Church History 4.28–5.6
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 4
4.28PG 67:537–541
Κατὰ δὲ τὸν χρόνον τόνδε, καὶ Ναυατιανῶν οἱ περι Φρυγίαν οἰκοῦντες, τὴν ἑορτὴν τοῦ Πάσχα μετέθεσαν. Πῶς δὲ τοῦτο ἐγένετο λέξω· πρότερον εἰπὼν, ὅτου χάριν ἐπικρατεῖ περὶ τὰ Φρυγῶν καὶ Παφλαγόνων ἔθνη ὁ ἀκριβὴς τῆς Ἐκκλησίας αὐτῶν κανών. Ναυάτος, πρεσβύτερος ὢν τῆς ἐν Ῥώμῃ Έκκλησίας, διεκρίθη, ἐπειδὴ Κορνήλιος ὁ ἐπίσκοπος τοὺς ἐπιθύσαντας πιστοὺς ἐν τῷ διωγμῷ, ὃν ὁ βασιλεὺς Δέκιος κατὰ τῆς Ἐκκλησίας ἐκίνησεν, εἰς κοινωνίαν ἐδέξατο. Διὰ ταύτην οὖν τὴν αἰτίαν διακριθεὶς, εἰς ἐπισκοπὴν παρὰ τῶν συμφρονησάντων αὐτῷ ἐπισκόπων προχειρισθεὶς, ταῖς πανταχοῦ Ἐκκλησίαις – ἔγραφε, μὴ δέχεσθαι τοὺς ἐπιτεθυκότας εἰς τὰ μυστήρια · ἀλλὰ προτρέπειν μὲν αὐτοὺς εἰς μετάνοιαν, τὴν δὲ συγχώρησιν ἐπιτρέπειν Θεῷ, τῷ δυναμένῳ καὶ ἐξουσίαν ἔχοντι συγχωρεῖν ἁμαρτήματα. Τοιαύτας ἐπιστολὰς οἱ κατ' ἐπαρχίαν δεχόμενοι, πρὸς τὰ οἰκεῖα ἤθη ἐποιοῦντο τῶν δηλουμένων τὰς κρίσεις. Ὡς γὰρ ἐκεῖνος ἐδήλου μὴ δεῖν ἀξιοῦσθαι τῶν μυστηρίων τοὺς μετὰ τὸ βάπτισμα εἰς θάνατον ἁμαρτίαν πεποιηκότας, τοῖς μὲν ἐδόκει πικρὰ καὶ ἀπηνὴς εἶναι τοῦ τοιούτου κανόνος ἡ ἔκθεσις· οἱ δὲ ὡς δικαιον τὸν κανόνα καὶ ὀρθοῦντα τὴν πολιτείαν ἐδέχοντο. Ἐν τοσούτῳ δὲ τούτου κινουμένου τοῦ ζητήματος, ἐπικαταλαμβάνει τοῦ ἐπισκόπου Κορνηλίου γράμματα, καὶ τοῖς μετὰ τὸ βάπτισμα ἡμαρτηκόσιν ἐπαγγελλόμενα τὴν συγχώρησιν. Οὕτω δὲ ἀμφοτέρων ἐπιστελλόντων τὰ ἐναντία, καὶ ἐκ τῶν θείων ὀχυρούντων ἑκάτερος ἔλεγεν, ἕκαστος κατ' ἔθος εἰς τοῦτο ἔτρεψεν εἰς ὃ καὶ πρότερον μᾶλλον ἐπέκλινεν. Ὅσοι γὰρ φιλαμαρτήμονες, δραξάμενοι τῆς τότε δοθείσης συγχωρήσεως, καὶ εἰς τὸν ἔπειτα χρόνον ἐπὶ πάσης ἁμαρτίας αὐτῇ συνεχρήσαντο. Φαίνεται δὲ τὰ Φρυγῶν έθνη σωφρονέστερα εἶναι τῶν ἄλλων ἐθνῶν· καὶ γὰρ δὴ καὶ σπανιάκις Φρύγες ὀμνύσουσιν. Ἐπικρατεῖ γὰρ τὸ μὲν θυμικὸν παρὰ Σκύθαις καὶ Θραξί· τῷ δὲ ἐπιθυμητικῷ οἱ πρὸς ἀνίσχοντα ἥλιον τὴν οἴκησιν ἔχοντες πλέον δουλεύουσι. Τὰ δὲ Παφλαγόνων καὶ Φρυγῶν ἔθνη πρὸς οὐδέτερον τούτων ἐπιῤῥεπῶς ἔχει. Οὐδὲ γὰρ ἱπποδρομίαι, οὐδὲ θέατρα σπουδάζονται : νῦν παρ' αὐτοῖς. Διό μοι δοκεῖ μᾶλλον ἐπινενευκέναι τούτους τε καὶ τοὺς οὕτω φρονοῦντας, πρὸς τὰ παρὰ Ναυάτου τότε γραφόμενα· ὡς μῦσος γὰρ ἐξαίσιον παρ᾿ αὐτοῖς ἡ πορνεία νομίζεται. Καὶ γὰρ τοὺς οἱασδήποτε ἄλλης αἱρέσεως σωφρονέστερον βιοῦντας Φρύγας καὶ Παφλαγόνας ἔστιν εὑρεῖν. Τὴν δὲ αὐτὴν αἰτίαν καὶ περὶ τοὺς οἰκοῦντας τὰ ἑσπέρια μέρη, καὶ Ναυάτῳ πειθαρχήσαντας, εἶναι νομίζω. Ναυάτος μὲν οὖν, εἰ καὶ περὶ πολιτείας ἀκριβοῦς διεκρίθη, ἀλλ' οὖν γε τὴν τοῦ Πάσχα ἑορτὴν οὐ μετέθηκεν. ῾Αεὶ γὰρ κατὰ τὰ ἑσπέρια μέρη ἐποίει, καὶ οὕτως ἐπετέλεσε. Ποιοῦσι δὲ διαπαντὸς οἱ ἐκεῖ μετ᾿ ἰσημερίαν ἀνέκαθεν, ἀφ' οὗ καὶ Χριστιανίζουσιν. ᾿Αλλ' οὗτος μὲν ὕστερον, ἐπὶ Οὐαλεριανοῦ τοῦ βασιλέως διωγμὸν κατὰ Χριστιανῶν κινήσαντος, ἐμαρτύρησεν. Οἱ δὲ ἐξ αὐτοῦ ἐν Φρυγίᾳ ἐπώνυμοι, κατὰ τὴν κοινωνίαν τούτου συνεχωρήθησαν ἐκτρεπόμενοι, περὶ τόνδε τὸν χρόνον καὶ τὴν ἑορτὴν τοῦ Πάσχα μετέθεσαν. Σύνοδον γὰρ ἐν Πάζῳ κώμῃ, ἔνθα τοῦ Σαγγαρίου ποταμοῦ εἰσιν αἱ πηγαὶ, ποιήσαντες ὀλίγοι τινὲς καὶ οὐκ εὔσημοι τῶν περὶ Φρυγίαν Ναυατιανών ἐπίσκοποι, ὅρον ἐκφέρουσιν ὥστε Ἰουδαίους ἐπιτηρεῖν ποιοῦντας τὰ ἄζυμα, καὶ σὺν αὐτοῖς τὴν τοῦ Πάσχα ἐπιτελεῖν ἑορτήν. Ταῦτα ἡμῖν ἀνήγγειλέ τις ἀνὴρ παλαιός, πρεσβυτέρου μὲν εἶναι λέγων ἑαυτὸν υἱὸν · ἅμα δὲ τῷ πατρὶ παρεῖναι τῇ γενομένῃ συνόδῳ, καθ᾽ ἣν οὔτε ᾿Αγέλιος παρῆν ὁ Κωνσταντινουπόλεως Ναυατιανῶν ἐπίσκοπος, οὐδὲ Μάξιμος ὁ Νικαίας, οὐδὲ ὁ Νικομηδείας, οὐδὲ μὴν ὁ Κοτυαείου ·· ὑπὸ τούτων γὰρ ἡ Ναυατιανῶν θρησκεία μάλιστα κανονίζεται. Ταῦτα μὲν οὖν οὕτως τότε ἐγένετο· διῃρέθη δὲ μικρὸν ὕστερον καὶ ἡ Ναυατιανῶν Ἐκκλησία δι᾽ ἐκείνην τὴν σύνοδον, ὡς κατὰ χώραν ἐροῦμεν· μετιτέον τε ἐντεῦθεν, ἐπὶ τὰ κατ᾿ αὐτὸν τὸν χρόνον ἐν τοῖς ἑσπερίοις γενόμενα μέρεσιν.
Kata de ton chronon tonde, kai Nauatianōn hoi peri Phrygian oikountes, tēn heortēn tou Pascha metethesan. Pōs de touto egeneto lexō; proteron eipōn, hotou charin epikratei peri ta Phrygōn kai Paphlagonōn ethnē ho akribēs tēs Ekklēsias autōn kanōn. Nauatos, presbyteros ōn tēs en Rhōmę̄ Ekklēsias, diekrithē, epeidē Kornēlios ho episkopos tous epithysantas pistous en tǭ diōgmǭ, hon ho basileus Dekios kata tēs Ekklēsias ekinēsen, eis koinōnian edexato. Dia tautēn oun tēn aitian diakritheis, eis episkopēn para tōn symphronēsantōn autǭ episkopōn procheiristheis, tais pantachou Ekklēsiais – egraphe, mē dechesthai tous epitethykotas eis ta mystēria ; alla protrepein men autous eis metanoian, tēn de synchōrēsin epitrepein Theǭ, tǭ dynamenǭ kai exousian echonti synchōrein hamartēmata. Toiautas epistolas hoi kat' eparchian dechomenoi, pros ta oikeia ēthē epoiounto tōn dēloumenōn tas kriseis. Hōs gar ekeinos edēlou mē dein axiousthai tōn mystēriōn tous meta to baptisma eis thanaton hamartian pepoiēkotas, tois men edokei pikra kai apēnēs einai tou toioutou kanonos hē ekthesis; hoi de hōs dikaion ton kanona kai orthounta tēn politeian edechonto. En tosoutǭ de toutou kinoumenou tou zētēmatos, epikatalambanei tou episkopou Kornēliou grammata, kai tois meta to baptisma hēmartēkosin epangellomena tēn synchōrēsin. Houtō de amphoterōn epistellontōn ta enantia, kai ek tōn theiōn ochyrountōn hekateros elegen, hekastos kat' ethos eis touto etrepsen eis ho kai proteron mallon epeklinen. Hosoi gar philamartēmones, draxamenoi tēs tote dotheisēs synchōrēseōs, kai eis ton epeita chronon epi pasēs hamartias autę̄ synechrēsanto. Phainetai de ta Phrygōn ethnē sōphronestera einai tōn allōn ethnōn; kai gar dē kai spaniakis Phryges omnysousin. Epikratei gar to men thymikon para Skythais kai Thraxi; tǭ de epithymētikǭ hoi pros anischonta hēlion tēn oikēsin echontes pleon douleuousi. Ta de Paphlagonōn kai Phrygōn ethnē pros oudeteron toutōn epirrhepōs echei. Oude gar hippodromiai, oude theatra spoudazontai : nyn par' autois. Dio moi dokei mallon epineneukenai toutous te kai tous houtō phronountas, pros ta para Nauatou tote graphomena; hōs mysos gar exaision par᾿ autois hē porneia nomizetai. Kai gar tous hoiasdēpote allēs haireseōs sōphronesteron biountas Phrygas kai Paphlagonas estin heurein. Tēn de autēn aitian kai peri tous oikountas ta hesperia merē, kai Nauatǭ peitharchēsantas, einai nomizō. Nauatos men oun, ei kai peri politeias akribous diekrithē, all' oun ge tēn tou Pascha heortēn ou metethēken. ῾Aei gar kata ta hesperia merē epoiei, kai houtōs epetelese. Poiousi de diapantos hoi ekei met᾿ isēmerian anekathen, aph' hou kai Christianizousin. ᾿All' houtos men hysteron, epi Oualerianou tou basileōs diōgmon kata Christianōn kinēsantos, emartyrēsen. Hoi de ex autou en Phrygią epōnymoi, kata tēn koinōnian toutou synechōrēthēsan ektrepomenoi, peri tonde ton chronon kai tēn heortēn tou Pascha metethesan. Synodon gar en Pazǭ kōmę̄, entha tou Sangariou potamou eisin hai pēgai, poiēsantes oligoi tines kai ouk eusēmoi tōn peri Phrygian Nauatianōn episkopoi, horon ekpherousin hōste Ioudaious epitērein poiountas ta azyma, kai syn autois tēn tou Pascha epitelein heortēn. Tauta hēmin anēngeile tis anēr palaios, presbyterou men einai legōn heauton huion ; hama de tǭ patri pareinai tę̄ genomenę̄ synodǭ, kath᾽ hēn oute ᾿Agelios parēn ho Kōnstantinoupoleōs Nauatianōn episkopos, oude Maximos ho Nikaias, oude ho Nikomēdeias, oude mēn ho Kotyaeiou ;; hypo toutōn gar hē Nauatianōn thrēskeia malista kanonizetai. Tauta men oun houtōs tote egeneto; dię̄rethē de mikron hysteron kai hē Nauatianōn Ekklēsia di᾽ ekeinēn tēn synodon, hōs kata chōran eroumen; metiteon te enteuthen, epi ta kat᾿ auton ton chronon en tois hesperiois genomena meresin.
At this time the Novatians who lived in Phrygia changed the feast of Easter. How this came about I shall tell, first saying why the strict canon of their church prevails among the peoples of Phrygia and Paphlagonia. Novatus, being a presbyter of the church in Rome, separated because Cornelius the bishop received into communion believers who had sacrificed in the persecution which the emperor Decius raised against the church. Having separated for this reason, and having been advanced to a bishopric by the bishops who agreed with him, he wrote to the churches everywhere not to admit to the mysteries those who had sacrificed, but to urge them to repentance and to leave forgiveness to God, who is able and has authority to forgive sins. Those who received such letters in the provinces judged what they declared according to their own characters. For when he declared that those who had committed a sin unto death after baptism should not be counted worthy of the mysteries, to some the setting out of such a canon seemed harsh and cruel, while others accepted the canon as just and as setting conduct right. While this question was being stirred, letters of the bishop Cornelius arrived as well, promising forgiveness to those who had sinned after baptism. As the two wrote contrary things, and each fortified what he said from the divine writings, each person turned, as is usual, to the side toward which he had already inclined. Those who loved sin seized on the forgiveness then granted and used it thereafter for every sin. But the Phrygian peoples seem to be more self-controlled than other peoples; indeed the Phrygians rarely swear. Among the Scythians and Thracians the spirited part of the soul prevails; those who dwell toward the rising sun are rather slaves to the desiring part. But the peoples of the Paphlagonians and Phrygians incline to neither of these; for neither horse-races nor theatres are eagerly pursued among them even now. So it seems to me that these people, and those who think like them, inclined rather to what Novatus wrote at that time; for sexual immorality is regarded among them as an extraordinary abomination. Indeed one can find that the Phrygians and Paphlagonians live more self-controlled lives than those of any other sect. I think the same cause applies to those who live in the western parts and followed Novatus. Novatus, then, though he separated over strict conduct, did not change the feast of Easter; he always kept it as was done in the western parts, and so he celebrated it. Those there have always kept it after the equinox, from the time they became Christians. He later suffered martyrdom under the emperor Valerian, when he raised a persecution against the Christians. But those in Phrygia named after him, unwilling to share communion with the others even in this, at this time changed the feast of Easter as well. For a few bishops of the Novatians in Phrygia, and not notable ones, held a synod at the village of Pazus, where the springs of the river Sangarius are, and issued a decree that they should watch the Jews when they keep the unleavened bread and celebrate the feast of Easter with them. An old man told us this, saying that he was the son of a presbyter, and that he had been present with his father at the synod, at which neither Agelius, bishop of the Novatians at Constantinople, nor Maximus of Nicaea, nor the bishop of Nicomedia, nor that of Cotyaeum was present; for it is chiefly by these that the Novatian worship is regulated. These things happened so at that time. A little later the Novatian church was also divided because of that synod, as we shall tell in its place. From here we must pass to what happened at this same time in the western parts.
