Church History 4.8–4.22
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
4.8PG 67:475–477
Ὃ μέντοι βασιλεὺς, Χαλκηδόνος τῆς χατ᾽ ἀντικρὺ Βυζαντίου πόλεως τὰ τείχη λύειν προσέταττεν, Ὁμωμόχει γὰρ τοῦτο ποιήσειν, νικήσας τὸν τύραννον, ὅτι Χαλκχηδόνιο: τῷ τυράννῳ προσθέμενοι αἰσχρῶς αὐτὸν περιύθρισαν ", καὶ τὰς πύλας τῆς πόλεως, προϊόντος ἀπέκλεισαν. Τὸ μὲν οὖν τεϊχος χελεύσει τοῦ βασιλέως ἐλύετο" καὶ οἱ λίθοι εἰς τὸ Κωνσταντίνου πόλεως δημόσιον λουτρὸν μετεφέροντο, ᾧ προσωνυμία Κωνσταντιαναί. Εὕρηται δὲ ἐν ἑνὶ τῶν λίθων ἐπιγεγραμμένος χρησμὸς, ὃς ἐχέχρυπτο μὲν παλαιοῦ. Τότε δὲ φανερὺς ἐγένετο, δηλῶν, ὡς ἡνίκα δαψιλὲς ὕδωρ ὑπάρξαι τῇ πόλει τότε τὸ μὲν τεῖχος λουτρῷ ὑπουργήσει. Μυρία δὲ φῦλα βαρβάρων δραμόντα τὴν Ῥωμαίων γῆν, πολλὰ κακὰ δράσαντα, τελευταῖον καὶ αὐτὰ φθαρήσεται. Οὐδὲν δὲ κωλύει, φιλομαθίας ἕνεκεν, τὸν χρησμὸν ἐνταῦθα προσθεῖναι. ὅτε δὴ νύμφαι δροσερὴν κατὰ ἄστυ χορείην Τερπόμεναι στήσωνται ἐῦστεφέας κατ᾽ ἀγυιὰς, τεῖχος λουτροῖο πολύστονον ἔσσεται ἄϊλκαρ" Δὴ τότε μυρία φύλα πολυσπερέων ἀνθρώπων, "Αγρια, μαρμαίροντα, κακὴν ἐπιειμένα ἀλκὴν, Ἴστρου καλλιρόοιο πόρον διαβάντα σὺν αἰχμῇ, Καὶ Σκυθικὴν ὀλέσει χώρην καὶ Μυσηΐδα γαϊαν, Θρηϊκίης δ' ἐπιβάντα σὺν ἐλπίσι μαινομένῃσιν, Αὐτοῦ κεν βιότοιο τέλος, καὶ πότμον ἐπίσποι. Οὗτος μὲν οὖν ὁ χρησμός. Συνέβη δὲ μετὰ χρόνον, τὸν ὀλκὸν τοῦ ὕδατος ὑπὸ Οὐάλεντος κατασκευασθέντα δαψιλὲς παρασχεῖν τῇ Κωνσταντίνου πόλει τὸ ὕδωρ καὶ τότε τὰ βαρβαρικὰ ἐκινήθη, ὡς ὕστερον λέξομεν. Τὸν μέντοι χρησμὸν καὶ κατὰ ἄλλον τρόπον συνέπεσεν ἐκληφθῆναι. Τοῦ ὑδραγωγοῦ γὰρ εἰσαχθέντος εἰς τὴν πόλιν, Κλέαρχος ἔπαρχος ὢν τῆς πόλεως ὑδρεῖον μέγιστον κατεσκεύασεν, ἐν τῇ νῦν Θεοδοσίου ἀγορᾷ καλουμένῃ· ὁ ἐφημίσθη δαψιλὲς ὕδωρ. Ἐφ᾽ ᾧ ἑορτὴν ἱλαρὰν ἦγεν ἡ πόλις· καὶ τοῦτο εἶναι τὸ λεγόμενον τῷ χρησμῷ· τὸ Τὸ χορείην τερπόμεναι Στήσονται ἐϋστεφέας κατ' ἀγυιάς. δαψιλὲς ὕδωρ, ᾿Ἀλλὰ τὰ μὲν κατὰ τὸν χρησμὸν, μικρὸν ὕστερον ἐγένετο. Τότε δὲ λυομένου, Κωνσταντινουπολίται παρεκάλουν τὸν βασιλέα παῦσαι τὴν τοῦ τείχους κατάλυσιν. Συμπαρεκάλουν δὲ καὶ οἱ ἐκ Βιθυνίας παρόντες ἐν τῇ Κωνσταντίνου πόλει Νικομηδεῖς τε καὶ οἱ ἐνοικοῦντες τὴν Νίκαιαν. Ὁ δὲ βασιλεὺς περιοργής ὧν, μόλις μὲν ἐδέχετο τῶν ἱκετευόντων τὴν δέησιν. ᾿Αφοσιούμενος δὲ τῷὄρκῳ, ἅμα τε λύειν ἐκέλευε, καὶ ἅμα πληροῦν τὰ λυόμενα ἑτέροις λίθοις μικροῖς. Καὶ νῦν ἔστιν ἰδεῖν ἔν τισι τοῦ τείχους μέρεσιν, ὅπως τοῖς μεγίστοις καὶ θαυμαστοῖς λίθοις, ἡ τότε γενομένη εὐτελὴς οἰκοδομὴ ἐπίκειται. Τοσαῦτα καὶ περὶ τοῦ Χαλκηδονίων τείχους εἰρήσθω μοι.
Ho mentoi basileus, Chalkēdonos tēs chat᾽ antikry Byzantiou poleōs ta teichē lyein prosetatten, Homōmochei gar touto poiēsein, nikēsas ton tyrannon, hoti Chalkchēdonio: tǭ tyrannǭ prosthemenoi aischrōs auton periythrisan ", kai tas pylas tēs poleōs, proïontos apekleisan. To men oun teïchos cheleusei tou basileōs elyeto" kai hoi lithoi eis to Kōnstantinou poleōs dēmosion loutron metepheronto, hǭ prosōnymia Kōnstantianai. Heurētai de en heni tōn lithōn epigegrammenos chrēsmos, hos echechrypto men palaiou. Tote de phanerys egeneto, dēlōn, hōs hēnika dapsiles hydōr hyparxai tę̄ polei tote to men teichos loutrǭ hypourgēsei. Myria de phyla barbarōn dramonta tēn Rhōmaiōn gēn, polla kaka drasanta, teleutaion kai auta phtharēsetai. Ouden de kōlyei, philomathias heneken, ton chrēsmon entautha prostheinai. hote dē nymphai droserēn kata asty choreiēn Terpomenai stēsōntai eustepheas kat᾽ aguias, teichos loutroio polystonon essetai aïlkar" Dē tote myria phyla polyspereōn anthrōpōn, "Agria, marmaironta, kakēn epieimena alkēn, Istrou kallirooio poron diabanta syn aichmę̄, Kai Skythikēn olesei chōrēn kai Mysēïda gaïan, Thrēïkiēs d' epibanta syn elpisi mainomenę̄sin, Autou ken biotoio telos, kai potmon epispoi. Houtos men oun ho chrēsmos. Synebē de meta chronon, ton olkon tou hydatos hypo Oualentos kataskeuasthenta dapsiles paraschein tę̄ Kōnstantinou polei to hydōr kai tote ta barbarika ekinēthē, hōs hysteron lexomen. Ton mentoi chrēsmon kai kata allon tropon synepesen eklēphthēnai. Tou hydragōgou gar eisachthentos eis tēn polin, Klearchos eparchos ōn tēs poleōs hydreion megiston kateskeuasen, en tę̄ nyn Theodosiou agorą kaloumenę̄; ho ephēmisthē dapsiles hydōr. Eph᾽ hǭ heortēn hilaran ēgen hē polis; kai touto einai to legomenon tǭ chrēsmǭ; to To choreiēn terpomenai Stēsontai eÿstepheas kat' aguias. dapsiles hydōr, ᾿Alla ta men kata ton chrēsmon, mikron hysteron egeneto. Tote de lyomenou, Kōnstantinoupolitai parekaloun ton basilea pausai tēn tou teichous katalysin. Symparekaloun de kai hoi ek Bithynias parontes en tę̄ Kōnstantinou polei Nikomēdeis te kai hoi enoikountes tēn Nikaian. Ho de basileus periorgēs hōn, molis men edecheto tōn hiketeuontōn tēn deēsin. ᾿Aphosioumenos de tǭorkǭ, hama te lyein ekeleue, kai hama plēroun ta lyomena heterois lithois mikrois. Kai nyn estin idein en tisi tou teichous meresin, hopōs tois megistois kai thaumastois lithois, hē tote genomenē eutelēs oikodomē epikeitai. Tosauta kai peri tou Chalkēdoniōn teichous eirēsthō moi.
The emperor ordered the walls of Chalcedon, the city opposite Byzantium, to be pulled down. He had sworn to do this if he defeated the usurper, because the Chalcedonians had sided with the usurper, shamefully insulted him, and shut the gates of the city against him as he passed. So the wall was demolished at the emperor's command, and the stones were carried off to the public bath of Constantinople named the Constantian. On one of the stones an oracle was found inscribed, which had long lain hidden. It then came to light. It declared that when the city should have abundant water, the wall would then serve a bath, and that countless tribes of barbarians, overrunning the land of the Romans and doing much harm, would at last themselves be destroyed. Nothing prevents setting the oracle down here for the sake of learning:
'When nymphs, delighting in the dewy dance through the town, take their stand in the well-crowned streets, the wall shall become a defence for a bath of many groans. Then countless tribes of far-scattered men, wild, flashing, clothed in evil strength, crossing with the spear the passage of fair-flowing Ister, shall lay waste the Scythian land and the Mysian country; and setting foot in Thrace with frenzied hopes, there shall they meet the end of life and their doom.'
Such was the oracle. It happened in time that the aqueduct built by Valens supplied Constantinople with abundant water, and then the barbarian peoples were set in motion, as we shall tell later. But the oracle happened to be taken in another way too. When the aqueduct had been brought into the city, Clearchus, prefect of the city, built a very large reservoir in what is now called the Forum of Theodosius, which was named 'Abundant Water'. At its opening the city held a joyful festival, and this, they said, was what the oracle meant by 'delighting in the dance, they shall take their stand in the well-crowned streets'. But the things of the oracle came about a little later. At that time, while the wall was being demolished, the people of Constantinople begged the emperor to stop the demolition, and the Nicomedians from Bithynia who were present in Constantinople and the inhabitants of Nicaea joined in the plea. The emperor, being very angry, hardly accepted the petition of the suppliants. But to discharge his oath he ordered at one and the same time that the wall be demolished and that the demolished parts be filled with other, small stones. Even now one can see in some parts of the wall how the cheap building done then rests on very large and admirable stones. So much let me say about the wall of the Chalcedonians.
Notes and citation
Summary: Valens demolishes the walls of Chalcedon; an oracle found on one of the stones foretells a barbarian invasion.
- The oracle is in hexameters; its source is unknown.
- In the scan text the quotation from the oracle near the end and the words 'Abundant Water' are out of order; translated in the order the sense requires.
Notes on the original text
- Digital text corrected (OCR slips; stray footnote numeral): χρησμὸς 9, ὃς → χρησμὸς, ὃς; «Ἰουτροῖο πολύστογον → λουτροῖο πολύστονον.
