Church History 2.42–3.2
Greek text: PG 67 (OCR text layer from the Bavarian State Library, cleaned for this site).English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 2 (1890).
Chapter 2
2.42PG 67:349–351
Οἱ δὲ περὶ ᾿Ακάκιον καὶ Εὐδόξιον, ἐν τῇ Κωνσταν τίνου πόλει περὶ τὸ ἀντικαθαιρεῖν καὶ αὐτοί τινας τοῦ ἑτέρου μέρους, ἀγῶνα ἐτίθεντο. Ἰστέον δὲ, ὅτι οὐδέτεροι διὰ θρησκείαν, ἀλλὰ δι᾽ ἑτέρας προφάσεις, τὰς καθαιρέσεις πεποίηνται. Διακρινόμενοι γὰρ περὶ πίστεως, ἐν τῷ καθαιρεῖν ἀλλήλους, τὴν ἀλλήλων πίστιν οὐ διεμέμφοντο, Συγχρώμενοι δὲ οἱ περὶ ᾿Ἀκάκιον τῇ τοῦ βασιλέως ὀργῇ, ἣν κατά τε τῶν ἄλλων, καὶ μάλιστα κατὰ Μακεδονίου φυλάττων ἐκτελέσαι ἐσπούδαζεν, καθαιροῦσι πρῶτον μὲν Μακεδ6ὡς αἴτιον πολλῶν φόνων γενόμενον, καὶ ὅτι διάκονον ἐπὶ πορνείᾳ ἁλόντα ἐδέξατο εἰς κοινωνίαν δὲ τὸν Κυζίκου, διότι Ἢ ράχλειόν τινα ἱερέα τοῦ ἐν Τύρῳ Ἡρακλέους, ἐπὶ γοητείᾳ ληφθέντα βαπτίσας, εἰς διάκονον προεβάλλετο. Βασίλειον δὲ, τὸν καὶ Βασιλᾶν, καὶ γὰρ οὕτως ὠνομάζετο, τὸν ἐν ᾿Αγκύρᾳ εἰς τὸν τόπον Μαρκέλλου προχειρισθέντα, ὡς ἀδίκως τινὰ βασανίσαντα, καὶ σιδηροδέσμοις φυλακαῖς χαταχλείσαντα " καὶ ὅτι συκοφαντίας τισὶν ἔῤῥαψεν" ἔτι μὴν ὅτι δι᾽ ἐπιστολῶν τὰς ἐν ᾿Αφρικῇ Ἐκκλησίας ἐτάραξεν" Δρακόντιον δὲ, ὅτι ἀπὸ Γαλατίας μετέβη εἰς Πέργαμον. Καθεῖλον δὲ Νεωνᾶν τὸν Σελευκείας, ἐν ἐγεγόνει ἡ σύνοδος, μὴν Σωφρόνιον τὸν Πομπηϊουπόλεως τῆς Παφλαγονίχ, Ἐλπίδιον Σατάλων τῆς Μακεδονίας, καὶ τῶν Ἱεροσολύμων Κύριλλον, ἄλλους δι᾽ ἄλλας αἰτίας ἐξέβαλλον.
Hoi de peri ᾿Akakion kai Eudoxion, en tę̄ Kōnstan tinou polei peri to antikathairein kai autoi tinas tou heterou merous, agōna etithento. Isteon de, hoti oudeteroi dia thrēskeian, alla di᾽ heteras prophaseis, tas kathaireseis pepoiēntai. Diakrinomenoi gar peri pisteōs, en tǭ kathairein allēlous, tēn allēlōn pistin ou diememphonto, Synchrōmenoi de hoi peri ᾿Akakion tę̄ tou basileōs orgę̄, hēn kata te tōn allōn, kai malista kata Makedoniou phylattōn ektelesai espoudazen, kathairousi prōton men Maked6hōs aition pollōn phonōn genomenon, kai hoti diakonon epi porneią halonta edexato eis koinōnian de ton Kyzikou, dioti Ē rachleion tina hierea tou en Tyrǭ Hērakleous, epi goēteią lēphthenta baptisas, eis diakonon proeballeto. Basileion de, ton kai Basilan, kai gar houtōs ōnomazeto, ton en ᾿Ankyrą eis ton topon Markellou procheiristhenta, hōs adikōs tina basanisanta, kai sidērodesmois phylakais chatachleisanta " kai hoti sykophantias tisin errhapsen" eti mēn hoti di᾽ epistolōn tas en ᾿Aphrikę̄ Ekklēsias etaraxen" Drakontion de, hoti apo Galatias metebē eis Pergamon. Katheilon de Neōnan ton Seleukeias, en egegonei hē synodos, mēn Sōphronion ton Pompēïoupoleōs tēs Paphlagonich, Elpidion Satalōn tēs Makedonias, kai tōn Hierosolymōn Kyrillon, allous di᾽ allas aitias exeballon.
Acacius, Eudoxius, and their party at Constantinople strove to depose in turn some of the other party themselves. It should be known that neither side made the depositions on account of religion, but on other pretexts; for though they differed about the faith, in deposing one another they did not find fault with each other’s faith. Acacius’s party, making use of the emperor’s anger, which he cherished against the others and especially against Macedonius and was eager to carry out, first deposed Macedonius, as having been the cause of many murders, and because he had received into communion a deacon convicted of sexual immorality. Eleusius of Cyzicus they deposed because he had baptized one Heraclius, a priest of Heracles at Tyre, who had been caught in sorcery, and promoted him deacon. Basil, also called Basilas (for so he was named too), who had been appointed at Ancyra in place of Marcellus, they deposed as having unjustly tortured someone and shut him up in prison in iron chains, and because he had stitched together slanders against some, and further because he had troubled the churches in Africa by letters. Dracontius they deposed because he had moved from Galatia to Pergamum. They also deposed Neonas of Seleucia, in which the synod had been held, and Sophronius of Pompeiopolis in Paphlagonia, Elpidius of Satala in Macedonia, and Cyril of Jerusalem; and others they expelled for various other reasons.
Notes and citation
Summary: Acacius’s party deposes Macedonius, Eleusius, Basil of Ancyra, Cyril of Jerusalem, and others on disciplinary rather than doctrinal pretexts.
- Socrates’ judgement that the depositions on both sides were not made for doctrine is his own.
Topics: Church office
Cite (SBL): Socrates, Hist. eccl. 2.42 (PG 67:349–351; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-42). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-42
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
2.43PG 67:351–355
Εὐστάθιος δὲ ὁ τῆς ἐν ᾿λρμενίχ Σεβαστείας, οὔτε εἰς ἀπολογίαν ἐδέχθη, διότι ὑπὸ Εὐλαλίου τοῦ ἰδίου πατρὺς καὶ ἐπισκόπου Καισαρείας τῆς ἐν Καππαδοχίχ, ἤδη πρότερον καθήρητο, ἐπειδὴ ἀνάρμοστον τῇ ἱερωσύνῃ στολὴν ἤμφίεστο. Ἰστέον δὲ, ὅτι εἰς τόπον Εὐσταθίου Μελέτιος κατέστη ἐπίσκοπος, περὶ οὗ ὕστερον ἐροῦμεν. Εὐστάθιος μέντος μεταταῦτα ἐν τῇ δι᾽ αὐτὸν γενομένῃ Γάγγραις ἃ τῆς Παφλαγονίας συνόδῳ κατεκρίθη, διότι μετὰ τὸ καθαιρεθῆναι αὐτὸν ἐν τῇ κατὰ Καισάρειαν συνὀϑῳ, πολλὰ παρὰ τοὺς ἐχχλησιαστιχοὺ“ τύπους ἔπραττεν. Γαμεῖν γὰρ ἐχώλνε, βρωμάτων ὁπέχεσθαι ἐδογμάτιζεν. Καὶ διὰ τούτων πολλοὺς μὲν τοὺς γεγαμηκότας, τοῦ συνοικεσίου ἐχώριζε, καὶ τὰς ἐκκλησίας ἐκτρεπομένους, ἐπ᾿ οἰκίας τὴν κοινωνίαν ποιεῖσθαι ἀνέπειθε. Δούλους τε προσχήματι θεοσεβείας τῶν δεσποτῶν ἀπέσπα. Αὐτός τε φιλοσόφου σχῆμα φορῶν, καὶ τοὺς ἀκολουθοῦντας αὐτῷ ξένῃ στολῇ χρῆσθαι ἐποίει. Καὶ τὰς γυναῖκας κείρεσθαι παρεσκεύαζεν. Καὶ τὰς μὲν ὡρισμένας νηστείας ἐκτρέπεσθαι· τὰς κυριακὰς δὲ νηστεύειν ἐδίδασκεν. Ἐν οίκοις τε γεγαμηκότων εὐχὰς ἐκώλυε γενέσθαι· καὶ πρεσβυτέρου γυναῖκα ἔχοντος, ἣν νόμῳ λαϊκὸς ὢν ἠγάγετο, τὴν εὐλογίαν καὶ τὴν κοινωνίαν, ὡς μῦσος ἐκκλίνειν ἐκέλευε. Καὶ ἄλλα πλεῖστα παραπλήσια τούτοις ποιοῦντος αὐτοῦ καὶ διδάσκοντος, σύνοδος, ὡς ἔφην, ἐν Γάγγραις τῆς Παφλαγονίας συναχθεῖσα, αὐτόν τε καθεῖλε, καὶ τὰ δόγματα αὐτοῦ ἀνεθεμάτισε. Ταῦτα μὲν οὖν ὕστερον ἐγένετο. Τότε δὲ ἐκβληθέντος Μακεδονίου, Εὐδόξιος ὁ ἐν δευτέρῳ τὸν τιοχείας θέμενος θρόνον, τῆς Κωνσταντινουπόλεως ἀναδείκνυται, τῶν περὶ ᾿Ακάκιον ἐνθρονισάντων αὐτὸν· οἱ ἐλάνθανον ἑαυτοὺς, ἐναντία νομοθετοῦντες τοῖς ὑπ᾿ αὐτῶν κεκριμένοις. Οἱ γὰρ Δρακόντιον καθελόντες διότι ἐκ Γαλατίας μετέβη εἰς Πέργαμον, οὐκ ἐλογίζοντο, Εὐδόξιον δεύτερον τότε ποιούμενον τὴν μετάβασιν ἐνθρονίζοντες, ὡς ὑπεναντία τοῖς οἰκείοις δόγμασιν ἔπραττον. Ταῦτα κατεργασάμενοι, τὴν μὲν ἀναγνωσθεῖσαν πίστιν εἰς τὴν ᾿Αρίμηνον μετὰ τῆς γενομένης προσθήκης, ὡς διορθώσαντες ἐξεπέστειλαν· ἐντειλάμενοι τοὺς μὴ ὑπογράφοντας αὐτῇ ἐξορίζεσθαι, κατὰ πρόσταγμα τοῦ βασιλέως. Γνώριμα δὲ καθιστῶσι ὑπ᾽ πεπραγμένα, ἀσεδής, εὐσεύής, τοῖς τε ἄλλοις τοῖς κατὰ τὴν ἀνατολὴν ὁμοδόξοις, Πατροφίλῳ τῷ Σχνθοπόλεως. Οὗτος γὰρ ἐκ τῆς Σελευκείας ἐπὶ τὴν οἰκείαν εὐθὺς ὥρμησε πόλιν. Εὐδοξίου δὲ ἀναδειχθέντος τῆς μεγαλοπόλεως τηνικαῦτα ἡ μεγάλη ἐκκλησία ὀνομαζομένη Σοφία ἕνεκχαινίσθη, ἐν ὑπατείᾳ Κωνσταντίου τὸ δέκατον, Ἰουλιανοῦ Καίσαρος τὸ τρίτον, τῇ πεντεχαιδεχάτῃ τοῦ Φεθροναρίου μηνός. Εὐδόξιος δὲ καθεσθεὶς εἰς τὸν θρόνον αὐτῆς, πρώτην ἐκείνην τὴν πολυθρύλλητον ἀφῆκε φωνὴν, φράσας" Ὃ Πατὴρ ἀσεδής " ὁ Υἱὸς εὐσεδής. Θορύθου δὲ καὶ στάσεως ἐπὶ τοῦτο γενομένης, Μηδὲν, ἔφη, ταράττεσθε πρὸς τὸ λεχθὲν ὑπ’ ἐμοῦ" ὁ γὰρ Πατὴρ ἀσεῦῃς, ὅτι οὐδένα σέδει" ὁ δὲ Υἱὸς εὐσεβὴς, ὅτι σέδει τὸν Πατέρα. Τοιαῦτα δὲ τοῦ Εὐἀσεβὴς δοξίον εἰπόντος, ὁ μὲν θόρυδος κατεστάλη " γέλως δὲ εὐσεδῆς, ἀντὶ θορύβου κατεῖχε πολὺς τὴν ἐκκλησίαν. Καὶ μένει τὸ λεχθὲν ἄχρι δεῦρο γελώμενον. Τοιαῦτα γὰρ δὴ οἱ αἱρεσιάρχαι σοφιζόμενοι, περὶ τυιαύτας ἀσχολούμενοι λέξεις, τὴν Ἐκκλησίαν διέσπασαν. Τοῦτο μὲν οὖν τοιοῦτο τέλος καὶ ἡ ἐν Κωνσταντίνου πόλει γενομένη σύνοδος ἔτχεν.
Eustathios de ho tēs en ᾿lrmenich Sebasteias, oute eis apologian edechthē, dioti hypo Eulaliou tou idiou patrys kai episkopou Kaisareias tēs en Kappadochich, ēdē proteron kathērēto, epeidē anarmoston tę̄ hierōsynę̄ stolēn ēmphiesto. Isteon de, hoti eis topon Eustathiou Meletios katestē episkopos, peri hou hysteron eroumen. Eustathios mentos metatauta en tę̄ di᾽ auton genomenę̄ Gangrais ha tēs Paphlagonias synodǭ katekrithē, dioti meta to kathairethēnai auton en tę̄ kata Kaisareian synoϑǭ, polla para tous echchlēsiastichou“ typous epratten. Gamein gar echōlne, brōmatōn hopechesthai edogmatizen. Kai dia toutōn pollous men tous gegamēkotas, tou synoikesiou echōrize, kai tas ekklēsias ektrepomenous, ep᾿ oikias tēn koinōnian poieisthai anepeithe. Doulous te proschēmati theosebeias tōn despotōn apespa. Autos te philosophou schēma phorōn, kai tous akolouthountas autǭ xenę̄ stolę̄ chrēsthai epoiei. Kai tas gynaikas keiresthai pareskeuazen. Kai tas men hōrismenas nēsteias ektrepesthai; tas kyriakas de nēsteuein edidasken. En oikois te gegamēkotōn euchas ekōlye genesthai; kai presbyterou gynaika echontos, hēn nomǭ laïkos ōn ēgageto, tēn eulogian kai tēn koinōnian, hōs mysos ekklinein ekeleue. Kai alla pleista paraplēsia toutois poiountos autou kai didaskontos, synodos, hōs ephēn, en Gangrais tēs Paphlagonias synachtheisa, auton te katheile, kai ta dogmata autou anethematise. Tauta men oun hysteron egeneto. Tote de ekblēthentos Makedoniou, Eudoxios ho en deuterǭ ton tiocheias themenos thronon, tēs Kōnstantinoupoleōs anadeiknytai, tōn peri ᾿Akakion enthronisantōn auton; hoi elanthanon heautous, enantia nomothetountes tois hyp᾿ autōn kekrimenois. Hoi gar Drakontion kathelontes dioti ek Galatias metebē eis Pergamon, ouk elogizonto, Eudoxion deuteron tote poioumenon tēn metabasin enthronizontes, hōs hypenantia tois oikeiois dogmasin epratton. Tauta katergasamenoi, tēn men anagnōstheisan pistin eis tēn ᾿Arimēnon meta tēs genomenēs prosthēkēs, hōs diorthōsantes exepesteilan; enteilamenoi tous mē hypographontas autę̄ exorizesthai, kata prostagma tou basileōs. Gnōrima de kathistōsi hyp᾽ pepragmena, asedēs, euseuēs, tois te allois tois kata tēn anatolēn homodoxois, Patrophilǭ tǭ Schnthopoleōs. Houtos gar ek tēs Seleukeias epi tēn oikeian euthys hōrmēse polin. Eudoxiou de anadeichthentos tēs megalopoleōs tēnikauta hē megalē ekklēsia onomazomenē Sophia henekchainisthē, en hypateią Kōnstantiou to dekaton, Ioulianou Kaisaros to triton, tę̄ pentechaidechatę̄ tou Phethronariou mēnos. Eudoxios de kathestheis eis ton thronon autēs, prōtēn ekeinēn tēn polythryllēton aphēke phōnēn, phrasas" Ho Patēr asedēs " ho Huios eusedēs. Thorythou de kai staseōs epi touto genomenēs, Mēden, ephē, tarattesthe pros to lechthen hyp’ emou" ho gar Patēr aseuę̄s, hoti oudena sedei" ho de Huios eusebēs, hoti sedei ton Patera. Toiauta de tou Euasebēs doxion eipontos, ho men thorydos katestalē " gelōs de eusedēs, anti thorybou kateiche polys tēn ekklēsian. Kai menei to lechthen achri deuro gelōmenon. Toiauta gar dē hoi hairesiarchai sophizomenoi, peri tuiautas ascholoumenoi lexeis, tēn Ekklēsian diespasan. Touto men oun toiouto telos kai hē en Kōnstantinou polei genomenē synodos etchen.
Eustathius of Sebastia in Armenia was not even admitted to make a defence, because he had already been deposed earlier by Eulalius, his own father and bishop of Caesarea in Cappadocia, for wearing dress unbecoming to the priesthood. It should be known that Meletius was appointed bishop in the place of Eustathius; of him we shall speak later. Eustathius was afterwards condemned at the synod held on his account at Gangra in Paphlagonia, because after his deposition at the synod of Caesarea he did many things contrary to the church’s rules. For he forbade marriage and taught abstention from foods. By these means he separated many who were married from living together, and persuaded those who turned away from the churches to hold communion in houses. Under the pretext of piety he drew slaves away from their masters. He himself wore a philosopher’s garb and had his followers use strange dress, and he had women cut their hair. He taught them to turn away from the appointed fasts and to fast on Sundays. He forbade prayers to be held in the houses of married people; and he ordered that the blessing and communion of a presbyter who had a wife, whom he had lawfully married while still a layman, be shunned as an abomination. As he did and taught very many other things like these, a synod, as I said, assembled at Gangra in Paphlagonia, deposed him and anathematized his doctrines. This happened later.
At that time, when Macedonius had been expelled, Eudoxius, who had made Antioch his second see, was declared bishop of Constantinople, Acacius’s party enthroning him. They did not notice that they were legislating against their own decisions. For those who deposed Dracontius because he had moved from Galatia to Pergamum did not reckon that, in enthroning Eudoxius, who was then making his second move, they were acting against their own decrees. Having accomplished this, they sent the faith read at Ariminum, with the addition made to it, as if corrected, ordering that those who would not sign it be exiled according to the emperor’s command. They made known what they had done to the others of their opinion in the East, and to Patrophilus of Scythopolis; for he had gone straight from Seleucia to his own city. When Eudoxius was appointed to the great city, the great church called Sophia was then dedicated, in the consulship of Constantius for the tenth time and Julian Caesar for the third, on the fifteenth of February. Eudoxius, taking his seat on its throne, first uttered that much-talked-of saying: “The Father is impious, the Son pious.” When uproar and commotion arose at this, he said: “Do not be troubled at what I have said. For the Father is impious because he reveres no one, but the Son is pious because he reveres the Father.” When Eudoxius said this, the uproar was quieted, and instead of uproar great laughter filled the church; and the saying is laughed at to this day. By such sophistries, busying themselves with such words, the heresiarchs tore the church apart. Such was the end of the synod held at Constantinople.
1 Tim 4:3 (allusion, medium confidence)
Notes and citation
Summary: Eustathius of Sebastia, previously deposed, is later condemned at Gangra for forbidding marriage and separating married couples; Eudoxius becomes bishop of Constantinople and jests at the dedication of the Great Church.
- The teachings condemned at the synod of Gangra are listed as Socrates gives them; the synod’s canons are on this site.
- Eudoxius’s saying plays on asebēs (“impious”, but literally “not reverencing”) and eusebēs (“pious”, literally “reverencing well”).
- The consulship of Constantius (tenth) and Julian (third) is 360.
- A marginal note in the scan (“impious, pious”) is not translated where it interrupts the sentence on the letters sent to the East; some words there are lost and the sense is translated.
Extrabiblical texts: Conc. Gangr. (Canons of the Council of Gangra; allusion)
Topics: Marriage, Fasting, Church office, Heresy
Cite (SBL): Socrates, Hist. eccl. 2.43 (PG 67:351–355; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-43). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-43
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-2-43) · Report an error
Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
2.44PG 67:355–357
Ἤδη δὲ λοιπὸν καὶ τὰ περὶ Μελετίου λεκτέον. Οὗτος γὰρ, ὡς μικρὸν ἔμπροσθεν εἶπον, τῆς νίων Σεβαστείας ἐπίσκοπος προεδλήθη, Εὐσταθίου καθαιρεθέντος. Ἔχ δὲ Σεβαστείας εἰς Βέροιαν τῆς Συρίας μετηνέχθη. Γενόμενος δὲ ἐν τῇ κατὰ Σελεύκειαν συνόδῳ, καὶ τῇ πίστει τῶν περὶ ᾿Ακάκιον ὑπογράψας, ὡς εἶχεν ἐπὶ τὴν Βέροιαν ἀνεχώρησε. Γενομένης δὲ τῆς ἐν Κωνσταντίνου πόλει συνόδου, οἱ ἐν Ἀντιοχείᾳ πυθόμενοι τὸν Εὐδόξιον καταπεφρονηκέναι μὲν τῆς αὐτῶν Ἐκκλησίας, ἐπὶ δὲ τὸν πλοῦτον Κωνσταντινουπόλεως ἀποκεκλικέναι, μεταπεμψάμενοι τὸν Μελέτιον ὰ ἐκ τῆς Βεροίας, εἰς τὴν ᾿Αντιοχείας Ἐκκλησίαν ἐνθρονίζουσιν. Ὁ δὲ, πρῶτον μὲν περὶ δόγματος διαλέγεσθαι ὑπερετίθετο, μόνην δὲ τὴν ἠθικὴν διδασκαλίαν τοῖς ἀκροαταῖς προσήκειν. Προβαίνων δὲ, τὴν ἐν Νικαίᾳ παρετίθετο πίστιν, καὶ διδάσκει τὸ ὁμοούσιον ε. Ταῦτα πυθόμενος ὁ βασιλεὺς, τὸν μὲν ἐξόριστον γενέσθαι ἐκέλευσεν · Εὐζώϊον δὲ τὸν ἤδη πρότερον ἅμα ᾿Αρείῳ καθαιρεθέντα, τῆς ᾿Αντιοχείας ἐπίσκοπον προχειρισθῆναι πεποίηκεν. Ὅσοι δὲ τὴν πρὸς Μελέτιον διάθεσιν ἔσωζον, καταλιπόντες τὸ ᾿Αρειανικὸν ἄθροισμα, κατ' ἰδίαν τὰς συναγωγὰς ἐποιήσαντο· τῶν τὸ ὁμοούσιον ἐξ ἀρχῆς φρονούντων μὴ θελησάντων αὐτοῖς κοινωνεῖν, διότι ἐκ τῆς ᾿Αρειανῆς ψήφου τὴν χειροτονίαν Μελέτιος εἶχε λαβών· καὶ ὅτι ἀκολουθήσαντες αὐτῷ, ὑπ᾿ ἐκείνων βαπτισθέντες ἐτύγχανον. Τοῦτον μὲν οὖν τὸν τρόπον, καὶ ἡ ἐν Αντιοχείᾳ Ἐκκλησία εἰς ἕτερον ὁμόδοξον διετέθη μέρος. Ὁ μέντοι βασιλεὺς, πυθόμενος κινεῖσθαι πάλιν κατὰ Ῥωμαίων τὰ Περσῶν ἔθνη, ταχέως ἐπὶ τὴν ᾿Αντιόχειαν ὥρμησεν,
Ēdē de loipon kai ta peri Meletiou lekteon. Houtos gar, hōs mikron emprosthen eipon, tēs niōn Sebasteias episkopos proedlēthē, Eustathiou kathairethentos. Ech de Sebasteias eis Beroian tēs Syrias metēnechthē. Genomenos de en tę̄ kata Seleukeian synodǭ, kai tę̄ pistei tōn peri ᾿Akakion hypograpsas, hōs eichen epi tēn Beroian anechōrēse. Genomenēs de tēs en Kōnstantinou polei synodou, hoi en Antiocheią pythomenoi ton Eudoxion katapephronēkenai men tēs autōn Ekklēsias, epi de ton plouton Kōnstantinoupoleōs apokeklikenai, metapempsamenoi ton Meletion a ek tēs Beroias, eis tēn ᾿Antiocheias Ekklēsian enthronizousin. Ho de, prōton men peri dogmatos dialegesthai hyperetitheto, monēn de tēn ēthikēn didaskalian tois akroatais prosēkein. Probainōn de, tēn en Nikaią paretitheto pistin, kai didaskei to homoousion e. Tauta pythomenos ho basileus, ton men exoriston genesthai ekeleusen ; Euzōïon de ton ēdē proteron hama ᾿Areiǭ kathairethenta, tēs ᾿Antiocheias episkopon procheiristhēnai pepoiēken. Hosoi de tēn pros Meletion diathesin esōzon, katalipontes to ᾿Areianikon athroisma, kat' idian tas synagōgas epoiēsanto; tōn to homoousion ex archēs phronountōn mē thelēsantōn autois koinōnein, dioti ek tēs ᾿Areianēs psēphou tēn cheirotonian Meletios eiche labōn; kai hoti akolouthēsantes autǭ, hyp᾿ ekeinōn baptisthentes etynchanon. Touton men oun ton tropon, kai hē en Antiocheią Ekklēsia eis heteron homodoxon dietethē meros. Ho mentoi basileus, pythomenos kineisthai palin kata Rhōmaiōn ta Persōn ethnē, tacheōs epi tēn ᾿Antiocheian hōrmēsen,
Now we must speak about Meletius. He, as I said a little before, was put forward as bishop of Sebastia when Eustathius was deposed. From Sebastia he was transferred to Beroea in Syria. Attending the synod at Seleucia and signing the faith of Acacius’s party, he went back at once to Beroea. When the synod at Constantinople had been held, the people of Antioch, learning that Eudoxius had despised their church and turned to the wealth of Constantinople, sent for Meletius from Beroea and enthroned him in the church of Antioch. At first he put off discussing doctrine, saying that only moral teaching was fitting for his hearers. But as he went on, he set out the faith of Nicaea and taught the homoousios. When the emperor learned this, he ordered him into exile, and had Euzoius, who had long before been deposed together with Arius, appointed bishop of Antioch. Those who kept their attachment to Meletius left the Arian assembly and held their gatherings separately; but those who had held the homoousios from the beginning would not communicate with them, because Meletius had received his ordination by the vote of the Arians, and because his followers had been baptized by them. In this way the church at Antioch too was divided into another party, though of the same opinion. The emperor, learning that the Persian nations were moving against the Romans again, hastened quickly to Antioch.
Notes and citation
Summary: Meletius, made bishop of Antioch, preaches the homoousios and is exiled; Euzoius replaces him, and the Nicene party at Antioch splits between Meletians and the older Nicene congregation.
