὰ τοὺς Ἰουδαίους συμπεσόντα διὰ πλείονος ἐπεξελθεῖν τοῦ πλάτους· Φλέγωνος καὶ Δίωνος βραχέως ἐπιμνησθέντων, καὶ παρενθήκην αὐτὰ τοῦ ἰδίου λόγου ποιησαμένων. Ἐπεὶ τῶν γε εἰς εὐσέβειαν καὶ τὴν ἄλλην ἀρετὴν ἑλκόντων, οὐδ᾽ ὁτιοῦν οὐδ᾽ οὗτος δείκνυται πεφροντικὼς, ὄνπερ οὐδ᾽ ἐκεῖνοι τρόπον. Τουναντίον μὲν οὖν ὁ Ἰώσηπος, καὶ δεδοικότι ἔοικε καὶ εὐλαβουμένῳ ὡς μὴ προσκρούσειεν Ἕλλησι. Ἐν τεραστίοις δὲ καὶ βίῳ Εὐσέβιον τῆς Νικομηδείας, ὃν καὶ μέγαν ἀποκαλεῖ, καὶ Θεόφιλον τὸν Ἰνδὸν καὶ ἄλλους πλείονας ἐξαίρει. Ἐξαίρει δὲ ἐν μὲν λόγοις μάλιστα ᾿Αέτιον καὶ Εὐνόμιον, μόνους ἀνακαθάραι τὰ τῆς εὐσεβείας δόγματα τῷ χρόνῳ συγκεχωσμένα τερατευόμενος. Κατηγορεῖ δὲ ᾿Ακακίου μάλιστα τοῦ Καισαρείας τῆς κατὰ Παλαιστίνην ἐπισκοπήσαντος δεινότητά τε ἀνυπέρβλητον καὶ κακουργίαν ἄμαχον, μεθ' ὧν καὶ πάντων φησὶ κατισχύσαι τῶν τε ὁμοφρόνων δοκούντων, εἰς ἔχθραν δέ τινα καταστάντων, καὶ τῶν τἀναντία θρησκευόντων. Ἱστορεῖ δὲ ἀπὸ τῆς ᾿Αρείου περὶ τὴν αἵρεσιν σπουδῆς τε καὶ κατάρξεως, μέχρι τῆς ᾿Αετίου τοῦ δυσσεβεστάτου ἀνακλήσεως. Οὗτος δὲ ὁ ᾿Αέτιος παρ' αὐτῶν μὲν τῶν συναιρεσιωτῶν, διὰ τὸ κἀκείνους ὑπερβάλλεσθαι τῇ δυσσεβείᾳ, ὡς αὐτὸς οὗτος καὶ μὴ βουλόμενος ἱστορεῖ, τῆς διακονίας καθῃρέθη ὑπὸ δὲ τοῦ δυσσεβεστάτου Ἰουλιανοῦ ἀνεκλήθη τε καὶ φιλοφρόνως ἐδεξιώθη. Βασιλείου δὲ τοῦ μεγάλου ἐπεχείρησεν ὑφᾶναι μον, οὗ λαμπρότερον ἔδειξε. Τὴν μὲν γὰρ ἰσχὺν καὶ τὸ κάλλος τῆς ἐν τοῖς πανηγύρεσιν ὁμιλίας ὑπ᾿ αὐτῆς τῆς τῶν πραγμάτων ἐνεργείας ἐβιάσθη συμφθέγξασθαι· θρασὺν δ᾽ αὐτὸν ὁ δείλαιος ἀποκαλεῖ, καὶ ἀντιλογικῶν λόγων ἄπειρον, ὅτι, φησὶν, ἀπετόλμησεν Εὐνομίου ταῖς συγγραφαῖς ἀντιτάξασθαι. Τὸν τοιοῦτον Λεόντιον προσεταιρίζεται ὁ κακόφρων Φιλοστόργιος ἐν τῇ βίβλῳ ἀντὶ τοῦ, ὡς ὁμόφρονα τῆς ᾿Αρειανικῆς αὐτοῦ κακοφροσύνης. Περὶ ἀρχαιολογίας ἀπὸ τῆς ἱστορίας Φιλοστοργίου. ἐσχάτοις τῆς Παλαιστίνης τέρμασι, μεθ᾽ ἣν ἡ τῶν Φοινίκων ἐκδέχεται, κεῖται πόλις Δὰν ὀνομασθεῖσα πρότερον ἐκ τῆς τοῦ Δὰν φυλῆς, ὁπηνίκα χρόνον ἐπ᾿ οὐκ ὀλίγον οὗτοι δὴ μόνοι τοῦ παντὸς ἔθνους πλανώμενοι, τελευταῖον τὰ ταύτῃ κατασχόντες ρία, μόγις ἱδρύνθησαν, καὶ πόλιν ἐπὶ τοῖς ἄκροις αὐτῶν ὄρεσι δειμάμενοι, τὴν τοῦ Φυλάρχου σφῶν ἐπέθηκαν κλῆσιν. Καὶ τοῦτο ἦν τῆς Ἰουδαίας ὁ ἔσχατος πρὸς Φοινίκην ὄρος. Ταύτην χρόνῳ ὕστερον Ἡρώδης ὁ μέγας οἰκοδομήσας, Καισάρειαν Φιλίππου μετωνόμασε· νῦν δὲ Πανεάς ἐστι καλουμένη. Τὸ γὰρ Πανὸς ἐν ταύτῃ βρέτας στησάμενοι, εἰς τοῦτο τὴν τῆς λεως ἔτρεψαν προσηγορίαν. Ἐν ταύτῃ τῇ Πανεάδι τῶν τοῦ Ἰορδάνου πηγῶν ἡ ἑτέρα τίκτεται, δυοῖν αὐσῶν, Δὰν ἐκ τοῦ παλαιοῦ ὀνόματος ἔτι καὶ νῦν ὀνομαζομένη· τὴν γὰρ ἐτέραν, ἥτις Ἰδρ ἐπικαλεῖται, πόρῥωθεν αὐτῆς ὡς ἀπὸ σταδίων κολωνός τις τοῦ τοῦ προΐησιν ὄρους. Ὧν ἐξ ἑκατέρας προχεῖται ποταμὸς, ὁ μὲν Ἰοράτης, ὁ δὲ Δανίτης ἐπικαλούμενος· οἳ διὰ τοῦ ὄρους ἐνεχθέντες ἐπειδὴ καταβαῖεν εἰς τὸ πεδίον, ἐνταῦθα ἤδη ξυνίασιν, καὶ ἕνα μέγιστον ἀποτελοῦσι ποταμὸν, τὸν Ἰορδάνην. Ἐν ταυτῷ ἤδη τὸ τε ῥεῦμα καὶ τὴν προσηγορίαν κιρνάμενος, τὴν τῆς Τιβεριάδος διέξεισι λίμνην, μέσην τέμνων αὐτὴν, καὶ δι᾿ ὅλης αὐτῆς ἐν τῷ οἰκείῳ ὁλκῷ ῥεόμενος μέχρις ἂν ἐπὶ τὴν κατέναντι ἐκπεράσειε γῆν, ἴσος αὐτὸς ἑαυτῷ καὶ παραπλήσιος ὧν κάντεῦθεν ἤδη διὰ τῆς Παλαιστίνης ἐνεχθεὶς, ἅπας εἰς τὴν Νεκρὰν καλουμένην εἰσπεσὼν ἀφανίζεται θάλασσαν. Απολλινάριος γὰρ ἤκμαζε κατ' ἐκείνους τοὺς χρό αὐτοῦ τρόπον ἦν ἱκανώτατος· τῷ μέν γε ᾿Απολλινανους ἐν τῇ Λαοδικείᾳ τῆς Συρίας, καὶ Βασίλειος ἐν Καισαρείᾳ τῆς Καππαδοκίας, καὶ Γρηγόριος ἐν τῇ Ναζιανζῷ· σταθμὸς δὲ οὗτος ὁ τόπος ἐστὶ τῆς τῆς Καππαδοκίας. Τρεῖς δὲ οὗτοι ἄνδρες τότε τοῦ ὁμοουσίου προὐμάχουν κατὰ τοῦ ἑτεροουσίου, μακρῷ πάντας παρενεγκόντες τοὺς πρότερον καὶ ὕστερον ἄχρις ἐμοῦ τῆς αἱρέσεως προστάντας ὡς παῖδα παρ' αὐτοῖς κριθῆναι τὸν ᾿Αθανάσιον. Τῆς τε γὰρ ἔξωθεν καλουμένης παιδεύσεως ἐπὶ πλεῖστον οὗτοι προεληλύθεισαν, καὶ τῶν ἱερῶν Γραφῶν ὁπόσα εἰς ἀνάγνωσιν καὶ τὴν πρόχειρον μνήμην ἐτέλει, πολλὴν εἶχον τὴν ἐμπειρίαν· καὶ μάλιστά γε αὐτῶν ὁ ᾿Απολλινάριος οὗτος γὰρ δὴ καὶ τῆς Ἑβραΐδος διαλέκτου ἐπαΐειν οἷός τε ἦν. Καὶ μὴν καὶ συγγράφειν ἕκαστος ἐς τὸν ρίῳ τὸ ὑπομνηματικὸν εἶδος τῆς λέξεως, μακρῷ ἄριστα εἶχε· Βασίλειος δὲ πανηγυρίσαι λαμπρότατος ἦν. Τῷ δὲ γε Γρηγορίῳ, καὶ παρ' ἀμφοτέροις ἐξεταζομένῳ, μείζω βάσιν εἰς συγγραφὴν εἶχεν ὁ λόγος. Καὶ ἦν εἰπεῖν ᾿Απολλιναρίου μὲν ἀδρότερος, Βασιλείου δὲ σταθερώτερος. Τοσαύτης δὲ αὐτοῖς ἐν τῷ λέγειν καὶ γράφειν δυνάμεως οὔσης, καὶ τὸ ἦθος οὐδὲν ἦττον οἱ ἄνδρες παρείχοντο πρὸς τὴν τῶν πολλῶν θέαν ἐπαγωγότατον· ὥστε καὶ οἷς ὡρῶντο, καὶ οἷς ἔλεγον, καὶ ὁπόσα γράφοντες διεδίδοσαν, διὰ πάντων ἥρουν εἰς τὴν ἑαυτῶν κοινωνίαν τοὺς καθ' ὁτιοῦν αὐτῶν εὐχερέστερον ἀλίσκεσθαι δυναμένους.
Hoti ᾿Aetios ho hypostratēgos Iōannou tou rannou, meta treis hēmeras tēs ekeinou teleutēs, barbarous agōn misthōtous eis chiliadas paraginetai; kai symplokēs autou te kai tōn peri ton ᾿Aspara gegenēmenēs, phonos ekaterōthen errhyē lys. Epeita spondas ho ᾿Aetios tithetai pros Plakidian kai Oualentinianon, kai tēn tou komētos axian lambanei kai hoi barbaroi chrysiǭ katathemenoi tēn orgēn kai ta