Cite (SBL): Socrates, Hist. eccl. 4.8 (PG 67:475–477; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-8
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
4.9PG 67:477–479
Ὁ μέντοι βασιλεὺς, τοῦ διώκειν τοὺς τοῦ ὁμοουσίου φρονήματος, οὐκ ἐπαύετο· ἀλλ᾽ ἐξήλαυνε μὲν αὐτοὺς τῆς Κωνσταντίνου πόλεως. Σὺν αὐτοῖς δὲ, καὶ Ναυατιανοὺς ὡς ὁμόφρονας · καὶ τὰς ἐκκλησίας αὐτῶν κλεισθῆναι ἐκέλευσε. Καὶ τὸν ἐπίσκοπον αὐτῶν, ἐξορίᾳ ζημιοῦν προσέταττε· ᾿Αγέλιος ὄνομα αὐτῷ· ἀνὴρ ἤδη πάλαι ἐκ τῶν Κωνσταντίνου χρόνων, τῶν ἐκκλη- : σιῶν προεστὼς, καὶ βίον ἀποστολικὸν βιούς. Ανυπόδητος γὰρ διόλου διῆγε, καὶ ἑνὶ χιτῶνι ἐκέχρητο, τὸ τοῦ Εὐαγγελίου φυλάττων ῥητόν. Ἐπέσχε δὲ τὴν κατὰ Ναυατιανῶν τοῦ βασιλέως ὀργὴν, ἀνὴρ εὐλαβὴς καὶ πρεσβύτερος τῆς Ναυατιανῶν ἐκκλησίας τυγχάνων, γραμματικοὺς λόγους Αναστασίαν καὶ Κάρωσαν τὰς τοῦ βασιλέως θυγατέρας ἐδίδασκεν, ὧν ἐπ᾿ ὀνόματι καὶ δημόσια λουτρά ἐν τῇ Κωνσταντίνου πόλει κατεσκευασμένα ὑπὸ Οὐάλεντος δείκνυται. Αἰδοῖ οὖν τῇ πρὸς τὸν ἄνδρα, πρὸς ὀλίγον κλεισθεῖσαι αἱ τῶν Ναυατιανῶν ἐκκλησίαι, αὖθις ἠνοίγοντο. Οὐ μέντοι ταραχῆς τῆς παρὰ ᾿Αρειανῶν ἐπιφερομένης. τελέως ἦσαν ἐλεύθεροι. Ἐμισοῦντο γὰρ ὑπ᾿ αὐτῶν, ὅτι τοὺς ὁμόφρονας ἠγάπων καὶ ἔστεργον. Τὰ μὲν οὖν περὶ τόνδε τὸν χρόνον οὕτω διέκειτο. Ἰστέον δὲ, ἐν ταὐτῷ καὶ ἐλλόγιμος, Μαρκιανὸς τοῦνομα· ὅς πάλαι μὲν κατὰ τὰ βασίλεια ἐστρατεύετο· τότε δὲν ὅτι ὁ μὲν πρὸς τὸν τύραννον Προκόπιον πόλεμος ἐν ὑπατείᾳ Γρατιανοῦ καὶ Δαγαλαίφου ἐγένετο, περὶ τὰ τελευταῖα τοῦ Μαΐου μηνός
Ho mentoi basileus, tou diōkein tous tou homoousiou phronēmatos, ouk epaueto; all᾽ exēlaune men autous tēs Kōnstantinou poleōs. Syn autois de, kai Nauatianous hōs homophronas ; kai tas ekklēsias autōn kleisthēnai ekeleuse. Kai ton episkopon autōn, exorią zēmioun prosetatte; ᾿Agelios onoma autǭ; anēr ēdē palai ek tōn Kōnstantinou chronōn, tōn ekklē- : siōn proestōs, kai bion apostolikon bious. Anypodētos gar diolou diēge, kai heni chitōni ekechrēto, to tou Euangeliou phylattōn rhēton. Epesche de tēn kata Nauatianōn tou basileōs orgēn, anēr eulabēs kai presbyteros tēs Nauatianōn ekklēsias tynchanōn, grammatikous logous Anastasian kai Karōsan tas tou basileōs thygateras edidasken, hōn ep᾿ onomati kai dēmosia loutra en tę̄ Kōnstantinou polei kateskeuasmena hypo Oualentos deiknytai. Aidoi oun tę̄ pros ton andra, pros oligon kleistheisai hai tōn Nauatianōn ekklēsiai, authis ēnoigonto. Ou mentoi tarachēs tēs para ᾿Areianōn epipheromenēs. teleōs ēsan eleutheroi. Emisounto gar hyp᾿ autōn, hoti tous homophronas ēgapōn kai estergon. Ta men oun peri tonde ton chronon houtō diekeito. Isteon de, en tautǭ kai ellogimos, Markianos tounoma; hos palai men kata ta basileia estrateueto; tote den hoti ho men pros ton tyrannon Prokopion polemos en hypateią Gratianou kai Dagalaiphou egeneto, peri ta teleutaia tou Maïou mēnos
The emperor did not cease persecuting those of the 'same essence' mind; he drove them out of Constantinople, and with them the Novatians too, as holding the same faith, and ordered their churches to be closed. He also commanded that their bishop be punished with exile; his name was Agelius, a man who had presided over the churches ever since the times of Constantine and lived an apostolic life: he always went barefoot and used one tunic, keeping the saying of the Gospel. But the emperor's anger against the Novatians was checked by a devout man who was a presbyter of the Novatian church, Marcian by name, also a learned man, who had formerly served in the palace troops and at that time was teaching grammar to Anastasia and Carosa, the emperor's daughters, in whose names public baths built by Valens are shown in Constantinople. So, out of respect for the man, the Novatian churches, which had been closed for a little while, were opened again. Yet they were not entirely free of the trouble brought on by the Arians, for they were hated by them because they loved and cherished those who shared their faith. So stood matters at this time. Let it be known that the war against the usurper Procopius took place in the consulship of Gratian and Dagalaifus, about the end of May.
Matt 10:10 (allusion, high confidence) · Luke 9:3 (allusion, medium confidence)
Notes and citation
Summary: Valens expels the Nicene party and the Novatians from Constantinople, but the Novatian presbyter Marcian, tutor to the emperor's daughters, wins back their churches.
- In the scan text the words naming Marcian and describing his career stand at the end of the chapter, mixed with the last sentence; they are translated in the place the sense requires.
- 'One tunic' and going barefoot recall Jesus's instructions to the Twelve (Matt 10:10).
Notes on the original text
- Digital text corrected (stray footnote numeral): Δαγαλαίφου 4 ἐγένετο → Δαγαλαίφου ἐγένετο.
Topics: Persecution
Cite (SBL): Socrates, Hist. eccl. 4.9 (PG 67:477–479; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-4-9) · 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.
4.10PG 67:479–481
Ὀλίγον δὲ ὕστερον τοῦδε τοῦ πολέμου, κατὰ τὴν αὐτὴν ὑπατείαν, Οὐαλεντινιανῷ τῷ βασιλεῖ έν τοῖς ἐσπερίοις μέρεσιν, ἐτέχθη υἱὸς ὁμώνυμος αὐτῷ· Γρατιανὸς γὰρ ἤδη πρότερον πρὸ τῆς βασιλείας αὐτῷ γεγέννητο.
Oligon de hysteron toude tou polemou, kata tēn autēn hypateian, Oualentinianǭ tǭ basilei en tois esperiois meresin, etechthē huios homōnymos autǭ; Gratianos gar ēdē proteron pro tēs basileias autǭ gegennēto.
A little after this war, in the same consulship, a son of the same name was born to the emperor Valentinian in the western parts; for Gratian had already been born to him earlier, before he became emperor.
Notes and citation
Summary: The younger Valentinian is born.
Cite (SBL): Socrates, Hist. eccl. 4.10 (PG 67:479–481; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-10
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-4-10) · 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.
4.11PG 67:481–483
Τῇ δὲ ἑξῆς ὑπατείᾳ, ἥτις ἦν Λουπικίνου καὶ Ἰοβιανοῦ, χειροπληθής κατηνέχθη χάλαζα ἐν τῇ Κωνσταντίνου πόλει, τῇ δευτέρᾳ τοῦ Ἰουλίου μηνός, λίθοις ἐμφερής. Τὴν δὲ χάλαζαν πολλοὶ ἔφασκον κατὰ μῆνιν Θεοῦ κατενηνέχθαι, ὅτι πολλοὺς τῶν ἱερωμένων ἀνδρῶν ἐξορίστους ὁ βασιλεὺς ἐποίει, μὴ βουλομένους κοινωνεῖν Εὐδοξίῳ. Ὀλίγον δὲ μετὰ τόνδε τὸν χρόνον κατὰ τὴν αὐτὴν ὑπατείαν, Οὐαλεντινιανὸς ὁ βασιλεὺς τὸν υἱὸν Γρατιανὸν βασιλέα κατέστησε, τῇ τετάρτῃ καὶ εἰκάδι τοῦ Αὐγούστου μηνός. Τῇ δὲ ἑξῆς ὑπατείᾳ, ἥτις ἦν Οὐαλεντινιανοῦ τὸ δεύτερον καὶ Οὐάλεντος τὸ δεύτερον, σεισμὸς περὶ τὴν Βιθυνίαν γενόμενος, Νίκαιαν τὴν πόλιν κατέστρεψεν τῇ ἐνδεκάτῃ τοῦ μηνὸς Ὀκτωβρίου. Τοῦτο ἦν δωδέκατον ἔτος · μετὰ τὴν Νικομηδείας πτῶσιν. Ὁλίγον δὲ μετὰ τόνδε τὸν σεισμὸν, καὶ Γέρμης τῆς Ἑλλησπόν του τὰ πολλὰ μέρη ὑπὸ τοῦ ἑτέρου σεισμοῦ κατηνέχθη. Καὶ τούτων γινομένων, οὐδεμία εὐλάβεια οὔτε Εὐδόξιον ὑπεισῄει τὸν τῶν ᾿Αρειανῶν ἐπίσκοπον, οὔτε μὴν τὸν βασιλέα Ουάλεντα · τοῦ γὰρ διώκειν τοὺς μὴ τὸ αὐτῶν φρονοῦντας οὐκ ἐπαύοντο. Τεκμήρια δὲ ἐδόκει εἶναι τὰ τῶν σεισμῶν, τῆς τῶν Ἐκκλησιῶν ταραχῆς. Ἐγίνοντο οὖν, ὡς ἔφην, ἐξόριστοι πολλοὶ τῶν ἱερωμένων ἀνδρῶν· μόνοι δὲ ἔκ τινος Θεοῦ προνοίας, δι' ὑπερβάλλουσαν εὐλάβειαν οὐκ ὑπεβλήθησαν ἐξορίαις, Βασίλειος καὶ Γρηγόριος. Ὧν ὁ μὲν Καισαρείας τῆς ἐν Καππαδοκίᾳ ἐπίσκοπος ἦν· Γρηγόριος δὲ Ναζιανζοῦ πόλεως εὐτελοῦς γειτνιαζούσης τῇ Και· σαρείᾳ. Περὶ μὲν οὖν Βασιλείου καὶ Γρηγορίου, προϊόντες ἐροῦμεν.
Tę̄ de hexēs hypateią, hētis ēn Loupikinou kai Iobianou, cheiroplēthēs katēnechthē chalaza en tę̄ Kōnstantinou polei, tę̄ deuterą tou Iouliou mēnos, lithois empherēs. Tēn de chalazan polloi ephaskon kata mēnin Theou katenēnechthai, hoti pollous tōn hierōmenōn andrōn exoristous ho basileus epoiei, mē boulomenous koinōnein Eudoxiǭ. Oligon de meta tonde ton chronon kata tēn autēn hypateian, Oualentinianos ho basileus ton huion Gratianon basilea katestēse, tę̄ tetartę̄ kai eikadi tou Augoustou mēnos. Tę̄ de hexēs hypateią, hētis ēn Oualentinianou to deuteron kai Oualentos to deuteron, seismos peri tēn Bithynian genomenos, Nikaian tēn polin katestrepsen tę̄ endekatę̄ tou mēnos Oktōbriou. Touto ēn dōdekaton etos ; meta tēn Nikomēdeias ptōsin. Holigon de meta tonde ton seismon, kai Germēs tēs Hellēspon tou ta polla merē hypo tou heterou seismou katēnechthē. Kai toutōn ginomenōn, oudemia eulabeia oute Eudoxion hypeisę̄ei ton tōn ᾿Areianōn episkopon, oute mēn ton basilea Oualenta ; tou gar diōkein tous mē to autōn phronountas ouk epauonto. Tekmēria de edokei einai ta tōn seismōn, tēs tōn Ekklēsiōn tarachēs. Eginonto oun, hōs ephēn, exoristoi polloi tōn hierōmenōn andrōn; monoi de ek tinos Theou pronoias, di' hyperballousan eulabeian ouk hypeblēthēsan exoriais, Basileios kai Grēgorios. Hōn ho men Kaisareias tēs en Kappadokią episkopos ēn; Grēgorios de Nazianzou poleōs eutelous geitniazousēs tę̄ Kai; sareią. Peri men oun Basileiou kai Grēgoriou, proïontes eroumen.