Topics: Church office, Trinity, Baptism
Cite (SBL): Socrates, Hist. eccl. 2.44 (PG 67:355–357; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-44). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-44
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
2.45PG 67:357–361
Μακεδόνιος δὲ τῆς Κωνσταντινουπόλεως ἐκβληθεὶς, καὶ μὴ φέρων τὴν καταδίκην, ἡσυχάζειν οὐδαμῶς ἡνείχετο· ἀλλὰ ἀποκλίνει μὲν πρὸς τοὺς τοῦ ἑτέρου μέρους, οἱ ἐν τῇ Σελευκείᾳ καθεῖλον τοὺς περὶ ᾿Ακάκιον. Διεπρεσβεύετο δὲ πρός τε Σωφρόνιοι καὶ Ἐλεύσιον, ἀντέχεσθαι μὲν τῆς πρότερον ἐν Ἀν τιοχείᾳ ἐκτεθείσης πίστεως, μεταταῦτα δὲ ἐν Σελευ κείᾳ βεβαιωθείσης, καὶ παρασήμῳ ὀνόματι (97 δὺ9 σοῦ ὁμοιούσιον, ὁμοιούσιον τὴν πίστιν ἐπιφημισθῆναι παρήνεσε, Συνοἱ ὁμοιούσιον Πνευματομάχους ἐῤῥεον οὖν πρὸς αὐτὸν πολλοὶ τῶν γνωρίμων αὐτῷ, Μακεδονιανοὶ χρηματίζουσιν ἐξ αὐτοῦ" ὅσοι τε ἐν τῇ κατὰ Σελεύκειαν συνόδῳ τοῖς περὶ ᾿Ακάκιον διεκρίθησαν, φανερῶς τὸ ὁμοιούσιον ἐδογμάτισαν τὸ πρότερον, ἤδη μὲν οὐχ ἐχτρανοῦντες αὐτό. Φήμη δέ τις παρὰ τοῖς πολλοῖς ἐκράτει, ὡς οὐχ εἴη Μακεδονίου τοῦτο εὕρεμα" Μαραθωνίου δὲ μᾶλλον, ὃν μικρὸν ἔμπροσθεν τῆς Νικομηδείας πεποιήκεισαν ἐπίσκοπον διὸ Μαραθωνιανοὺς καλοῦσιν αὐτούς. Τούτοις δὴ προσφεύγει καὶ Εὐστάθιος, ὁ τῆς Σεβαστείας ἐκβληθεὶς, διὰ πρόφασιν ἣν μικρῷ πρότερον εἴρηχα. Ὡς δὲ ὁ Μακεδόνιος τὸ ἅγιον Πνεῦμα συναναλαθεῖν εἰς τὴν θεολογίαν τῆς Τριάδος ἐξέκλινε τότε δὴ καὶ Εὐστάθιος" Ἐγὼ, ἔφη, οὔτε Θεὸν ὀνομάζειν πὸ Πνεῦμα τὸ ἅγιον αἱροῦμαι, οὔτε κτίσμα καλεῖν τολμήσαιμι. Διὰ ταύτην δὲ τὴν αἰτίαν, καὶ Πνευματομάχους ἀποχαλοῦσιν αὑτοὺς οἱ τὸ ὁμοούσιον Ὁρονοῦντες. Ὅπως μὲν οὖν οἱ περὶ Μακεδόνιον εἰς τὸν Ἑλλήσποντον πλεονάζουσι, κατὰ χώραν ἐρῶ. δὲ περὶ ᾿Ακάκιον, σπουδὴν πεποίηνται αὖθις ἐν τῇ ᾿Αντιοχείᾳ συνελθεῖν, μεταγνόντες ὅτι ὅλως ὅμοιον εἰρήῆχααι τὸν Υἱὸν τῷ Πατρί. Τῇ οὖν ἑξῆς ὑπατείᾳ, ἥτις ἐστὶ Ταύρου καὶ Φλωρεντίου, γενόμενοι κατὰ τὴν Συρίας ᾿Αντιόχειαν.. Εὐζωῖου κρατοῦντος τῆς ἐκεῖ ᾿Ἐχχλησίας, τοῦ βασιλέως ἐν αὐτῇ διατρίθοντος, ὀλίγοι τινὲς ἀνεκίνουν αὖθις τὰ δεδογμένα αὑτοῖς, φάσκοντες δεῖν περιαιρεθῆναι τὴν τοῦ ὁμοίου λέξιν ἐχ τῆς ἐχδοθείσης πίστεως ἐν τῇ ᾿Αριμήνῳ, καὶ ἐν Κωνσταντίνου πόλει. Οὐχέτι ἐπιχρύπτοντες, ἀλλὰ ἀναφανδὸν λέγοντες, ὅτι κατὰ πάντα ἀνόμοιος ὁ Υἱὸς τῷ Πατρὶ, οὐ μόνον κατὰ τὴν οὐσίαν, ἀλλὰ δὴ καὶ κατὰ βούλησιν’ ἐξ οὐχ ὄντων τε αὐτὸν, ὡς ἔλεγε, αὐτοὶ γενέσθαι ἀπεφήναντο. Συνελαμβάνοντο δὲ ταύτῃ τῇ δόξῃ, οἱ ἐν ᾿Αντιοχείᾳ τότε τὰ ᾿ΑΛετίου φρονοῦντες" διόπερ μετὰ τοῦ ἔχειν τὴν ᾿Αρειανὴν προσωνυμίαν, ἔτι ἀνόμοιοι ἐξουχόντιοι ἐχλήθησαν δ ὑπὸ τῶν ἐν Ἀντιοχείᾳ φρονούντων μὲν τὸ ὁμοούσιον, διηρημένων δὲ τότε διὰ τὴν ἐπὶ Μελετίῳ γενομένην αἰτίαν, ὡς μοι καὶ πρότερον εἴρηται. Ερωτηθέντες δ' οὖν ὅμως παρ᾽ ἐκείνων, διὰ τί ἐν τῇ ἐκθέσει τῆς ἑαυτῶν πίστεως, Θεὸν ἐκ Θεοῦ τὸν Υἱὸν εἰπόντες, ἀνόμοιόν τε καὶ ἐξ οὐκ ὄντων τολμῶσιν ὀνομάζειν, τοιοῖσδε σοφίσμασιν ἐπεχείρουν τὴν ἀντίθεσιν ἀποδύεσθαι· ὅτι Οὕτως, φησὶν, εἴρηται τὸ ἐκ Θεοῦ, ὡς εἴρηται παρὰ τῷ Ἀποστόλῳ, Τὰ δὲ πάντα ἐκ τοῦ Θεοῦ· ἓν οὖν τῶν πάντων, καὶ ὁ Υἱός ἐστιν ἐκ τοῦ Θεοῦ· καὶ διατοῦτο πρόσκειται ἐν ταῖς ἐκδόσεσι τὰ, Κατὰ τὰς Γραφάς. Τούτου δὲ τοῦ σοφίσματος ἀρχηγὸς ἦν Γεώργιος ὁ Λαοδικείας ἐπίσκοπος. Ὅστις ἀνάγωγος ὢν τῶν τοιούτων λόγων, ἠγνόησεν ὅπως τὰ τοιαῦτα τοῦ Ἀποστόλου ἰδιώματα τοῖς ἀνωτέρω χρόνοις Ωριγένης πλατύτερον ἐξετάσας ἡρμήνευσεν. ᾿Αλλ' ὅμως, εἰ καὶ τοιαῦτα ἐπεχείρουν σοφίζεσθαι, τοὺς ὀνειδισμοὺς καὶ τὴν κατάγνωσιν οὐ φέροντες ἀνέγνωσαν τὴν αὐτὴν πίστιν, ἣν καὶ ἐν Κωνσταντίνου πόλει. Καὶ οὕτως κατὰ πόλεις τὰς ἑαυτῶν ἀνεχώρησαν. Γεώργιος μὲν οὖν ἐπὶ τὴν ᾿Αλεξάνδρειαν ὀρμήσας, τῶν τε Ἐκκλησιῶν ἐκράτει, ᾿Αθανασίου ἔτι ἀφανοῦς τυγχάνοντος, καὶ τοὺς ἐν ᾿Αλεξανδρείᾳ μὴ φρονοῦντας τὰ αὐτοῦ συνήλαυνε. Χαλεπὸς δὲ ἦν καὶ τῷ δήμῳ τῆς πόλεως · τοῖς πλείοσι γὰρ ἦν ἀπεχθής. Ἐν δὲ τοῖς Ἱεροσολύμοις ἀντὶ Κυρίλλου προεχειρίσθη Αῤῥήνιος. Ἰστέον δὲ, ὅτι καὶ μετ' ἐκεῖνον Ἡράκλειος κατέστη, καὶ αὖθις Ἱλάριος· ὕστερον δὲ χρόνῳ Κύριλλος ἐπέβη τῶν Ἱεροσολύμων, καὶ τῆς ἐκεῖ Ἐκκλησίας ἐγκρατὴς ἐγένετο. Τότε δὲ καὶ ἑτέρα παρεφύη αἴρεσις, ἐξ αἰτίας τοιάσδε.
Makedonios de tēs Kōnstantinoupoleōs ekblētheis, kai mē pherōn tēn katadikēn, hēsychazein oudamōs hēneicheto; alla apoklinei men pros tous tou heterou merous, hoi en tę̄ Seleukeią katheilon tous peri ᾿Akakion. Diepresbeueto de pros te Sōphronioi kai Eleusion, antechesthai men tēs proteron en An tiocheią ektetheisēs pisteōs, metatauta de en Seleu keią bebaiōtheisēs, kai parasēmǭ onomati (97 dy9 sou homoiousion, homoiousion tēn pistin epiphēmisthēnai parēnese, Synoi homoiousion Pneumatomachous errheon oun pros auton polloi tōn gnōrimōn autǭ, Makedonianoi chrēmatizousin ex autou" hosoi te en tę̄ kata Seleukeian synodǭ tois peri ᾿Akakion diekrithēsan, phanerōs to homoiousion edogmatisan to proteron, ēdē men ouch echtranountes auto. Phēmē de tis para tois pollois ekratei, hōs ouch eiē Makedoniou touto heurema" Marathōniou de mallon, hon mikron emprosthen tēs Nikomēdeias pepoiēkeisan episkopon dio Marathōnianous kalousin autous. Toutois dē prospheugei kai Eustathios, ho tēs Sebasteias ekblētheis, dia prophasin hēn mikrǭ proteron eirēcha. Hōs de ho Makedonios to hagion Pneuma synanalathein eis tēn theologian tēs Triados exekline tote dē kai Eustathios" Egō, ephē, oute Theon onomazein po Pneuma to hagion hairoumai, oute ktisma kalein tolmēsaimi. Dia tautēn de tēn aitian, kai Pneumatomachous apochalousin hautous hoi to homoousion Horonountes. Hopōs men oun hoi peri Makedonion eis ton Hellēsponton pleonazousi, kata chōran erō. de peri ᾿Akakion, spoudēn pepoiēntai authis en tę̄ ᾿Antiocheią synelthein, metagnontes hoti holōs homoion eirēēchaai ton Huion tǭ Patri. Tę̄ oun hexēs hypateią, hētis esti Taurou kai Phlōrentiou, genomenoi kata tēn Syrias ᾿Antiocheian.. Euzōiou kratountos tēs ekei ᾿Echchlēsias, tou basileōs en autę̄ diatrithontos, oligoi tines anekinoun authis ta dedogmena hautois, phaskontes dein periairethēnai tēn tou homoiou lexin ech tēs echdotheisēs pisteōs en tę̄ ᾿Arimēnǭ, kai en Kōnstantinou polei. Oucheti epichryptontes, alla anaphandon legontes, hoti kata panta anomoios ho Huios tǭ Patri, ou monon kata tēn ousian, alla dē kai kata boulēsin’ ex ouch ontōn te auton, hōs elege, autoi genesthai apephēnanto. Synelambanonto de tautę̄ tę̄ doxę̄, hoi en ᾿Antiocheią tote ta ᾿ALetiou phronountes" dioper meta tou echein tēn ᾿Areianēn prosōnymian, eti anomoioi exouchontioi echlēthēsan d hypo tōn en Antiocheią phronountōn men to homoousion, diērēmenōn de tote dia tēn epi Meletiǭ genomenēn aitian, hōs moi kai proteron eirētai. Erōtēthentes d' oun homōs par᾽ ekeinōn, dia ti en tę̄ ekthesei tēs heautōn pisteōs, Theon ek Theou ton Huion eipontes, anomoion te kai ex ouk ontōn tolmōsin onomazein, toioisde sophismasin epecheiroun tēn antithesin apodyesthai; hoti Houtōs, phēsin, eirētai to ek Theou, hōs eirētai para tǭ Apostolǭ, Ta de panta ek tou Theou; hen oun tōn pantōn, kai ho Huios estin ek tou Theou; kai diatouto proskeitai en tais ekdosesi ta, Kata tas Graphas. Toutou de tou sophismatos archēgos ēn Geōrgios ho Laodikeias episkopos. Hostis anagōgos ōn tōn toioutōn logōn, ēgnoēsen hopōs ta toiauta tou Apostolou idiōmata tois anōterō chronois Ōrigenēs platyteron exetasas hērmēneusen. ᾿All' homōs, ei kai toiauta epecheiroun sophizesthai, tous oneidismous kai tēn katagnōsin ou pherontes anegnōsan tēn autēn pistin, hēn kai en Kōnstantinou polei. Kai houtōs kata poleis tas heautōn anechōrēsan. Geōrgios men oun epi tēn ᾿Alexandreian ormēsas, tōn te Ekklēsiōn ekratei, ᾿Athanasiou eti aphanous tynchanontos, kai tous en ᾿Alexandreią mē phronountas ta autou synēlaune. Chalepos de ēn kai tǭ dēmǭ tēs poleōs ; tois pleiosi gar ēn apechthēs. En de tois Hierosolymois anti Kyrillou proecheiristhē Arrhēnios. Isteon de, hoti kai met' ekeinon Hērakleios katestē, kai authis Hilarios; hysteron de chronǭ Kyrillos epebē tōn Hierosolymōn, kai tēs ekei Ekklēsias enkratēs egeneto. Tote de kai hetera parephyē airesis, ex aitias toiasde.
Macedonius, expelled from Constantinople and not bearing his condemnation, would by no means keep quiet, but inclined to those of the other party, who at Seleucia had deposed Acacius and his party. He sent envoys to Sophronius and Eleusius, urging them to hold to the faith set out earlier at Antioch and afterwards confirmed at Seleucia, and to give it the distinctive name of homoiousion. Many of his acquaintances flocked to him, who are called Macedonians after him; and all who at the synod of Seleucia had separated from Acacius’s party openly taught the homoiousion, which before they had not yet stated plainly. There was a report among many that this was not Macedonius’s invention but rather Marathonius’s, whom they had a little before made bishop of Nicomedia; for this reason they call them Marathonians. To them Eustathius too took refuge, who had been expelled from Sebastia for the reason I gave a little before. When Macedonius declined to include the Holy Spirit in the theology of the Trinity, then Eustathius too said, “I choose neither to name the Holy Spirit God, nor would I dare to call him a creature.” For this reason those who hold the homoousios call them Pneumatomachi (“fighters against the Spirit”). How the Macedonians increased in the Hellespont I will tell in its place.