1 John 5:16 (allusion, medium confidence) · Mark 2:7 (echo, low confidence)
Notes and citation
Summary: Socrates explains the strict Novatian discipline on those who lapsed and its appeal in Phrygia and Paphlagonia, and tells how a Novatian synod at Pazus adopted the Jewish date for Easter.
- Socrates calls the Roman schismatic 'Novatus'; he means Novatian (see 4.29 note and Eusebius, Church History 6.43). That Novatian died a martyr under Valerian is reported only in Novatianist tradition.
- 'Sin unto death' echoes 1 John 5:16.
- In the clause about the Phrygian Novatians before their change of Easter the scan text is garbled; it is translated by sense ('unwilling to share communion with the others even in this').
- The synod of Pazus decided to keep Easter at the Jewish Passover date; Socrates reports this with disapproval of the Novatians' change, not of the Jews.
Topics: Heresy, Ethics, Persecution
Cite (SBL): Socrates, Hist. eccl. 4.28 (PG 67:537–541; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-28
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-4-28) · 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.
4.29PG 67:541–543
Τοῦ γὰρ βασιλέως Οὐαλεντινιανοῦ ἡσύχως δι άγοντος, καὶ οὐδεμίαν σκύλλοντος αἵρεσιν, Δάμασος α μετὰ Λιβέριον τὴν τῆς ἐπισκοπῆς ἱερωσύνην ἐν τῇ Ῥώμῃ ἐδέξατο · ἐφ᾿ οὗ συνέβη ταραχθῆναι τὴν ἐν Ῥώμῃ Ἐκκλησίαν, διὰ τοιαύτην αἰτίαν· Οὐρσῖνὸς ὁ τις τῆς αὐτῆς Ἐκκλησίας διάκονος, ὑπόψηφος γέγονεν, ἡνίκα ἡ ἐπιλογὴ τοῦ ἐπισκόπου ἐγίνετο. Ἐπεὶ οὖν προεκρίθη Δάμασος, μὴ φέρων ὁ Οὐρσῖνος τὴν τῆς ἐλπίδος ἀποτυχίαν, παρασυνάξαι τῇ Ἐκκλησίᾳ ἐσπούδασε· καὶ πείθει τινὰς ἀσήμους ἐπισκόπους, ἐν παραβύστῳ χειροτονῆσαι αὐτόν. Καὶ χειροτονεῖται οὐκ ἐν ἐκκλησίᾳ, ἀλλ᾽ ἐν ἀποκρύφῳ τόπῳ τῆς βασιλικῆς, τῆς ἐπικαλουμένης Σικίνης. Τούτου δὴ γενομένου, διχόνοια τὸν λαὸν ἐκράτησεν. Ἐστασίαζον οὖν πρὸς ἑαυτοὺς, οὐ διά τινα πίστιν ἢ αἴρεσιν, ἀλλὰ περὶ τοῦ μόνον τίς ὀφείλει τοῦ ἐπισκοπικοῦ θρόνου ἐγκρατὴς γενέσθαι. Ἐντεῦθεν δὲ συμπληγάδες τῶν ὄχλων ἐγίνοντο· ὥστε καὶ ἐκ τῆς παρατριβῆς πολλοὺς ἀποθανεῖν, καὶ διὰ τοῦτο πολλοὺς λαϊκούς τε καὶ κληρικοὺς ὑπὸ τοῦ τότε ἐπάρχου Μαξιμίνου τιμωρηθῆναι, καὶ οὕτω τὸν τότε Οὐρσῖνον δ} Ἀ παύσασθαι τῆς ἐπιχειρήσεως, χατασταλήναι τοὺς βουλτθέντας ἀχολουθῆσαι αὐτῷ.
Tou gar basileōs Oualentinianou hēsychōs di agontos, kai oudemian skyllontos hairesin, Damasos a meta Liberion tēn tēs episkopēs hierōsynēn en tę̄ Rhōmę̄ edexato ; eph᾿ hou synebē tarachthēnai tēn en Rhōmę̄ Ekklēsian, dia toiautēn aitian; Oursinos ho tis tēs autēs Ekklēsias diakonos, hypopsēphos gegonen, hēnika hē epilogē tou episkopou egineto. Epei oun proekrithē Damasos, mē pherōn ho Oursinos tēn tēs elpidos apotychian, parasynaxai tę̄ Ekklēsią espoudase; kai peithei tinas asēmous episkopous, en parabystǭ cheirotonēsai auton. Kai cheirotoneitai ouk en ekklēsią, all᾽ en apokryphǭ topǭ tēs basilikēs, tēs epikaloumenēs Sikinēs. Toutou dē genomenou, dichonoia ton laon ekratēsen. Estasiazon oun pros heautous, ou dia tina pistin ē airesin, alla peri tou monon tis opheilei tou episkopikou thronou enkratēs genesthai. Enteuthen de symplēgades tōn ochlōn eginonto; hōste kai ek tēs paratribēs pollous apothanein, kai dia touto pollous laïkous te kai klērikous hypo tou tote eparchou Maximinou timōrēthēnai, kai houtō ton tote Oursinon d} A pausasthai tēs epicheirēseōs, chatastalēnai tous boultthentas acholouthēsai autǭ.
For while the emperor Valentinian lived quietly and harassed no sect, Damasus received the priesthood of the episcopate in Rome after Liberius. Under him the church in Rome was thrown into turmoil for the following reason. Ursinus, a deacon of the same church, had been a candidate when the election of the bishop took place. When Damasus was preferred, Ursinus, unable to bear the failure of his hope, set about holding rival assemblies apart from the church, and persuaded some obscure bishops to ordain him in a corner. He was ordained, not in a church, but in a hidden place of the basilica called Sicinus. When this had been done, dissension took hold of the people. They quarrelled among themselves, not over any point of faith or heresy, but only over who ought to gain possession of the bishop's throne. Hence clashes of the crowds took place, so that many died in the fighting, and for this reason many laymen and clergy were punished by Maximinus, the prefect at the time; and so Ursinus was then made to give up his attempt, and those who had wished to follow him were restrained.
Notes and citation
Summary: The disputed election of Damasus and Ursinus at Rome leads to riots and deaths, which the prefect punishes.
- The end of the chapter is garbled in the scan; the verbs 'was made to' and 'were restrained' are translated by sense.
Topics: Church office
Cite (SBL): Socrates, Hist. eccl. 4.29 (PG 67:541–543; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-29
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-4-29) · 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.
4.30PG 67:543
Ὑπὸ δὲ τὸν αὐτὸν χρόνον ἕτερον μνήμης ἄξιον ἐν τῇ Μεδιολάνῳ συνέβη γενέσθαι. Τελευτῆσαντος γὰρ τοῦ ἐν αὐτῇ ἐπισκόπου Αὐξεντίον (ὅ), ὃς ὑπὸ τῶν ᾿Αρειανῶν κεχειροτόνητο, πάλιν οἱ ἐν τῇ Μεδιολάνῳ περὶ ἐπιλογῆς ἐπισκόπου ἐταράσσοντο " πολλὴ τε ἣν αὐτοῖς ἡ φιλονεικία, ἄλλων ἄλλον προβάλλεσθαι σπευδόντων. Ὡς δὲ περὶ τούτου στάσις ἐγίνετο, εὐλαδηθεὶς ὁ τῆς ἐπαρχίας ἄρχων, τὸ ὑπατικὸν ἔχων ἀξίωμα, ᾧ ἣν ὄνομα ᾿Αμδρόσιος, μήπως τῆς ταραχῆς ἄτοπόν τι κατὰ τὴν πόλιν γένηται, εἰστρέχει εἰς τὴν ἐκκλησίαν, ὡς χαταπαύσων τὴν στάσιν. Ὡς δὲ ἐκεῖ γενομένῳ ὁ λαὸς ἡσυχίαν παρέσχε, πολλά τε λυσιτελοῦντα παραινῶν, χατέστελλε τὰς ἀλόγους τοῦ πλήθους ὁρμὰς, αἰφνίδιος μία συμφωνία τῶν πάντων ἐγίνετο" ἐβόων εἶναι τῆς ἐπισκοπῆς, αὐτόν τε χειροτονεῖσθαι πάντες ἠξίουν " οὕτω γὰρ μόνως ἕνωσίν τε ἕξειν τὸν λαὸν, καὶ στέρξειν τὴν περὶ τὴν πίστιν ὁμόνοιαν. Ἐπεὶ δὲ ἔκ τίνος θείον ἡ ὁμοφωνία τοῦ λαοῦ γενέσθαι τοῖς παροῦσιν ἐπισχύποις ἐφαίνετο, μηδὲν ὑπερθέμενοι, συλλαμιθάνουσι τὸν ᾿Αμδρόσιον. Καὶ βαπτίσαντες, χατηχούμενος γὰρ ἦν, εὐθὺς πρὸς τὴν τῆς ἐπισκοπῆς ἱερωσύνην προχειρίζεσθαι ἔμελλον. Ἐπεὶ δὲ θρόσιος τὸ μὲν βάπτισμα ἡδέως ἐδέξατο, πολὺς δὲ τὴν ἱερωσύνην παραιτούμενος, γνωρίζουσι τῷ βασιλεῖ Οὐαλεντινιανῷ τὰ γενόμενα. Ὁ δὲ βασιλεὺς θαυμάσας τὴν τοῦ λαοῦ ὁμόνοιαν, Θεοῦ τε ἔργον εἶναι γνοὺς τὸ γενόμενον, ἐδήλου τοῖς ἐπισκόποις, ὑπουργεῖν τῷ Θεῷ κελεύοντι χειροτονεῖν " Θεοῦ γὰρ μᾶλλον, 7| ἀνθρώπων εἶναι τὴν ψῆφον τὴν αὐτῷ. Τοῦτον τὸν τρόπον χαταστάντος ᾿Αμόροσίον, οἱ ἐν Μεδιολάνῳ πρότερον διεστῶτες, δι᾽ αὐτὸν τότε ἠνώθησαν.
Hypo de ton auton chronon heteron mnēmēs axion en tę̄ Mediolanǭ synebē genesthai. Teleutēsantos gar tou en autę̄ episkopou Auxention (ho), hos hypo tōn ᾿Areianōn kecheirotonēto, palin hoi en tę̄ Mediolanǭ peri epilogēs episkopou etarassonto " pollē te hēn autois hē philoneikia, allōn allon proballesthai speudontōn. Hōs de peri toutou stasis egineto, euladētheis ho tēs eparchias archōn, to hypatikon echōn axiōma, hǭ hēn onoma ᾿Amdrosios, mēpōs tēs tarachēs atopon ti kata tēn polin genētai, eistrechei eis tēn ekklēsian, hōs chatapausōn tēn stasin. Hōs de ekei genomenǭ ho laos hēsychian paresche, polla te lysitelounta parainōn, chatestelle tas alogous tou plēthous hormas, aiphnidios mia symphōnia tōn pantōn egineto" eboōn einai tēs episkopēs, auton te cheirotoneisthai pantes ēxioun " houtō gar monōs henōsin te hexein ton laon, kai sterxein tēn peri tēn pistin homonoian. Epei de ek tinos theion hē homophōnia tou laou genesthai tois parousin epischypois ephaineto, mēden hyperthemenoi, syllamithanousi ton ᾿Amdrosion. Kai baptisantes, chatēchoumenos gar ēn, euthys pros tēn tēs episkopēs hierōsynēn procheirizesthai emellon. Epei de throsios to men baptisma hēdeōs edexato, polys de tēn hierōsynēn paraitoumenos, gnōrizousi tǭ basilei Oualentinianǭ ta genomena. Ho de basileus thaumasas tēn tou laou homonoian, Theou te ergon einai gnous to genomenon, edēlou tois episkopois, hypourgein tǭ Theǭ keleuonti cheirotonein " Theou gar mallon, 7| anthrōpōn einai tēn psēphon tēn autǭ. Touton ton tropon chatastantos ᾿Amorosion, hoi en Mediolanǭ proteron diestōtes, di᾽ auton tote ēnōthēsan.
About the same time another thing worth remembering happened at Milan. When Auxentius, the bishop there, who had been ordained by the Arians, died, the people of Milan were again in turmoil over the election of a bishop, and there was great rivalry among them, some eager to put forward one man, others another. As a riot arose over this, the governor of the province, who held consular rank, whose name was Ambrose, fearing that something terrible might happen in the city as a result of the disturbance, hurried into the church to quell the riot. When he arrived and the people fell silent, and he was calming the senseless impulses of the crowd by much helpful exhortation, suddenly all of them agreed with one voice: they cried that he was worthy of the episcopate, and all demanded that he be ordained; for only so, they said, would the people have unity and hold fast to agreement about the faith. Since the bishops present thought that the people's unanimity had come from God, they took Ambrose without delay; and having baptized him, for he was a catechumen, they were about to advance him at once to the priesthood of the episcopate. When Ambrose gladly received baptism but strongly refused the priesthood, they informed the emperor Valentinian of what had happened. The emperor, marvelling at the people's concord and recognizing that what had happened was God's work, told the bishops to obey God's command and ordain him; for the vote for him was God's rather than men's. When Ambrose had been appointed in this way, those at Milan who had formerly been divided were then united through him.
Notes and citation
Summary: When the Milanese riot over a successor to Auxentius, the governor Ambrose, still a catechumen, is acclaimed, baptized and made bishop with Valentinian's approval.
- The opening words of the scan text ('... quelling it with a military force, with the vote of all, the emperor himself approving, he was chosen bishop') are the end of Valesius's chapter title and are removed.
Notes on the original text
- Digital text corrected (end of the printed chapter title leaked into the text): στρατιωτικῆς χειρὸς καταπαύων, ψήφῳ καὶ αὑτοῦ τοῦ βασιιέως αἰνέσαντος, πάντων προεκρίθη τῆς πρόεδρος. Ὑπὸ → Ὑπὸ.
Topics: Church office, Baptism
Cite (SBL): Socrates, Hist. eccl. 4.30 (PG 67:543; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-30
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-4-30) · 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.