In the next consulship, that of Lupicinus and Jovinus, hail as big as a fist fell at Constantinople on the second of July, like stones. Many said that the hail had come down through the wrath of God, because the emperor was making exiles of many consecrated men who would not communicate with Eudoxius. A little after this, in the same consulship, the emperor Valentinian made his son Gratian emperor, on the twenty-fourth of August. In the next consulship, Valentinian's second and Valens's second, an earthquake in Bithynia overthrew the city of Nicaea on the eleventh of October. This was the twelfth year after the fall of Nicomedia. Shortly after this earthquake, most of Germa on the Hellespont was thrown down by another earthquake. Even when these things happened, no reverence entered either Eudoxius, bishop of the Arians, or the emperor Valens, for they did not cease persecuting those who did not think as they did. The earthquakes seemed to be tokens of the disturbance of the churches. Many consecrated men, as I said, were exiled; only Basil and Gregory, by a providence of God, because of their exceeding piety, were not subjected to exile. Of these, the one was bishop of Caesarea in Cappadocia, and Gregory of Nazianzus, a small city near Caesarea. We shall speak of Basil and Gregory further on.
Notes and citation
Summary: Hail and earthquakes are taken as signs of God's wrath at Valens's persecution; Gratian is made emperor; Basil and Gregory escape exile.
- The scan text names the consul as Jovian; the consuls of 367 were Lupicinus and Jovinus.
- The consulship of Valentinian and Valens (both for the second time) is 368.
Notes on the original text
- Digital text corrected (stray footnote letter): Ἰοβιανοῦ τ, χειροπληθής → Ἰοβιανοῦ, χειροπληθής.
Topics: Persecution
Cite (SBL): Socrates, Hist. eccl. 4.11 (PG 67:481–483; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-11
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
4.12PG 67:483–495
Τῶν δὲ φρονούντων τὸ ὁμοούσιον σφοδρῶς τότε συνελαθέντων, αὖθις οἱ διώκοντες κατὰ τῶν Μακεδονιανῶν ἐχώρουν· οἱ δὲ, φόβῳ μᾶλλον καὶ βίᾳ στενοχωρούμενοι, κατὰ πόλεις διεπρεσβεύοντο πρὸς ἀλλήλους· δηλοῦντες δεῖν ἐξ ἀνάγκης καταφεύγειν, ἐπί τε τὸν ἀδελφὸν τοῦ βασιλέως, καὶ ἐπὶ Λιβέριον τὸν Ῥώμης ἐπίσκοπον. ᾿Ασπάζεσθαί τε τὴν ἐκείνων πίστιν μᾶλλον, ἢ κοινωνεῖν τοῖς περὶ Εὐδόξιον. Πέμπουσιν οὖν Εὐστάθιον τὸν ἐκ Σεβαστείας, ὃς πολλάκις καθήρητο· Σιλβανὴν Ταρσοῦ τῆς Κιλικίας, καὶ Θεόφιλον Κασταβάλων · Κιλικίας δὲ καὶ ἥδε πόλις· ἐντειλάμενοι μὴ διακριθῆναι πρὸς Λιβέριον περὶ πίστεως, ἀλλὰ κοινωνῆσαι τῇ Ῥωμαίων Ἐκκλησίᾳ, καὶ κυρῶσαι τὴν τοῦ ὁμοουσίου πίστιν. Οὗτοι γράμματα τῶν ἐν Σελευκείᾳ διακριθέντων ἐπικομιζόμενοι, τὴν παλαιὰν Ῥώμην κατέλαβον· καὶ τῷ βασιλεῖ μὲν οὐκ ἐντυγχάνουσι · περὶ τὰς Γαλλίας γὰρ ἡσχολεῖτο, Σαυρομάτας ἐκεῖ πολεμῶν · Λιβερίῳ δὲ τὰς ἐπιστολὰς ἐγχειρίζουσιν · ὁ δὲ αὐτοὺς προσδέξασθαι οὐδαμῶς ἐβούλετο. Τῆς γὰρ ᾿Αρειανῶν μοίρας εἶναι, καὶ μὴ δύνασθαι δεχθῆναι ὑπὸ τῆς Ἐκκλησίας ἔλεγεν, ὡς τὴν ἐν Νικαίᾳ πίστιν ἀθετήσαντας. Οἱ δὲ ἀπεκρίναντο, ἐκ μεταμελείας ἐπεγνωκέναι τὴν ἀλήθειαν, καὶ ἠρνῆσθαι μὲν ἤδη πρότερον τὴν τῶν ἀνομοίων πίστιν, ὅμοιόν τε ὡμολογηκέναι κατὰ πάντα τὸν Υἱὸν τῷ Πατρί· μηδέν τε διαφέρειν τοῦ ὁμοουσίου τὰ ὅμοιον. Ταῦτα λέγοντας, Λιβέριος ἔγγραφον τὴν ὁμο - λογίαν τῆς γνώμης ἀπήτησεν. Οἱ δὲ αὐτῷ βιβλίον ὥρεξαν, ἐν ᾧ καὶ τὰ ῥήματα τῆς κατὰ Νίκαιαν ἐκδοθείσης πίστεως προσεγέγραπτο. Τὰς μὲν οὖν ἐπιστο- « λὰς, ἃς ἀπὸ Σμύρνης τῆς ἐν ᾿Ασίᾳ, καὶ ἀπὸ Πισιδίας, Ἰσαυρίας τε καὶ Παμφυλίας καὶ Λυκίας, συνόδους ποιησάμενοι ἔγραψαν, ἐνταῦθα διὰ τὸ μῆκος οὐ προσέγραψα. Τὸ μέντοι βιβλίον, ὁ οἱ περὶ Εὐστάθιον πρέσβεις Λιβερίῳ ἐπέδοσαν, ἔστι τόδε · Κυρίῳ ἀδελφῷ καὶ συλλειτουργῷ Λιβερίῳ Εὐστάθιος, Θεόφιλος, Σιλβανὸς ἐν Κυρίῳ χαίρειν. Διὰ τὰς τῶν αἱρετικῶν μανιώδεις ὑπονοίας, οἱ οὐ παύονται ταῖς Καθολικαῖς Ἐκκλησίαις σκάνδαλα ἐπιφέροντες, τούτου χάριν πᾶσαν ἀφορμὴν αὐτῶν ἀναιροῦντες, ὁμολογοῦμεν τὴν σύνοδον τὴν γενομένην ἐν Λαμψάκῳ καὶ ἐν Σμύρνῃ, καὶ ἐν ἑτέροις διαφόροις τόποις τῶν ὀρθοδόξων ἐπισκόπων· ἧς συνόδου πρεσβείαν ποιούμενοι, πρὸς τὴν χρηστότητά σου καὶ γράμμα κομίζομεν, τὴν Καθολικὴν πίστιν κρατεῖν καὶ φυλάττειν, ἥτις ἐν τῇ ἁγίᾳ Νικαέων συνόδῳ ἐπὶ τοῦ μακαρίου Κωνσταντίνου, ὑπὸ τριακοσίων δέκα καὶ ὀκτὼ ἐπισκόπων βεβαιωθεῖσα, ἀκεραίᾳ καὶ ἀσαλεύτῳ καταστάσει ἕως νῦν καὶ διηνεκῶς διαμένει · ἐν ᾗ τὸ ὁμοούσιον ἁγίως καὶ εὐσεβῶς κεῖται ὑπεναντίως τῆς ᾿Αρείου διαστροφῆς· ὁμοίως καὶ ἡμᾶς καὶ τὰ τῶν προειρημένων τὴν αὐτὴν πίστιν κεκρατηκέναι, καὶ κρατεῖν, καὶ ἄχρι τέλους φυλάσσειν, ἰδίᾳ χειρὶ ὁμολογοῦμεν, κατακρίνοντες "Αρειον, καὶ τὴν ἀσεβῆ διδαχὴν αὐτοῦ, σὺν τοῖς μαθηταῖς αὐτοῦ, καὶ τοὺς ὁμόφρονας αὐτοῦ, καὶ πᾶσαν αἵρεσιν Σαβελλίου, Πατροπασσιανοὺς, Μαρκιωνιστὰς, Φωτιανοὺς, Μαρκελλιανοὺς, καὶ Παύλου τοῦ Σαμοτατέως, καὶ τούπάντας τοὺς Ιταλούς τε καὶ Δυτικοὺς ἐπισκόπους των τὴν διδαχὴν καὶ πάντας τοὺς ὁμόφρονας αὐτῶν, καὶ πάσας τὰς αἱρέσεις τὰς ἐναντιουμένας τῇ προειρημένῃ ἁγίᾳ πίστει, ἥτις εὐσεβῶς καὶ καθολικῶς ὑπὸ τῶν ἁγίων ἐξετέθη Πατέρων ἐν Νικαίᾳ. ᾿Αναθεματίζοντες ἐξαιρέτως καὶ τὴν ἐν Ἀριμήνῳ συνόδῳ ἀναγνωσθεῖσαν ἔκθεσιν, ὡς ὑπεναντίως τῆς προειρημένης ταύτης πίστεως τῆς ἁγίας συνόδου τῆς ἐν Νικαίᾳ πραχθεῖσαν· οἷς δόλῳ καὶ ἐπιορκίᾳ ὑποπεισθέντες ἐν Κωνσταντίνου πόλει κομισθεῖσαν ἀπὸ Νίκης - τῆς Θράκης ὑπέγραψαν. Ἔστι δὲ ἡ πίστις ἡμῶν, καὶ αὐτῶν ὧν προείρηται, ὧν καὶ τὴν πρεσβείαν ποιούμεθα, αὕτη· Πι στεύομεν εἰς ἕνα Θεὸν, Πατέρα παντοκράτορα, πάντων ὁρατῶν καὶ ἀοράτων ποιητήν· καὶ εἰς ἕνα μονογενῆ Θεὸν, Κύριον Ἰησοῦν Χριστὸν, τὸν Υἱὸν τοῦ Θεοῦ · γεννηθέντα ἐκ τοῦ Πατρὸς, τουτέστιν ἐκ τῆς οὐσίας τοῦ Πατρὸς, Θεὸν ἐκ Θεοῦ, φῶς ἐκ φωτὸς, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ· γεννηθέντα, οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρὶ, δι' οὗ τὰ πάντα ἐγένετο, τά τε ἐν τῷ οὐρανῷ, καὶ τὰ ἐπὶ τῆς γῆς. Τὸν δι᾽ ἡμᾶς τοὺς ἀνθρώπους, καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα· καὶ σαρκωθέντα, καὶ ἐνανθρωπήσαντα · καὶ παθόντα, καὶ ἀναστάντα • τῇ τρίτῃ ἡμέρᾳ· ἀνελθόντα εἰς οὐρανούς· καὶ ἐρχόμενον κρίναι ζῶντας καὶ νεκρούς. Καὶ εἰς τὸ Πνεῦμα τὸ ἅγιον. Τοὺς δὲ λέγοντας, ὧν ποτε ὅτε οὐκ ἦν, καὶ Πρὶν γεννηθῆναι οὐκ ἦν, καὶ ὅτι ἐξ οὐκ ὄντων ἐγένετο, ἢ Ἐξ ἑτέρας ὑποστάσεως ἢ οὐσίας φάσκοντας εἶναι, ἢ τρεπτὸν, ἢ ἀλλοιωτὸν τὸν Υἱὸν τοῦ Θεοῦ, τούτους ἀναθεματίζει ἡ Καθολικὴ καὶ ἀποστολικὴ Ἐκκλησία τοῦ Θεοῦ. Ἐγὼ δὲ Εὐστάθιος ἐπί σχοποὸς πόλεως Σεβαστείας, καὶ Θεόφιλος, Σιλθα- , νὸς, συνόδου Λαμνάχων, Σμύρνης, τῶν λοιπῶν, ταύτην τὴν ὁμολογίαν χερσὶν ἡμῶν, οἱχείαις προαιρέσεσιν ἐγράψαμεν. Εἰ δέ τις μετὰ τὴν ἐκτεθεῖσαν παρ᾽ ἡμῶν πίστιν, καθ᾽ ἡμῶν ἤτοι τῶν ἀποστειλάντων ἡμᾶς ἔγχλημά τι προσενεγκεῖν θελήσει, μετὰ γραμμάτων» τῆς σῆς ἁγιωσύνης, πρὸς οὖς ἐὰν (ἐ])δοχιμάσῃ ἡ σὴ ἀγιότης ὀρθοδόξους ἐπισκόπους ἔρχεσθαι, καὶ ἐπ᾽ αὑτῶν μεθ᾽ ἡμῶν διαδιχάζεσθαι εἴ τι ἐγκλήματος ἕνεκεν συσταθῇ, εἰς τὸν αἴτιον ἐχδιχηθείη. Τούτῳ δὴ τῷ βιδλίῳ τοὺς πρέσβεις ἀσφαλισάμενος ὁ Λιθέριοξ, εἰς κοινωνίαν τε ἐδέξατο, τάδε τὰ γράμματα δοὺς, ἀπέλυσεν. 