Acacius and his party were eager to meet again at Antioch, having changed their minds about having said that the Son is altogether like the Father. In the following consulship, that of Taurus and Florentius, they met at Antioch in Syria, while Euzoius held the church there and the emperor was staying in the city. A few of them again stirred up what they had decided, saying that the word ‘like’ should be removed from the faith published at Ariminum and at Constantinople. No longer concealing it, but saying openly that the Son is unlike the Father in all things, not only in essence but also in will, they declared, as Arius had said, that he came into being from things that are not. Those at Antioch who then held the views of Aetius supported this opinion; for this reason, besides having the name of Arians, they were called Anomoeans and Exoucontians by those at Antioch who held the homoousios, but were then divided over the affair of Meletius, as I have said before. When these asked them why, after calling the Son God from God in their statement of faith, they dared to call him unlike and from things that are not, they tried to shake off the objection by sophisms of this kind: “‘From God’ is said in the sense in which the apostle says, ‘But all things are from God’; the Son, then, is one of all things and is from God; and for this reason ‘according to the Scriptures’ is added in the statements.” The author of this sophism was George, bishop of Laodicea, who, being uninstructed in such discourses, did not know how Origen in earlier times had examined and explained at length such peculiarities of the apostle’s language. Nevertheless, though they attempted such sophistries, not bearing the reproaches and condemnation, they read the same faith as at Constantinople, and so went back to their own cities. George, setting out for Alexandria, took possession of the churches, Athanasius still being in hiding, and persecuted those in Alexandria who did not think as he did. He was also harsh to the people of the city, for he was hated by most of them. At Jerusalem Arrenius was put forward in place of Cyril. It should be known that after him Heraclius was appointed, and then Hilary; later Cyril went back to Jerusalem and took possession of the church there. At that time another heresy also sprang up, for the following reason.
1 Cor 11:12 (quotation, high confidence) · 1 Cor 8:6 (allusion, medium confidence)
Notes and citation
Summary: Macedonius allies with the Seleucia majority, whose homoiousian party (Macedonians, Marathonians) denies the Spirit’s divinity; at Antioch the Anomoeans openly declare the Son unlike the Father and from nothing, defending “from God” by 1 Cor 11:12.
- Pneumatomachi: “fighters against the Spirit”; Anomoeans: “unlike”; Exoucontians: from ex ouk ontōn, “from things that are not”.
- The consulship of Taurus and Florentius is 361.
- “But all things are from God”: 1 Cor 11:12.
- Stray marginal words in the scan (“homoiousion”, “Pneumatomachi”) are not translated where they interrupt the text.
Cite (SBL): Socrates, Hist. eccl. 2.45 (PG 67:357–361; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-45). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-45
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-2-45) · Report an error
Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
2.46PG 67:361–363
Ἐν Λαοδικείᾳ τῆς Συρίας δύο ἦσαν ἄνδρες ὁμώνυ - μοι, πατήρ τε καὶ παῖς. Ἑκατέρῳ γὰρ ἦν ὄνομα ᾿Απολινάριος. ᾿ Ὧν ὁ μὲν πατὴρ, τοῦ πρεσβυτερίου κατὰ Ἐκκλησίαν ἠξιοῦτο" ὁ δὲ παῖς, τὴν τοῦ ἀναγνώστου τάξιν εἶχεν. ᾿Αμφότεροι δὲ ἦσαν Ἑλληνικῶν λόγων διδάσκαλοι" γραμματικῶν μὲν ὁ Πατὴρ, ῥητορικῶν δὲ ὁ υἱός. Ὁ μὲν οὖν πατὴρ, ᾿Αλεξανδρεὺς ὧν τὸ γένος, πρότερον δὲ ἐν τῇ Βηρυτῷ διδάξας, εἶτα μεταστὰς εἰς Λαοδίκειαν, καὶ γήμας ἐκεῖ, ἴσχει τὸν υἱὸν ᾿Απολινάριον, Ἄμφω δὲ ὅμως τότε συνἦχμαζὸν Ἐπιφανίῳ τῷ σοφιστῇ, γνήσιοι ὄντες φίλοι, συνεκρότουν αὐτόν. Δείσας δὲ Θεόδοτος ὁ τῆς Λαοδικείας ἐπίσκοπος, μὴ τῇ συνεχεῖ τἀνδρὸς ὁμιλίᾳ πρὺς τὸν Ἑλληνισμὺν ἀποχλίνωσι, διεχώλυε φοιτᾷν παρ᾽ αὐτῶν", Οἱ δὲ μικρὰ τοῦ ἐπισκόπου φροντίσαντες, τὴν τοῦ Ἐπιφανίου φιλίαν. ἡσπάζοντο. Μεταταῦτα Γεώργιος ὁ Θεοδότου διάδοχος, σπεύσας ἀποκαταστῆσαι αὐτοὺς, καὶ μηδενὶ τρόπῳ πεῖσαι δυνηθεὶς, ἄμφω τῆς κοινωνίας ἐζημίωσεν. ὔριν τε ἡγεῖται ὁ παῖς ᾿Απολινάριος τὰ γενόμενα, τῇ τοῦ σοφιστιχοῦ λόγου θαῤῥῶν, καινοτομεῖ καὶ αὐτὸς αἵρεσιν, ἢ νῦν ἐπιπολάζει, τοὔνομα τοῦ εὑρόντος ἔχουσα. Φασὶ δέ τινες διενεχθῆναι αὐτοὺς πρὸς Γεώργιον, οὐ τοσοῦτον διὰ τὴν προειρημένην αἰτίαν " ἀλλ᾽ ὅτι ἑώρων αὐτὸν ἀλλόχοτα δογματίζοντα, καὶ νῦν μὲν ὅμοιον ὁμολογοῦντα τὸν Υἱὸν τῷ Πατρὶ, καθ᾽ ὃ ἐν τῇ Σελευκείᾳ συνέθετο" νῦν δὲ εἰς τὴν ᾿Αρειανὴν ἀποχλίναντα δόξαν. Διόπερ εὐπροφάσιστον λαβόντες αἰτίαν, ποιοῦνται τὴν ἀναχώρησιν ". ὡς δὲ οὐδεὶς αὐτοῖς προσεῖχε, παρεισάγουσι σχῆμα θρι;σκείας. Καὶ πρότερον μὲν ἔλεγον ἀναληφθῆναι τὸν ἄνθρωπον ὑπὸ τοῦ Θεοῦ Λόγου ἐν τῇ οἰκονομίᾳ τῆς ἐνανθρωπήσεως Ψυχῆς ἄνευ. Εἶτα ὡς μετανοίας ἐπιδιορθούμενοι, προσέθεσαν ψυχὴν μὲν ἀνειληφέναι" γοῦν δὲ οὐχ ἔχειν αὐτὴν ἱ, ἀλλ᾽ εἶναι τὸν Θεὸν Λόγον ἀντὶ νηοῦ εἰς τὸν ἀναληφθέντα ἄνθρωπον. Περὶ τούτου μόνου δὴ λέγουσι διαφέρεσθαι, οἱ νῦν ἐξ ἐκείνων τὴν προσωνυμίαν ἔχοντες" τὴν γὰρ Τριάδα ὁμοούσιον εἶναι φασί. Περὶ μὲν οὖν τῶν ᾿Απολιναρίων καὶ αὖθις κατὰ χώραν μνημονεύσομεν.
En Laodikeią tēs Syrias dyo ēsan andres homōny - moi, patēr te kai pais. Hekaterǭ gar ēn onoma ᾿Apolinarios. ᾿ Hōn ho men patēr, tou presbyteriou kata Ekklēsian ēxiouto" ho de pais, tēn tou anagnōstou taxin eichen. ᾿Amphoteroi de ēsan Hellēnikōn logōn didaskaloi" grammatikōn men ho Patēr, rhētorikōn de ho huios. Ho men oun patēr, ᾿Alexandreus hōn to genos, proteron de en tę̄ Bērytǭ didaxas, eita metastas eis Laodikeian, kai gēmas ekei, ischei ton huion ᾿Apolinarion, Amphō de homōs tote synēchmazon Epiphaniǭ tǭ sophistę̄, gnēsioi ontes philoi, synekrotoun auton. Deisas de Theodotos ho tēs Laodikeias episkopos, mē tę̄ synechei tandros homilią prys ton Hellēnismyn apochlinōsi, diechōlye phoitąn par᾽ autōn", Hoi de mikra tou episkopou phrontisantes, tēn tou Epiphaniou philian. hēspazonto. Metatauta Geōrgios ho Theodotou diadochos, speusas apokatastēsai autous, kai mēdeni tropǭ peisai dynētheis, amphō tēs koinōnias ezēmiōsen. yrin te hēgeitai ho pais ᾿Apolinarios ta genomena, tę̄ tou sophistichou logou tharrhōn, kainotomei kai autos hairesin, ē nyn epipolazei, tounoma tou heurontos echousa. Phasi de tines dienechthēnai autous pros Geōrgion, ou tosouton dia tēn proeirēmenēn aitian " all᾽ hoti heōrōn auton allochota dogmatizonta, kai nyn men homoion homologounta ton Huion tǭ Patri, kath᾽ ho en tę̄ Seleukeią synetheto" nyn de eis tēn ᾿Areianēn apochlinanta doxan. Dioper euprophasiston labontes aitian, poiountai tēn anachōrēsin ". hōs de oudeis autois proseiche, pareisagousi schēma thri?skeias. Kai proteron men elegon analēphthēnai ton anthrōpon hypo tou Theou Logou en tę̄ oikonomią tēs enanthrōpēseōs Psychēs aneu. Eita hōs metanoias epidiorthoumenoi, prosethesan psychēn men aneilēphenai" goun de ouch echein autēn hi, all᾽ einai ton Theon Logon anti nēou eis ton analēphthenta anthrōpon. Peri toutou monou dē legousi diapheresthai, hoi nyn ex ekeinōn tēn prosōnymian echontes" tēn gar Triada homoousion einai phasi. Peri men oun tōn ᾿Apolinariōn kai authis kata chōran mnēmoneusomen.
At Laodicea in Syria there were two men of the same name, father and son; each was called Apollinaris. The father was a presbyter of the church, and the son held the rank of reader. Both were teachers of Greek learning, the father of grammar and the son of rhetoric. The father, an Alexandrian by birth, had first taught at Berytus, then moved to Laodicea, married there, and had his son Apollinaris. Both of them at that time flourished together with Epiphanius the sophist and, being true friends, attended him. Theodotus, bishop of Laodicea, fearing that through constant association with the man they might turn to paganism, forbade them to visit him. But they paid little attention to the bishop and kept up their friendship with Epiphanius. Afterwards George, Theodotus’s successor, was eager to bring them back, and when he could in no way persuade them, he punished both by exclusion from communion. The younger Apollinaris took what happened as an insult and, trusting in the power of his sophistic eloquence, himself invented a heresy, which now prevails and bears the name of its founder. Some say that they quarrelled with George not so much for the reason stated, but because they saw him teaching strange doctrines, now confessing that the Son is like the Father, as he had agreed at Seleucia, and now inclining to the Arian opinion. So, having taken a plausible cause, they withdrew; and as no one paid attention to them, they introduced a form of religion of their own. At first they said that the man was taken up by God the Word in the dispensation of the incarnation without a soul. Then, as if correcting themselves by repentance, they added that he had taken a soul, but that it did not have a mind, and that God the Word was in place of the mind in the man who was taken up. Those who now bear their name say they differ only on this point; for they say that the Trinity is homoousios. Of the Apollinarii we shall make mention again in its place.
Notes and citation
Summary: The two Apollinarii of Laodicea, excommunicated by bishop George, found the Apollinarian heresy, teaching that the Word took the place of the human mind in Christ.
- The account of the Apollinarian teaching is translated exactly as Socrates gives it.
- The scan reads “nēou” (temple) for “nou” (mind) in “in place of the mind”; the sense is plain.
Topics: Christology, Heresy
Cite (SBL): Socrates, Hist. eccl. 2.46 (PG 67:361–363; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-46). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-46
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-2-46) · Report an error
Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
2.47PG 67:363
Τοῦ μέντοι βασιλέως Κωνσταντίου ἐν ᾿Αντιοχείᾳ διάγοντος, ὁ Καῖσαρ Ἰουλιανὸς ἐν ταῖς Γαλλίαις πολλοῖς συμπλέχει ). Καὶ νικήσας, μὲν τοῖς στρατευομένοις ἐπέραστος διατοῦτο γεγονὼς, ὑπ᾿ αὐτῶν ἀναγορεύεται βασιλεύς. Τούτου διαγγελθέντος, ὁ βασιλεὺς Κωνστάντιος εἰς ἀγῶνα κατέστη. Βαπτισθεὶς δὲ ὑπὸ Εὐζωΐου, ἐπὶ τὸν πρὸς αὐτὸν ἐχώρει πόλεμον. Γενόμενος δὲ μεταξὺ Καππαδοκίας καὶ Κιλικίας, ἐν Μόψου κρήναις ἐτελεύτα τὸν βίον, ὑπὸ φροντίδος ἀποπληξίᾳ ληφθεὶς, ἐν ὑπατείᾳ Ταύρου καὶ Φλωρεντίου, τῇ τρίτῃ τοῦ Νοεμβρίου μηνός. Τοῦτο δὲ ἦν ἔτος πρῶτον τῆς διακοσιοστῆς ὀγδοηκοστῆς πέμπτης ὀλυμπιάδος. Ἔζησε δὲ Κωνστάντιος ἔτη τεσσαράκοντα πέντε, βασιλεύσας ἔτη τριάκοντα ὀκτώ. Συμβασιλεύσας μὲν τῷ πατρὶ ἔτη δεκατρία· μετὰ δὲ τὴν τελευτὴν αὐτοῦ, ἔτη εἰκοσιπέντε. Ὅσωνπερ καὶ ἡ βίβλος περιέχει χρόνον ἐτῶν.
Tou mentoi basileōs Kōnstantiou en ᾿Antiocheią diagontos, ho Kaisar Ioulianos en tais Galliais pollois symplechei ). Kai nikēsas, men tois strateuomenois eperastos diatouto gegonōs, hyp᾿ autōn anagoreuetai basileus. Toutou diangelthentos, ho basileus Kōnstantios eis agōna katestē. Baptistheis de hypo Euzōïou, epi ton pros auton echōrei polemon. Genomenos de metaxy Kappadokias kai Kilikias, en Mopsou krēnais eteleuta ton bion, hypo phrontidos apoplēxią lēphtheis, en hypateią Taurou kai Phlōrentiou, tę̄ tritę̄ tou Noembriou mēnos. Touto de ēn etos prōton tēs diakosiostēs ogdoēkostēs pemptēs olympiados. Ezēse de Kōnstantios etē tessarakonta pente, basileusas etē triakonta oktō. Symbasileusas men tǭ patri etē dekatria; meta de tēn teleutēn autou, etē eikosipente. Hosōnper kai hē biblos periechei chronon etōn.
While the emperor Constantius was staying at Antioch, the Caesar Julian engaged in many … in the Gauls; and having been victorious, and for this reason having become beloved of the soldiers, he was proclaimed emperor by them. When this was reported, the emperor Constantius was thrown into great anxiety. Having been baptized by Euzoius, he set out for the war against him; but when he was between Cappadocia and Cilicia, at Mopsucrenae, he ended his life, seized by apoplexy from anxiety, in the consulship of Taurus and Florentius, on the third of November. This was the first year of the two hundred and eighty-fifth Olympiad. Constantius lived forty-five years and reigned thirty-eight: thirteen years together with his father, and twenty-five after his death. This book covers as many years.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Julian is proclaimed emperor by his soldiers in Gaul; Constantius, baptized by Euzoius, dies at Mopsucrenae (3 November 361).