4.31PG 67:545–549
Μετὰ δὲ ταῦτα ὁ βασιλεὺς, Σαυροματῶν ἐπεξελθόν των τῇ Ῥωμαίων ἀρχῇ, ἐπ᾿ αὐτοὺς ἐχώρει μετὰ πλείστης παρασκευῆς. Ταύτην οὐκ ἤνεγκαν τὴν παρασκευὴν ἀκούσαντες οἱ βάρβαροι· ἀλλὰ πρε σβευσάμενοι πρὸς αὐτὸν, ᾐτοῦντο ἐπὶ συνθήκαις εἰρήνης τυχεῖν. Τῶν πρέσβεων δὲ εἰσελθόντων, καὶ φανέντων οὐκ ἀξιοπρεπῶν, ἠρώτησεν εἰ τοιοῦτοι Σαυρομάται πάντες εἰσίν. Ἀποκριναμένων δὲ τῶν πρέσβεων, τοὺς ἀρίστους Σαυροματῶν ἥκειν πρὸς αὐτὸν, πληροῦται θυμοῦ Οὐαλεντινιανὸς, καὶ μέγα βοῶν ἔλεγε· κακῶς πράττειν τὴν Ῥωμαίων ἀρχὴν περι ελθοῦσαν εἰς αὐτὸν, ὅπου τοιοῦτο γένος τῶν βαρβάρων εὐτελὲς οὐκ ἀγαπᾷ παρ᾿ ἑαυτῷ μένειν σωζόμενον, ἀλλ᾽ ὅπλα αἱρεῖται, καὶ Ῥωμαίων ὅρους πατεῖ, καὶ " εἰς πόλεμον θρασύνεται. Καὶ τοσοῦτον ἐν τῇ βοῇ διασπαράξας ἔτυχεν ἑαυτὸν, ὥστε πᾶσαν μὲν ἀναστομωθῆναι φλέβα, πᾶσάν τε ἀρτηρίαν διαῤῥαγῆναι. Καὶ οὕτως αἵματος ἐκδοθέντος, τελευτᾷ ὁ ἐν φρουρίῳ ᾧ προσωνυμία Βεργιτίων, μετὰ τὴν ὑπατείαν Γρατιανοῦ τὸ τρίτον καὶ Ἐκοιτίου, περὶ τὴν ἐπτακαιδε κάτην τοῦ Νοεμβρίου • μηνός· ζήσας ἔτη νδ', βασιλεύσας ἔτη δεκατρία 4. Τελευτήσαντος οὖν Οὐαλεντινιανοῦ, οἱ κατὰ τὴν Ἰταλίαν στρατιῶται ἕκτῃ ἡμέρᾳ μετὰ τὴν τελευτὴν, τὸν ὁμώνυμον τῷ πατρὶ Οὐαλεντινιανὸν νέαν ἄγοντα κομιδῇ τὴν ἡλικίαν, βασιλέα ἀνηγόρευσαν ἐν Ἀκίνκῳ πόλει τῆς Ἰταλίας. Καὶ τούτου διαγγελθέντος, ἡγανάκτουν οἱ βασιλεῖς, οὐχ ὅτι γέγονε τοῦ μὲν ἀδελφὸς, τοῦ δὲ ἀδελφιδοῦς βασιλεύς· ἀλλ᾿ ὅτι παρὰ γνώμην ἀμφοτέρων έχειροτονήθη, ὂν αὐτοὶ χειροτονεῖν ἔμελλον. Ὅμως δὲ ἀμφότεροι σύμψηφοι τῆς βασιλείας ἐγένοντο. Καὶ τοῦτον τὸν τρόπον ὁ νέος Οὐαλεντινιανὸς ἱδρύθη εἰς τὸν τόπον τοῦ ἰδίου πατρός. Ἰστέον δὲ ὅτι Οὐαλεντινιανῷ ἐγεγόνει οὗτος ἐξ Ἰουστίνης, ἣν ἐπέγημεν ζώσης αὐτοῦ τῆς προτέρας γυναικὸς Σευήρας, δι' αἰτίαν τοιάνδε Ἰοῦστος ὁ Ἰουστίνης πατήρ, τῆς περὶ Πικίνον ἐπαρχίας ἤδη πρότερον ἐπὶ τῶν Κωνσταντίου χρόνων ἄρχων καθεστὼς, ἴδεν ὄναρ, ὡς ἐκ τοῦ δεξιοῦ μέρους ἀλουργίδα βασιλικὴν ἀπεκύησε. Τὸ δὲ ὄναρ εἰς πολλοὺς λεχθὲν, ἥκει καὶ εἰς τὰς ἀκοὰς Κωνσταντίου. Ὁ δὲ συμβαλὼν τὸ ὄναρ, ὡς βασιλέως ἐξ αὐτοῦ τεχθησομένου, πέμψας ἀναιρεῖ τὸν Ἰοῦστον· ἡ δὲ αὐτοῦ θυγάτηρ Ἰουστίνα ἀπορφανισθεῖσα τοῦ πατρὸς ἔμεινε, παρθένος οὖσα. Χρόνῳ δὲ ὕστερον τῇ γαμετῇ τοῦ βασιλέως Ουαλεντινιανοῦ Σευήρα γνωρίμη καθίσταται, καὶ συνεχεῖς ἐποιεῖτο πρὸς τὴν βασίλισσαν τὰς συντυχίας. Ἐπεὶ δὲ ἐκρατύνθη ἡ συνήθεια, ἤδη καὶ συνελούετο αὐτῇ. Ὡς οὖν ἴδεν αὐτὴν λουομένην τὴν Ἰουστίναν ἡ Σευήρα, ἠράσθη τοῦ κάλλους τῆς παρθένου. Καὶ πρὸς τὸν βασιλέα διεξῄει περὶ αὐτῆς, ὡς οὕτως εἴη θαυμαστὸν ἔχουσα κάλλος ἡ παρθένος ἡ τοῦ Ἰούστου θυγάτηρ, ὡς καὶ αὐτὴν, καίτοι γυναῖκα οὖσαν, ἐρασθῆναι τῆς εὐμορφίας αὐτῆς. Ὁ δὲ βασιλεὺς ταμιευσάμενος τὸν τῆς γυναικὸς λόγον, ἀγαγέσθαι τὴν Ἰουστίναν ἐβουλεύσατο, μὴ ἐκβαλὼν τὴν Σευήραν, ἀφ᾿ ἧς αὐτῷ Γρατιανὸς ἐγεγόνει, ὃν μικρὸν ἔμπροσθεν ἀνηγορεύκει βασιλέα. Νόμον οὖν ὑπαγορεύσας, δημοσίᾳ προτίθησι κατὰ πόλεις, ὥστε ἐξεῖναι τῷ βουλομένῳ δύο νομίμους ἔχειν γυναῖκας. Καὶ ὁ μὲν νόμος προέκειτο. Ὁ δὲ ἄγεται τὴν Ἰουστίναν, ἀφ᾿ ἧς αὐτῷ γίνεται Οὐαλεντινιανός τε ὁ νέος, καὶ θυγατέρες τρεῖς, Ἰούστα, Γράτα, Γάλλα. Ὧν αἱ μὲν δύο παρθενεύουσαι διετέλεσαν. Γάλλαν δὲ ὕστερον βασιλεὺς ἔγημε Θεοδόσιος ὁ μέγας, ἀφ᾿ ἧς αὐτῷ Πλακιδία θυγάτηρ ἐγένετο. ᾿Αρκάδιον γὰρ καὶ Ὁνώριον ἐκ Πλακίδης ἔσχεν τῆς προτέρας γυναικός. Περὶ μὲν οὖν Θεοδοσίου καὶ τῶν υἱῶν αὐτοῦ, κατὰ τὴν ἑκάστου χώραν ἐροῦμεν.
Meta de tauta ho basileus, Sauromatōn epexelthon tōn tę̄ Rhōmaiōn archę̄, ep᾿ autous echōrei meta pleistēs paraskeuēs. Tautēn ouk ēnenkan tēn paraskeuēn akousantes hoi barbaroi; alla pre sbeusamenoi pros auton, ę̄tounto epi synthēkais eirēnēs tychein. Tōn presbeōn de eiselthontōn, kai phanentōn ouk axioprepōn, ērōtēsen ei toioutoi Sauromatai pantes eisin. Apokrinamenōn de tōn presbeōn, tous aristous Sauromatōn hēkein pros auton, plēroutai thymou Oualentinianos, kai mega boōn elege; kakōs prattein tēn Rhōmaiōn archēn peri elthousan eis auton, hopou toiouto genos tōn barbarōn euteles ouk agapą par᾿ heautǭ menein sōzomenon, all᾽ hopla haireitai, kai Rhōmaiōn horous patei, kai " eis polemon thrasynetai. Kai tosouton en tę̄ boę̄ diasparaxas etychen heauton, hōste pasan men anastomōthēnai phleba, pasan te artērian diarrhagēnai. Kai houtōs haimatos ekdothentos, teleutą ho en phrouriǭ hǭ prosōnymia Bergitiōn, meta tēn hypateian Gratianou to triton kai Ekoitiou, peri tēn eptakaide katēn tou Noembriou • mēnos; zēsas etē nd', basileusas etē dekatria 4. Teleutēsantos oun Oualentinianou, hoi kata tēn Italian stratiōtai hektę̄ hēmerą meta tēn teleutēn, ton homōnymon tǭ patri Oualentinianon nean agonta komidę̄ tēn hēlikian, basilea anēgoreusan en Akinkǭ polei tēs Italias. Kai toutou diangelthentos, hēganaktoun hoi basileis, ouch hoti gegone tou men adelphos, tou de adelphidous basileus; all᾿ hoti para gnōmēn amphoterōn echeirotonēthē, on autoi cheirotonein emellon. Homōs de amphoteroi sympsēphoi tēs basileias egenonto. Kai touton ton tropon ho neos Oualentinianos hidrythē eis ton topon tou idiou patros. Isteon de hoti Oualentinianǭ egegonei houtos ex Ioustinēs, hēn epegēmen zōsēs autou tēs proteras gynaikos Seuēras, di' aitian toiande Ioustos ho Ioustinēs patēr, tēs peri Pikinon eparchias ēdē proteron epi tōn Kōnstantiou chronōn archōn kathestōs, iden onar, hōs ek tou dexiou merous alourgida basilikēn apekyēse. To de onar eis pollous lechthen, hēkei kai eis tas akoas Kōnstantiou. Ho de symbalōn to onar, hōs basileōs ex autou techthēsomenou, pempsas anairei ton Iouston; hē de autou thygatēr Ioustina aporphanistheisa tou patros emeine, parthenos ousa. Chronǭ de hysteron tę̄ gametę̄ tou basileōs Oualentinianou Seuēra gnōrimē kathistatai, kai synecheis epoieito pros tēn basilissan tas syntychias. Epei de ekratynthē hē synētheia, ēdē kai syneloueto autę̄. Hōs oun iden autēn louomenēn tēn Ioustinan hē Seuēra, ērasthē tou kallous tēs parthenou. Kai pros ton basilea diexę̄ei peri autēs, hōs houtōs eiē thaumaston echousa kallos hē parthenos hē tou Ioustou thygatēr, hōs kai autēn, kaitoi gynaika ousan, erasthēnai tēs eumorphias autēs. Ho de basileus tamieusamenos ton tēs gynaikos logon, agagesthai tēn Ioustinan ebouleusato, mē ekbalōn tēn Seuēran, aph᾿ hēs autǭ Gratianos egegonei, hon mikron emprosthen anēgoreukei basilea. Nomon oun hypagoreusas, dēmosią protithēsi kata poleis, hōste exeinai tǭ boulomenǭ dyo nomimous echein gynaikas. Kai ho men nomos proekeito. Ho de agetai tēn Ioustinan, aph᾿ hēs autǭ ginetai Oualentinianos te ho neos, kai thygateres treis, Iousta, Grata, Galla. Hōn hai men dyo partheneuousai dietelesan. Gallan de hysteron basileus egēme Theodosios ho megas, aph᾿ hēs autǭ Plakidia thygatēr egeneto. ᾿Arkadion gar kai Honōrion ek Plakidēs eschen tēs proteras gynaikos. Peri men oun Theodosiou kai tōn huiōn autou, kata tēn hekastou chōran eroumen.
After this, when the Sarmatians attacked the Roman empire, the emperor marched against them with very great preparations. The barbarians, hearing of these preparations, could not face them, but sent envoys to him and asked to obtain peace on terms. When the envoys came in and appeared unimpressive, he asked whether all the Sarmatians were like these. When the envoys answered that the best of the Sarmatians had come to him, Valentinian was filled with rage, and shouting loudly said that the Roman empire was in a bad way now that it had come to him, if so mean a race of barbarians was not content to stay safe at home but took up arms, trampled on the Roman frontiers, and was bold enough for war. He strained himself so much in shouting that every vein burst open and every artery was ruptured. So, with his blood pouring out, he died in a fortress named Brigitio, after the consulship of Gratian for the third time and Equitius, about the seventeenth of November, having lived fifty-four years and reigned thirteen. When Valentinian had died, the soldiers in Italy, on the sixth day after his death, proclaimed emperor Valentinian, who had his father's name and was still very young, at Acincum, a city of Italy. When this was reported, the emperors were indignant, not because one's brother and the other's nephew had become emperor, but because he had been appointed against the wish of both, whom they themselves had intended to appoint. Nevertheless both voted for him to share the empire. In this way the young Valentinian was established in his father's place. It should be known that this Valentinian was born to the emperor from Justina, whom he married while his former wife Severa was still alive, for the following reason. Justus, Justina's father, who had earlier been governor of the province of Picenum in the times of Constantius, saw a dream that he gave birth to the imperial purple from his right side. The dream was told to many and reached the ears of Constantius. He, interpreting the dream to mean that an emperor would be born from him, sent and had Justus killed. His daughter Justina was left orphaned of her father, being still a virgin. Some time later she became acquainted with Severa, the wife of the emperor Valentinian, and constantly visited the empress. When their intimacy had grown strong, she even bathed with her. When Severa saw Justina bathing, she was smitten with the virgin's beauty, and she went on to tell the emperor about her: that the virgin, the daughter of Justus, had such wonderful beauty that she herself, though a woman, was smitten with her loveliness. The emperor, storing up his wife's words, decided to marry Justina without putting away Severa, from whom Gratian had been born to him, whom he had a little before proclaimed emperor. So he dictated a law and published it publicly city by city, that anyone who wished might have two lawful wives. The law was published, and he married Justina, from whom were born to him the younger Valentinian and three daughters, Justa, Grata and Galla. Two of these remained virgins; Galla was later married by the emperor Theodosius the Great, and from her a daughter, Placidia, was born to him; for he had Arcadius and Honorius from his former wife Placilla. About Theodosius and his sons we shall speak each in its place.
Notes and citation
Summary: Valentinian dies of a burst blood vessel in a rage at Sarmatian envoys; his son Valentinian II is proclaimed; Socrates tells how Valentinian married Justina while Severa still lived and issued a law allowing two wives.
- The consulship of Gratian (third time) and Equitius is 374; Valentinian died on 17 November 375.
- Acincum (Aquincum) was in Pannonia, not Italy; Valentinian II was proclaimed there.
- Socrates' story of a law allowing a man two lawful wives is not found in the surviving law codes; other ancient sources say Valentinian divorced Severa before marrying Justina. Socrates reports it without comment.
Notes on the original text
- Digital text corrected (stray footnote letter; stray footnote numeral): Οὐαλεντινιανὸν 8 νέαν → Οὐαλεντινιανὸν νέαν; παρθένος οὖσα Β. → παρθένος οὖσα..
Topics: Marriage, Divorce and remarriage
Cite (SBL): Socrates, Hist. eccl. 4.31 (PG 67:545–549; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-31
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-4-31) · 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.
4.32PG 67:549–551
Οὐάλης δὲ ἐν τῇ Ἀντιοχείᾳ διάγων, ἀπὸ μὲν τῶν ἔξω πολέμων τέως ἡσύχαζε. Πανταχόθεν γὰρ οἱ βάρβαρὸι κατὰ τὰς οἰκείας ἔμενον χώρας. Δεινῶς δὲ ἐπολέμει τοὺς φρονοῦντας τὸ ὁμοούσιον, καὶ καθ' ἑκάστην μείζονας τὰς τιμωρίας ἐφεύρισκεν κατ᾿ αὐτῶν. Ἕως αὐτοῦ τὴν πολλὴν ἀπήνειαν ὁ φιλόσοφος Θεμίστιος ἱ μετριωτέραν τῷ Προσφωνητικῷ λόγῳ εἰργάσατο, ἐν ᾧ μὴ δεῖν ξενίζεσθαι ἐπὶ τῇ διαφωνίᾳ τῶν Χριστιανικῶν δογμάτων παμαινεῖ τῷ βασιλεῖ. Μικρὰν γὰρ εἶναι τὴν αὐτῶν διαφωνίαν, ὡς πρὸς τὸ πλῆθος καὶ τὴν σύγχυσιν τῶν παρ' "Ελλησι δογμάτων· εἶναι γὰρ ὑπὲρ τὰ τριακόσια δόγματα. Καὶ πρὸς τὸ δόξαν, ἐξ ἀνάγκης καὶ τὴν διαφωνίαν εἶναι πολλήν βούλεσθαί τε οὕτως τὸν Θεὸν διαφόρως δοξάζεσθαι, ἵνα ἕκαστος πλέον αὐτοῦ τὴν μεγαλειότητα φοβοῖτο, ἐκ τοῦ μὴ πρόχειρον ἔχειν τὴν γνῶσιν αὐτοῦ. Ταῦτα καὶ τὰ τοιαῦτα τοῦ φιλοσόφου προσφωνήσαντος, πραότερος ὁ βασιλεὺς ἐγίνετο. Οὐ μὴν τελέως ὑφίει τῆς ὀργῆς, ἀλλὰ ἀντὶ θανάτου ἐξορίαν ἐτίθει τὴν ζημίαν τοῖς ἱερωμένοις ἀνδράσιν, ἕως ἀπέπαυσεν αὐτοῦ καὶ ταύτην τὴν ὁρμὴν ἐπιγενόμενον πρᾶγμα τοιόνδε.