296 ἃ Ἐπιστο.ϊὴ τοῦ ἐπισκόπου τῆς πρὸς τοὺς ἐπισκύπους τῶν Μακεδογιανῶν. Τοῖς ἀγαπητοῖς ἀδελφοῖς συλλειτουργοῖς, Εὐηθίῳ, Κυρῶλῳ, Ὑπερεχίῳ, Οὐρανίῳ, Ἥρωνι, Ἐλπιδίῳ, Μαξίμῳ, Εὐσεβίῳ, Εὐχαρπίῳ, 'Ἑορτασίῳ, Νέων:, Εὐμαθέῳ, Φαυστίνῳ, Προχλίνῳ, Πασινίχῳ, ᾿Αρσενίῳ, Σευήρῳ, Διδυμίωνι, Βρεττανίῳ, Καλλιχράτει, Δαλματίῳ, Αἰδεσίῳ, Εὐστοχίῳ, ᾿Αμβροσίῳ, Γελωνίῳ, Παρδαλίῳ, Μακεδονίῳ, Παύλῳ, Μαρκέλλῳ, Ἡραχλείῳ, ᾿Αλεξάνδρῳ, ᾿Αδολίῳ, Μαρχιανῷ, Σθενέλῳ, Ἰωάννῃ, Μάχερι, Χαρισίῳ Σιλθανῷ, Φωτεινῷ, ᾿Αντωνίῳ, ᾿Ανύθῳ, Κέλσῳ, Εὐφράνορι, Μιλησίῳ, Πατριχίω, Σενηριανῷ, Εὐσεδίῳ, Εὐμολ᾿Αθανασίῳ, Διοφάντῳ, Μηνοξώρῳ,, Διοχλεῖ, Χρυσαμπέλῳ, Νέωνι, Εὐγενίῳ, Εὐσταθίῳ, Καλλι- αὶ , , χράτει, ᾿Αρσενίῳ, Εὐγενίῳ, Μαρτυρίῳ, Ἱεραχίῳ, Λεοντίῳ, Φιλαγρίῳ, Λουκίῳ, πᾶσι τοῖς ἐν τῇ ἀνατολῇ ὀρθοδόξοις ἐπισκόποις Λιβέριος ἐπίσκοπος Ἰταλίας, καὶ οἱ κατὰ τὴν δύσιν ἐπίσκοποι, ἐν Κυρίῳ πάντοτε χαίρειν. Τὴν εὐχταιοτάτην ἡμῖν χαβὰν τῆς εἰρήνης καὶ τῆς ὁμονοίας ἤνεγκε τὰ ὑμέτερα ἀδελφοὶ ἀγαπητοὶ, τὰ ἀποδοθέντα ἡμῖν διὰ τῶν τι μιωτάτων ἀδελφῶν τῶν ἐπισκόπων, Ευσταθίου, Σιλβανοῦ καὶ Θεοφίλου · καὶ ταύτῃ μάλιστα, ὅτι τὴν ὑμετέραν γνώμην καὶ τὰ ὑμέτερα φρονήματα συμφωνεῖν καὶ συνάδειν, πρός τε τὴν ἐμὴν ἐλαχιστότητα, καὶ τῶν ἐν Ἰταλίᾳ, καὶ δυτικῶν πάντων διεβεβαιώσαντο καὶ ἀπέδειξαν. Καὶ ταύτην εἶναι γινώσκομεν τὴν καθολικὴν καὶ ἀποστολικὴν πίστιν, ἥτις μέχρι τῆς κατὰ Νίκαιαν συνόδου ἀκεραία καὶ ἀσάλευτος διέμεινε. Ταύτην τε αὐτοῖς ἔχειν ὡμολόγησαν, καὶ χαρᾶς ἀναπλησθέντες, πᾶν ἴχνος καὶ ζώπυρον ἀτόπου ὑπονοίας ἐκβαλόντες, οὐ μόνον διὰ λόγου, ἀλλὰ καὶ ἐγγράφως ταύτην ἐξέθεντο. Ἧς καὶ τὸ ἀντίτυπον ἀναγκαίως τούτοις τοῖς γράμμασιν γράμματα, τῷ τῆς πίστεως φωτὶ προλαμπόμενοι, ὑποτάξαι ἡγησάμεθα δεῖν, μή τινα πρόφασιν τοῖς – ᾿Αρείου μανίας· ἀλλ᾽ ἐν ὅσῳ ἀριθμῷ ὁ μακάριος αἱρετικοῖς εἰς ἐπιβουλὴν αὖθις καταλείπωμεν, ἐν ᾗ πάλιν τὰ ὑπεκκαύματα τῆς ἰδίας κακίας ἀνακινοῦντες, πυρκαῖὰς διὰ διχοστασιῶν συνήθως ἐξάπτοιεν. Ἐπεί τε καὶ τοῦτο ὡμολόγησαν οἱ τιμιώτατοι ἀδελφοὶ ἡμῶν, Εὐστάθιος καὶ Σιλβανὸς καὶ Θεόφιλος, ἑαυτούς τε καὶ τὴν ὑμετέραν ἀγάπην πάντοτε ταύτην τὴν πίστιν ἐσχηκέναι, καὶ ταύτην μέχρι τέλους διαφυλάξειν, δηλαδὴ τὴν ἐν Νικαίᾳ δοκιμασθεῖσαν ὑπὸ τριακοσίων δέκα καὶ ὀκτὼ ὀρθοδόξων ἐπισκόπων ἥτις τὴν τελείαν περιέχει ἀλήθειαν, καὶ πάντα τὰ τῶν αἱρετικῶν πλήθη ἐπιστομίζει τε καὶ ἀνατρέπει. Οὐδὲ γὰρ ἀπὸ ταὐτομάτου, ἀλλὰ θείῳ νεύματι, ὁ τῶν τοσούτων ἀριθμὸς ἐπισκόπων συνεκροτήθη κατὰ τῆς ᾿Ἀβραὰμ τοσαύτας χιλιάδας διὰ πίστεως κατεστρέψατο. Ἥτις πίστις ἐν τῇ ὑποστάσει καὶ τῷ ὀνόματι τοῦ ὁμοουσίου περιεχομένη, ὥσπερ ἔρυμα ὀχυρὸν καὶ ἄμαχον, πάσας τὰς προσβολὰς καὶ τὰς κακομηχανίας τῆς ᾿Αρείου κενοδοξίας καθαιρεῖ τε καὶ ἀποτρέπεται. Τοιγαροῦν πάντων τῶν κατὰ τὴν δύσιν ἐπισκόπων, τῶν εἰς τὸ Ἀρίμηνον συνελθέντων, ὁπότε τούτους ἡ κακοήθεια τῶν ᾿Αρειανῶν συνεκρό τησεν, ὅπως ἢ διὰ πειθοῦς τινος, ἢ, ἵνα ἀληθέστερον εἶπω, κοσμικῆς δυναστείας, τοῦθ᾽ ὅπερ ἀσφαλέστατον ἦν ἐν τῇ πίστει κείμενον ἀνέλοιεν, ἢ πλαγίως ἀρνήσωνται, οὐδὲν τούτων ὠφέλησεν ἡ πανουργία. Καὶ γὰρ σχεδὸν πάντες ἐκεῖνοι οἱ ἐν τῇ Ἀριμήνῳ γενόμενοι, καὶ δελεασθέντες ἢ ὑπάχθέντες τότε, νῦν ἀναφρονήσαντες, καὶ ἀναθεματίσαντες τὴν ἔκθεσιν τῶν ἐν Ἀριμήνῳ συνελθόντων, καὶ ὑπογράψαντες τῇ καθολικῇ καὶ ἀποστολικῇ πίστει τῇ κατὰ Νίκαιαν θεσπισθείσῃ· οἱ καὶ ἡμῖν κοινωνήσαντες, ἐκθυμότερον κατὰ τοῦ ᾿Αρείου δόγματος, καὶ κατὰ τῶν αὐτοῦ μαθητῶν χαλεπαίνουσιν· οὗ τινος πράγματος τὸν ἔλεγχον καὶ αὐτοὶ οἱ πρέσβεις τῆς ὑμετέρας ἀγάπης ἐπιγνόντες, ὑμᾶς αὐτοὺς τῇ οἰκείᾳ ὑπογραφῇ συνέζευξαν· καὶ ἀναθεματίζοντες ῎Ἄρειον, καὶ τὰ ἐν ᾿Αριμήνῳ πραχθέντα κατὰ τῆς πίστεως τῆς ἐν Νικαίᾳ θεσπισθείσης· οἷς καὶ ὑμεῖς αὐτοὶ δελεασθέντες δι᾽ ὁρκωμοσιῶν ὑπεγράψατε. Ὅθεν ἀκόλουθον ἡμῖν ἐφάνη, γράψαι πρὸς τὴν ὑμετέραν ἀγάπην, καὶ βοηθῆσαι τοῖς δίκαια αἰτουμένοις · μάλιστα δὲ, ὅτε διὰ τῆς ὁμολογίας τῶν ὑμετέρων πρεσβειών, ἀναφρονήσαντας τοὺς ἀνατολικοὺς συμφωνεῖν πρὸς τοὺς ὀρθοδόξους τῶν δυτικῶν ἐπέγνωμεν. Καὶ δηλοῦμεν ὅπως εἰδέναι ἔχοιτε τὰς ἐν τῇ Ἁριμήνῳ βλασφημίας, καὶ ὑπὸ τῶν δοξασάντων τότε κατὰ συναρπαγὴν παραβεβλάφθαι νῦν ἀναθεματισθείσας, καὶ πάντας πρὸς τὴν κατὰ Νίκαιαν πίστιν συμπεπνευκέναι. Καὶ χρὴ δι᾽ ὑμῶν τοῦτο πᾶσι γνωσθῆναι, ὅπως δυνηθεῖεν καὶ οἱ κατ᾿ ἐπήρειαν παραβλαφθέντες, ἤδη ποτὲ ἐκ τοῦ αἱρετικοῦ σκότους πρὸς τὸ θεῖον φῶς τῆς καθολικῆς ἐλευθερίας ἀνακάμψαι· οἱ τινες μετὰ ταύτην τὴν σύνοδον, εἰ μὴ θελήσειαν ἀποπτύσαι τὸν τῆς κακοδοξίας ἱὸν, καὶ τὰς βλασφημίας Αρείου πάσας ἀνελεῖν, ταύτας τε ἀναθεματίσαι, γινωσκέτωσαν ἑαυτοὺς μετὰ τοῦ ᾿Αρείου καὶ τῶν τούτου μαθητῶν, καὶ τῶν λοιπῶν ὄφεων, ἤτοι Σαβελλιανῶν, ἢ Πατροπασσιανῶν, ἢ οἱασδήποτε ἄλλης αἱρέσεως, ἐκσπόνδους εἶναι καὶ ἀκοινωνήτους τῶν ἐκκλησιαστικῶν συνάξεων, ἥτις τοὺς ἐκ μοιχείας υἱοὺς οὐ προσίεται. Ὁ Θεὸς ὑμᾶς ἐῤῥωμένους διαφυλάξοι, ἀδελφοὶ ἀγαπητοί. Ταῦτα τὰ γράμματα οἱ περὶ Εὐστάθιον δεξάμενοι, αὖθις ἐπὶ τὴν Σικελίαν ὥρμησαν · ἐκεῖ τε παρασκευάσαντες γενέσθαι σύνοδον τῶν Σικελῶν ἐπισκόπων, ἐπ᾿ αυτῶν τε τὴν τοῦ ὁμοουσίου πίστιν ὁμολογήσαντες,καὶ τὴν ἐν Νικαίᾳ πίστιν κυρώσαντες, ὁμόψηφά τε καὶ παρ' ἐκείνων δεξάμενοι γράμματα, ἐπανῆκον παρὰ τοὺς πέμψαντας. Οἱ δὲ τὰς Λιβερίου ἐπιστολὰς δεξά μενοι, διεπρεσβεύοντο κατὰ πόλεις πρὸς τοὺς προεστῶτας τῆς ὁμοουσίου πίστεως, προτρεπόμενοι συνελθεῖν ὁμοθυμαδὸν εἰς Ταρσὸν τῆς Κιλικίας, ἐπὶ τὸ κυρῶσαι τὴν ἐν Νικαίᾳ πίστιν, καὶ λῦσαι πᾶσαν μετά ταῦτα γεγενημένην ἐρεσχελίαν. Καὶ δὴ ἴσως ἂν ταῦτα ἐγεγόνει, εἰ μὴ ὁ μέγιστον τότε δυνάμενος παρὰ βασιλεῖ διεκώλυσε· λέγω δὴ Εὐδόξιος, ὁ τῆς Αρειανῆς προεστὼς θρησκείας· ὃς καὶ πλείω διὰ τὴν κηρυχθεῖσαν σύνοδον ἐξαφθεὶς, μείζονα κακὰ τούτους εἰργάσατο. Ὅτι μὲν οὖν Μακεδονιανοὶ δι' ὧν ἔπεμψαν πρεσβευτῶν κοινωνήσαντες Λιβερίῳ, τὴν ἐν Νικαίᾳ πίστιν ἐκύρωσαν, αὐτὸς Σαβῖνος ἐν τῇ συναγωγῇ τῶν συνοδικῶν ὡμολόγησεν.