- A word or words are lost in the scan at a page turn after “engaged in many” (marked “…”); the sense is that he engaged a great host of barbarians.
Topics: Baptism
Cite (SBL): Socrates, Hist. eccl. 2.47 (PG 67:363; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/2-47). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/2-47
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-2-47) · Report an error
Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
Chapter 3
3.1PG 67:367–379
Κιλικίας περὶ τρίτην τοῦ Νοεμβρίου μηνὸς, ὑπατευόντων Ταύρου καὶ Φλωρεντίου, ἐτελεύτα τὸν βίον. Ἰουλιανὸς δὲ ἐπὶ τῶν αὐτῶν ὑπάτων, περὶ τὴν ἐνδεκάτην τοῦ ἑξῆς μηνὸς Δεκεμβρίου ἐκ τῶν ἑσπερίων μερῶν ἐλάσας, εἰς τὴν Κωνσταντινούπο λιν εἰσελήλυθε, καὶ ἐν αὐτῇ αὐτοκράτωρ ἀποδείκνυται. Ἐπεὶ δὲ περὶ Ἰουλιανοῦ τοῦ βασιλέως ἐλλογίμου ἀνδρὸς ὀλίγα διεξελθεῖν πρόκειται, μηδεὶς τῶν αὐτῷ γνωρίμων ἐπιζητείτω κόμπον φράσεως, ὡς δέον τὸν περὶ τοιούτου λόγον μὴ ἀπολείπεσθαι, περὶ οὗ ὁ λόγος. Χριστιανικῆς δ' οὔσης τῆς ἱστορίας, διὰ σαφήνειαν ταπεινὸς καὶ χαμαίζηλος πρόεισιν ὁ λόγος· καὶ τοῦτο ἐξ ἀρχῆς ἐπηγγείλατο. Ὅμως δὲ λεκτέον περὶ αὐτοῦ, καὶ γένους αὐτοῦ καὶ παιδεύσεως, καὶ ὅπως ἐπὶ τὴν βασιλείαν παρῆλθεν· καὶ τοῦτο ποιητέον ἡμῖν μικρὸν ἄνωθεν ἀρξαμένοις. Κωνσταντίνος ὁ τὸ Βυζάντιον τῷ ἰδίῳ προσαγορεύσας ὀνόματι, δύο ἔσχεν ὁμοπατρίους ἀδελφοὺς, οὐκ τῆς αὐτῆς γενομένους μητρός · Δαλμάτιος ὄνομα τῷ ἐνὶ, θατέρῳ δὲ Κωνστάντιος. Καὶ Δαλμάτιος μὲν υἱὸν ἔσχεν ὁμώνυμον αὐτῷ. Κωνσταντίῳ δὲ δύο ἐγεννήθησαν υἱοὶ, Γάλλος καὶ Ἰουλιανός 1. Ὡς οὖν μετά τὴν τελευτὴν τοῦ κτίστου τῆς Κωνσταντίνου πόλεως, οἱ στρατιῶται τὸν νέον ἀνεῖλον Δαλμάτιον, τότε δὴ καὶ οὗτοι ἀπορφανισθέντες τοῦ οἰκείου πατρός, μικροῦ δεῖν τῷ Δαλματίῳ συνεκινδύνευσαν. Εἰ μὴ Γάλλον μὲν νόσος προσδοκίαν ἔχουσα θανάτου ἐρύσατο· Ἰουλιανὸν δὲ ἡ ἡλικία, ὀκταετὴς γὰρ ἦν ἔτι, διέσωσεν. Ἐπεὶ δὲ ἡ κατ᾿ αὐτῶν τοῦ βασιλέως ὁρμὴ ἐκεχαύνωτο, Γάλλος μὲν τοῖς ἐν Ἰωνίᾳ κατὰ τὴν Ἔφεσον ἐφοίτα διδασκάλοις, ἔνθα αὐτοῖς καὶ κτῆτις ἦν ἐκ προγόνων πολλή. Ἰουλιανὸς δὲ αὐξηθεὶς, τῶν ἐν Κωνσταντίνου πόλει παιδευτηρίων ἠκροᾶτο, εἰς τὴν βασιλικὴν, ἔνθα τότε τὰ παιδευτήρια ἦν, ἐν λιτῷ σχήματι προϊὼν, καὶ ὑπὸ Μαρδονίου τοῦ εὐνούχου παιδαγωγούμενος. Τῶν μὲν οὖν γραμματικῶν λόγων, Νικοκλῆς – ὁ Λάκων ἦν αὐτῷ παιδευτης · ῥητορικὴν δὲ, παρὰ Ἑκηβολίῳ κατώρθου τῷ σοφιστῇ, Χριστιανῷ τότε τυγχάνοντι. Τούτου δὲ ὁ βασιλεὺς Κωνστάντιος προενόησε, μήπως Ἕλληνος διδασκάλου ἀκροώμενος, πρὸς δεισιδαιμονίαν ἐκκλίνοι. Χριστιανὸς γὰρ ἦν ἐξ ἀρχῆς Ἰουλιανός. ᾿Ακμάζοντος δὲ αὐτοῦ περὶ τοὺς λόγους η, φήμη τις εἰς τὸν δῆμον διέτρεχεν, ὡς εἴη ἱκανὸς τὰ Ῥωμαίων πράγματα διοικεῖν. Καὶ τοῦτο λοιπὸν φανερῶς θρυλλούμενον, ταραχὴν ἐποίει τῷ βασιλεῖ. Διὸ μεθίστησιν αὐτὸν ἐκ τῆς μεγαλοπόλεως εἰς τὴν Νικομήδειαν, κε· λεύσας μὴ φοιτᾷν παρὰ Λιβανίῳ · τῷ Σύρῳ σοφιστῇ. Τότε γὰρ ὁ Λιβάνιος ὑπὸ τῶν παιδαγωγῶν τῆς Κωνσταντίνου πόλεως ἐκβληθεὶς, ἐν τῇ Νικομηδείᾳ τὰς διατριβὰς ἐποιεῖτο. Οὗτος μὲν οὖν τὴν ὀργὴν κατὰ τῶν παιδαγωγῶν, εἰς τὸν κατ᾿ αὐτῶν αὐτῷ γραφέντα λόγον ἐκένωσεν · Ἰουλιανὸς δὲ ἐκωλύετο φοιτᾷν παρ᾿ αὐτῷ, διότι Λιβάνιος Ἕλλην τὴν θρησκείαν ἐτύγχανεν ὧν· ὅμως δὲ ἐραστὴς ὧν τῶν λόγων αὐὕποπτος κατέστη τῷ βασιλεῖ 4 · διὸ καὶ φρουρεῖσθαι τοῦ, λεληθότως συνάγων αὐτοὺς ἡσκεῖτο. Προκόπτοντος δὲ αὐτοῦ κατὰ τὴν ῥητορικὴν, ἐφίσταται τῇ Νικομηδεία Μάξιμος ὁ φιλόσοφος, οὐχ ὁ Βυζάντιος ὁ Εὐκλείδου πατὴρ, ἀλλ᾽ ὁ Ἐφέσιος Ρ, ὂν ὕστερον ὡς μαγγανείας ποιοῦντα ὁ βασιλεὺς Οὐαλεντινιανὸς ἀναιρεθῆναι ἐκέλευσε. Τοῦτο μὲν οὖν ὕστερον γέγονε. Τότε δὲ, οὐ δι' ἕτερόν τι παρῆν εἰς τὴν Νεκομήδειαν, ἀλλὰ Ἰουλιανοῦ φήμη ἦγεν αὐτόν. Παρὰ τούτῳ δὴ φιλοσόφων λόγων γευσάμενος, εὐθὺς ἐμιμεῖτο καὶ τὴν θρησκείαν τοῦ παιδευτοῦ, τοῦ καὶ ἐπιθυμίαν τῆς βασιλείας ἐμβάλλοντος αὐτῷ. Ἐπεὶ δὲ ταῦτα τὰς ἀκοὰς τοῦ κρατοῦντος ἐλάνθανεν, ἐν μέσῳ ἐλπίδος καὶ φόβου ὢν, τὴν ὑπόνοιαν ἐκφυ - γεῖν βουλόμενος ως, ὁ πρώην γνήσιος Χριστιανὸς ανὸς, τότε πλαστὸς ἐγένετο· ἐν χρῷ τε κειράμενος, τὸν τῶν μοναχῶν ὑπεκρίνετο βίον. Καὶ λεληθύτως μὲν ἡσκεῖτο τὰ φιλόσοφα· ἐν δὲ τῷ φανερῷ, τὰ ἱερὰ τῶν Χρι. στιανῶν ἀνεγίνωσκε Γράμματα. Καὶ δὴ τῆς ἐν Νικομηδείᾳ ἐκκλησίας ἀναγνώστης καθίσταται. Καὶ διὰ τοῦ τοιούτου προσχήματος, τὴν τοῦ βασιλέως ἐλάνθανεν ὀρμήν. Καὶ διὰ μὲν τὸν φόβον ταῦτα ἔπραττεν. Τῆς δὲ ἐλπίδος οὐκ ἀφιστάμενος, πολλοῖς τῶν γνωρίμων εὐδαιμονίσειν ἔλεγε τοὺς καιροὺς, ἣν αὐτὸς τὸν ὅλων κρατήσειεν. Ἐν τούτοις δὲ καθεστώτων τῶν κατ᾿ αὐτὸν, Γάλλος ὁ ἀδελφὸς αὐτοῦ Καῖσαρ ἀναδειχθεὶς, ἧκεν ὀψόμενος αὐτὸν εἰς τὴν Νικομή δειαν, ὅτι ἐπὶ τὴν ἑῴαν ἐπορεύετο. Ἐπεὶ δὲ Γάλλος μικρὸν ὕστερον ἀνῃρέθη, παραχρῆμα καὶ Ἰουλιανός αὐτὸν ἐκέλευσεν. Ἰσχύσας δὲ διαδράσαι τοὺς φρουροῦντας αὐτὸν, τόπον ἐκ τόπου ἀμείβων διεσώζετο. Ὁψὲ δέ ποτε ἡ τοῦ βασιλέως γαμετὴ Εὐσεβία κρυπτόμενον ἀνευροῦσα, πείθει τὸν βασιλέα μηδὲν μὲν αὐτὸν δρᾶσαι κακὸν, συγχωρῆσαι δὲ ἐπὶ τὰς ᾿Αθήνας ἐλθόντι φιλοσοφεῖν. Ἐντεῦθεν αὐτὸν, ὡς συντόμως εἰπεῖν, ὁ βασιλεὺς μεταπεμψάμενος, κατέστησε Καίσαρα· καὶ δοὺς αὐτῷ γυναῖκα τὴν ἀδελφὴν δτὸ Ἑλένην, ἐπὶ τὰς Ταλλίας κατὰ τῶν Βαρβάρων ἀπ- | ἔστειλεν τ. Οἱ γὰρ δὴ ὁ βασιλεὺς στάντιος εἰς συμμαχίαν κατὰ Μαγνεντίου μικρὸν ἔμπροσθεν ἐμ:σθώσατο, εἰς οὐδὲν χρήσιμον κατὰ τυράννου γενόμενοι, τὰς Ῥωμαίων ἔφθειρον πόλεις " καὶ ἐπειδὴ νέος ἣν τὴν ἡλικίαν, ἐκέλευσε μηδὲν αὐτὸν πράττειν δίχα γνώμης ἡγουμένων τοῦ στρατοῦ. Ὡς δὲ ἐκεῖνοι τῆ: ἐξουσίας ταύτης λαβόῥᾳθυμότερον τῶν πραγμάτων ἐφρόντιζον, διὰ τοῦτο τὰ Βαρβάρων ἐπιχρατέστερα ὁ λιανὸς τοὺς μὲν στρατηγοὺς εἴα τρυφαῖς καὶ πότοις σχολάζειν τοὺς δὲ ἰστρατιώτας προθυμοτέρους ἐποίησε, μισθὸν ὡρισμένον τῷ ἀνελόντι βάρβαρον ὑποσχόμενος. Τοῦτο παρέσχεν ἀρχὴν τοῦ καὶ τὰ Βαρβάρων ἐλαττοῦσθαι, αὐτὸν ἐράσμιον παρὰ τοῖς; στρατιώταις γενέσθαι. Λόγος δέ τις, ὅτι εἰς ἕν τῶν πολιχνίων εἰσελθόντος αὐτοῦ, στέφανος ἀφ᾽ ὧν τὰς πόλεις χοσμοῦσιν, ἐν μέσω τῶν χιόνων ἐχ χαλωδίων