Oualēs de en tę̄ Antiocheią diagōn, apo men tōn exō polemōn teōs hēsychaze. Pantachothen gar hoi barbaroi kata tas oikeias emenon chōras. Deinōs de epolemei tous phronountas to homoousion, kai kath' hekastēn meizonas tas timōrias epheurisken kat᾿ autōn. Heōs autou tēn pollēn apēneian ho philosophos Themistios hi metriōteran tǭ Prosphōnētikǭ logǭ eirgasato, en hǭ mē dein xenizesthai epi tę̄ diaphōnią tōn Christianikōn dogmatōn pamainei tǭ basilei. Mikran gar einai tēn autōn diaphōnian, hōs pros to plēthos kai tēn synchysin tōn par' "Ellēsi dogmatōn; einai gar hyper ta triakosia dogmata. Kai pros to doxan, ex anankēs kai tēn diaphōnian einai pollēn boulesthai te houtōs ton Theon diaphorōs doxazesthai, hina hekastos pleon autou tēn megaleiotēta phoboito, ek tou mē procheiron echein tēn gnōsin autou. Tauta kai ta toiauta tou philosophou prosphōnēsantos, praoteros ho basileus egineto. Ou mēn teleōs hyphiei tēs orgēs, alla anti thanatou exorian etithei tēn zēmian tois hierōmenois andrasin, heōs apepausen autou kai tautēn tēn hormēn epigenomenon pragma toionde.
Valens, staying at Antioch, had rest for a while from foreign wars, for the barbarians everywhere kept within their own lands. But he made cruel war on those who held the 'same essence' and every day devised greater punishments against them, until the philosopher Themistius made his great harshness milder by his Address, in which he advises the emperor not to be surprised at the disagreement among the Christian doctrines. For their disagreement, he said, was small compared with the multitude and confusion of the doctrines among the Greeks, which were more than three hundred; and in matters of opinion there must necessarily be much disagreement; and God wishes to be glorified in different ways, so that each may fear his majesty the more because knowledge of him is not easily at hand. When the philosopher had addressed him with these and similar arguments, the emperor became milder. He did not lay aside his anger entirely, but instead of death he made exile the penalty for the consecrated men, until a further event of the following kind put a stop even to this impulse of his.
Notes and citation
Summary: Themistius's address persuades Valens to soften his persecution from death to exile.
- Themistius's Address (Prosphōnētikos) to Valens on religious differences is lost; an oration on the same theme to Jovian (Oration 5) survives.
- The word 'Address' (Prosphōnētikos) stands out of place in the scan text in the first sentence and is removed there; it belongs to Valesius's chapter title.
Notes on the original text
- Digital text corrected (word from the chapter title leaked into the text): Δεινῶς δὲ Προσφωνητικὸς ἐπολέμει → Δεινῶς δὲ ἐπολέμει.
Topics: Persecution
Cite (SBL): Socrates, Hist. eccl. 4.32 (PG 67:549–551; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-32
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-4-32) · 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.
4.33PG 67:551–553
Οἱ πέραν τοῦ Ἴστρου βάρβαροι οἱ καλούμενοι Γότθοι, ἐμφύλιον πρὸς ἑαυτοὺς κινήσαντες πόλεμον, εἰς δύο μέρη ἐτμήθησαν· ὧν τοῦ ἑνὸς ἡγεῖτο Φριτιγέρνης, τοῦ δὲ ἑτέρου, Ἀθανάριχος. Ἐπικρατεστέρου δὲ τοῦ ᾿Αθαναρίχου φανέντος, Φριτιγέρνης προσφεύ γει Ῥωμαίοις, καὶ τὴν αὐτῶν κατὰ τοῦ ἀντιπάλου ἐπεκαλεῖτο βοήθειαν. Γνωρίζεται ταῦτα τῷ βασιλεῖ ( Οὐάλεντι· καὶ κελεύει τοὺς ἐνιδρυμένους κατὰ τὴν Θράκην στρατιώτας, βοηθεῖν τοῖς βαρβάροις κατὰ βαρβάρων στρατεύουσι. Καὶ ποιοῦνται νίκην κατὰ ᾿Αθαναρίχου πέραν τοῦ Ἴστρου, τοὺς πολεμίους εἰς φυγὴν τρέψαντες. Αὕτη πρόφασις γέγονε, τοῦ Χριστιανοὺς γενέσθαι τῶν βαρβάρων πολλούς. Ὁ γὰρ Φριτιγέρνης χάριν ἀποδιδοὺς ὧν εὐεργετεῖτο, τὴν θρησκείαν τοῦ βασιλέως ἡσπάζετο, καὶ τοὺς ὑφ᾽ ἑαυτῷ τοῦτο ποιεῖν προετρέπετο. Διὸ καὶ μέχρι νῦν πλείους οἱ Γότθοι τῆς ᾿Αρειανῆς θρησκείας ὄντες τυγχάνουσι, τότε διὰ τὸν βασιλέα ταύτῃ προσθέμενοι" τότε δὲ Οὐλφίλας ὁ τῶν Γότθων ἐπίσκοπος:, γράμματα ἔφεῦρε Γοτθιχὰ, καὶ τὰς θείας Γραφὰς εἰς τὴν Γότθων μεταβαλὼν, τοὺς βαρβάρους μανθάνειν τὰ θεῖα λόγια παρεσκεύασεν. ᾿Ἐπειδὴ δὲ Οὐλφίλας οὐ μόνον τοὺς ὑπὸ Φριτιγέρνην, ἀλλὰ καὶ τοὺς ὑπὸ ᾿Αθανάριχον ταττομένους βαρβάρους τὸν χρί'στιαᾶνισμὸν ἐξεδίδασχεν, ὁ ᾿Αθανάριχος ὡς παραχαραττομέγῆς τῆς πατρῴου θρησκείας, πολλοὺς τῶν χριστιαν:ζόντων τιμωρίαις ὑπέδαλλεν" ὥστε γενέσθαι μάρτυπτηνιχαῦτα βαρβάρους ἀρειανίξζοντας. ᾿Αλλὰ "Άρειος μὲν πρὸς τὴν Σαδελλίου τοῦ Λίβυος δόξαν ἀπαντῆσαι μὴ δυνηθεὶς, τῆς ὀρθῆς ἐξέπεσε πίστεως, πρόσφατον Θεὸν τὸν Υἱὸν τοῦ Θεοῦ δογματίσας. Οἱ δὲ βάρδαροι, ἁπλότητι τὸν χριστιανισμὸν δεξάμεὑπὲρ τῆς εἰς Χριστὸν πίστεως τῆς ἐνταῦθα ζωῆς κατεφρόνησαν. Ταῦτα μὲν περὶ τῶν χριστιανιζόντων.
Hoi peran tou Istrou barbaroi hoi kaloumenoi Gotthoi, emphylion pros heautous kinēsantes polemon, eis dyo merē etmēthēsan; hōn tou henos hēgeito Phritigernēs, tou de heterou, Athanarichos. Epikratesterou de tou ᾿Athanarichou phanentos, Phritigernēs prospheu gei Rhōmaiois, kai tēn autōn kata tou antipalou epekaleito boētheian. Gnōrizetai tauta tǭ basilei ( Oualenti; kai keleuei tous enidrymenous kata tēn Thrakēn stratiōtas, boēthein tois barbarois kata barbarōn strateuousi. Kai poiountai nikēn kata ᾿Athanarichou peran tou Istrou, tous polemious eis phygēn trepsantes. Hautē prophasis gegone, tou Christianous genesthai tōn barbarōn pollous. Ho gar Phritigernēs charin apodidous hōn euergeteito, tēn thrēskeian tou basileōs hēspazeto, kai tous hyph᾽ heautǭ touto poiein proetrepeto. Dio kai mechri nyn pleious hoi Gotthoi tēs ᾿Areianēs thrēskeias ontes tynchanousi, tote dia ton basilea tautę̄ prosthemenoi" tote de Oulphilas ho tōn Gotthōn episkopos:, grammata epheure Gotthicha, kai tas theias Graphas eis tēn Gotthōn metabalōn, tous barbarous manthanein ta theia logia pareskeuasen. ᾿Epeidē de Oulphilas ou monon tous hypo Phritigernēn, alla kai tous hypo ᾿Athanarichon tattomenous barbarous ton chri'stiaanismon exedidaschen, ho ᾿Athanarichos hōs paracharattomegēs tēs patrǭou thrēskeias, pollous tōn christian:zontōn timōriais hypedallen" hōste genesthai martyptēnichauta barbarous areianixzontas. ᾿Alla "Areios men pros tēn Sadelliou tou Libyos doxan apantēsai mē dynētheis, tēs orthēs exepese pisteōs, prosphaton Theon ton Huion tou Theou dogmatisas. Hoi de bardaroi, haplotēti ton christianismon dexameuper tēs eis Christon pisteōs tēs entautha zōēs katephronēsan. Tauta men peri tōn christianizontōn.
The barbarians beyond the Danube called Goths started a civil war among themselves and were split into two parts, one led by Fritigern, the other by Athanaric. When Athanaric proved the stronger, Fritigern fled to the Romans and called on their help against his adversary. This was made known to the emperor Valens, and he ordered the soldiers stationed in Thrace to help the barbarians campaigning against barbarians. They won a victory over Athanaric beyond the Danube and put the enemy to flight. This became the occasion for many of the barbarians becoming Christians. For Fritigern, repaying the kindness he had received, embraced the emperor's religion and urged those under him to do the same. That is why to this day most of the Goths belong to the Arian religion, having then joined it because of the emperor. At that time Ulfilas, the bishop of the Goths, invented Gothic letters and, translating the divine Scriptures into the language of the Goths, enabled the barbarians to learn the divine oracles. Since Ulfilas taught Christianity not only to the barbarians under Fritigern but also to those ranged under Athanaric, Athanaric, regarding it as a debasement of his ancestral religion, subjected many of those who became Christians to punishments, so that at that time Arianizing barbarians became martyrs. Arius, unable to answer the opinion of Sabellius the Libyan, fell away from the right faith, teaching that the Son of God is a recent God; but the barbarians, having received Christianity in simplicity, despised the present life for faith in Christ. So much about those who became Christians.
Textual problem in this passage: see the notes.
Notes and citation
Summary: After Valens helps Fritigern, many Goths accept Arian Christianity; Ulfilas translates the Scriptures into Gothic, and Athanaric's persecution makes martyrs of Arian Goths.
- Ulfilas's Gothic translation of the Bible survives in part.
- The sentence on the barbarians' simple faith is partly lost in the scan ('having received ... '); translated by sense.
Notes on the original text
- Digital text corrected (stray footnote numeral): Γότθοι 1, → Γότθοι,.
Topics: Scripture and canon, Martyrdom, Persecution, Heresy
Cite (SBL): Socrates, Hist. eccl. 4.33 (PG 67:551–553; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-33
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-4-33) · 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.
4.34PG 67:553–555
Θὺχ εἰς μακρὰν δὲ οἱ βάρβαροι φιλίαν πρὸς ἀλλύλους σπεισάμενοι, αὖθις ὑφ᾽ ἑτέρων βαρδάρων γειτνιαζόντων αὐτοῖς τῶν καλουμένων Οὔννων ! καταπολεμηθέντες, τῆς ἰδίας ἐξελαθέντες χώρας, εἰς τὴν Ῥωμαίων γῆν χαταφεύγουσι, δουλεύειν τῷ βασιλεῖ συντιθέμενοι, καὶ τοῦτο πράττειν, ὅπερ ἂν ὁ Ῥωμαᾳίων προστάξειε βασιλεύς. Ταῦτα εἰς γνῶσιν τοῦ Οὐάλεντος " μηδὲν προϊδόμενος, κελεύει τοὺς ἐχετεύοντας οἴχτου τυχεῖν, ποὺς ἕν τοῦτο μόνον αἱκ«ίρμων γενόμενος. ᾿Αφυρίζει οὖν αὐτοῖς τὰ μέρη τῆς Θράκης, εὐτυχεῖν ταμάλιστα ἐπὶ τούτω νομίσας. Ἐλογίζετο ὃὲ ὡς εἴη ἕτοιμον εὑτρεπὲς χτησάμεκατὰ πολεμίων στράτευμα" ἤλπιζε γὰρ ρους ᾿Ρωμαίων φοβδερωτέρους ἔσεσθαι φύλακας" διατοῦτο μέλει τοῦ λοιποῦ, τοὺς Ῥωμαίων στραν τιώτα; αὐξῆσαι. Καὶ τοὺς μὲν ἤδη πάλαι στρατευοκατὰ τοὺ: πολέμους γενναίως ἄγωνισαμένους ὑπερεώρα" τὸν δὲ συντελούμενον ἐκ τῶν ἐπαρχιῶν χχτὰ κώμας στρατιώτην ἐξηργύρισεν ὁγδοήεἰ κοντα χρυσίους ὑπὲρ ἑκάστου στρατιώτου τοὺς συντελεστὰς ἀπαιτεῖσθαι κελεύσας, οὐ πρότερον τὰς συντελείας κουφίσας αὐτοῖς. Τοῦτο ἀρχὴ γέγονε τοῦ δυστυχῆσαι τότε πρὸς ὀλίγον τὴν Ῥωμαίων ἀρχήν.
Thych eis makran de hoi barbaroi philian pros allylous speisamenoi, authis hyph᾽ heterōn bardarōn geitniazontōn autois tōn kaloumenōn Ounnōn ! katapolemēthentes, tēs idias exelathentes chōras, eis tēn Rhōmaiōn gēn chatapheugousi, douleuein tǭ basilei syntithemenoi, kai touto prattein, hoper an ho Rhōmaąiōn prostaxeie basileus. Tauta eis gnōsin tou Oualentos " mēden proïdomenos, keleuei tous echeteuontas oichtou tychein, pous hen touto monon haik«irmōn genomenos. ᾿Aphyrizei oun autois ta merē tēs Thrakēs, eutychein tamalista epi toutō nomisas. Elogizeto hoe hōs eiē hetoimon heutrepes chtēsamekata polemiōn strateuma" ēlpize gar rous ᾿Rōmaiōn phobderōterous esesthai phylakas" diatouto melei tou loipou, tous Rhōmaiōn stran tiōta? auxēsai. Kai tous men ēdē palai strateuokata tou: polemous gennaiōs agōnisamenous hypereōra" ton de synteloumenon ek tōn eparchiōn chchta kōmas stratiōtēn exērgyrisen hogdoēei konta chrysious hyper hekastou stratiōtou tous syntelestas apaiteisthai keleusas, ou proteron tas synteleias kouphisas autois. Touto archē gegone tou dystychēsai tote pros oligon tēn Rhōmaiōn archēn.