Tōn de phronountōn to homoousion sphodrōs tote synelathentōn, authis hoi diōkontes kata tōn Makedonianōn echōroun; hoi de, phobǭ mallon kai bią stenochōroumenoi, kata poleis diepresbeuonto pros allēlous; dēlountes dein ex anankēs katapheugein, epi te ton adelphon tou basileōs, kai epi Liberion ton Rhōmēs episkopon. ᾿Aspazesthai te tēn ekeinōn pistin mallon, ē koinōnein tois peri Eudoxion. Pempousin oun Eustathion ton ek Sebasteias, hos pollakis kathērēto; Silbanēn Tarsou tēs Kilikias, kai Theophilon Kastabalōn ; Kilikias de kai hēde polis; enteilamenoi mē diakrithēnai pros Liberion peri pisteōs, alla koinōnēsai tę̄ Rhōmaiōn Ekklēsią, kai kyrōsai tēn tou homoousiou pistin. Houtoi grammata tōn en Seleukeią diakrithentōn epikomizomenoi, tēn palaian Rhōmēn katelabon; kai tǭ basilei men ouk entynchanousi ; peri tas Gallias gar hēscholeito, Sauromatas ekei polemōn ; Liberiǭ de tas epistolas encheirizousin ; ho de autous prosdexasthai oudamōs ebouleto. Tēs gar ᾿Areianōn moiras einai, kai mē dynasthai dechthēnai hypo tēs Ekklēsias elegen, hōs tēn en Nikaią pistin athetēsantas. Hoi de apekrinanto, ek metameleias epegnōkenai tēn alētheian, kai ērnēsthai men ēdē proteron tēn tōn anomoiōn pistin, homoion te hōmologēkenai kata panta ton Huion tǭ Patri; mēden te diapherein tou homoousiou ta homoion. Tauta legontas, Liberios engraphon tēn homo - logian tēs gnōmēs apētēsen. Hoi de autǭ biblion hōrexan, en hǭ kai ta rhēmata tēs kata Nikaian ekdotheisēs pisteōs prosegegrapto. Tas men oun episto- « las, has apo Smyrnēs tēs en ᾿Asią, kai apo Pisidias, Isaurias te kai Pamphylias kai Lykias, synodous poiēsamenoi egrapsan, entautha dia to mēkos ou prosegrapsa. To mentoi biblion, ho hoi peri Eustathion presbeis Liberiǭ epedosan, esti tode ; Kyriǭ adelphǭ kai sylleitourgǭ Liberiǭ Eustathios, Theophilos, Silbanos en Kyriǭ chairein. Dia tas tōn hairetikōn maniōdeis hyponoias, hoi ou pauontai tais Katholikais Ekklēsiais skandala epipherontes, toutou charin pasan aphormēn autōn anairountes, homologoumen tēn synodon tēn genomenēn en Lampsakǭ kai en Smyrnę̄, kai en heterois diaphorois topois tōn orthodoxōn episkopōn; hēs synodou presbeian poioumenoi, pros tēn chrēstotēta sou kai gramma komizomen, tēn Katholikēn pistin kratein kai phylattein, hētis en tę̄ hagią Nikaeōn synodǭ epi tou makariou Kōnstantinou, hypo triakosiōn deka kai oktō episkopōn bebaiōtheisa, akeraią kai asaleutǭ katastasei heōs nyn kai diēnekōs diamenei ; en hę̄ to homoousion hagiōs kai eusebōs keitai hypenantiōs tēs ᾿Areiou diastrophēs; homoiōs kai hēmas kai ta tōn proeirēmenōn tēn autēn pistin kekratēkenai, kai kratein, kai achri telous phylassein, idią cheiri homologoumen, katakrinontes "Areion, kai tēn asebē didachēn autou, syn tois mathētais autou, kai tous homophronas autou, kai pasan hairesin Sabelliou, Patropassianous, Markiōnistas, Phōtianous, Markellianous, kai Paulou tou Samotateōs, kai toupantas tous Italous te kai Dytikous episkopous tōn tēn didachēn kai pantas tous homophronas autōn, kai pasas tas haireseis tas enantioumenas tę̄ proeirēmenę̄ hagią pistei, hētis eusebōs kai katholikōs hypo tōn hagiōn exetethē Paterōn en Nikaią. ᾿Anathematizontes exairetōs kai tēn en Arimēnǭ synodǭ anagnōstheisan ekthesin, hōs hypenantiōs tēs proeirēmenēs tautēs pisteōs tēs hagias synodou tēs en Nikaią prachtheisan; hois dolǭ kai epiorkią hypopeisthentes en Kōnstantinou polei komistheisan apo Nikēs - tēs Thrakēs hypegrapsan. Esti de hē pistis hēmōn, kai autōn hōn proeirētai, hōn kai tēn presbeian poioumetha, hautē; Pi steuomen eis hena Theon, Patera pantokratora, pantōn horatōn kai aoratōn poiētēn; kai eis hena monogenē Theon, Kyrion Iēsoun Christon, ton Huion tou Theou ; gennēthenta ek tou Patros, toutestin ek tēs ousias tou Patros, Theon ek Theou, phōs ek phōtos, Theon alēthinon ek Theou alēthinou; gennēthenta, ou poiēthenta, homoousion tǭ Patri, di' hou ta panta egeneto, ta te en tǭ ouranǭ, kai ta epi tēs gēs. Ton di᾽ hēmas tous anthrōpous, kai dia tēn hēmeteran sōtērian katelthonta; kai sarkōthenta, kai enanthrōpēsanta ; kai pathonta, kai anastanta • tę̄ tritę̄ hēmerą; anelthonta eis ouranous; kai erchomenon krinai zōntas kai nekrous. Kai eis to Pneuma to hagion. Tous de legontas, hōn pote hote ouk ēn, kai Prin gennēthēnai ouk ēn, kai hoti ex ouk ontōn egeneto, ē Ex heteras hypostaseōs ē ousias phaskontas einai, ē trepton, ē alloiōton ton Huion tou Theou, toutous anathematizei hē Katholikē kai apostolikē Ekklēsia tou Theou. Egō de Eustathios epi schopoos poleōs Sebasteias, kai Theophilos, Siltha- , nos, synodou Lamnachōn, Smyrnēs, tōn loipōn, tautēn tēn homologian chersin hēmōn, hoicheiais proairesesin egrapsamen. Ei de tis meta tēn ektetheisan par᾽ hēmōn pistin, kath᾽ hēmōn ētoi tōn aposteilantōn hēmas enchlēma ti prosenenkein thelēsei, meta grammatōn» tēs sēs hagiōsynēs, pros ous ean (e])dochimasę̄ hē sē agiotēs orthodoxous episkopous erchesthai, kai ep᾽ hautōn meth᾽ hēmōn diadichazesthai ei ti enklēmatos heneken systathę̄, eis ton aition echdichētheiē. Toutǭ dē tǭ bidliǭ tous presbeis asphalisamenos ho Litheriox, eis koinōnian te edexato, tade ta grammata dous, apelysen. 296 ha Episto.ïē tou episkopou tēs pros tous episkypous tōn Makedogianōn. Tois agapētois adelphois sylleitourgois, Euēthiǭ, Kyrōlǭ, Hyperechiǭ, Ouraniǭ, Hērōni, Elpidiǭ, Maximǭ, Eusebiǭ, Eucharpiǭ, 'Heortasiǭ, Neōn:, Eumatheǭ, Phaustinǭ, Prochlinǭ, Pasinichǭ, ᾿Arseniǭ, Seuērǭ, Didymiōni, Brettaniǭ, Kallichratei, Dalmatiǭ, Aidesiǭ, Eustochiǭ, ᾿Ambrosiǭ, Gelōniǭ, Pardaliǭ, Makedoniǭ, Paulǭ, Markellǭ, Hērachleiǭ, ᾿Alexandrǭ, ᾿Adoliǭ, Marchianǭ, Sthenelǭ, Iōannę̄, Macheri, Charisiǭ Silthanǭ, Phōteinǭ, ᾿Antōniǭ, ᾿Anythǭ, Kelsǭ, Euphranori, Milēsiǭ, Patrichiō, Senērianǭ, Eusediǭ, Eumol᾿Athanasiǭ, Diophantǭ, Mēnoxōrǭ,, Diochlei, Chrysampelǭ, Neōni, Eugeniǭ, Eustathiǭ, Kalli- ai , , chratei, ᾿Arseniǭ, Eugeniǭ, Martyriǭ, Hierachiǭ, Leontiǭ, Philagriǭ, Loukiǭ, pasi tois en tę̄ anatolę̄ orthodoxois episkopois Liberios episkopos Italias, kai hoi kata tēn dysin episkopoi, en Kyriǭ pantote chairein. Tēn euchtaiotatēn hēmin chaban tēs eirēnēs kai tēs homonoias ēnenke ta hymetera adelphoi agapētoi, ta apodothenta hēmin dia tōn ti miōtatōn adelphōn tōn episkopōn, Eustathiou, Silbanou kai Theophilou ; kai tautę̄ malista, hoti tēn hymeteran gnōmēn kai ta hymetera phronēmata symphōnein kai synadein, pros te tēn emēn elachistotēta, kai tōn en Italią, kai dytikōn pantōn diebebaiōsanto kai apedeixan. Kai tautēn einai ginōskomen tēn katholikēn kai apostolikēn pistin, hētis mechri tēs kata Nikaian synodou akeraia kai asaleutos diemeine. Tautēn te autois echein hōmologēsan, kai charas anaplēsthentes, pan ichnos kai zōpyron atopou hyponoias ekbalontes, ou monon dia logou, alla kai engraphōs tautēn exethento. Hēs kai to antitypon anankaiōs toutois tois grammasin grammata, tǭ tēs pisteōs phōti prolampomenoi, hypotaxai hēgēsametha dein, mē tina prophasin tois – ᾿Areiou manias; all᾽ en hosǭ arithmǭ ho makarios hairetikois eis epiboulēn authis kataleipōmen, en hę̄ palin ta hypekkaumata tēs idias kakias anakinountes, pyrkaias dia dichostasiōn synēthōs exaptoien. Epei te kai touto hōmologēsan hoi timiōtatoi adelphoi hēmōn, Eustathios kai Silbanos kai Theophilos, heautous te kai tēn hymeteran agapēn pantote tautēn tēn pistin eschēkenai, kai tautēn mechri telous diaphylaxein, dēladē tēn en Nikaią dokimastheisan hypo triakosiōn deka kai oktō orthodoxōn episkopōn hētis tēn teleian periechei alētheian, kai panta ta tōn hairetikōn plēthē epistomizei te kai anatrepei. Oude gar apo tautomatou, alla theiǭ neumati, ho tōn tosoutōn arithmos episkopōn synekrotēthē kata tēs ᾿Abraam tosautas chiliadas dia pisteōs katestrepsato. Hētis pistis en tę̄ hypostasei kai tǭ onomati tou homoousiou periechomenē, hōsper eryma ochyron kai amachon, pasas tas prosbolas kai tas kakomēchanias tēs ᾿Areiou kenodoxias kathairei te kai apotrepetai. Toigaroun pantōn tōn kata tēn dysin episkopōn, tōn eis to Arimēnon synelthentōn, hopote toutous hē kakoētheia tōn ᾿Areianōn synekro tēsen, hopōs ē dia peithous tinos, ē, hina alēthesteron eipō, kosmikēs dynasteias, touth᾽ hoper asphalestaton ēn en tę̄ pistei keimenon aneloien, ē plagiōs arnēsōntai, ouden toutōn ōphelēsen hē panourgia. Kai gar schedon pantes ekeinoi hoi en tę̄ Arimēnǭ genomenoi, kai deleasthentes ē hypachthentes tote, nyn anaphronēsantes, kai anathematisantes tēn ekthesin tōn en Arimēnǭ synelthontōn, kai hypograpsantes tę̄ katholikę̄ kai apostolikę̄ pistei tę̄ kata Nikaian thespistheisę̄; hoi kai hēmin koinōnēsantes, ekthymoteron kata tou ᾿Areiou dogmatos, kai kata tōn autou mathētōn chalepainousin; hou tinos pragmatos ton elenchon kai autoi hoi presbeis tēs hymeteras agapēs epignontes, hymas autous tę̄ oikeią hypographę̄ synezeuxan; kai anathematizontes ᾿Areion, kai ta en ᾿Arimēnǭ prachthenta kata tēs pisteōs tēs en Nikaią thespistheisēs; hois kai hymeis autoi deleasthentes di᾽ horkōmosiōn hypegrapsate. Hothen akolouthon hēmin ephanē, grapsai pros tēn hymeteran agapēn, kai boēthēsai tois dikaia aitoumenois ; malista de, hote dia tēs homologias tōn hymeterōn presbeiōn, anaphronēsantas tous anatolikous symphōnein pros tous orthodoxous tōn dytikōn epegnōmen. Kai dēloumen hopōs eidenai echoite tas en tę̄ Harimēnǭ blasphēmias, kai hypo tōn doxasantōn tote kata synarpagēn parabeblaphthai nyn anathematistheisas, kai pantas pros tēn kata Nikaian pistin sympepneukenai. Kai chrē di᾽ hymōn touto pasi gnōsthēnai, hopōs dynētheien kai hoi kat᾿ epēreian parablaphthentes, ēdē pote ek tou hairetikou skotous pros to theion phōs tēs katholikēs eleutherias anakampsai; hoi tines meta tautēn tēn synodon, ei mē thelēseian apoptysai ton tēs kakodoxias hion, kai tas blasphēmias Areiou pasas anelein, tautas te anathematisai, ginōsketōsan heautous meta tou ᾿Areiou kai tōn toutou mathētōn, kai tōn loipōn opheōn, ētoi Sabellianōn, ē Patropassianōn, ē hoiasdēpote allēs haireseōs, ekspondous einai kai akoinōnētous tōn ekklēsiastikōn synaxeōn, hētis tous ek moicheias huious ou prosietai. Ho Theos hymas errhōmenous diaphylaxoi, adelphoi agapētoi. Tauta ta grammata hoi peri Eustathion dexamenoi, authis epi tēn Sikelian hōrmēsan ; ekei te paraskeuasantes genesthai synodon tōn Sikelōn episkopōn, ep᾿ autōn te tēn tou homoousiou pistin homologēsantes,kai tēn en Nikaią pistin kyrōsantes, homopsēpha te kai par' ekeinōn dexamenoi grammata, epanēkon para tous pempsantas. Hoi de tas Liberiou epistolas dexa menoi, diepresbeuonto kata poleis pros tous proestōtas tēs homoousiou pisteōs, protrepomenoi synelthein homothymadon eis Tarson tēs Kilikias, epi to kyrōsai tēn en Nikaią pistin, kai lysai pasan meta tauta gegenēmenēn ereschelian. Kai dē isōs an tauta egegonei, ei mē ho megiston tote dynamenos para basilei diekōlyse; legō dē Eudoxios, ho tēs Areianēs proestōs thrēskeias; hos kai pleiō dia tēn kērychtheisan synodon exaphtheis, meizona kaka toutous eirgasato. Hoti men oun Makedonianoi di' hōn epempsan presbeutōn koinōnēsantes Liberiǭ, tēn en Nikaią pistin ekyrōsan, autos Sabinos en tę̄ synagōgę̄ tōn synodikōn hōmologēsen.