hopla, homērous te dontes, kai ta pista labontes, eis ta oikeia ēthē apechōrēsan. Telos tōn eklogōn tou parontos bibliou tēs Ekklēsiastikēs Historias Philostorgiou. Toutou Phlegōnos phēsi Philostorgios Iouston ta kata tous Ioudaious sympesonta dia pleionos epexelthein tou platous; Phlegōnos kai Diōnos bracheōs epimnēsthentōn, kai parenthēkēn auta tou idiou logou poiēsamenōn. Epei tōn ge eis eusebeian kai tēn allēn aretēn helkontōn, oud᾽ hotioun oud᾽ houtos deiknytai pephrontikōs, onper oud᾽ ekeinoi tropon. Tounantion men oun ho Iōsēpos, kai dedoikoti eoike kai eulaboumenǭ hōs mē proskrouseien Hellēsi. En terastiois de kai biǭ Eusebion tēs Nikomēdeias, hon kai megan apokalei, kai Theophilon ton Indon kai allous pleionas exairei. Exairei de en men logois malista ᾿Aetion kai Eunomion, monous anakatharai ta tēs eusebeias dogmata tǭ chronǭ synkechōsmena terateuomenos. Katēgorei de ᾿Akakiou malista tou Kaisareias tēs kata Palaistinēn episkopēsantos deinotēta te anyperblēton kai kakourgian amachon, meth' hōn kai pantōn phēsi katischysai tōn te homophronōn dokountōn, eis echthran de tina katastantōn, kai tōn tanantia thrēskeuontōn. Historei de apo tēs ᾿Areiou peri tēn hairesin spoudēs te kai katarxeōs, mechri tēs ᾿Aetiou tou dyssebestatou anaklēseōs. Houtos de ho ᾿Aetios par' autōn men tōn synairesiōtōn, dia to kakeinous hyperballesthai tę̄ dyssebeią, hōs autos houtos kai mē boulomenos historei, tēs diakonias kathę̄rethē hypo de tou dyssebestatou Ioulianou aneklēthē te kai philophronōs edexiōthē. Basileiou de tou megalou epecheirēsen hyphanai mon, hou lamproteron edeixe. Tēn men gar ischyn kai to kallos tēs en tois panēgyresin homilias hyp᾿ autēs tēs tōn pragmatōn energeias ebiasthē symphthenxasthai; thrasyn d᾽ auton ho deilaios apokalei, kai antilogikōn logōn apeiron, hoti, phēsin, apetolmēsen Eunomiou tais syngraphais antitaxasthai. Ton toiouton Leontion prosetairizetai ho kakophrōn Philostorgios en tę̄ biblǭ anti tou, hōs homophrona tēs ᾿Areianikēs autou kakophrosynēs. Peri archaiologias apo tēs historias Philostorgiou. eschatois tēs Palaistinēs termasi, meth᾽ hēn hē tōn Phoinikōn ekdechetai, keitai polis Dan onomastheisa proteron ek tēs tou Dan phylēs, hopēnika chronon ep᾿ ouk oligon houtoi dē monoi tou pantos ethnous planōmenoi, teleutaion ta tautę̄ kataschontes ria, mogis hidrynthēsan, kai polin epi tois akrois autōn oresi deimamenoi, tēn tou Phylarchou sphōn epethēkan klēsin. Kai touto ēn tēs Ioudaias ho eschatos