Not long after, the barbarians made a treaty of friendship with one another; but again, warred down by other barbarians who were their neighbours, called Huns, and driven out of their own land, they took refuge in the territory of the Romans, agreeing to serve the emperor and to do whatever the emperor of the Romans should order. When this came to the knowledge of Valens, he, foreseeing nothing, ordered that the suppliants should obtain pity, showing compassion in this one thing only. So he marked off for them the parts of Thrace, thinking himself especially fortunate in this. He reckoned that he had acquired a ready and well-prepared army against enemies; for he hoped that the barbarians would be more formidable guards than the Romans. For this reason he neglected in future to increase the Roman soldiery. He disregarded those who had long served and had fought nobly in the wars; and the soldier levied from the provinces village by village he commuted into money, ordering that eighty gold pieces be demanded of the taxpayers for each soldier, though he had not before lightened their taxes. This was the beginning of misfortune for the Roman empire for a time.
Notes and citation
Summary: Valens settles the Goths fleeing the Huns in Thrace and commutes the military levy into a money tax, which Socrates sees as the start of disaster.
- Several words are lost or run together in the scan text of this chapter; it is translated by sense.
Cite (SBL): Socrates, Hist. eccl. 4.34 (PG 67:553–555; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-34
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-4-34) · 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.
4.35PG 67:555
Οἱ γὰρ βάρβαροι τη τὴν Θράκην κατειληφότες, ἐν ἀδείᾳ τὴν Ῥωμαίων καρπούμενοι χώραν, τὴν εὐτυχίαν οὐκ ἤνεγκαν· ἀλλὰ κατὰ τῶν εὐεργετησάντων χωροῦσι, καὶ πάντα τὰ περὶ Θράκην ἀνέτρεπον. Ταῦτα οὕτως ἐπιγενόμενα, εἰς γνῶσιν ἐλθόντα τοῦ Οὐάλεντος, τοῦ εἰς ἐξορίαν πέμπειν τοὺς φρονοῦντας τὸ ὁμοούσιον ἀφίστατο. Ἐν θορύβῳ γὰρ γενόμενος, εὐθὺς ἐκ τῆς ᾿Αντιοχείας ἐπὶ τὴν Κωνσταντινούπολιν ἦλθε. Διὸ καὶ ὁ κατ᾿ αὐτὴν χριστιανικὸς ἐλώφησε πόλεμος. Τότε δὴ καὶ Εὐζώϊος, ὁ τῆς ᾿Αρειανῆς θρησκείας ἐν ᾿Αντιοχείᾳ προεστὼς, τέλει τοῦ βίου ἐχρήσατο, κατὰ τὴν ὑπατείαν Οὐάλεντος τὸ πέμπτον, καὶ Οὐαλεντινιανοῦ Νέου τὸ πρῶτον· καὶ καθίσταται εἰς τὸν τόπον αὐτοῦ Δωρόθεος.
Hoi gar barbaroi tē tēn Thrakēn kateilēphotes, en adeią tēn Rhōmaiōn karpoumenoi chōran, tēn eutychian ouk ēnenkan; alla kata tōn euergetēsantōn chōrousi, kai panta ta peri Thrakēn anetrepon. Tauta houtōs epigenomena, eis gnōsin elthonta tou Oualentos, tou eis exorian pempein tous phronountas to homoousion aphistato. En thorybǭ gar genomenos, euthys ek tēs ᾿Antiocheias epi tēn Kōnstantinoupolin ēlthe. Dio kai ho kat᾿ autēn christianikos elōphēse polemos. Tote dē kai Euzōïos, ho tēs ᾿Areianēs thrēskeias en ᾿Antiocheią proestōs, telei tou biou echrēsato, kata tēn hypateian Oualentos to pempton, kai Oualentinianou Neou to prōton; kai kathistatai eis ton topon autou Dōrotheos.
For the barbarians, having occupied Thrace and enjoying the land of the Romans without fear, could not bear their good fortune; they turned against their benefactors and overturned everything in Thrace. When these things came to the knowledge of Valens, he left off sending into exile those who held the 'same essence'; for, thrown into alarm, he went at once from Antioch to Constantinople. So the war against the Christians there also abated. At that time Euzoius, who presided over the Arian worship at Antioch, died, in the consulship of Valens for the fifth time and Valentinian the Younger for the first time, and Dorotheus was appointed in his place.
Notes and citation
Summary: When the Goths revolt in Thrace, Valens leaves Antioch and stops exiling the Nicene party; Euzoius dies and Dorotheus succeeds him.
- The consulship of Valens (fifth time) and Valentinian II (first) is 376.
Topics: Persecution
Cite (SBL): Socrates, Hist. eccl. 4.35 (PG 67:555; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-35
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-4-35) · 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.
4.36PG 67:555–557
᾿Αναχωρήσαντος δὲ τῆς ᾿Αντιοχείας τοῦ βασιλέως, Σαρακηνοί – οἱ πρώην ὑπόσπονδοι, τότε Ῥωμαίων ἀπέστησαν, στρατηγούμενοι ὑπὸ Μαυΐας γυναικός, τοῦ ἀνδρὸς αὐτῆς τελευτήσαντος. Πάντα οὖν τὰ ὑπὸ τὴν ἀνατολὴν, ὑπὸ τῶν Σαρακηνῶν κατὰ τὸν αὐτὸν ἐπορθεῖτο χρόνον. Αλλά τις Θεοῦ πρόνοια, τὰ Σαρακηνῶν κατέστειλε δι' αἰτίαν τοιαύτην. Μωσῆς τις ὄνομα, Σαρακηνὸς τὸ γένος, ἐν τῇ ἐρήμῳ τὸν μοναχικὸν μετερχόμενος βίον, ἐπ᾿ εὐλαβείᾳ καὶ πίστει καὶ τεραστίοις περιβόητος ἦν. Τοῦτον ἡ τῶν Σαρακηνῶν βασίλισσα Μαυΐα, ἐπίσκοπον τοῦ οἰκείου ἔθνους ᾔτει λαβεῖν, ἐπὶ συνθήκαις τοῦ καταλῦσαι τὸν πόλεμον. ἀκούσαντες Ῥωμαίων στρατηγοὶ, ἀγαπητὸν ἡγήσαντο ἐπὶ τοιαύταις συνθήκαι:ς εἰρήνην ποιήσασθαι" εὐθύς τε ὡς εἶχον ἐπέταττον τοῦτο σθαι. Καὶ συλληφθεὶς ὁ Μωσῆς, τῆς ἐρήμου ἤγετο εἰς τὴν ᾿Αλεξάνδρειαν, ἐχεΐ τὴν ἱερωσύνην δεξάμενος. Ἐπεὶ δὲ πρὸς τὸν κρατοῦντα τότε τῶν ἐκκλησιῶν Λούκιον ἤχθη τὴν χειροτονίαν ἀπέφυγε, τοιαῦτα εἰπὼν πρὸς Λούκιον’ Ἐγὼ μὲν ἐμαυτὸν ἡγοῦμαι τῆς ἱερωσύνης ἀνάξιον. ὃὲ λυσιτελεῖ τοῦτο τοῖς δημοσίοις πράγμασιν, ἐπιθήσει μοι χεῖρα Λούκιος. Πεπλήρωται γὰρ αὑτοῦ αἱμάτων ἡ δεξιά. Τοῦ δὲ Λουκίου λέγοντος μὴ δεῖν ὑδρίζειν, ἀλλὰ πρότερον μανθάνειν παρ᾽ αὐτοῦ τῆς θρησκείας τὰ δόγματα, ὁ Μωσῆς" ᾿Αλλ᾽ οὐ δογμάτων λόγος, ἔφη, νῦν ζητεῖται, ἀλλ᾽ αἱ πράξεις σου αἱ τῶν ἀδελφῶν γενόμεναι, ἐξελέγχουσιν ὡς χριστιανιχὰ ἔχεις δόγματα. Ὃ γὰρ χριστιανὸς οὐ πλήσσει, οὐ λοιδορεῖ, οὐδὲ μάχεται "᾿ δοῦλον γὰρ Κυρίου οὐ δεῖ μάχεσθαι. Σοῦ δὲ τὰ ἔργα βοᾷ διὰ τῶν πεμφθέντων εἰς ἐξορίαν, καὶ θηρίοις παραθδληθέντων, καὶ πυρὶ παραδοθέντων. Μείζονα δὲ ἔχει τὴν ἀπόδειξιν τὰ τοῖς ὀφθαλμοῖς ὁρώμενα, ἢ ταῖς ἀκοαῖς λαμδανόμενα. Ταῦτα τὰ τοιαῦτα λέγοντα τὸν Μωσῆν, ἀπῆγον οἱ ἐπιτήδειοι πρὸς τὸ ὄρος, ὅπως ἂν τὴν χειροτονίαν παρὰ τῶν εἰς ἐξορίαν τυγχανόντων δέξηται. Οὕτως οὖν τότε τοῦ Μωσέως χειροτονηθέντὸς, ὁ Σαρακηνῶν ἐσδέσθη πόλεμος" εἶχέ τε τοῦ λοιποῦ ἡ Μαυΐα πρὸς ' Ῥωμαίους εἰρήνην, ὡς θυγατέρα αὐτῆς τῷ στρατηλάτῃ χατεγγυῆσαι Βίχτορι. Ταῦτα περὶ Σαρακηνῶν.
᾿Anachōrēsantos de tēs ᾿Antiocheias tou basileōs, Sarakēnoi – hoi prōēn hypospondoi, tote Rhōmaiōn apestēsan, stratēgoumenoi hypo Mauïas gynaikos, tou andros autēs teleutēsantos. Panta oun ta hypo tēn anatolēn, hypo tōn Sarakēnōn kata ton auton eportheito chronon. Alla tis Theou pronoia, ta Sarakēnōn katesteile di' aitian toiautēn. Mōsēs tis onoma, Sarakēnos to genos, en tę̄ erēmǭ ton monachikon meterchomenos bion, ep᾿ eulabeią kai pistei kai terastiois periboētos ēn. Touton hē tōn Sarakēnōn basilissa Mauïa, episkopon tou oikeiou ethnous ę̄tei labein, epi synthēkais tou katalysai ton polemon. akousantes Rhōmaiōn stratēgoi, agapēton hēgēsanto epi toiautais synthēkai:s eirēnēn poiēsasthai" euthys te hōs eichon epetatton touto sthai. Kai syllēphtheis ho Mōsēs, tēs erēmou ēgeto eis tēn ᾿Alexandreian, echeï tēn hierōsynēn dexamenos. Epei de pros ton kratounta tote tōn ekklēsiōn Loukion ēchthē tēn cheirotonian apephyge, toiauta eipōn pros Loukion’ Egō men emauton hēgoumai tēs hierōsynēs anaxion. hoe lysitelei touto tois dēmosiois pragmasin, epithēsei moi cheira Loukios. Peplērōtai gar hautou haimatōn hē dexia. Tou de Loukiou legontos mē dein hydrizein, alla proteron manthanein par᾽ autou tēs thrēskeias ta dogmata, ho Mōsēs" ᾿All᾽ ou dogmatōn logos, ephē, nyn zēteitai, all᾽ hai praxeis sou hai tōn adelphōn genomenai, exelenchousin hōs christianicha echeis dogmata. Ho gar christianos ou plēssei, ou loidorei, oude machetai "᾿ doulon gar Kyriou ou dei machesthai. Sou de ta erga boą dia tōn pemphthentōn eis exorian, kai thēriois parathdlēthentōn, kai pyri paradothentōn. Meizona de echei tēn apodeixin ta tois ophthalmois horōmena, ē tais akoais lamdanomena. Tauta ta toiauta legonta ton Mōsēn, apēgon hoi epitēdeioi pros to oros, hopōs an tēn cheirotonian para tōn eis exorian tynchanontōn dexētai. Houtōs oun tote tou Mōseōs cheirotonēthentos, ho Sarakēnōn esdesthē polemos" eiche te tou loipou hē Mauïa pros ' Rhōmaious eirēnēn, hōs thygatera autēs tǭ stratēlatę̄ chatengyēsai Bichtori. Tauta peri Sarakēnōn.
When the emperor had left Antioch, the Saracens, who had formerly been allies, then revolted from the Romans, led by a woman, Mavia, after her husband had died. So everything in the East was ravaged by the Saracens at that time. But a providence of God checked the Saracens for the following reason. A certain Moses by name, a Saracen by race, who followed the monastic life in the desert, was famous for his piety, faith and wonders. Mavia, the queen of the Saracens, asked to have him as bishop of her own nation, on condition of ending the war. When the Roman generals heard this, they thought it welcome to make peace on such terms, and at once ordered it to be done. Moses was taken and brought from the desert to Alexandria, to receive the priesthood there. But when he was brought to Lucius, who then held the churches, he declined ordination, saying to Lucius: 'I count myself unworthy of the priesthood. But if this is of benefit to public affairs, Lucius shall not lay a hand on me; for his right hand is full of blood.' When Lucius said that he ought not to insult him but first learn from him the doctrines of his religion, Moses said, 'But it is not a question of doctrines now; your deeds done against the brothers prove that you do not hold Christian doctrines. For a Christian does not strike, does not revile, does not fight; for the servant of the Lord must not fight. But your works cry out, through those sent into exile, thrown to the beasts, and handed over to fire. And what is seen with the eyes gives greater proof than what is received by the ears.' When Moses said these and like things, his friends took him to the mountain, so that he might receive ordination from those who were in exile. When Moses had been ordained in this way, the Saracen war was quenched; and from then on Mavia kept peace with the Romans, so that she betrothed her daughter to Victor, the commander. So much about the Saracens.
2 Tim 2:24 (quotation, high confidence) · Isa 1:15 (echo, low confidence)
Notes and citation
Summary: Queen Mavia ends her war on condition that the monk Moses be her people's bishop; Moses refuses ordination from the Arian Lucius and is ordained by exiled bishops.
- 'The servant of the Lord must not fight' is from 2 Tim 2:24; 'his right hand is full of blood' echoes Isa 1:15.
- The scan text lacks the negative in 'you do not hold Christian doctrines' and the words 'if' and 'not' in Moses's first reply ('... Lucius shall lay a hand on me'); these are supplied by sense, as the argument requires.
Topics: Church office, Persecution, Heresy
Cite (SBL): Socrates, Hist. eccl. 4.36 (PG 67:555–557; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-36
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-4-36) · 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.
4.37PG 67:557
Κατὰ δὲ τὸν καιρὸν τοῦτον, τοῦ βασιλέως Οὐάλεντος τῆς ᾿Αντιοχείας ἀναχωρήσαντος, ἀνεῤῥώνγυντο οἱ πανταχοῦ ἐλαυνόμενοι, μάλιστα οἱ κατὰ τὴν ᾿Αλεξάνδρειαν. Πέτρου τε ἐπανελθόντος ἀπὸ τῆς Ρώμης μετὰ γραμμάτων Δαμάσου τοῦ Ῥώμῆς ἐπισκόπου, βεθαιούντων τὴν τοῦ ὁμοουσίου πίστιν τὴν τοῦ Πέτρου κατάστασιν ἀναθαῤῥῆήσας οὖν ὁ λαὺς, τὸν μὲν Λούκιον ἐξελαύνουσιν" ἀντεισἀγουσ: δὲ τὴν Πέτρον. ᾿Αλλὰ Λούκιος μὲν ὡς εἶχεν ἐ πὶ τὴν Κωνσταντίνου πόλιν ἔπλεεν. Πέτρος δὲ ὀλίγον ἐ πιδιοὺς χρόνον τελευτᾷ, διάδοχον γαταλιπὼν Τιμόθεὸν ἀδελφὸν ἑαυτοῦ.
Kata de ton kairon touton, tou basileōs Oualentos tēs ᾿Antiocheias anachōrēsantos, anerrhōngynto hoi pantachou elaunomenoi, malista hoi kata tēn ᾿Alexandreian. Petrou te epanelthontos apo tēs Rōmēs meta grammatōn Damasou tou Rhōmēs episkopou, bethaiountōn tēn tou homoousiou pistin tēn tou Petrou katastasin anatharrhēēsas oun ho laus, ton men Loukion exelaunousin" anteisagous: de tēn Petron. ᾿Alla Loukios men hōs eichen e pi tēn Kōnstantinou polin epleen. Petros de oligon e pidious chronon teleutą, diadochon gatalipōn Timotheon adelphon heautou.