ἡρξημένος, τῇ κεφαλῇ χατενεχθεὶς ἔρμοσεν, ἐπί τε τούτω πάντας τοὺς παρόντας ἀναθοῆσαι " προδηλοῦσθαι γὰρ αὐτῷ διὰ τοῦ γενομένου σημείου τὴν βασιλείαν. Φασὶ δέ τινες, ὡς Κωνστάντιος αὐτὸν διατοῦτο ἐπὶ τοὺς ἀπέστειλεν, ἵνα ἐκεῖ διαοθαρῇ, συμπλεχόμενος αὐτοῖς. Οὐχ οἶδα δὲ, εἰ οἱ τὸ τοιοῦτο λέγοντες ἀληθεύουσιν. Ὁ γὰρ τὴν ἀδελφὴν τὴν ἰδίαν αὐτῷ συνοιχῆσας, ἐπιδουλεύων, οὐδὲν ἄλλο ἢ ἑχυτοῦ τὴν ἐπιδουλὴν ἔτρεπε. Τοῦτο μὲν οὖν, ὡς ἐχάστῳ δοκεῖ, κρινέτω. Ἰουλιανοῦ δὲ μεμψαμένου παρὰ βασιλεῖ τὴν ῥᾳθυμίαν τῶν στρατηγούντῶν, ἕτερος ἐπέμφθη στρατηγὸς, ἡρμοσμένος τῇ προθυμίᾳ Ἰουλιανοῦ. Ὃν ἔχων ὑπουργὸν, θαῤῥῶν τοῖς Βαρθάροις συνέθαλλεν. Οἱ δὲ διεπρεσβεύοντο πρὸς αὐτὸν, δεικνύντες ὡς τὰ βασιλέως γράμματα εἰς τὴν Ῥωμαίων χώραν παρεῖναι κελεύει αὐτοὺς, καὶ τὰς ἐπιστολὰς ἐπεδείχνυον. Ὁ δὲ τὸν, μὲν πρεσδευτὴν δεσμώτην ἐποίησε συμβάλλει 05 τῷ πλήθει, καὶ κατακράτος τὸν βασιλέα τῶν Βαρδάρων αἰχμάλωτον λαδὼν, Κωνσταντίῳ ἔπεμψε. Ταῦτα εὑτυχήσας, ἀναγορεύεται ὑπὸ τῶν στρατιωτῶν βασιλεύς. Ὡς δὲ στέφανος βασιλικὸς οὐ παρῆν, εἷς τῶν δορυφόρων, ὃν εἶχε περιτραχήλιον ἑαυτοῦ στρεπτὸν μὲν οὖν τὸν τρόπον Ἰουλιανὸς ἐβασίλευσε. Τὰ δὲ ἐντεῦθεν, εἰ φιλοσόφου, δοκιμαζέτωσαν οἱ ἀκούοντες. Μὴ διαπρεσβευσάμενος γὰρ πρὸς Κωνστάντιον, μηδὲ θεραπεύσας ὡς εὐεργέτην, πάντα ἔπραττεν ἃ ἐδόκει αὐτῷ. Καὶ τοὺς μὲν κατ' ἐπαρχίαν ἄρχοντας ἤμειβε διέσυρε δὲ τὸν Κωνστάντιον κατὰ πόλεις, ἀναγινώσκων αὐτοῦ δημοσίᾳ τὰς πρὸς τοὺς Βαρβάρους ἐπιστολάς. Διόπερ αὐτῷ προσετίθεντο, Κωνσταντίου δὲ ἀφίσταντο. Τότε δὴ καὶ τὴν ὑπόκρισιν · τοῦ χρι στιανίζειν φανερῶς ἀπεδύσατο· περιιὼν γὰρ κατά πόλεις, τους τε ναοὺς ἀνοίγων, τοῖς ἀγάλμασι προσλαβῶν, τῇ κεφαλῇ Ἰουλιανοῦ περιτέθεικε. Τοῦτον 171 Ει οἷς τε τῶν Ἐκκλησιῶν ἐλαύνοντο, καὶ ὅτι τοὺς αὐτοῖς έφερε, καὶ ἑαυτὸν ἀρχιερέα ὠνόμαζεν· οἱ τε τὴν θρησκείαν "Ἕλληνες ἑορτὰς ἐπετέλουν Ἑλληνικάς. Καὶ ταῦτα ποιῶν, πόλεμον ἐμφύλιον ἀνεῤῥίπιζε κατὰ Κωνσταντίου ποιούμενος τὰς ἀφορμάς. Καὶ ὅσον μέντοι ἐπ᾿ αὐτῷ, πάντα ἂν ἐγεγόνει, ὅσα ὁ πόλεμος ἔχει κακά. Οὐ γὰρ ἂν δίχα πολλῶν αἱμάτων διεκρίθη ἡ τοῦ φιλοσόφου σπουδή. Θεὸς δὲ ὁ τῶν ἰδίων βουλημάτων κριτὴς, τὸν ἕτερον τῶν ἀνταγωνιστῶν δίχα τῆς τῶν ἄλλων ζημίας ἔπαυσε τῆς ὁρμῆς. Γενομένου γὰρ Ἰουλιανοῦ περὶ τὰ θρακῶν ἔθνη, ἀπηγγέλθη τεθνηκέναι Κωνστάντιον. Καὶ οὕτω τὸν ἐμφύλιον πόλεμον τότε διέφυγεν ἡ Ῥωμαίων ἀρχή. Καταλαβὼν δὲ Ἰουλιανὸς τὴν Κωνσταντίνου πόλιν, εὐθὺς ἑσκόπει τίνα τρόπον οἰκειώσεται τὰ πλήθη, καὶ τὴν ἀπ᾿ αὐτῶν εὔνοιαν ἐπισπάσεται. Τέχνῃ οὖν χρῆται τοιαύτῃ · Εὗ ἡπίστατο Κωνστάντιον ὑπὸ ὅλων τῶν λαῶν τῶν τὸ ὁμοούσιον φρονούντων μισούμενον, ἐφ᾿ καθήκοντας ἐπισκόπους δημεύσας ἐξώρισεν. Ἑγίνω σχέ τε σαφῶς τοὺς Ἑλληνίζοντας ἀνιωμένους 1, ἐφ᾿ οἷς θύειν ἐκωλύοντο· ἐπιθυμεῖν τε καιροῦ δράξασθαι, ἐν ᾧ καὶ τὰ ἱερὰ ἀνοιγήσεται, καὶ ἐξέσται αὐτοῖς θυσίας ἀναφέρειν τοῖς ἀγάλμασιν. Οὕτω μὲν οὖν ἑκατέρους ἰδίᾳ λυπουμένους πρὸς τὸν ἀπελθόντα ἐγίνωσκε. Κοινῇ δὲ πάντας πρὸς τὴν τῶν εὐνούχων βίαν, καὶ τοὺς πρωτοτύπους Εὐσεβίου τε τὰς ἁρπαγὰς ἀχθομένους ἐφεύρισκεν. Πᾶσιν οὖν τεχνικῶς προσεφέρετο. Καὶ τοὺς μὲν εἰρωνεύετο· τινὰς δὲ καὶ πρὸς τὸ κενόδοξον ἀφορῶν εὐηργέτει· κοινῇ δὲ πᾶσιν ὅπως εἶχε περὶ τὴν δεισιδαιμονίαν ἐδείκνυε. πρῶτον μὲν, τὴν Κωνσταντίου ὠμότητα περὶ τοὺς ὑπηκόους διαβάλλειν καὶ ἐξελέγχειν παρὰ τῷ πλήθει βουλόμενος, τοὺς ἐξορισθέντας ἐπισκόπους ἀνακληθῆναι ἐκέλευσε, καὶ τὰς δημευθείσας οὐσίας αὐτοῖς ἀπεδίδου · καὶ τὰ ἱερὰ τῶν Ἑλλήνων ᾗ τάχος ἀνοίγειν, τοῖς ἐπιτηδείοις προσέταττε. Τοὺς δὲ ὑπὸ τῶν εὐνούχων ἀδικηθέντας, ἀπολαμβάνειν τὰ κακῶς ἀφαιρεθέντα ἐθέσπιζεν. Εὐσέβιον δὲ τὸν προεστῶτα τοῦ βασιλικοῦ κοιτῶνος, ἐζημίωσε θανάτῳ, οὐ μόνον δὲ διὰ τὸ πολλοὺς ἠδικῆσθαι ὑπ' αὐτοῦ, ἀλλ' ὅτι καὶ Γάλλον τὸν ἑαυτοῦ ἀδελφὸν, ἀναιρεῖσθαι ἐκ τῆς ἐκείνου διαβολῆς ἐπυνθάνετο. Καὶ τὸ μὲν σῶμα Κωνσταντίου – βασιλικῶς τιμήσας, ἐκήδευσεν· ἐξέβαλε δὲ τῶν βασιλείων εὐνούχους, κουρεῖς, μαγείρους. Εὐνούχους μὲν, διὰ τὸ ἀποβεβληκέναι τὴν γαμετὴν ν, μεθ᾽ ἣν ἄλλην οὐκέτι ἡγάγετο. Μαγείρους δὲ, διὰ τὸ λιτῇ χρῆσθαι διαίτῃ κ. Κουρεὺς δὲ, ἔφη, εἷς πολλοῖς ἀρκέσειε. Τοὺς μὲν οὖν διὰ ταύτας τὰς αἰτίας ἐξέβαλε γ. Τῶν μέντοι ὑπογραφέων τοὺς πλείστους τῇ ἐξ ἀρχῆς παραδοὺς τύχῃ, τοῖς λοιποῖς αὐτῶν μισθὸν ὑπογραφέως ἐκέλευσε δίδοσθαι. Περιεῖλε δὲ καὶ τὸν δημόσιον τῶν χρειῶν δρόμον, Καὶ τοὺς πρωτοτύπους τε τὰς ἁρπαγάς. oἷον ἡμιόνων, βοῶν, καὶ ὄνων· μόνον δὲ τῶν ἵππων ταῖς δημοσίαις χρείαις συνεχώρησεν ὑπουργεῖν. Ταῦτα δὲ αὐτοῦ ἐπαινοῦσι μὲν ὀλίγοι · οἱ πλείους δὲ ψέγουσιν, ὅτι παυομένη ἡ ἐκ τοῦ βασιλικοῦ πλούτου τοῖς πολλοῖς ἐγγινομένη κατάπληξις, εὐκαταφρόνητον ἐποίει τὴν βασιλείαν. Οὐ μὴν ἀλλὰ καὶ διανυκτερεύων, λόγους συνέγραφε κ, καὶ τούτους κατιὼν εἰς τὴν συγκλήτου βουλὴν ἐπεδείκνυτο· μόνος γὰρ βασιλέων ἀπὸ Ἰουλίου Καίσαρος πρῶτος εἰς τὴν τῆς συγκλήτου βουλὴν λόγους ἐπεδείκνυτο. Ἐτίμα δὲ καὶ τοὺς περὶ παιδείαν ἐσπουδακότας · μάλιστα δὲ, τοὺς ἐπαγγελλομένους φιλοσοφεῖν. Διὸ καὶ τοὺς πανταχή ἦγεν ἡ φήμη βριάζοντας ἐπὶ τὰ βασίλεια, οἳ φοροῦντες τοὺς τρίβωνας, πολλοὶ ἐκ τοῦ σχήματος μᾶλλον, ἢ ἐκ παιδείας ἐδείκνυντο· πάντες δὲ ἦσαν βαρεῖς τοῖς Χριστιανίζουσιν, ἄνδρες ἀπατεῶνες, καὶ ἀεὶ τοῦ κρατοῦντος οἰκειούμενοι τὴν θρησκείαν. Ἔχων δὲ ὁ βασιλεὺς πλεονάζον ἐν ἑαυτῷ τὸ κενόδοξον, πάντας τοὺς πρὸ αὐτοῦ βασιλεῖς ἐκωμώδησεν ἐν τῷ λόγῳ ὅν ἐπέγραψε Καίσαρας. Ἐκ τοῦ τοιούτου ἤθους κινούμενος, καὶ τοὺς κατὰ Χριστιανῶν λόγους συνέγραψε, Τὸ μὲν γὰρ μαγείρους καὶ κουρεῖς ἐκβαλείν, φιλοσόφου ἔργον, οὐ μὴν βασιλέως. Τὸ δὲ διασύρειν ἢ σκώπτειν, οὐκέτι φιλοσόφου, ἀλλὰ μὴν οὐδὲ βασιλέως. ᾿Αμφότεροι γὰρ πᾶσαν λοιδορίαν καὶ βασκανίαν ὑπερβεβήκασι. Βασιλεῖ μὲν γὰρ ἐξέστω φιλοσο φεῖν, ὅσα πρὸς σωφροσύνην ὁρᾷ · φιλόσοφος δὲ, εἰ πάντα τῶν βασιλέων μιμήσαιτο, διαπεσεῖται τοῦ σκοποῦ. Περὶ μὲν δὴ Ἰουλιανοῦ τοῦ βασιλέως, γένους τε αὐτοῦ καὶ παιδεύσεως καὶ ἤθους, καὶ ὅπως ἐπὶ τὴν βασιλείαν παρῆλθεν, τασαῦτα ὡς ἐν ἐπιδρομῇ εἰρήσθω.