pros Phoinikēn oros. Tautēn chronǭ hysteron Hērōdēs ho megas oikodomēsas, Kaisareian Philippou metōnomase; nyn de Paneas esti kaloumenē. To gar Panos en tautę̄ bretas stēsamenoi, eis touto tēn tēs leōs etrepsan prosēgorian. En tautę̄ tę̄ Paneadi tōn tou Iordanou pēgōn hē hetera tiktetai, dyoin ausōn, Dan ek tou palaiou onomatos eti kai nyn onomazomenē; tēn gar eteran, hētis Idr epikaleitai, porrhōthen autēs hōs apo stadiōn kolōnos tis tou tou proïēsin orous. Hōn ex hekateras procheitai potamos, ho men Ioratēs, ho de Danitēs epikaloumenos; hoi dia tou orous enechthentes epeidē katabaien eis to pedion, entautha ēdē xyniasin, kai hena megiston apotelousi potamon, ton Iordanēn. En tautǭ ēdē to te rheuma kai tēn prosēgorian kirnamenos, tēn tēs Tiberiados diexeisi limnēn, mesēn temnōn autēn, kai di᾿ holēs autēs en tǭ oikeiǭ holkǭ rheomenos mechris an epi tēn katenanti ekperaseie gēn, isos autos heautǭ kai paraplēsios hōn kanteuthen ēdē dia tēs Palaistinēs enechtheis, hapas eis tēn Nekran kaloumenēn eispesōn aphanizetai thalassan. Apollinarios gar ēkmaze kat' ekeinous tous chro autou tropon ēn hikanōtatos; tǭ men ge ᾿Apollinanous en tę̄ Laodikeią tēs Syrias, kai Basileios en Kaisareią tēs Kappadokias, kai Grēgorios en tę̄ Nazianzǭ; stathmos de houtos ho topos esti tēs tēs Kappadokias. Treis de houtoi andres tote tou homoousiou proumachoun kata tou heteroousiou, makrǭ pantas parenenkontes tous proteron kai hysteron achris emou tēs haireseōs prostantas hōs paida par' autois krithēnai ton ᾿Athanasion. Tēs te gar exōthen kaloumenēs paideuseōs epi pleiston houtoi proelēlytheisan, kai tōn hierōn Graphōn hoposa eis anagnōsin kai tēn procheiron mnēmēn etelei, pollēn eichon tēn empeirian; kai malista ge autōn ho ᾿Apollinarios houtos gar dē kai tēs Hebraïdos dialektou epaïein hoios te ēn. Kai mēn kai syngraphein hekastos es ton riǭ to hypomnēmatikon eidos tēs lexeōs, makrǭ arista eiche; Basileios de panēgyrisai lamprotatos ēn. Tǭ de ge Grēgoriǭ, kai par' amphoterois exetazomenǭ, meizō basin eis syngraphēn eichen ho logos. Kai ēn eipein ᾿Apollinariou men adroteros, Basileiou de statherōteros. Tosautēs de autois en tǭ legein kai graphein dynameōs ousēs, kai to ēthos ouden ētton hoi andres pareichonto pros tēn tōn pollōn thean epagōgotaton; hōste kai hois hōrōnto, kai hois elegon, kai hoposa graphontes diedidosan, dia pantōn hēroun eis tēn heautōn koinōnian tous kath' hotioun autōn eucheresteron aliskesthai dynamenous.