At this time, when the emperor Valens had left Antioch, those who had been persecuted everywhere took heart again, especially those in Alexandria. When Peter returned from Rome with letters of Damasus, bishop of Rome, confirming the faith of the 'same essence' and Peter's appointment, the people took courage, drove out Lucius, and brought in Peter in his place. Lucius sailed off at once to Constantinople. Peter, having lived a short time longer, died, leaving his brother Timothy as his successor.
Notes and citation
Summary: Peter returns to Alexandria with letters from Damasus, the people expel Lucius, and Peter dies leaving his brother Timothy as successor.
- The last word of the scan text ('-dias', the beginning of the next chapter title) is removed.
Notes on the original text
- Digital text corrected (beginning of the next chapter title leaked into the text; stray footnote numeral): Τιμόθεὸν ἀδελφὸν ἑαυτοῦ. δίας → Τιμόθεὸν ἀδελφὸν ἑαυτοῦ.; ἀναχωρήσαντος 4, → ἀναχωρήσαντος,.
Topics: Church office
Cite (SBL): Socrates, Hist. eccl. 4.37 (PG 67:557; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-37
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-4-37) · 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.
4.38PG 67:559–561
Ὁ δὲ βασιλεὺς Οὐάλης περὶ τὴν τριακάδα τοῦ Μαΐου μηνὸς Γ, ἐν τῇ ἕκτῃ ἑαυτοῦ ὑπατείᾳ καὶ Οὐαλεντινιανοῦ τοῦ Νέου τὸ δεύτερον, ἐλθὼν εἰς τὴν Κωνσταντινούπολεν, εὑρίσκει τὸν δῆμον ἐν ἀθυμία καθεστῶτα πολλῇ. Οἱ γὰρ βάρβαροι καταδραμόντες τὴν Θράκην, ἤδη καὶ τὰ προάστεια ἐπόρθουν τῆς Κωνσταντίνου πόλεως, μηδεμιᾶς οὔσης ἀξιομάχου τηνικαῦτα δυνάμεως. Ἐπεὶ δὲ καὶ τοῖς τείχεσι προσ ἔφερε τὰ γινόμενα· ἐψιθύριζόν τε κατὰ τοῦ βασιλέως, ὡς ἐπαγαγόντος τοὺς πολεμίους, καὶ ὅτι μὴ ἀντεπεξῆγεν εὐθὺς, ἀλλὰ παρεῖλκε τὸν πρὸς τοὺς βαρβάρους πόλεμον. Καὶ δὴ ἱπποδρομίας ἐπιτελουμένης, πάντες ἐκ συμφωνίας κατεβόων τοῦ βασιλέως ὡς περιορῶντος τὰ πράγματα. Ἔκραζον οὖν συντόνως· Δὸς ὅπλα καὶ πολεμοῦμεν ἡμεῖς. Ταῦτα βοώντων, ἐξάπτεται πρὸς ὀργὴν ὁ βασιλεύς. Καὶ ὑπερβαίνει περὶ τὴν ἐνδεκάτην τοῦ Ἰουνίου μηνός ἐπαπειλήσας ἣν ὑποστρέψῃ, δίκην ὑπὸ Κωνσταντινουπολιτῶν λήψεσθαι, ὧν τότε ὑβρίζειν αὐτὸν ἐδόκουν, καὶ ὑπὲρ ὧν ἤδη πρότερον τῇ τυραννίδι Προκοπίου προσέθεντο· ἔρημόν τε καταστήσειν τὴν πόλιν, καὶ ἄρατρον εἰπὼν βαλεῖν κατ' αὐτὴν, ἐπὶ τοὺς πελάζειν ἐπεχείρουν οἱ βάρβαροι, χαλεπῶς ἡ πόλις βαρβάρους ἐχώρει. Καὶ ὠθεῖ μὲν αὐτοὺς πόῤῥω τῆς πόλεως· ἐδίωκε δὲ ἄχρι τῆς ἐν Θράκῃ ᾿Αδριανουπόλεως, ἢ ἐν τοῖς ὀρίοις τῆς Μακεδονίας ἐστίν. Ἐκεῖ τε συμβαλὼν τοῖς βαρβάροις, ἀπέθανε τῇ ἐννάτῃ τοῦ Αὐγούστου μηνὸς 5, ἐν τῇ αὐτῇ ὑπατείᾳ. Τοῦτο δὲ ἦν τέταρτον ἔτος τῆς διακοστῆς ὀγδοηκοστῆς ἐννάτης Ὀλυμπιάδος. Καὶ οἱ μὲν πυρί φασιν ἀπολέσθαι αὐτὸν ἱ, εἰς κώμην καταφυγόντα τινὰ, ἣν ἐπιδ δραμόντες οἱ βάρδαροι ἐνέπρησαν " οἱ δὲ ἀμείψαντα τὸ βασιλιχὺν σχῆμά φασιν αὐτὸν εἰς μέσον τὸ στίφος τῶν πεζῶν εἰσδραμεῖν" εἶτα τῶν ἱππέων προδεδωχότων, οὐχ ἁψαμένων τῆς μάχης, ἐν τῇ συμδολῇ τούτους περιχυθέντας πάντας ἀθρόως πεσεῖν. Ἔνθα δῇ φασιν αὐτὸν ἀγνοηθῆναι χεΐμενον, οὐχ ὄντος βασιλιχοῦ σχήματος τοῦ χαταμηνύσαντος ὅστις ἦν. Τελευτᾷ δὲ ζήσας ἔτη συμβασιλεύσας μὲν τῷ ἀδελφῷ ἔτη δεκατρία" μετὰ δὲ τὸν ἀδελφὸν βασιλεύσας ἔτη τρία. Περιέχει ἡ βίδλος χρόνον ἐτῶν ις΄.
Ho de basileus Oualēs peri tēn triakada tou Maïou mēnos G, en tę̄ hektę̄ heautou hypateią kai Oualentinianou tou Neou to deuteron, elthōn eis tēn Kōnstantinoupolen, heuriskei ton dēmon en athymia kathestōta pollę̄. Hoi gar barbaroi katadramontes tēn Thrakēn, ēdē kai ta proasteia eporthoun tēs Kōnstantinou poleōs, mēdemias ousēs axiomachou tēnikauta dynameōs. Epei de kai tois teichesi pros ephere ta ginomena; epsithyrizon te kata tou basileōs, hōs epagagontos tous polemious, kai hoti mē antepexēgen euthys, alla pareilke ton pros tous barbarous polemon. Kai dē hippodromias epiteloumenēs, pantes ek symphōnias kateboōn tou basileōs hōs periorōntos ta pragmata. Ekrazon oun syntonōs; Dos hopla kai polemoumen hēmeis. Tauta boōntōn, exaptetai pros orgēn ho basileus. Kai hyperbainei peri tēn endekatēn tou Iouniou mēnos epapeilēsas hēn hypostrepsę̄, dikēn hypo Kōnstantinoupolitōn lēpsesthai, hōn tote hybrizein auton edokoun, kai hyper hōn ēdē proteron tę̄ tyrannidi Prokopiou prosethento; erēmon te katastēsein tēn polin, kai aratron eipōn balein kat' autēn, epi tous pelazein epecheiroun hoi barbaroi, chalepōs hē polis barbarous echōrei. Kai ōthei men autous porrhō tēs poleōs; ediōke de achri tēs en Thrakę̄ ᾿Adrianoupoleōs, ē en tois oriois tēs Makedonias estin. Ekei te symbalōn tois barbarois, apethane tę̄ ennatę̄ tou Augoustou mēnos 5, en tę̄ autę̄ hypateią. Touto de ēn tetarton etos tēs diakostēs ogdoēkostēs ennatēs Olympiados. Kai hoi men pyri phasin apolesthai auton hi, eis kōmēn kataphygonta tina, hēn epid dramontes hoi bardaroi eneprēsan " hoi de ameipsanta to basilichyn schēma phasin auton eis meson to stiphos tōn pezōn eisdramein" eita tōn hippeōn prodedōchotōn, ouch hapsamenōn tēs machēs, en tę̄ symdolę̄ toutous perichythentas pantas athroōs pesein. Entha dę̄ phasin auton agnoēthēnai cheïmenon, ouch ontos basilichou schēmatos tou chatamēnysantos hostis ēn. Teleutą de zēsas etē symbasileusas men tǭ adelphǭ etē dekatria" meta de ton adelphon basileusas etē tria. Periechei hē bidlos chronon etōn is΄.
The emperor Valens, coming to Constantinople about the thirtieth of May, in his sixth consulship and that of Valentinian the Younger for the second time, found the people in great despondency. For the barbarians had overrun Thrace and were already ravaging the suburbs of Constantinople, there being at that time no force capable of facing them. When they came even up to the walls, the people were distressed at what was happening and murmured against the emperor as the one who had brought in the enemy, and because he did not march out against them at once but was delaying the war with the barbarians. Indeed, when the horse races were being held, all with one accord shouted against the emperor as neglecting affairs, and they cried out vehemently, 'Give us arms, and we will fight ourselves.' At these shouts the emperor was kindled to anger, and about the eleventh of June he set out, threatening that if he returned he would punish the people of Constantinople both for their apparent insults then and for having earlier sided with the usurper Procopius, and saying that he would make the city desolate and drive a plough over it. He marched against the barbarians, who were attempting to approach, and the city was hard pressed by the barbarians; he drove them far from the city and pursued them as far as Adrianople in Thrace, which is on the borders of Macedonia. There he engaged the barbarians and died on the ninth of August, in the same consulship. This was the fourth year of the two hundred and eighty-ninth Olympiad. Some say that he perished by fire, having fled into a village which the barbarians overran and set on fire. Others say that he put off his imperial dress and ran into the midst of the mass of the infantry; then, when the cavalry betrayed them by not joining battle, the infantry were surrounded in the engagement and all fell together. There, they say, he lay unrecognized, since there was no imperial dress to reveal who he was. He died having lived … years, having reigned thirteen years together with his brother and three years after his brother. The book covers a period of sixteen years.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Taunted by the people of Constantinople, Valens marches against the Goths and dies at the battle of Adrianople; this book covers sixteen years.
- The opening words of the scan text ('... a city of Macedonia, he is killed by them, having lived fifty years and reigned sixteen') are the end of Valesius's chapter title and are removed.
- The consulship of Valens (sixth time) and Valentinian II (second) is 378.
- Some clauses in the middle of the chapter are displaced or lost in the scan ('when they came even up to the walls', 'he marched against the barbarians'); they are translated by sense. The number of years Valens lived is lost in the scan text and is shown as '…' (the chapter title gives fifty).
Notes on the original text
- Digital text corrected (end of the printed chapter title leaked into the text): πόλει τῆς Μακεδονίας, ὑπ᾽ αὐτῶν ἀναιρεῖται, ζήσας μὲν ἔτη πεντήκοντα, βασιλεύσας δὲ ἔτη ἓξ πρὸς τοῖς δέκα. Ὁ δὲ → Ὁ δὲ.
Cite (SBL): Socrates, Hist. eccl. 4.38 (PG 67:559–561; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-38
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-4-38) · 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 5
5.0PG 67:563–565
Πρὶν ἀρξώμεθα τῆς ἱστορίας τοῦ πέμπτου βιβλίου, – φαμὲν πρὸς τοὺς μέλλοντας ἐντυγχάνειν τῇδε τῇ ὑποθέσει, μὴ μέμψασθαι ἡμῖν, ὅτι προθέμενοι ἐκκλησιαστικὴν ἱστορίαν συγγράψασθαι, ἐπιμίγνυμεν αὐτῇ καὶ τοὺς κατὰ καιρὸν γενομένους πολέμους, ὅσον τὴν ἱστορίαν μετὰ τῆς ἀληθείας ἐδυνήθημεν γνῶναι. Τοῦτο γὰρ πολλῶν ἕνεκα ποιοῦμεν· τοῦ εἰς γνῶσιν ἄγειν τὰ γινόμενα· ἀλλὰ γὰρ καὶ τοῦ τοὺς ἐντυγχάνοντας μὴ προσκορεῖς γενέσθαι, ἐκ τοῦ μὴ σχολάζειν τῇ φιλονεικίᾳ τῶν ἐπισκόπων, καὶ οἷς κατ᾿ ἀλλήλων ἐτύρευσαν· πρὸ δὲ τούτων, ἵνα γνωσθῇ ὅπως τῶν δημοσίων ταραττομένων, ὡς ἔκ τινος συμπαθείας καὶ τὰ τῶν ἐκκλησιῶν ἐταράττετο. Εἰ γάρ τις παρατηρήσει, συνακμάσαντα εὑρήσει τά τε δημόσια κακὰ, καὶ τὰ τῶν Ἐκκλησιῶν δυσχερή. Η γὰρ κατὰ ταυτὸ κινηθέντα εύρήσει, ἢ ἐπακολουθοῦντα ἀλλήλοις· καὶ ποτὲ μὲν τὰ τῶν Ἐκκλησιῶν ἡγούμενα, εἶτα αὖθις ἐπακολουθοῦντα τὰ δημόσια˙ ποτὲ δὲ τοῦμπαλιν· ὥστε με τῶν διαδοχῶν τούτων, μὴ ἔκ τινος συντυχίας δύνασθαι νομίζειν, ἀλλ' τῶν ἡμετέρων πλημμελημάτων λαμβάνειν τὰς ἀρχὰς, τιμωρίας δὲ ἕνεκεν ἐπιφέρεσθαι τὰ κακὰ, εἴγε κατὰ τὸν ᾿Απόστολον, Τινῶν ἀνθρώπων αἱ ἁμαρτίαι πρόδηλοί εἰσιν εἰσάγουσαι εἰς κρίσιν· τισὶ δὲ καὶ ἐπακολουθοῦσιν. Διὰ ταύτην δὴ τὴν αἰτίαν, τῇ Ἐκκλησιαστικῇ Ιστορίᾳ καί τινα τῶν δημοσίων πραγμάτων ἐπισυμπλέκομεν. Τὰ μὲν γὰρ ἐπὶ Κωνσταντίνου περὶ τοὺς πολέμους γενόμενα, διὰ χρόνου μῆκος εὐρεῖν οὐκ ἰσχύσαμεν. Τῶν δὲ μετὰ ταῦτα, ὅσα παρὰ τῶν ἔτι ζώντων ἐμάθομεν, ἐν ἐπιδρομῇ ποιούμεθα μνήμην. Συνεχῶς δὲ καὶ τοὺς βασιλεῖς τῇ ἱστορίᾳ περιλαμβάνομεν, διότι ἀφ᾿ οὗ χριστιανίζειν ἤρξαντο, τὰ τῆς Ἐκκλησίας πράγματα ἤρτητο ἐξ αὐτῶν, καὶ αἱ μέγισται σύνοδοι τῇ αὐτῶν γνώμῃ γεγόνασί τε καὶ γίνονται. Οὐ μὴν ἀλλὰ τοῦ ᾿Αρειανισμοῦ μνήμην πεποιήμεθα, διότι τὰς Ἐκκλησίας ἐτάραξε. Καὶ ταῦτα μὲν ἐν προοιμίῳ αὐτάρκως εἰρήσθω. Ἤδη δὲ τῆς ἱστορίας ἁπτώμεθα.