When those who held the 'same essence' had been hard pressed at that time, the persecutors turned again against the Macedonians. These, squeezed rather by fear and force, sent envoys to one another city by city, declaring that they must of necessity take refuge with the emperor's brother and with Liberius, bishop of Rome, and embrace their faith rather than communicate with Eudoxius and his party. So they sent Eustathius of Sebaste, who had been deposed many times, Silvanus of Tarsus in Cilicia, and Theophilus of Castabala, which is also a city of Cilicia. They charged them not to dispute with Liberius about the faith, but to enter into communion with the church of the Romans and to confirm the faith of the 'same essence'. These men, bearing letters from those who had separated at Seleucia, reached old Rome. They did not meet the emperor, for he was busy in the region of Gaul, making war on the Sarmatians there; but they handed the letters to Liberius. He was quite unwilling to receive them, for he said that they were of the Arian faction and could not be received by the church, since they had set aside the faith of Nicaea. They answered that through repentance they had come to know the truth; that they had already earlier renounced the faith of the Anomoeans and had confessed that the Son is like the Father in all things; and that 'like' did not differ at all from 'of the same essence'. When they said this, Liberius demanded a written confession of their belief. They handed him a document in which the words of the creed issued at Nicaea were also written out. The letters which they wrote from Smyrna in Asia, and from Pisidia, Isauria, Pamphylia and Lycia, where they held synods, I have not added here because of their length. But the document which Eustathius and the other envoys gave to Liberius is as follows:
'To our lord, brother and fellow minister Liberius, Eustathius, Theophilus and Silvanus send greeting in the Lord. Because of the frenzied suspicions of the heretics, who do not cease to bring stumbling blocks upon the catholic churches, and in order to remove every pretext from them, we declare that the synod held at Lampsacus and at Smyrna and in various other places, of orthodox bishops, on whose behalf we have come as envoys and bring a letter to your Goodness and to all the Italian and Western bishops, holds and guards the catholic faith which was confirmed at the holy synod of Nicaea under the blessed Constantine by three hundred and eighteen bishops, and which remains to this day and forever in an entire and unshaken state; in which the "same essence" is set down holily and piously against the perversity of Arius. We confess with our own hand that we likewise, and those named above, have held and hold this same faith and will keep it to the end, condemning Arius and his impious teaching, with his disciples and those who think as he does, and every heresy of Sabellius, the Patripassians, the Marcionites, the Photinians, the Marcellians, and the teaching of Paul of Samosata, and all who think as they do, and all the heresies opposed to the aforesaid holy faith, which was set out piously and catholicly by the holy fathers at Nicaea. We anathematize in particular also the exposition read at the synod of Ariminum, as contrary to this aforesaid faith of the holy synod held at Nicaea, which those who were deceived by fraud and perjury signed at Constantinople, when it had been brought from Nike in Thrace. Our faith, and that of those named above on whose behalf we come as envoys, is this:
"We believe in one God, the Father almighty, maker of all things visible and invisible; and in one only-begotten God, the Lord Jesus Christ, the Son of God, begotten of the Father, that is, of the essence of the Father, God from God, light from light, true God from true God, begotten, not made, of the same essence as the Father, through whom all things came to be, both those in heaven and those on earth; who for us men and for our salvation came down and was made flesh and became man, suffered and rose on the third day, ascended into the heavens, and is coming to judge the living and the dead. And in the Holy Spirit. But those who say, 'There was once when he was not', and 'Before he was begotten he was not', and that he came to be from things that are not, or who say that the Son of God is of another hypostasis or essence, or changeable or alterable, these the catholic and apostolic church of God anathematizes."
I, Eustathius, bishop of the city of Sebaste, and Theophilus and Silvanus, envoys of the synod of Lampsacus, of Smyrna and of the rest, have written this confession with our own hands, of our own free choice. And if anyone, after the faith set out by us, wishes to bring any charge against us or against those who sent us, let him come with letters of your Holiness before whatever orthodox bishops your Holiness approves, and let him go to judgment with us before them; and if any charge is established, let it be avenged on the guilty party.'
Having secured the envoys by this document, Liberius received them into communion and dismissed them, giving them this letter:
'Letter of Liberius, bishop of Rome, to the bishops of the Macedonians. To his beloved brothers and fellow ministers Evethius, Cyril, Hyperechius, Uranius, Heron, Elpidius, Maximus, Eusebius, Eucarpius, Heortasius, Neon, Eumathius, Faustinus, Proclinus, Pasinicus, Arsenius, Severus, Didymion, Brittanius, Callicrates, Dalmatius, Aedesius, Eustochius, Ambrose, Gelonius, Pardalius, Macedonius, Paul, Marcellus, Heraclius, Alexander, Adolius, Marcian, Sthenelus, John, Macer, Charisius, Silvanus, Photinus, Antony, Anythus, Celsus, Euphranor, Milesius, Patricius, Severian, Eusebius, Eumolpius, Athanasius, Diophantus, Menodorus, Diocles, Chrysampelus, Neon, Eugenius, Eustathius, Callicrates, Arsenius, Eugenius, Martyrius, Hieracius, Leontius, Philagrius, Lucius, and to all the orthodox bishops in the East, Liberius, bishop of Italy, and the bishops of the West, send ever greeting in the Lord.
Your letter, beloved brothers, shining with the light of faith, delivered to us by the most honoured brothers the bishops Eustathius, Silvanus and Theophilus, has brought us the much-desired joy of peace and concord, and above all for this reason: that they have assured us and shown that your mind and your thoughts agree and are in harmony with my littleness and with those of Italy and all the West. We know that this is the catholic and apostolic faith which until the synod of Nicaea remained entire and unshaken. They confessed that they hold it, and, filled with joy, casting out every trace and spark of unworthy suspicion, they set it out not only in word but also in writing. We thought it necessary to append a copy of it to this letter, so that we leave the heretics no pretext for plotting again, in which they might once more stir up the kindling of their own malice and, as is their habit, light fires through dissension. Our most honoured brothers Eustathius, Silvanus and Theophilus also confessed that they themselves and your Charity have always held this faith and will keep it to the end, namely the faith approved at Nicaea by three hundred and eighteen orthodox bishops, which contains the perfect truth and silences and overthrows all the hosts of the heretics. For it was not by chance but by divine assent that so great a number of bishops was assembled against the madness of Arius, as great as the number with which blessed Abraham through faith overthrew so many thousands. This faith, contained in the substance and the name of the "same essence", like a strong and unassailable fortress, throws down and turns back all the assaults and wicked contrivances of Arius's vainglory. Accordingly, when all the bishops of the West had come together at Ariminum, whom the malice of the Arians had assembled so that by some persuasion, or, to speak more truly, by worldly power, they might abolish or obliquely deny what had been set down in the faith most securely, this craftiness gained nothing. For nearly all those who were at Ariminum, and who were then enticed or led astray, have now come to their senses, anathematized the exposition of those who met at Ariminum, and signed the catholic and apostolic faith decreed at Nicaea; and they, having entered into communion with us, are the more angry against the doctrine of Arius and against his disciples. The envoys of your Charity, recognizing the proof of this, have joined you yourselves to them by their own signature, anathematizing Arius and what was done at Ariminum against the faith decreed at Nicaea, to which you yourselves, enticed by oaths, had subscribed. Hence it seemed fitting to us to write to your Charity and to help those who ask what is just, especially since we have learned through the confession of your envoys that the Easterners have come to their senses and agree with the orthodox of the West. And we inform you, so that you may know, that the blasphemies of Ariminum have now been anathematized also by those who seemed then to have been harmed by being taken by surprise, and that all have agreed with the faith of Nicaea. This must be made known to all through you, so that those who were harmed by violence may at last return from heretical darkness to the divine light of catholic freedom. If any of them after this synod will not spit out the poison of false doctrine and do away with all the blasphemies of Arius and anathematize them, let them know that, with Arius and his disciples and the other serpents, whether Sabellians or Patripassians or of any other heresy whatever, they are out of fellowship and excluded from communion with the church's assemblies, which does not admit sons born of adultery. May God keep you in health, beloved brothers.'