That Aetius, a subordinate general of the usurper John, three days after John's death, arrived bringing barbarian mercenaries numbering thousands; and when he and Aspar's forces engaged, much blood flowed on both sides. Then Aetius made a treaty with Placidia and Valentinian and received the rank of count; and the barbarians, laying down their anger and their arms for gold, gave hostages, received pledges, and went back to their own homes. End of the excerpts from the present book of the Church History of Philostorgius.
[Further fragments.] Philostorgius says that Justus [?] went through the events concerning the Jews at greater length, Phlegon and Dio having mentioned them only briefly and made them an appendix to their own account. Yet as for the things that lead to piety and the rest of virtue, not even this writer is shown to have cared at all, any more than they. Josephus, on the contrary, is like one afraid and cautious lest he offend the Greeks.
For marvels and for their lives he extols Eusebius of Nicomedia, whom he even calls great, and Theophilus the Indian and many others. In discourse he extols above all Aetius and Eunomius, telling the tale that they alone cleansed the doctrines of piety that time had buried. He accuses above all Acacius, who was bishop of Caesarea in Palestine, of unsurpassed cleverness and invincible villainy, with which, he says, he prevailed over everyone, both those who seemed to share his opinion but had fallen into some enmity, and those who held the opposite belief. His account runs from Arius's zeal for the heresy and its beginning to the recall of the most impious Aetius. This Aetius was deposed from the diaconate by his own fellow-heretics, because he surpassed even them in impiety, as this man himself relates though unwillingly; but he was recalled and kindly received by the most impious Julian. He tried to weave a reproach against Basil the Great, but showed him more brilliant; for by the very force of the facts he was compelled to join in speaking of the power and beauty of his festal discourses; yet the wretch calls him rash and inexperienced in controversial argument because, he says, he dared to set himself against Eunomius's writings.
Such a Leontius the evil-minded Philostorgius claims as a companion in his book, as one who shared his Arian evil-mindedness.
On antiquities, from the history of Philostorgius. At the farthest borders of Palestine, after which the land of the Phoenicians begins, lies a city formerly named Dan from the tribe of Dan, at the time when these alone of the whole nation wandered for no short time and at last, taking possession of the regions there, barely settled, and having built a city on the heights of their mountains, gave it the name of their tribal head. This was the farthest boundary of Judaea toward Phoenicia. Later Herod the Great built it up and renamed it Caesarea Philippi; now it is called Paneas, for they set up a statue of Pan in it and turned the city's name to this. In this Paneas one of the two sources of the Jordan rises (for there are two), still called Dan from the ancient name; the other, called Jor, a hill of the mountain sends out at a distance from it of about … stadia. From each of them a river pours out, one called the Jorates, the other the Danites; carried through the mountain, when they come down into the plain they join there and form one very great river, the Jordan. Mingling both stream and name into one, it passes through the lake of Tiberias, cutting through its middle and flowing through the whole of it in its own channel until it crosses to the land opposite, remaining equal and like to itself; and from there, carried through Palestine, it falls entirely into the sea called the Dead Sea and disappears.
For at that time Apollinaris flourished at Laodicea in Syria, Basil at Caesarea in Cappadocia, and Gregory at Nazianzus (this place is a station of Cappadocia). These three men then championed the homoousion against the heteroousion, far surpassing all who before and after, down to my time, led that heresy, so that beside them Athanasius was judged a child. For they had advanced very far in the so-called outside learning, and had great experience of the sacred Scriptures, in all that served for reading and ready memory, especially Apollinaris, for he could even understand the Hebrew language. And each was most capable of writing in his own manner: Apollinaris was by far the best in the commentary style of writing, Basil most brilliant in panegyric, while Gregory, examined beside both, had a style with a firmer footing for composition; one could say he was fuller than Apollinaris and steadier than Basil. With such power in speaking and writing, the men showed no less a character most attractive to the many to behold; so that by how they appeared, by what they said, and by all they wrote and distributed, they won over to their communion in every way those who could rather easily be caught by any of these.