Prin arxōmetha tēs historias tou pemptou bibliou, – phamen pros tous mellontas entynchanein tę̄de tę̄ hypothesei, mē mempsasthai hēmin, hoti prothemenoi ekklēsiastikēn historian syngrapsasthai, epimignymen autę̄ kai tous kata kairon genomenous polemous, hoson tēn historian meta tēs alētheias edynēthēmen gnōnai. Touto gar pollōn heneka poioumen; tou eis gnōsin agein ta ginomena; alla gar kai tou tous entynchanontas mē proskoreis genesthai, ek tou mē scholazein tę̄ philoneikią tōn episkopōn, kai hois kat᾿ allēlōn etyreusan; pro de toutōn, hina gnōsthę̄ hopōs tōn dēmosiōn tarattomenōn, hōs ek tinos sympatheias kai ta tōn ekklēsiōn etaratteto. Ei gar tis paratērēsei, synakmasanta heurēsei ta te dēmosia kaka, kai ta tōn Ekklēsiōn dyscherē. Ē gar kata tauto kinēthenta eurēsei, ē epakolouthounta allēlois; kai pote men ta tōn Ekklēsiōn hēgoumena, eita authis epakolouthounta ta dēmosia˙ pote de toumpalin; hōste me tōn diadochōn toutōn, mē ek tinos syntychias dynasthai nomizein, all' tōn hēmeterōn plēmmelēmatōn lambanein tas archas, timōrias de heneken epipheresthai ta kaka, eige kata ton ᾿Apostolon, Tinōn anthrōpōn hai hamartiai prodēloi eisin eisagousai eis krisin; tisi de kai epakolouthousin. Dia tautēn dē tēn aitian, tę̄ Ekklēsiastikę̄ Istorią kai tina tōn dēmosiōn pragmatōn episymplekomen. Ta men gar epi Kōnstantinou peri tous polemous genomena, dia chronou mēkos eurein ouk ischysamen. Tōn de meta tauta, hosa para tōn eti zōntōn emathomen, en epidromę̄ poioumetha mnēmēn. Synechōs de kai tous basileis tę̄ historią perilambanomen, dioti aph᾿ hou christianizein ērxanto, ta tēs Ekklēsias pragmata ērtēto ex autōn, kai hai megistai synodoi tę̄ autōn gnōmę̄ gegonasi te kai ginontai. Ou mēn alla tou ᾿Areianismou mnēmēn pepoiēmetha, dioti tas Ekklēsias etaraxe. Kai tauta men en prooimiǭ autarkōs eirēsthō. Ēdē de tēs historias haptōmetha.
Before we begin the history of the fifth book, we say to those who will read this work: do not blame us because, having set out to write a history of the church, we mix into it also the wars that happened from time to time, so far as we have been able to learn their history with truth. We do this for many reasons: to bring what happened to knowledge; and also so that readers may not be sated by occupying themselves only with the contentiousness of the bishops and their plots against one another; and above all, so that it may be known how, when public affairs were disturbed, the affairs of the churches too were disturbed, as if by a kind of sympathy. For if anyone observes, he will find that public evils and the troubles of the churches came to a head together: he will find them either set in motion at the same time or following one another, sometimes the affairs of the churches leading and public affairs following after, sometimes the reverse. So I cannot think that these successions come about by some chance, but that they take their beginnings from our sins, and that the evils are brought on by way of punishment, if indeed, according to the Apostle, 'the sins of some men are evident, going before them to judgment, and in some they follow after.' For this reason we weave some public affairs into the Church History. The wars that took place under Constantine we have not been able to find out because of the length of time. Of those after, we mention briefly what we learned from those still living. We also include the emperors continually in the history, because from the time they began to be Christians the affairs of the church have depended on them, and the greatest synods have been held, and are held, at their will. We have also made mention of Arianism, because it disturbed the churches. Let this be enough by way of preface. Now let us take up the history.
1 Tim 5:24 (quotation, high confidence)
Notes and citation
Summary: In the preface to Book 5 Socrates explains why he includes wars and emperors: public and church troubles rise and fall together, as punishment for sin.
- The quotation is 1 Tim 5:24.
Notes on the original text
- Digital text corrected (apparatus note leaked into the text; stray letter): ὅσον η τὴν → ὅσον τὴν; τοὺς "Όσον. ὅσων, ἐντυγχάνοντας → τοὺς ἐντυγχάνοντας.
Cite (SBL): Socrates, Hist. eccl. 5.0 (PG 67:563–565; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/5-0). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/5-0
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-5-0) · 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.
5.1PG 67:565–567
Τοῦ δὴ βασιλέως Οὐάλεντος ἄδηλον ἐσχηκότος τὴν τελευτὴν, οἱ βάρβαροι πάλιν ἕως τῶν τειχῶν τῆς Κωνσταντίνου πόλεως ἐλθόντες, τὰ περὶ αὐτὴν ἐπόρθουν προάστεια. Ἐφ' οἷς ὁ δῆμος ἀγανακτῶν, δι' ἑαυτῶν τοῖς βαρβάροις ἀντεπεξῄεσαν, ἕκαστος τὸ παρατυγχάνον ἀντὶ ὅπλου λαμβάνοντες. Ἐδίδου δὲ τοῖς ἐξιοῦσιν εἰς τὸν πόλεμον ἡ τοῦ βασιλέως γυνή Δομνίκαν μισθὸν ἐκ τοῦ βασιλικοῦ ταμείου, καθὰ καὶ τοῖς στρατιώταις ἐνενόμιστο. Ἐπεβοήθουν δὲ αὐτοῖς ὀλίγοι Σαρακηνοὶ · ὑπόσπονδοι, παρὰ Μαυΐας πεμφθέντες, ἧς καὶ ἀνωτέρω ἐμνημονεύσαμεν. Τοῦτον οὖν τὸν τρόπον τηνικαῦτα τοῦ δήμου ἀγωνισαμέν νου, πόῤῥω τῆς πόλεως ἀπεχώρησαν οἱ βάρβαροι.
Tou dē basileōs Oualentos adēlon eschēkotos tēn teleutēn, hoi barbaroi palin heōs tōn teichōn tēs Kōnstantinou poleōs elthontes, ta peri autēn eporthoun proasteia. Eph' hois ho dēmos aganaktōn, di' heautōn tois barbarois antepexę̄esan, hekastos to paratynchanon anti hoplou lambanontes. Edidou de tois exiousin eis ton polemon hē tou basileōs gynē Domnikan misthon ek tou basilikou tameiou, katha kai tois stratiōtais enenomisto. Epeboēthoun de autois oligoi Sarakēnoi ; hypospondoi, para Mauïas pemphthentes, hēs kai anōterō emnēmoneusamen. Touton oun ton tropon tēnikauta tou dēmou agōnisamen nou, porrhō tēs poleōs apechōrēsan hoi barbaroi.
When the emperor Valens had met an unknown end, the barbarians came again up to the walls of Constantinople and ravaged its suburbs. The people, indignant at this, went out against the barbarians by themselves, each taking whatever came to hand for a weapon. Dominica, the emperor's wife, gave pay from the imperial treasury to those who went out to the war, as was customary for soldiers. A few Saracen allies, sent by Mavia, whom we mentioned above, helped them. With the people fighting in this way at that time, the barbarians withdrew far from the city.
Notes and citation
Summary: After Valens's death the people of Constantinople, paid by the empress Dominica and helped by Saracens, drive the Goths from the city.
- The first word of the scan text (the end of Valesius's chapter title) is removed.
Notes on the original text
- Digital text corrected (end of the printed chapter title leaked into the text): νους. Τοῦ δὴ → Τοῦ δὴ.
Cite (SBL): Socrates, Hist. eccl. 5.1 (PG 67:565–567; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/5-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-5-1) · 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.
5.2PG 67:567
Γρατιανὸς · δὲ ἅμα τῷ Νέῳ Οὐαλεντινιανῷ τῆς βασιλείας ἐγκρατὴς γενόμενος, καταγνούς τε τοῦ θείου Οὐάλεντος τῆς περὶ τοὺς Χριστιανοὺς ὠμότητος, τοὺς μὲν ὑπ᾿ ἐκείνου ἐξορισθέντας ἀνεκάλει· νόμῳ τε ἐθέσπισε, μετὰ ἀδείας ἑκάστην τῶν ; θρησκειῶν ἀδιορίστως ἐν τοῖς εὐκτηρίοις συνάγεσθαι· μόνους δὲ τῶν ἐκκλησιῶν εἴργειν Εὐνομιανοὺς, Φω· τινιανοὺς, καὶ Μανιχαίους. Συνεωρακὼς δὲ κάμνουσαν τὴν Ῥωμαίων ἀρχὴν, καὶ τὰ βαρβάρων ἐπικρα τοῦντα, καὶ ὅτι δεῖται τὰ δημόσια γενναίου ἀνδρὸς, κοινωνὸν προσλαμβάνει τῆς βασιλείας Θεοδόσιον, ἄνδρα ἐκ τῶν εὐπατριδῶν τῆς Ἰσπανίας καταγόμενον, πολλά τε κατὰ τοὺς πολέμους ἀγωνισάμενον, καὶ διὰ τοῦτο ἄξιον τῆς βασιλείας ἤδη πάλαι, καὶ πρὸ τῆς Γρατιανοῦ χειροτονίας ὑπὸ πάντων κριθέντα. ᾿Αναγορεύσας οὖν αὐτὸν ἐν τῷ Σιρμίῳ, πόλις δὲ Ἰλλυριῶν αὕτη, ἐν ὑπατείᾳ Αὐσονίου καὶ Ὀλυβρίου, τῇ ἐκκαιδεκάτῃ τοῦ Ἰαννουαρίου μηνὸς α, μερίζεται αὐτῷ τοὺς κατὰ βαρβάρων ἀγῶνας.
Gratianos ; de hama tǭ Neǭ Oualentinianǭ tēs basileias enkratēs genomenos, katagnous te tou theiou Oualentos tēs peri tous Christianous ōmotētos, tous men hyp᾿ ekeinou exoristhentas anekalei; nomǭ te ethespise, meta adeias hekastēn tōn ? thrēskeiōn adioristōs en tois euktēriois synagesthai; monous de tōn ekklēsiōn eirgein Eunomianous, Phō; tinianous, kai Manichaious. Syneōrakōs de kamnousan tēn Rhōmaiōn archēn, kai ta barbarōn epikra tounta, kai hoti deitai ta dēmosia gennaiou andros, koinōnon proslambanei tēs basileias Theodosion, andra ek tōn eupatridōn tēs Ispanias katagomenon, polla te kata tous polemous agōnisamenon, kai dia touto axion tēs basileias ēdē palai, kai pro tēs Gratianou cheirotonias hypo pantōn krithenta. ᾿Anagoreusas oun auton en tǭ Sirmiǭ, polis de Illyriōn hautē, en hypateią Ausoniou kai Olybriou, tę̄ ekkaidekatę̄ tou Iannouariou mēnos a, merizetai autǭ tous kata barbarōn agōnas.
Gratian, having become master of the empire together with Valentinian the Younger, and condemning the cruelty of his uncle Valens toward the Christians, recalled those whom he had exiled. He decreed by law that every religion without distinction might assemble freely in its houses of prayer, and only the Eunomians, the Photinians and the Manichees were to be kept from the churches. Seeing that the Roman empire was in distress, that the barbarians were prevailing, and that public affairs needed a brave man, he took as partner in the empire Theodosius, a man descended from the nobility of Spain, who had fought much in the wars and for this reason had long ago, even before Gratian's own appointment, been judged by all worthy of the empire. Having proclaimed him at Sirmium, a city of Illyricum, in the consulship of Ausonius and Olybrius, on the sixteenth of January, he divided with him the struggles against the barbarians.
Notes and citation
Summary: Gratian recalls those exiled by Valens, grants freedom of worship except to Eunomians, Photinians and Manichees, and makes Theodosius emperor.
- The first word of the scan text (the end of Valesius's chapter title) is removed.
- The consulship of Ausonius and Olybrius is 379.
Notes on the original text
- Digital text corrected (end of the printed chapter title leaked into the text; stray footnote numeral): βετο. Γρατιανὸς → Γρατιανὸς; Θεοδόσιον 2, → Θεοδόσιον,.
Topics: Heresy, Persecution
Cite (SBL): Socrates, Hist. eccl. 5.2 (PG 67:567; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/5-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/5-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-5-2) · 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.
5.3PG 67:569
Κατὰ δὲ τὸν χρόνον τοῦτον, τῆς μὲν ἐν Ῥώμῃ Ἐκκλησίας Δάμασος προΐστατο, διαδεδεγμένος Λιβέριον· τῆς δὲ Ἱεροσολύμων ἔτι Κύριλλος ἐκράτει. Ἡ δὲ ἐν Ἀντιοχείᾳ, ὡς ἔφημεν, τριχῆ διήρητο. Τῶν μὲν γὰρ Ἐκκλησιῶν, Δωρόθεος ὁ ᾿Αρειανὸς μετὰ Εὐζώϊον ἐγκρατὴς ἐγένετο. Τῶν δὲ ἄλλων οἱ μὲν ὑπὸ Παυλίνῳ, οἱ δὲ ὑπὸ Μελιτίῳ τῆς ἐξορίας ἀνακληθέντι ἐτάττοντο. Καὶ τῶν κατὰ ᾿Αλεξάνδρειαν δὲ, ᾿Αρειανῶν μὲν Λούκιος καὶ ἐν φυγῇ διάγων· τῆς δὲ ὁμοουσίου πίστεως, Τιμόθεος μετὰ Πέτρον προΐστατο. Ἐν δὲ Κωνσταντίνου πόλει, τῶν μὲν Ἐκκλησιῶν Δημόφιλος ἦν ἐγκρατὴς, ὁ μετὰ Εὐδόξιον τῆς ᾿Αρειανῆς προεστὼς θρησκείας. Οἱ δὲ τοῦτον ἐκτρεπόμενοι, καθ' ἑαυτοὺς τὰς συναγωγὰς ἐποιοῦντο.
Kata de ton chronon touton, tēs men en Rhōmę̄ Ekklēsias Damasos proïstato, diadedegmenos Liberion; tēs de Hierosolymōn eti Kyrillos ekratei. Hē de en Antiocheią, hōs ephēmen, trichē diērēto. Tōn men gar Ekklēsiōn, Dōrotheos ho ᾿Areianos meta Euzōïon enkratēs egeneto. Tōn de allōn hoi men hypo Paulinǭ, hoi de hypo Melitiǭ tēs exorias anaklēthenti etattonto. Kai tōn kata ᾿Alexandreian de, ᾿Areianōn men Loukios kai en phygę̄ diagōn; tēs de homoousiou pisteōs, Timotheos meta Petron proïstato. En de Kōnstantinou polei, tōn men Ekklēsiōn Dēmophilos ēn enkratēs, ho meta Eudoxion tēs ᾿Areianēs proestōs thrēskeias. Hoi de touton ektrepomenoi, kath' heautous tas synagōgas epoiounto.
At this time Damasus presided over the church in Rome, having succeeded Liberius; Cyril still held that of Jerusalem. That of Antioch, as we said, was divided three ways: the Arian Dorotheus, after Euzoius, had possession of the churches; of the rest, some were ranged under Paulinus, others under Meletius, who had been recalled from exile. Of those at Alexandria, Lucius presided over the Arians, though living in flight, and Timothy, after Peter, over those of the faith of the 'same essence'. In Constantinople Demophilus, who presided over the Arian worship after Eudoxius, had possession of the churches; those who shunned him held their assemblies by themselves.
Notes and citation
Summary: Socrates surveys who held the main sees at Gratian's accession.
Topics: Church office
Cite (SBL): Socrates, Hist. eccl. 5.3 (PG 67:569; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/5-3
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-5-3) · 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.