Kilikias peri tritēn tou Noembriou mēnos, hypateuontōn Taurou kai Phlōrentiou, eteleuta ton bion. Ioulianos de epi tōn autōn hypatōn, peri tēn endekatēn tou hexēs mēnos Dekembriou ek tōn hesperiōn merōn elasas, eis tēn Kōnstantinoupo lin eiselēlythe, kai en autę̄ autokratōr apodeiknytai. Epei de peri Ioulianou tou basileōs ellogimou andros oliga diexelthein prokeitai, mēdeis tōn autǭ gnōrimōn epizēteitō kompon phraseōs, hōs deon ton peri toioutou logon mē apoleipesthai, peri hou ho logos. Christianikēs d' ousēs tēs historias, dia saphēneian tapeinos kai chamaizēlos proeisin ho logos; kai touto ex archēs epēngeilato. Homōs de lekteon peri autou, kai genous autou kai paideuseōs, kai hopōs epi tēn basileian parēlthen; kai touto poiēteon hēmin mikron anōthen arxamenois. Kōnstantinos ho to Byzantion tǭ idiǭ prosagoreusas onomati, dyo eschen homopatrious adelphous, ouk tēs autēs genomenous mētros ; Dalmatios onoma tǭ eni, thaterǭ de Kōnstantios. Kai Dalmatios men huion eschen homōnymon autǭ. Kōnstantiǭ de dyo egennēthēsan huioi, Gallos kai Ioulianos 1. Hōs oun meta tēn teleutēn tou ktistou tēs Kōnstantinou poleōs, hoi stratiōtai ton neon aneilon Dalmation, tote dē kai houtoi aporphanisthentes tou oikeiou patros, mikrou dein tǭ Dalmatiǭ synekindyneusan. Ei mē Gallon men nosos prosdokian echousa thanatou erysato; Ioulianon de hē hēlikia, oktaetēs gar ēn eti, diesōsen. Epei de hē kat᾿ autōn tou basileōs hormē ekechaunōto, Gallos men tois en Iōnią kata tēn Epheson ephoita didaskalois, entha autois kai ktētis ēn ek progonōn pollē. Ioulianos de auxētheis, tōn en Kōnstantinou polei paideutēriōn ēkroato, eis tēn basilikēn, entha tote ta paideutēria ēn, en litǭ schēmati proïōn, kai hypo Mardoniou tou eunouchou paidagōgoumenos. Tōn men oun grammatikōn logōn, Nikoklēs – ho Lakōn ēn autǭ paideutēs ; rhētorikēn de, para Hekēboliǭ katōrthou tǭ sophistę̄, Christianǭ tote tynchanonti. Toutou de ho basileus Kōnstantios proenoēse, mēpōs Hellēnos didaskalou akroōmenos, pros deisidaimonian ekklinoi. Christianos gar ēn ex archēs Ioulianos. ᾿Akmazontos de autou peri tous logous ē, phēmē tis eis ton dēmon dietrechen, hōs eiē hikanos ta Rhōmaiōn pragmata dioikein. Kai touto loipon phanerōs thrylloumenon, tarachēn epoiei tǭ basilei. Dio methistēsin auton ek tēs megalopoleōs eis tēn Nikomēdeian, ke; leusas mē phoitąn para Libaniǭ ; tǭ Syrǭ sophistę̄. Tote gar ho Libanios hypo tōn paidagōgōn tēs Kōnstantinou poleōs ekblētheis, en tę̄ Nikomēdeią tas diatribas epoieito. Houtos men oun tēn orgēn kata tōn paidagōgōn, eis ton kat᾿ autōn autǭ graphenta logon ekenōsen ; Ioulianos de ekōlyeto phoitąn par᾿ autǭ, dioti Libanios Hellēn tēn thrēskeian etynchanen hōn; homōs de erastēs hōn tōn logōn auypoptos katestē tǭ basilei 4 ; dio kai phroureisthai tou, lelēthotōs synagōn autous hēskeito. Prokoptontos de autou kata tēn rhētorikēn, ephistatai tę̄ Nikomēdeia Maximos ho philosophos, ouch ho Byzantios ho Eukleidou patēr, all᾽ ho Ephesios R, on hysteron hōs manganeias poiounta ho basileus Oualentinianos anairethēnai ekeleuse. Touto men oun hysteron gegone. Tote de, ou di' heteron ti parēn eis tēn Nekomēdeian, alla Ioulianou phēmē ēgen auton. Para toutǭ dē philosophōn logōn geusamenos, euthys emimeito kai tēn thrēskeian tou paideutou, tou kai epithymian tēs basileias emballontos autǭ. Epei de tauta tas akoas tou kratountos elanthanen, en mesǭ elpidos kai phobou ōn, tēn hyponoian ekphy - gein boulomenos ōs, ho prōēn gnēsios Christianos anos, tote plastos egeneto; en chrǭ te keiramenos, ton tōn monachōn hypekrineto bion. Kai lelēthytōs men hēskeito ta philosopha; en de tǭ phanerǭ, ta hiera tōn Chri. stianōn aneginōske Grammata. Kai dē tēs en Nikomēdeią ekklēsias anagnōstēs kathistatai. Kai dia tou toioutou proschēmatos, tēn tou basileōs elanthanen ormēn. Kai dia men ton phobon tauta epratten. Tēs de elpidos ouk aphistamenos, pollois tōn gnōrimōn eudaimonisein elege tous kairous, hēn autos ton holōn kratēseien. En toutois de kathestōtōn tōn kat᾿ auton, Gallos ho adelphos autou Kaisar anadeichtheis, hēken opsomenos auton eis tēn Nikomē deian, hoti epi tēn heǭan eporeueto. Epei de Gallos mikron hysteron anę̄rethē, parachrēma kai Ioulianos auton ekeleusen. Ischysas de diadrasai tous phrourountas auton, topon ek topou ameibōn diesōzeto. Hopse de pote hē tou basileōs gametē Eusebia kryptomenon aneurousa, peithei ton basilea mēden men auton drasai kakon, synchōrēsai de epi tas ᾿Athēnas elthonti philosophein. Enteuthen auton, hōs syntomōs eipein, ho basileus metapempsamenos, katestēse Kaisara; kai dous autǭ gynaika tēn adelphēn dto Helenēn, epi tas Tallias kata tōn Barbarōn ap- | esteilen t. Hoi gar dē ho basileus stantios eis symmachian kata Magnentiou mikron emprosthen em:sthōsato, eis ouden chrēsimon kata tyrannou genomenoi, tas Rhōmaiōn ephtheiron poleis " kai epeidē neos hēn tēn hēlikian, ekeleuse mēden auton prattein dicha gnōmēs hēgoumenōn tou stratou. Hōs de ekeinoi tē: exousias tautēs laborhąthymoteron tōn pragmatōn ephrontizon, dia touto ta Barbarōn epichratestera ho lianos tous men stratēgous eia tryphais kai potois scholazein tous de istratiōtas prothymoterous epoiēse, misthon hōrismenon tǭ anelonti barbaron hyposchomenos. Touto pareschen archēn tou kai ta Barbarōn elattousthai, auton erasmion para tois? stratiōtais genesthai. Logos de tis, hoti eis hen tōn polichniōn eiselthontos autou, stephanos aph᾽ hōn tas poleis chosmousin, en mesō tōn chionōn ech chalōdiōn hērxēmenos, tę̄ kephalę̄ chatenechtheis ermosen, epi te toutō pantas tous parontas anathoēsai " prodēlousthai gar autǭ dia tou genomenou sēmeiou tēn basileian. Phasi de tines, hōs Kōnstantios auton diatouto epi tous apesteilen, hina ekei diaotharę̄, symplechomenos autois. Ouch oida de, ei hoi to toiouto legontes alētheuousin. Ho gar tēn adelphēn tēn idian autǭ synoichēsas, epidouleuōn, ouden allo ē hechytou tēn epidoulēn etrepe. Touto men oun, hōs echastǭ dokei, krinetō. Ioulianou de mempsamenou para basilei tēn rhąthymian tōn stratēgountōn, heteros epemphthē stratēgos, hērmosmenos tę̄ prothymią Ioulianou. Hon echōn hypourgon, tharrhōn tois Bartharois synethallen. Hoi de diepresbeuonto pros auton, deiknyntes hōs ta basileōs grammata eis tēn Rhōmaiōn chōran pareinai keleuei autous, kai tas epistolas epedeichnyon. Ho de ton, men presdeutēn desmōtēn epoiēse symballei 05 tǭ plēthei, kai katakratos ton basilea tōn Bardarōn aichmalōton ladōn, Kōnstantiǭ epempse. Tauta heutychēsas, anagoreuetai hypo tōn stratiōtōn basileus. Hōs de stephanos basilikos ou parēn, heis tōn doryphorōn, hon eiche peritrachēlion heautou strepton men oun ton tropon Ioulianos ebasileuse. Ta de enteuthen, ei philosophou, dokimazetōsan hoi akouontes. Mē diapresbeusamenos gar pros Kōnstantion, mēde therapeusas hōs euergetēn, panta epratten ha edokei autǭ. Kai tous men kat' eparchian archontas ēmeibe diesyre de ton Kōnstantion kata poleis, anaginōskōn autou dēmosią tas pros tous Barbarous epistolas. Dioper autǭ prosetithento, Kōnstantiou de aphistanto. Tote dē kai tēn hypokrisin ; tou chri stianizein phanerōs apedysato; periiōn gar kata poleis, tous te naous anoigōn, tois agalmasi proslabōn, tę̄ kephalę̄ Ioulianou peritetheike. Touton 171 Ei hois te tōn Ekklēsiōn elaunonto, kai hoti tous autois ephere, kai heauton archierea ōnomazen; hoi te tēn thrēskeian "Hellēnes heortas epeteloun Hellēnikas. Kai tauta poiōn, polemon emphylion anerrhipize kata Kōnstantiou poioumenos tas aphormas. Kai hoson mentoi ep᾿ autǭ, panta an egegonei, hosa ho polemos echei kaka. Ou gar an dicha pollōn haimatōn diekrithē hē tou philosophou spoudē. Theos de ho tōn idiōn boulēmatōn kritēs, ton heteron tōn antagōnistōn dicha tēs tōn allōn zēmias epause tēs hormēs. Genomenou gar Ioulianou peri ta thrakōn ethnē, apēngelthē tethnēkenai Kōnstantion. Kai houtō ton emphylion polemon tote diephygen hē Rhōmaiōn archē. Katalabōn de Ioulianos tēn Kōnstantinou polin, euthys heskopei tina tropon oikeiōsetai ta plēthē, kai tēn ap᾿ autōn eunoian epispasetai. Technę̄ oun chrētai toiautę̄ ; Heu hēpistato Kōnstantion hypo holōn tōn laōn tōn to homoousion phronountōn misoumenon, eph᾿ kathēkontas episkopous dēmeusas exōrisen. Heginō sche te saphōs tous Hellēnizontas aniōmenous 1, eph᾿ hois thyein ekōlyonto; epithymein te kairou draxasthai, en hǭ kai ta hiera anoigēsetai, kai exestai autois thysias anapherein tois agalmasin. Houtō men oun hekaterous idią lypoumenous pros ton apelthonta eginōske. Koinę̄ de pantas pros tēn tōn eunouchōn bian, kai tous prōtotypous Eusebiou te tas harpagas achthomenous epheurisken. Pasin oun technikōs prosephereto. Kai tous men eirōneueto; tinas de kai pros to kenodoxon aphorōn euērgetei; koinę̄ de pasin hopōs eiche peri tēn deisidaimonian edeiknye. prōton men, tēn Kōnstantiou ōmotēta peri tous hypēkoous diaballein kai exelenchein para tǭ plēthei boulomenos, tous exoristhentas episkopous anaklēthēnai ekeleuse, kai tas dēmeutheisas ousias autois apedidou ; kai ta hiera tōn Hellēnōn hę̄ tachos anoigein, tois epitēdeiois prosetatte. Tous de hypo tōn eunouchōn adikēthentas, apolambanein ta kakōs aphairethenta ethespizen. Eusebion de ton proestōta tou basilikou koitōnos, ezēmiōse thanatǭ, ou monon de dia to pollous ēdikēsthai hyp' autou, all' hoti kai Gallon ton heautou adelphon, anaireisthai ek tēs ekeinou diabolēs epynthaneto. Kai to men sōma Kōnstantiou – basilikōs timēsas, ekēdeusen; exebale de tōn basileiōn eunouchous, koureis, mageirous. Eunouchous men, dia to apobeblēkenai tēn gametēn n, meth᾽ hēn allēn ouketi hēgageto. Mageirous de, dia to litę̄ chrēsthai diaitę̄ k. Koureus de, ephē, heis pollois arkeseie. Tous men oun dia tautas tas aitias exebale g. Tōn mentoi hypographeōn tous pleistous tę̄ ex archēs paradous tychę̄, tois loipois autōn misthon hypographeōs ekeleuse didosthai. Perieile de kai ton dēmosion tōn chreiōn dromon, Kai tous prōtotypous te tas harpagas. ohion hēmionōn, boōn, kai onōn; monon de tōn hippōn tais dēmosiais chreiais synechōrēsen hypourgein. Tauta de autou epainousi men oligoi ; hoi pleious de psegousin, hoti pauomenē hē ek tou basilikou ploutou tois pollois enginomenē kataplēxis, eukataphronēton epoiei tēn basileian. Ou mēn alla kai dianyktereuōn, logous synegraphe k, kai toutous katiōn eis tēn synklētou boulēn epedeiknyto; monos gar basileōn apo Iouliou Kaisaros prōtos eis tēn tēs synklētou boulēn logous epedeiknyto. Etima de kai tous peri paideian espoudakotas ; malista de, tous epangellomenous philosophein. Dio kai tous pantachē ēgen hē phēmē briazontas epi ta basileia, hoi phorountes tous tribōnas, polloi ek tou schēmatos mallon, ē ek paideias edeiknynto; pantes de ēsan bareis tois Christianizousin, andres apateōnes, kai aei tou kratountos oikeioumenoi tēn thrēskeian. Echōn de ho basileus pleonazon en heautǭ to kenodoxon, pantas tous pro autou basileis ekōmōdēsen en tǭ logǭ hon epegrapse Kaisaras. Ek tou toioutou ēthous kinoumenos, kai tous kata Christianōn logous synegrapse, To men gar mageirous kai koureis ekbalein, philosophou ergon, ou mēn basileōs. To de diasyrein ē skōptein, ouketi philosophou, alla mēn oude basileōs. ᾿Amphoteroi gar pasan loidorian kai baskanian hyperbebēkasi. Basilei men gar exestō philoso phein, hosa pros sōphrosynēn horą ; philosophos de, ei panta tōn basileōn mimēsaito, diapeseitai tou skopou. Peri men dē Ioulianou tou basileōs, genous te autou kai paideuseōs kai ēthous, kai hopōs epi tēn basileian parēlthen, tasauta hōs en epidromę̄ eirēsthō.
… of Cilicia about the third of November, in the consulship of Taurus and Florentius, ended his life. Julian, in the same consulship, about the eleventh of the following month of December, came from the western parts and entered Constantinople, and was proclaimed sole emperor there. Since it is my purpose to relate a few things about the emperor Julian, a man of learning, let none of his admirers look for inflated language, as though an account of such a man ought not to fall short of its subject. This being a Christian history, the account proceeds in a humble and lowly style for the sake of clarity, as was promised from the beginning. Nevertheless we must speak about him, his family and education, and how he came to the throne; and to do this we must begin a little further back.