Having received this letter, Eustathius and his companions set out again for Sicily; there they arranged for a synod of the Sicilian bishops to be held, confessed before them the faith of the 'same essence', confirmed the faith of Nicaea, received from them too letters of the same tenor, and returned to those who had sent them. These, on receiving the letters of Liberius, sent envoys city by city to the leaders of the faith of the 'same essence', urging them to meet with one mind at Tarsus in Cilicia to confirm the faith of Nicaea and to put an end to all the wrangling that had arisen since. And perhaps this would have happened, had it not been prevented by the man who then had the greatest power with the emperor, I mean Eudoxius, the head of the Arian worship. He, the more inflamed because of the synod that had been announced, did them still greater harm. That the Macedonians, through the envoys they sent, entered into communion with Liberius and confirmed the faith of Nicaea, Sabinus himself admits in his collection of synodal acts.
Gen 14:14 (allusion, high confidence) · Heb 12:8 (echo, low confidence) · Deut 23:2 (echo, low confidence) · John 1:18 (echo, low confidence)
Notes and citation
Summary: The Macedonians send envoys to Liberius of Rome, who receives them into communion after they sign the Nicene creed; their confession and Liberius's reply are quoted, and a planned synod at Tarsus is blocked by Eudoxius.
- Two documents are quoted in full: the confession of Eustathius, Theophilus and Silvanus to Liberius (366), which includes the creed of Nicaea, and Liberius's letter to the Macedonian bishops.
- The confession calls Christ 'only-begotten God', not 'only-begotten Son', as in some witnesses to the Nicene creed (cf. John 1:18).
- In the confession the words 'and to all the Italian and Western bishops' have slipped in the scan into the condemnation list; they are translated where they belong, after 'to your Goodness'.
- Several names in Liberius's address are garbled in the scan (e.g. Eumolpius, Menodorus) and are given in their usual forms; the forms are uncertain.
- In Liberius's letter the scan has displaced words ('shining with the light of faith', 'the madness of Arius', 'as great as the number with which blessed Abraham'); they are translated where the sense requires. The 318 bishops of Nicaea are matched with Abraham's 318 servants (Gen 14:14).
- 'Sons born of adultery' (literally 'sons of adultery') alludes to Heb 12:8 and Deut 23:2 on those of illegitimate birth.
- Sabinus of Heraclea's collection of synodal acts is lost.
Topics: Trinity, Christology, Heresy
Cite (SBL): Socrates, Hist. eccl. 4.12 (PG 67:483–495; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-12
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
4.13PG 67:495–497
Περὶ δὲ τούσδε τοὺς χρόνους Εὐνόμιος Εὐδοξίου χωρισθεὶς, κατ' ἰδίαν τὰς συναγωγὰς ἐποιήσατο, ὅτι πολλάκις αὐτοῦ παρακαλοῦντος δεχθῆναι τὸν καθηγητὴν ἑαυτοῦ ᾿Αέτιον, Εὐδόξιος οὐχ ὑπήκουσε. Τοῦτο δὲ οὐχ ἑκὼν ἐποίησεν· οὐ γὰρ τὴν ᾿Αετίου δόξαν ἠθέτει, τὴν αὐτὴν οὖσαν τῇ ἑαυτοῦ · ἀλλ᾽ ὅτι πάντες οἱ ὁμόφρονες ὡς ἑτερόδοξον περιΐσταντο · αὕτη ἡ αἰτία τοῦ Εὐδοξίου τὸν Εὐνόμιον χωρισθῆναι πεποίηκε. Ταῦτα μὲν ἐν Κωνσταντίνου πόλει τοῦτον τὸν τρόπον ἐγένετο. Κατὰ δὲ τὴν ᾿Αλεξάνδρειαν, πρόσταγμα ἐπάρχων σπουδῇ Εὐδοξίου πεμφθέν τὴν Ἐκκλησίαν ἐτάραξεν· ᾿Αθανάσιος δὲ τὴν ἐκ τοῦ πλήθους ἄλογον ὀρμὴν ὑφορώμενος, δεδοικώς τε μὴ τῶν γενησομένων ἀτόπων αὐτὸς τὴν αἰτίαν λάβῃ, τέσσαρας ὅλους μῆνας ἐν μνημείῳ πατρῴῳ ἀπέκρυ πτεν ἑαυτόν. Ἐπειδὴ δὲ διὰ τὴν αὐτοῦ ἀπουσίαν ὁ λαὸς πόθῳ τῷ πρὸς αὐτὸν ἐστασίαζε, μαθὼν ὁ βασιλεὺς στυγνάζειν διατοῦτο τὴν ᾿Αλεξάνδρειαν, διὰ γραμμάτων ἐσήμανεν, ἀδεῶς κρατεῖν τῶν Ἐκκλησιῶν ᾿Αθανάσιον. Καὶ τοῦτ᾽ ἣν αἴτιον τοῦ μὴ ταραχθῆναι τὴν ᾿Αλεξανδρέων ἕως τῆς ᾿Αθανασίου τελευτῆς, Ὅτι μὲν οὖν, μετὰ τὴν τελευτὴν αὐτοῦ, πάλιν οἱ τοῦ 'Λρειανοῦ μέρους τῶν Ἐκκλησιῶν ἐκράτῆσαν, μικρῷ ὕστερον λέξομεν.
Peri de tousde tous chronous Eunomios Eudoxiou chōristheis, kat' idian tas synagōgas epoiēsato, hoti pollakis autou parakalountos dechthēnai ton kathēgētēn heautou ᾿Aetion, Eudoxios ouch hypēkouse. Touto de ouch hekōn epoiēsen; ou gar tēn ᾿Aetiou doxan ēthetei, tēn autēn ousan tę̄ heautou ; all᾽ hoti pantes hoi homophrones hōs heterodoxon periïstanto ; hautē hē aitia tou Eudoxiou ton Eunomion chōristhēnai pepoiēke. Tauta men en Kōnstantinou polei touton ton tropon egeneto. Kata de tēn ᾿Alexandreian, prostagma eparchōn spoudę̄ Eudoxiou pemphthen tēn Ekklēsian etaraxen; ᾿Athanasios de tēn ek tou plēthous alogon ormēn hyphorōmenos, dedoikōs te mē tōn genēsomenōn atopōn autos tēn aitian labę̄, tessaras holous mēnas en mnēmeiǭ patrǭǭ apekry pten heauton. Epeidē de dia tēn autou apousian ho laos pothǭ tǭ pros auton estasiaze, mathōn ho basileus stygnazein diatouto tēn ᾿Alexandreian, dia grammatōn esēmanen, adeōs kratein tōn Ekklēsiōn ᾿Athanasion. Kai tout᾽ hēn aition tou mē tarachthēnai tēn ᾿Alexandreōn heōs tēs ᾿Athanasiou teleutēs, Hoti men oun, meta tēn teleutēn autou, palin hoi tou 'Lreianou merous tōn Ekklēsiōn ekratēsan, mikrǭ hysteron lexomen.
About this time Eunomius separated from Eudoxius and held his assemblies on his own, because Eudoxius would not listen when Eunomius often begged that his teacher Aetius be received. Eudoxius did not do this willingly, for he did not reject the opinion of Aetius, which was the same as his own; but all of their party shunned Aetius as holding another doctrine. This was the reason that made Eunomius separate from Eudoxius. These things happened in this way at Constantinople. At Alexandria an order from the prefects, sent at Eudoxius's urging, threw the church into turmoil. Athanasius, suspecting the senseless impulse of the multitude and fearing that he himself would be blamed for any outrages that might happen, hid himself for four whole months in his father's tomb. But when the people rioted from longing for him because of his absence, the emperor, learning that Alexandria was gloomy on this account, signified by letter that Athanasius should hold the churches without fear. This was the reason why the church of the Alexandrians was not disturbed until the death of Athanasius. How after his death those of the Arian side again took possession of the churches we shall tell a little later.
Notes and citation
Summary: Eunomius breaks with Eudoxius over Aetius; Athanasius hides for four months until Valens, fearing riots, lets him hold the churches of Alexandria.
- The opening words of the scan text ('... rebelled, the emperor in fear, by letters to those in Alexandria, ordered Athanasius again to hold the church without fear') 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; stray letter): στασιάσαντος, ὁ βασιλεὺς δείσας, διὰ γραμμάτων τε τοὺς ἐν ᾿Αλεξανδρείᾳ παρακαλέσας, αὖθις τὸν Ἀθανάσιον κρατεῖν ἀδεῶς τὴν Ἐκκλησίαν ἐκέλευσε. Περὶ → Περὶ; πρόσταγμα ε ἐπάρχων → πρόσταγμα ἐπάρχων.
Topics: Persecution
Cite (SBL): Socrates, Hist. eccl. 4.13 (PG 67:495–497; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-13
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
4.14PG 67:497
Τοιγαροῦν ὁ βασιλεὺς Οὐάλης πάλιν ἐπὶ τὴν ᾿Αντιόχειαν σπεύδων ἀπῆρεν ἀπὸ τῆς Κωνσταντίνου πόλεως γενόμενος ἐν Νιχομηδείχ πόλει τῆς Βιθυνίας, ἐπεσχέθη κατ᾽ αὐτὴν αἰτίαν τοιαύτην. Εὐδόξιος οὗτος ὁ τῆς ᾿Αρειανῆς ἐχχλυσίας ἐπίσκοπος, εὐθὺς μετὰ τὴν τοῦ βασιλέως ἔξοδον τέλει τοῦ βίου ἐχρήσατο, ἐν ὑπατείᾳ Οὐαλεντινιανοῦ τὸ τρίτον θὐάλεντος τὸ τρίτον, δεκαεννέα ἐνιαυτοὺς τῆς ἐν Κωνσταντίνου πόλει Ἐκκλησίας τὸν θρόνον χατεσχηχώς " διὸ οἱ ᾿Αρειανοὶ εἰς τὸν τόπον αὐτοῦ καθιστῶσι Δημόφιλον Καιροῦ δὲ νομίσαντες δ:δράχθαι οἱ τοῦ ὁμοουσίου, τῆς ἑαυτῶν πίστεως Εὐάγριόν τινα προεδάλλοντο " καὶ χειροτονεῖ τοῦτον Εὐστάθιος, ὁ πάλα: ποτὲ ἐπίσκοπος ᾿Αντιοχείλς γεγονώς" ὃς πρότερον μὲν ὑπὸ Ἰοδιανοῦ τῆς ἐξορίας ἀναχέχλητο, τότε δὲ παρῆν εἰς τὴν Κωνσταντ:νούπολιν,, σκοπῷ τοῦ στηρίξαι τοὺς τῆς ὁμοουσίου πίστεως αὐτὴν λανθάνων διέτριβεν.