5.4PG 67:569
Μακεδονιανοὶ δὲ μετὰ τὴν πρὸς Λιβέριον πρεσβείαν, ἀδιάφορον ἕως τινὸς χρόνου τὴν κοινωνίαν ἐποιοῦντο, κατὰ τὰς Ἑκκλησίας τὰς ἐν ἑκάστῃ πόλει ἀλλήλοις ἐπιμιγνύμενοι αὐτοί τε, καὶ οἱ ἐξ ἀρχῆς τὸν ὄρον τῆς ἐν Νικαίᾳ στέρξαντες πίστεως. Ἐπειδὴ δὲ ὁ Γρατιανοῦ τοῦ βασιλέως νόμος ὁ ἄδειαν ταῖς θρησκείαις παρείχε, διακριθῆναι πάλιν ἐσπούδασαν. Συναχθέντες δὲ ἐν Ἀντιοχείᾳ τῆς Συρίας, αὖθις ἐδογμάτισαν ἐκτρέπεσθαι τὴν τοῦ ὁμοουσίου φωνὴν, καὶ τοῖς ἀσπαζομένοις τὴν ἐν Νικαίᾳ πίστιν μηδαμῶς ἐπιμίγνυσθαι. Ἀλλ᾿ οὐκ ἀπώναντο τοῦ ἐπιχειρήματος· καταγνόντες γὰρ αὐτῶν οἱ πλείους, ὡς ἄλλοτε ἄλλα δογματιζόντων, ἀπέστησάν τε αὐτῶν, καὶ τοῖς τὸ ὁμὸοὐσιον φρονοῦσι βεβαίως ἡνώθησαν.
Makedonianoi de meta tēn pros Liberion presbeian, adiaphoron heōs tinos chronou tēn koinōnian epoiounto, kata tas Hekklēsias tas en hekastę̄ polei allēlois epimignymenoi autoi te, kai hoi ex archēs ton oron tēs en Nikaią sterxantes pisteōs. Epeidē de ho Gratianou tou basileōs nomos ho adeian tais thrēskeiais pareiche, diakrithēnai palin espoudasan. Synachthentes de en Antiocheią tēs Syrias, authis edogmatisan ektrepesthai tēn tou homoousiou phōnēn, kai tois aspazomenois tēn en Nikaią pistin mēdamōs epimignysthai. All᾿ ouk apōnanto tou epicheirēmatos; katagnontes gar autōn hoi pleious, hōs allote alla dogmatizontōn, apestēsan te autōn, kai tois to homoousion phronousi bebaiōs hēnōthēsan.
After the embassy to Liberius, the Macedonians for some time held communion without distinction, mixing with one another in the churches in each city, both they and those who had from the beginning accepted the definition of the faith of Nicaea. But when the law of the emperor Gratian granted freedom to the religions, they were eager to separate again. Meeting at Antioch in Syria, they decreed once more that the term 'of the same essence' be avoided and that they should in no way mix with those who embraced the faith of Nicaea. But they did not profit by the attempt: most of their people, condemning them for teaching now one thing, now another, withdrew from them and united firmly with those who held the 'same essence'.
Notes and citation
Summary: The Macedonians separate again from the Nicene party at a synod at Antioch, but most of their people leave them.
Notes on the original text
- Digital text corrected (page number inside a hyphenated word): ἐπιμίγνυ- 266 σθαι → ἐπιμίγνυσθαι.
Cite (SBL): Socrates, Hist. eccl. 5.4 (PG 67:569; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/5-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/5-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-5-4) · 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.
5.5PG 67:569–571
Τότε δὴ καὶ τὰ κατὰ Ἀντιόχειαν τὴν ἐν Συρία, διὰ Μελίτιον φιλονεικίαν ἔσχεν τοιάνδε. Φθάσαντες εἴπομεν, ὅτι Παυλῖνος ὁ τῆς ᾿Αντιοχείας ἐπίσκοπος, δι᾽ ὑπερβάλλουσαν εὐλάβειαν, εἰς ἐξορίαν οὐκ ἐπέμπετο. Μελίτιος δὲ μετὰ τὴν ὑπὸ Ἰουλιανοῦ ἀνάκλησιν, πάλιν ὑπὸ Οὐάλεντος ἐξορισθεὶς, ὕστερον ἐπὶ Γρατιανοῦ ἀνεκλήθη. Ἐλθών τε εἰς Αντιόχειαν, κατέλαβε Παυλῖνον ἤδη γηραιὸν ὄντα. Εὐθὺς οὖν παντες οἱ αὐτῷ προσκείμενοι, σπουδὴν ἐτίθεντο σύνθρονον γενέσθαι Παυλίνῳ τὸν Μελίτιον. Τοῦ δὲ Παυλίνου λέγοντος παρὰ κανόνας εἶναι, σύνθρονον λαβεῖν τὸν ὑπὸ Ἀρειανῶν χειροτονηθέντα, ἐκβιάζεται ὁ λαός· ἐν μιᾷ τῶν πρὸ τῆς πόλεως Ἐκκλησιῶν, σχευάζουσιν ἐνθρονισθῆναι αὐτόν. Τούτου γενομένου, πολλὴ φιλονεικία χεχέίνητο. Μετὰ δὲ ταῦτα. εἰς ὁμόνηιαν ἦλθον οἱ λαοὶ ἐπὶ τοιαύταις συνθήκαις. Συναγαγόντες τοὺς ὑποψήφους εἰς ἐπισκοπὴν, εὑρίσκουσι τοὺς πάντας τὸν ἀριθμὸν ἕξ, ἐν οἷς ἣν Φλαθιανό-" ὅρχῳ τε τούτους ἠἡσφαλίσαντο, τὸ μηδένα παρελϑεῖν εἰς τὴν ἐπισκοπὴν, ἑνὸς τῶν ἐπισκόπων προτελευτήσαντος, ἀλλὰ συγχωρεῖν τὸν ὑπολειφθέντα κατέχειν τοῦ προαπελθόντος τὸν θρόνον. Οὕτω δοθέντων τῶν ὄρχων, ὁ λαὺς εἶχεν ὁμόνοιαν, οὐκέτι πρὸς ἀλλή - λους διεκρίνοντο. Οἱ δὲ Λουκίφερος διατοῦτο διεχρίθησαν, ὅτι Μελίτιος ὑπὸ τῶν ᾿Αρειανῶν χειροτονηθεὶς εἰς τὴν ἐπισκοπὴν ἐδέχθη. Ἐν τοιαύτῃ καταστάσει τῶν ἐν ᾿Αντιοχείᾳ καθεστώτων, ἐδέησε τὸν . οράϊπα- Μελέτιον ἐλθεῖν ἐ πὶ τὴν Κωνσταντινούπολιν.
Tote dē kai ta kata Antiocheian tēn en Syria, dia Melition philoneikian eschen toiande. Phthasantes eipomen, hoti Paulinos ho tēs ᾿Antiocheias episkopos, di᾽ hyperballousan eulabeian, eis exorian ouk epempeto. Melitios de meta tēn hypo Ioulianou anaklēsin, palin hypo Oualentos exoristheis, hysteron epi Gratianou aneklēthē. Elthōn te eis Antiocheian, katelabe Paulinon ēdē gēraion onta. Euthys oun pantes hoi autǭ proskeimenoi, spoudēn etithento synthronon genesthai Paulinǭ ton Melition. Tou de Paulinou legontos para kanonas einai, synthronon labein ton hypo Areianōn cheirotonēthenta, ekbiazetai ho laos; en mią tōn pro tēs poleōs Ekklēsiōn, scheuazousin enthronisthēnai auton. Toutou genomenou, pollē philoneikia checheinēto. Meta de tauta. eis homonēian ēlthon hoi laoi epi toiautais synthēkais. Synagagontes tous hypopsēphous eis episkopēn, heuriskousi tous pantas ton arithmon hex, en hois hēn Phlathiano-" horchǭ te toutous hēēsphalisanto, to mēdena parelϑein eis tēn episkopēn, henos tōn episkopōn proteleutēsantos, alla synchōrein ton hypoleiphthenta katechein tou proapelthontos ton thronon. Houtō dothentōn tōn orchōn, ho laus eichen homonoian, ouketi pros allē - lous diekrinonto. Hoi de Loukipheros diatouto diechrithēsan, hoti Melitios hypo tōn ᾿Areianōn cheirotonētheis eis tēn episkopēn edechthē. En toiautę̄ katastasei tōn en ᾿Antiocheią kathestōtōn, edeēse ton . oraïpa- Meletion elthein e pi tēn Kōnstantinoupolin.
At that time the affairs of Antioch in Syria fell into a dispute over Meletius, of the following kind. We said before that Paulinus, the bishop of Antioch, was not sent into exile because of his exceeding piety. Meletius, after his recall under Julian, was exiled again by Valens and later recalled under Gratian. Coming to Antioch, he found Paulinus already old. At once all who were attached to Meletius were eager that Meletius should share the throne with Paulinus. When Paulinus said that it was against the canons to take as colleague on the throne one ordained by the Arians, the people used force, and they arranged for him to be enthroned in one of the churches before the city. When this had been done, much contention was stirred up. Afterwards the peoples came to agreement on these terms. They gathered those who were candidates for the episcopate and found them six in number, among whom was Flavian; and they bound them by oath that none of them would come forward for the episcopate when one of the two bishops died first, but would allow the survivor to hold the throne of the one who departed first. When the oaths had been given in this way, the people had concord and no longer quarrelled with one another. But the Luciferians separated for this reason, that Meletius, ordained by the Arians, had been received into the episcopate. With the affairs of Antioch in this state, Meletius had to go to Constantinople.
Notes and citation
Summary: Meletius returns to Antioch; his followers force his enthronement beside Paulinus, and an agreement is sworn that the survivor of the two will succeed alone.
- The stray characters before Meletius's name at the end of the scan text are disregarded.
Topics: Church office
Cite (SBL): Socrates, Hist. eccl. 5.5 (PG 67:569–571; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/5-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/5-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-5-5) · 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.
5.6PG 67:571–573
ὋὍτε κοινῷ δόγματι πολλῶν ἐπισκόπων, Γρηγόριος ἀπὸ τῆς Ναζιανζοῦ πρὺς τὴν Κωνσταντινου πόλεως ἐπισκοπὴν μετετίθετο. Τοῦτο μὲν οὕτως ἐγένετο. Ὑπὸ δὲ τὸν αὐτὸν χρόνον οἱ βασιλεῖς Γρατιανὸς καὶ ἃ Θεοδόσιος, κατὰ βαρβάρων ἤραντο νίκας. Καὶ Γρατιανὸς μὲν εὐθὺς ἐπὶ τὰς Γαλλίας ἐχώρει, νῶν χατατρεχόντων τὴν ἐκεῖ χώραν “ Θεοδόσιος δὲ ξτὰ τὰ τρόπαια ἐπὶ τὴν Κωνσταντίνου πόλιν σπεύ - δων, τὴν Θεσσαλονίκην καταλαμβάνει, ἐκεῖ τε ἀῤῥωστίχ περιπεσὼν, ἀξιωθῆναι τοῦ χριστιανιχοῦ βαπτίσματος ἐπεθύμησεν, ἄνωθεν μὲν προγόνων χριστιανὸς ὑπάρχων, καὶ τῇ τοῦ ὁμοουσίου πίστει προσκείμενος. Τὸ ὃὲ βαπτισθῆναι διὰ τὴν ἀῤῥωστίαν σπεύσας, ἐπιζητήσα; τε τῶν Θεσσαλονιχέων ἐπίσκοπον ἠρώτησε πρότερον ποίαν πίστιν ἠσπάζετο. Τοῦ δὲ εἰπόντος, ὡς οὐ παρῆλθεν ἡ ᾿Αρειανῶν δόξα κατὰ ἸὨλλυριῶν ἔθνη, οὐδὲ ἴσχυσε συναρπάσαι ἡ παρ᾽ ἐκείνου γεγενημένη καινοτομία τὰς τῇδε ᾿Εκκλησίας, ἀλλὰ μένουσι φυλάσσοντες ἀσάλευτον τὴν ἄνωθεν μὲν καὶ ἐξ ἀρχῆς ἐκ τῶν ἀποστόλων παραδοθεῖσαν πίστιν, ἐν δὲ τῇ κατὰ Νίκαιαν συνόδῳ βεβαιωθεῖσαν, ὁ βασιλεὺς ἀσμενέστατα ὑπὸ Ἀσχολίου τοῦ ἐπισκόπου βαπτίζεται. ᾿Αναῤῥωσθεὶς οὖν ἐκ τῆς νόσου, μετ' οὐ πολλὰς τὰς ἡμέρας ἐπὶ τὴν Κωνστατίνου πόλιν ἔρχεται, περὶ τὴν τετάρτην καὶ εἰκάδα τοῦ Νοεμβρίου μηνὸς ε, ἐν ὑπατείᾳ Γρατιανοῦ τὸ πέμπτον, καὶ αὐτοῦ Θεοδοσίου τὸ πρῶτον.
HoOte koinǭ dogmati pollōn episkopōn, Grēgorios apo tēs Nazianzou prys tēn Kōnstantinou poleōs episkopēn metetitheto. Touto men houtōs egeneto. Hypo de ton auton chronon hoi basileis Gratianos kai ha Theodosios, kata barbarōn ēranto nikas. Kai Gratianos men euthys epi tas Gallias echōrei, nōn chatatrechontōn tēn ekei chōran “ Theodosios de xta ta tropaia epi tēn Kōnstantinou polin speu - dōn, tēn Thessalonikēn katalambanei, ekei te arrhōstich peripesōn, axiōthēnai tou christianichou baptismatos epethymēsen, anōthen men progonōn christianos hyparchōn, kai tę̄ tou homoousiou pistei proskeimenos. To hoe baptisthēnai dia tēn arrhōstian speusas, epizētēsa? te tōn Thessalonicheōn episkopon ērōtēse proteron poian pistin ēspazeto. Tou de eipontos, hōs ou parēlthen hē ᾿Areianōn doxa kata IŌllyriōn ethnē, oude ischyse synarpasai hē par᾽ ekeinou gegenēmenē kainotomia tas tę̄de ᾿Ekklēsias, alla menousi phylassontes asaleuton tēn anōthen men kai ex archēs ek tōn apostolōn paradotheisan pistin, en de tę̄ kata Nikaian synodǭ bebaiōtheisan, ho basileus asmenestata hypo Ascholiou tou episkopou baptizetai. ᾿Anarrhōstheis oun ek tēs nosou, met' ou pollas tas hēmeras epi tēn Kōnstatinou polin erchetai, peri tēn tetartēn kai eikada tou Noembriou mēnos e, en hypateią Gratianou to pempton, kai autou Theodosiou to prōton.
At that time, by the common decree of many bishops, Gregory was transferred from Nazianzus to the bishopric of Constantinople. This happened so. About the same time the emperors Gratian and Theodosius won victories over the barbarians. Gratian went at once to Gaul, since the Alamanni were overrunning the country there; Theodosius, after the victories, hastening to Constantinople, reached Thessalonica, and there, having fallen ill, desired to be counted worthy of Christian baptism. He was a Christian from his forefathers and attached to the faith of the 'same essence'. Being in haste to be baptized because of his illness, he sent for the bishop of the Thessalonians and first asked him what faith he embraced. When he said that the opinion of the Arians had not made its way into the peoples of Illyricum, and that the innovation it had made had not been able to carry off the churches there, but that they kept unshaken the faith handed down from the beginning by the apostles and confirmed at the synod of Nicaea, the emperor very gladly was baptized by Ascholius the bishop. Having recovered from his illness, a few days later he came to Constantinople, about the twenty-fourth of November, in the consulship of Gratian for the fifth time and of Theodosius himself for the first time.
Notes and citation
Summary: Gregory of Nazianzus is transferred to Constantinople; Theodosius, falling ill at Thessalonica, is baptized by the Nicene bishop Ascholius and comes to Constantinople.
- The scan reads only '... -ni overrunning'; 'the Alamanni' is supplied by sense.
- The consulship of Gratian (fifth time) and Theodosius (first) is 380.
Topics: Baptism, Church office
Cite (SBL): Socrates, Hist. eccl. 5.6 (PG 67:571–573; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/5-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/5-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-5-6) · 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.