Constantine, who gave his own name to Byzantium, had two brothers by the same father but not of the same mother: one was named Dalmatius, the other Constantius. Dalmatius had a son of the same name; Constantius had two sons, Gallus and Julian. When, after the death of the founder of Constantinople, the soldiers killed the younger Dalmatius, these two too, orphaned of their own father, came near to sharing Dalmatius’s danger, had not an illness expected to be fatal saved Gallus, and his age, for he was still eight years old, preserved Julian. When the emperor’s anger against them had slackened, Gallus attended teachers in Ionia at Ephesus, where they had much property from their ancestors. Julian, growing up, attended the schools in Constantinople, going in plain dress to the basilica, where the schools then were, under the charge of the eunuch Mardonius. His teacher in grammar was Nicocles the Laconian, and in rhetoric he made progress under Ecebolius the sophist, who was then a Christian. The emperor Constantius had taken care of this, lest by hearing a pagan teacher he should turn to superstition; for Julian was a Christian from the beginning. As he excelled in his studies, a report ran among the people that he was capable of governing the affairs of the Romans; and as this was openly talked about, it troubled the emperor. So he moved him from the great city to Nicomedia, ordering him not to attend the lectures of Libanius the Syrian sophist. For Libanius, driven out of Constantinople by the teachers there, was then teaching at Nicomedia; he vented his anger against those teachers in the speech he wrote against them. Julian was forbidden to attend him because Libanius was a pagan in religion; yet, being a lover of his discourses, he secretly obtained them and studied them. As he advanced in rhetoric, Maximus the philosopher came to Nicomedia, not the Byzantine, father of Euclides, but the Ephesian, whom the emperor Valentinian afterwards ordered to be put to death as a practiser of magic. That happened later; at that time he came to Nicomedia for no other reason than that Julian’s fame drew him. Having tasted philosophical discourses with him, Julian at once imitated his teacher’s religion as well, the teacher also putting into him a desire for the empire. When these things did not escape the ears of the ruler, Julian, between hope and fear and wishing to escape suspicion, he who had formerly been a genuine Christian now became a pretended one: he had his head shaved close and feigned the life of the monks. In secret he practised philosophy, but in public he read the sacred writings of the Christians, and was even appointed a reader of the church in Nicomedia. By this pretence he escaped the emperor’s anger. He did these things out of fear; but not abandoning his hope, he told many of his acquaintances that the times would be happy if he should rule over all. While his affairs were in this state, his brother Gallus, having been made Caesar, came to see him at Nicomedia on his way to the East. When Gallus was killed a little later, Julian too at once became suspect to the emperor, who therefore ordered him to be guarded. But he managed to escape his guards and kept himself safe, moving from place to place. At last the emperor’s wife Eusebia found him in hiding and persuaded the emperor to do him no harm, but to allow him to go to Athens and study philosophy. From there, to put it briefly, the emperor sent for him, made him Caesar, gave him his sister Helena as wife, and sent him to the Gauls against the barbarians. For the barbarians whom the emperor Constantius had hired a little before as allies against Magnentius, having proved of no use against the tyrant, were ravaging the cities of the Romans. Since Julian was young, the emperor ordered him to do nothing without the advice of the commanders of the army. But when they, having received this authority, managed affairs more carelessly, and for this reason the barbarians were gaining the upper hand, Julian let the generals give themselves to luxury and drinking, but made the soldiers keener by promising a fixed reward to anyone who killed a barbarian. This was the beginning both of the weakening of the barbarians and of his becoming beloved of the soldiers. There is a story that when he entered one of the small towns, a crown of the kind with which towns are decorated, hanging by ropes between the columns, fell on his head and fitted it, and all present cried out at this; for it seemed that the empire was foretold to him by this sign. Some say that Constantius sent him against the barbarians so that he might perish there in fighting them. Whether those who say this are telling the truth I do not know; for one who had married his own sister to him and then plotted against him would only have turned the plot against himself. Let each judge this as he thinks. When Julian complained to the emperor of the carelessness of the generals, another general was sent, suited to Julian’s zeal; with him as his helper, Julian engaged the barbarians boldly. They sent envoys to him, showing that the emperor’s letters ordered them to come into Roman territory, and they displayed the letters. But he put the envoy in chains, engaged their host, defeated them by force, took the king of the barbarians captive, and sent him to Constantius. After this success he was proclaimed emperor by the soldiers. Since no imperial crown was at hand, one of the guards took the twisted collar he wore round his own neck and put it on Julian’s head. In this way Julian became emperor.
Whether what followed was the conduct of a philosopher, let my hearers judge. Without sending an embassy to Constantius or courting him as a benefactor, he did everything as he saw fit. He changed the governors of the provinces, and he disparaged Constantius in the cities by reading publicly his letters to the barbarians. So the people attached themselves to him and fell away from Constantius. Then he openly put off the pretence of being a Christian: going round the cities, he opened the temples, brought sacrifices to the statues, and called himself chief priest; and those who were pagans in religion celebrated pagan festivals. By doing this he fanned a civil war against Constantius, making these things his pretexts. As far as it lay with him, all the evils that war brings would have come about; for the philosopher’s ambition would not have been decided without much blood. But God, the judge of his own counsels, stopped one of the rivals from his course without harm to the rest. For when Julian was among the peoples of Thrace, it was announced that Constantius had died; and so the Roman empire then escaped civil war.
When Julian reached Constantinople, he at once considered how he might win over the multitudes and attract their goodwill. He used this device. He knew well that Constantius was hated by all the peoples who held the homoousios, because he had driven the bishops of their party into exile and confiscated their property. He clearly knew that the pagans were vexed at being forbidden to sacrifice, and longed to seize an opportunity in which the temples would be opened and they would be allowed to offer sacrifices to the statues. So he knew that each group was privately aggrieved with the late emperor; and he found that all in common resented the violence of the eunuchs and the rapacity of Eusebius, the chief chamberlain. He dealt with all of them artfully. Some he dissembled with; others, with an eye to vainglory, he benefited; and to all in common he showed how he stood towards superstition. First, wishing to accuse Constantius before the people of cruelty to his subjects and to expose it, he ordered the exiled bishops to be recalled and gave them back their confiscated property; and he ordered the proper officials to open the temples of the pagans as quickly as possible. He decreed that those wronged by the eunuchs should recover what had been wrongly taken from them. Eusebius, the head of the imperial bedchamber, he punished with death, not only because many had been wronged by him, but because he learned that his own brother Gallus had been killed through his slander. He honoured the body of Constantius with an imperial funeral; but he expelled from the palace eunuchs, barbers, and cooks: the eunuchs because he had lost his wife and did not marry another after her; the cooks because he followed a simple diet; and a barber, he said, would suffice for many. These he expelled for these reasons. Of the secretaries he returned most to their original condition and ordered that the rest be given a secretary’s pay. He also abolished the public post for transport of mules, oxen, and asses, allowing only horses to serve public needs. A few praise him for these things, but most blame him, because the awe that imperial wealth inspires in the many ceased and made the empire contemptible. Moreover he wrote speeches through the night and went down to the senate to deliver them; for he alone of the emperors since Julius Caesar delivered speeches in the senate. He honoured those devoted to learning, and especially those who professed to be philosophers. So those whom report everywhere called eminent flocked to the palace, wearing their cloaks, many of them shown to be philosophers by their dress rather than by their learning; all of them were oppressive to the Christians, deceivers, and always adopting the religion of the ruler. The emperor, having vanity abounding in him, ridiculed all the emperors before him in the work he entitled The Caesars. Moved by the same disposition, he also wrote his discourses against the Christians. To expel cooks and barbers is the work of a philosopher, but not of an emperor; to disparage and ridicule is the work neither of a philosopher nor of an emperor. Both stand above all abuse and envy. An emperor may practise philosophy as far as it looks to self-control; but a philosopher who imitates all that emperors do will miss his aim. Let this much be said in passing about the emperor Julian, his family, education, and character, and how he came to the throne.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Socrates recounts Julian’s family, Christian upbringing, secret turn to paganism under Maximus of Ephesus, career as Caesar in Gaul, proclamation as emperor, open paganism, and first measures at Constantinople.
- The opening words of this chapter are lost in the scan (marked “…”); the sense is that Constantius died on the frontiers of Cilicia.
- In the scan several lines are interchanged in this chapter (on Julian’s secret study of Libanius, his being put under guard after Gallus’s death, and the collar placed on his head); they are translated in their proper places.
- Julian’s Caesars and Against the Galileans are mentioned; the latter survives in fragments. The judgements on Julian are Socrates’ own and are translated as written.
Cite (SBL): Socrates, Hist. eccl. 3.1 (PG 67:367–379; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/3-1
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
3.2PG 67:379–381
Αὖθις δὲ τῶν περὶ τὰς Ἐκκλησίας ὑπὸ τὸν αὐτὸν γενομένων χρόνον μνήμην ποιούμεθα. Κατὰ τὴν με γάλην ᾿Αλεξάνδρου πόλιν, συνέδη ταραχὴν γενέσθαι 5 ἐξ αἰτίας τοιάσδε: Τόπος ἣν τῇ πόλει, παλαιῶν τῶν χρόνων ἔρημος καὶ ἠμελημένος, συρφετοῦ τε γέμὼν πολλοῦ, ἐν ᾧ οἱ "Ἕλληνες τὸ παλαιὸν τῷ Μίθρᾳν πελετὰς ποιοῦντες, ἀνθρώπους χατέθυον. Τοῦτον Κωνστάντιος ὡς σχολαΐον, ἤδη πρότερον τῇ ᾿Αλεξανδρέων Ἐκκλησίᾳ προσκεχυρώχει, Γεώργιος δὲ βουλόμενος ἐν αὐτῷ εὐκτήριον οἶχον κατασκευάσαι, ἀναχαθαρθῆνα: κελεύει τὸν τόπον. Καὶ δὴ χαθαιρομένου, ἄδυτον ηῦρηται κατὰ βάθους πολλοῦ, ἐν τὰ μυστήτῶν Ελλήνων ἐχέχρυπτο' ταῦτα δὲ ἣν χρανία ἀνθρώπων πολλὰ, νέων τε καὶ παλαιῶν, οὖς λόγος χατεῖχξε πάλαι ἀναιρεῖσθαι, ὅτε ταῖς διὰ σπλάγχνων μαντείαις ἐχρῶντο οἱ Ἕλληνες, καὶ μαγιχὰς ἐτέλουν θυσίας, χαταμαγγανεύοντες τὰς ψυχάς. Οἱ οὖν Χριστιανοὶ ταῦτα εὑρόντες ἐν τῷ ἀδύτῳ τοῦ Μιθρείου, σπουδὴν ἔθεντο πᾶσιν ἐν τῷ φανερῷ γέλωτα δεῖξαι τὰ Ἑλλήνων μυστήρια, Ἐξεπόμπευον δὲ εὐθὺς, γυμνὰ τῷ δήμῳ τὰ χρανία δειχνύοντες. Ταῦτα ὁρῶντες οἱ κατὰ ᾿Αλεξάνδρειαν "ἕλληνες, καὶ μὴ φέροντε: τὸ τοῦ πράγματοη: ἐπονείδιστον, εἰς ὀργὴν ἐξάπτονται πᾶν τὸ παρατυχὸν ὅπλον ποιούμενοι, ὥρμησὰν κατὰ τῶν Χριστιανῶν, ξιὰ πάσης ἐπιθουλῆῇς ἀνεῖλον πολλοὺς ἐξ αὐτῶν" τοὺς μὲν γὰρ ξίφεσι, τοὺς δὲ ξύλοις λίθοις ἀπέκτειναν ^ ἄλλους δὲ σχοινίοις ἀπέπνιξαν. Τινὰς δὲ αὐτῶν καὶ ἐσταύρωσαν, ἐφ᾽ ὕδρει τοῦ σταυροῦ τοῦτον ἐπάγοντες τὸν θάνατον" τοὺς δὲ πλείστους, τραυματίας ἐποίησαν. Τότε δὲ, οἵα ἐν τοῖς τοιούτοις φιλεῖ γίνεσθα:, οὐδὲ τῶν οἰκειοτάτων ἀπέσχοντο" ἀλλὰ φίλος φίλον ἔπληξε, καὶ ἀδελφόνον ὥρμησαν. Διὸ καὶ οἱ Χριστιανοὶ τοῦ ἐχχαθαίρθειν τὸ Μιθρεῖον ἐπαύσαντο οἱ τὸν Γεώργιον τῆς Ἐκκλησίας ἐχσύραντες, χαμήλῳ τε προσδήσαντες, καὶ σπαράξαντες, σὺν αὐτῇ κατέκαυσαν
Authis de tōn peri tas Ekklēsias hypo ton auton genomenōn chronon mnēmēn poioumetha. Kata tēn me galēn ᾿Alexandrou polin, synedē tarachēn genesthai 5 ex aitias toiasde: Topos hēn tę̄ polei, palaiōn tōn chronōn erēmos kai ēmelēmenos, syrphetou te gemōn pollou, en hǭ hoi "Hellēnes to palaion tǭ Mithrąn peletas poiountes, anthrōpous chatethyon. Touton Kōnstantios hōs scholaïon, ēdē proteron tę̄ ᾿Alexandreōn Ekklēsią proskechyrōchei, Geōrgios de boulomenos en autǭ euktērion oichon kataskeuasai, anachatharthēna: keleuei ton topon. Kai dē chathairomenou, adyton ēurētai kata bathous pollou, en ta mystētōn Ellēnōn echechrypto' tauta de hēn chrania anthrōpōn polla, neōn te kai palaiōn, ous logos chateichxe palai anaireisthai, hote tais dia splanchnōn manteiais echrōnto hoi Hellēnes, kai magichas eteloun thysias, chatamanganeuontes tas psychas. Hoi oun Christianoi tauta heurontes en tǭ adytǭ tou Mithreiou, spoudēn ethento pasin en tǭ phanerǭ gelōta deixai ta Hellēnōn mystēria, Exepompeuon de euthys, gymna tǭ dēmǭ ta chrania deichnyontes. Tauta horōntes hoi kata ᾿Alexandreian "hellēnes, kai mē pheronte: to tou pragmatoē: eponeidiston, eis orgēn exaptontai pan to paratychon hoplon poioumenoi, hōrmēsan kata tōn Christianōn, xia pasēs epithoulēę̄s aneilon pollous ex autōn" tous men gar xiphesi, tous de xylois lithois apekteinan ^ allous de schoiniois apepnixan. Tinas de autōn kai estaurōsan, eph᾽ hydrei tou staurou touton epagontes ton thanaton" tous de pleistous, traumatias epoiēsan. Tote de, hoia en tois toioutois philei ginestha:, oude tōn oikeiotatōn apeschonto" alla philos philon eplēxe, kai adelphonon hōrmēsan. Dio kai hoi Christianoi tou echchathairthein to Mithreion epausanto hoi ton Geōrgion tēs Ekklēsias echsyrantes, chamēlǭ te prosdēsantes, kai sparaxantes, syn autę̄ katekausan
We now make mention again of what happened in the churches at the same time. In the great city of Alexander a disturbance arose for the following reason. There was a place in the city, deserted and neglected for a long time and full of much rubbish, in which the pagans of old had performed rites to Mithras and sacrificed human beings. Constantius had earlier granted this to the church of the Alexandrians as unused. George, wishing to build a house of prayer on it, ordered the place to be cleaned out. During the clearing a shrine was found deep down, in which the mysteries of the pagans had been hidden. These were many skulls of men, young and old, who, it was long reported, had been killed when the pagans used divination by entrails and performed magical sacrifices, enchanting souls. The Christians, finding these in the shrine of the Mithraeum, were eager to expose the mysteries of the pagans to public ridicule, and at once paraded them, showing the bare skulls to the people. When the pagans of Alexandria saw this, they could not bear the disgrace of the matter and were kindled to anger. Making a weapon of whatever came to hand, they rushed against the Christians and killed many of them by every kind of contrivance: some they killed with swords, others with clubs and stones, others they strangled with ropes. Some they even crucified, inflicting this death in mockery of the cross; and most they wounded. Then, as usually happens in such cases, they did not spare even those nearest to them: friend struck friend, and they attacked brothers. So the Christians stopped clearing the Mithraeum; and the pagans dragged George out of the church, tied him to a camel, tore him to pieces, and burned him together with it.
Notes and citation
Summary: When skulls found in an Alexandrian Mithraeum are paraded by Christians, pagans riot, kill many Christians, and murder bishop George.
- The account of the riot and the human remains is translated exactly as Socrates gives it.
Topics: Persecution
Cite (SBL): Socrates, Hist. eccl. 3.2 (PG 67:379–381; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/3-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/3-2
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.