Toigaroun ho basileus Oualēs palin epi tēn ᾿Antiocheian speudōn apēren apo tēs Kōnstantinou poleōs genomenos en Nichomēdeich polei tēs Bithynias, epeschethē kat᾽ autēn aitian toiautēn. Eudoxios houtos ho tēs ᾿Areianēs echchlysias episkopos, euthys meta tēn tou basileōs exodon telei tou biou echrēsato, en hypateią Oualentinianou to triton thyalentos to triton, dekaennea eniautous tēs en Kōnstantinou polei Ekklēsias ton thronon chateschēchōs " dio hoi ᾿Areianoi eis ton topon autou kathistōsi Dēmophilon Kairou de nomisantes d:drachthai hoi tou homoousiou, tēs heautōn pisteōs Euagrion tina proedallonto " kai cheirotonei touton Eustathios, ho pala: pote episkopos ᾿Antiocheils gegonōs" hos proteron men hypo Iodianou tēs exorias anachechlēto, tote de parēn eis tēn Kōnstant:noupolin,, skopǭ tou stērixai tous tēs homoousiou pisteōs autēn lanthanōn dietriben.
So the emperor Valens, hurrying again to Antioch, left Constantinople, and coming to Nicomedia, a city of Bithynia, he was detained there for the following reason. Eudoxius, the bishop of the Arian church, died immediately after the emperor's departure, in the consulship of Valentinian for the third time and Valens for the third time, having held the throne of the church in Constantinople for nineteen years. So the Arians appointed Demophilus in his place. But those of the 'same essence', thinking they had seized their opportunity, put forward one Evagrius, a man of their own faith; and Eustathius, who had long ago been bishop of Antioch, ordained him. He had earlier been recalled from exile by Jovian, and was at that time in Constantinople, living there in secret with the aim of strengthening those of the faith of the 'same essence'.
Notes and citation
Summary: After Eudoxius's death the Arians make Demophilus bishop of Constantinople, while the Nicene party has Evagrius ordained by Eustathius.
- The consulship of Valentinian and Valens (both for the third time) is 370.
- Socrates' Eustathius here is the former bishop of Antioch; that he was still alive in 370 is doubted by modern historians.
Notes on the original text
- Digital text corrected (OCR lost part of the name; OCR slip): ΕὐάὙριόν → Εὐάγριόν; στάθως → Εὐστάθιος.
Topics: Church office
Cite (SBL): Socrates, Hist. eccl. 4.14 (PG 67:497; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-14
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
4.15PG 67:499
Τούτου δὲ γενομένου, αὖθις ἐξ ἑτέρας ἀρχῆς ἀνεκίνουν οἱ Ἀρειανοὶ τὸν διωγμὸν κατ᾿ αὐτῶν. Εἰς γνῶσιν οὖν τοῦ βασιλέως ταχέως ἔρχεται τὰ γινόμενα · εὐλαβούμενός τε μή τις ἐκ τῆς παρατριβῆς τῶν ὄχλων γενομένη στάσις ἀνατρέψει τὴν πόλιν, στρατιωτικὴν χεῖρα ἐκ τῆς Νικομηδείας εἰς τὴν Κωνσταντινούπολιν ἔπεμψεν· ἐκέλευσέν τε ἐν ταὐτῷ συλ ληφθέντας τὸν χειροτονήσαντα καὶ τὸν χειροτονηθέντα, ἄλλον ἀλλαχοῦ περιορίζεσθαι. Εὐστάθιος μὲν οὖν ἐν Βιζύῃ τῆς Θράκης πόλει περιωρίζετο · Εὐάγριος δὲ εἰς ἄλλον τόπον ἀπήχθη. Τούτων οὕτω καταπραχθέντων, πλέον οἱ ᾿Αρειανίζοντες καταθρασυνόμενοι, τοὺς τῆς Ἐκκλησίας ἔβλαπτον· τύπτοντες, καθυβρίζοντες, κατακλείστους δεσμωτηρίοις ποιοῦντες, χρήμασι ζημιοῦντες, πάντα ἁπλῶς τὰ ἀνήκεστα πράττοντες κατ' αὐτῶν· ἅπερ μὴ φέροντες, ἐπὶ τῷ δεηθῆναι τοῦ βασιλέως ἤρχοντο, εἴ πως δύναιντο μερικῶς γοῦν ἀνεθῆναι τῆς βίας· ἀλλὰ τοῦτο σκεψάμενοι, πολὺ τῆς ἐλπίδος διήμαρτον, ὅτι παρὰ τοῦ ἀδικοῦντος τῶν δικαίων προσεδόκων τυχεῖν.
Toutou de genomenou, authis ex heteras archēs anekinoun hoi Areianoi ton diōgmon kat᾿ autōn. Eis gnōsin oun tou basileōs tacheōs erchetai ta ginomena ; eulaboumenos te mē tis ek tēs paratribēs tōn ochlōn genomenē stasis anatrepsei tēn polin, stratiōtikēn cheira ek tēs Nikomēdeias eis tēn Kōnstantinoupolin epempsen; ekeleusen te en tautǭ syl lēphthentas ton cheirotonēsanta kai ton cheirotonēthenta, allon allachou periorizesthai. Eustathios men oun en Bizyę̄ tēs Thrakēs polei periōrizeto ; Euagrios de eis allon topon apēchthē. Toutōn houtō kataprachthentōn, pleon hoi ᾿Areianizontes katathrasynomenoi, tous tēs Ekklēsias eblapton; typtontes, kathybrizontes, katakleistous desmōtēriois poiountes, chrēmasi zēmiountes, panta haplōs ta anēkesta prattontes kat' autōn; haper mē pherontes, epi tǭ deēthēnai tou basileōs ērchonto, ei pōs dynainto merikōs goun anethēnai tēs bias; alla touto skepsamenoi, poly tēs elpidos diēmarton, hoti para tou adikountos tōn dikaiōn prosedokōn tychein.
When this had been done, the Arians, starting afresh, renewed the persecution against them. What was happening quickly came to the emperor's knowledge. Fearing that some riot arising from the clash of the crowds might overturn the city, he sent a body of soldiers from Nicomedia to Constantinople and ordered that the ordainer and the ordained be arrested together and banished, each to a different place. So Eustathius was banished to Bizye, a city of Thrace, and Evagrius was taken away to another place. When this had been done, the Arianizers, grown bolder, injured the people of the church: they beat them, insulted them, shut them up in prisons, fined them, and in short did every outrage against them. Unable to bear it, they went to petition the emperor, in the hope of being relieved of the violence at least in part. But in making this plan they fell far short of their hope, because they expected to obtain justice from the one who wronged them.
Notes and citation
Summary: Valens banishes Eustathius and Evagrius, and the Arians at Constantinople abuse the Nicene believers, who appeal in vain to the emperor.
Topics: Persecution
Cite (SBL): Socrates, Hist. eccl. 4.15 (PG 67:499; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-15
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
4.16PG 67:499–501
Ὡς γὰρ ἐπιλεχθέντες ἄνδρες εὐλαβεῖς, τοῦ ἐκκλη( σιαστικοῦ τυγχάνοντες τάγματος, τὸν ἀριθμὸν ὄντες ὀγδοήκοντα, ὧν ἡγοῦντο Οὐρβανὸς, Θεόδωρος, Μενέδημος, εἰς τὴν Νικομήδειαν παρεγένοντο, καὶ ἱκεσίας ὥρεγον τῷ βασιλεῖ, ἀναδιδάσκοντες τὴν βίαν καὶ ὅσα ὑπέμενον· περιοργής γενόμενος ὁ βασιλεὺς, τοσοῦτον ἐπέκρυψε τῆς ὀργῆς, ὅσον λαθραίως Μοδέστῳ τῷ ἐπάρχῳ κελεῦσαι, συλλαβεῖν καὶ θανάτῳ ζημιῶσαι τοὺς ἄνδρας. Ὁ δὲ τρόπος τοῦ θανάτου ξένος τις ἦν· διὸ καὶ μνήμη παραδοθήσεται. Δεδιὼς ὁ ὕπαρχος μὴ στάσιν ὑπὸ τοῦ πλήθους ἄλογον ὑποκείνῃ ἐν τῷ φανερῷ φονεύων αὐτοὺς, πλάττεται εἰς ἐξορίαν πέμπειν τοὺς ἄνδρας. Τῶν δὲ εὐγενῶς καταδεξαμένων, ὁ ὕπαρχος κελεύει, πλοίῳ ἐμβληθέντας ὡς ἐπὶ τὴν ἐξορίαν δῆθεν ἀπάγεσθαι · ἐντειλάμενος τοῖς ναύταις, ἐπειδὰν κατὰ μέσου γένωνται τοῦ πελάγους, ὑφάψαι τὸ πλοῖον · ἵνα τὸν τρόπον τοῦτον ἀπο θανόντες μὴ ἕξωσι τοὺς κηδεύοντας. Ταῦτα ἐγίνοντο. Καὶ ἀναχθέντες, κατὰ μέσον τε τοῦ ᾿Αστακηνοῦ πελάγους γενόμενοι, ποιοῦσι τὸ προσταχθέν· εἰς ἕτερόν τε παρεπόμενον ἀκάτιον μεταβάντες ἀπεχώρησαν, τὸ πλοῖον ὑφάψαντες. Συμβὰν δὲ ἄνεμον πνεῖν ἀφηλιώτην σφοδρὸν, ἐξωθεῖται ἐπιπολὺ καιομένη ἡ ναῦς · ὥστε τάχιον μὲν τὴν ὀρμὴν ποιεῖσθαι, διαρκέσαι δὲ ἄχρι τοῦ ἐπινείου, ᾧ προσωνυμία Δακίδιζος, κἀκεῖ τελέως σὺν τοῖς ἀνδράσιν ἀναλωθῆναι. Τοῦτο οὐκ ἀτιμώρητον ἔλεγον γεγενῆσθαι πολ-" λοί · λιμὸν γὰρ σύντονον ἐπισυνέβη γενέσθαι περὶ τὰ Φρυγῶν ἔθνη, ὡς ἀνάγκην ἔχειν πρὸς ὀλίγον τῆς χώρας ἀπανίστασθαι τῶν ἐνοικούντων τοὺς πλείονας, καὶ καταφεύγειν ἐπί τε Κωνσταντινούπολιν καὶ ἄλλας ἐπαρχίας. ᾿Αεὶ γὰρ δὴ Κωνσταντινούπολις, καὶ ἄπειρα τρέφουσα πλήθη, τὰ πολλὰ εὐθηνεῖται, τῷ τε διὰ θαλάσσης ἔχειν τῶν πανταχόθεν ἐπιτηδείων τὴν προσκομιδὴν, καὶ ὅτι ὁ Εύξεινος Πόντος παρακείμενος ἄφθονον αὐτῇ, ἡνίκα προσδεηθῇ, παρέχει τὸν σἴτον.
Hōs gar epilechthentes andres eulabeis, tou ekklē( siastikou tynchanontes tagmatos, ton arithmon ontes ogdoēkonta, hōn hēgounto Ourbanos, Theodōros, Menedēmos, eis tēn Nikomēdeian paregenonto, kai hikesias hōregon tǭ basilei, anadidaskontes tēn bian kai hosa hypemenon; periorgēs genomenos ho basileus, tosouton epekrypse tēs orgēs, hoson lathraiōs Modestǭ tǭ eparchǭ keleusai, syllabein kai thanatǭ zēmiōsai tous andras. Ho de tropos tou thanatou xenos tis ēn; dio kai mnēmē paradothēsetai. Dediōs ho hyparchos mē stasin hypo tou plēthous alogon hypokeinę̄ en tǭ phanerǭ phoneuōn autous, plattetai eis exorian pempein tous andras. Tōn de eugenōs katadexamenōn, ho hyparchos keleuei, ploiǭ emblēthentas hōs epi tēn exorian dēthen apagesthai ; enteilamenos tois nautais, epeidan kata mesou genōntai tou pelagous, hyphapsai to ploion ; hina ton tropon touton apo thanontes mē hexōsi tous kēdeuontas. Tauta eginonto. Kai anachthentes, kata meson te tou ᾿Astakēnou pelagous genomenoi, poiousi to prostachthen; eis heteron te parepomenon akation metabantes apechōrēsan, to ploion hyphapsantes. Symban de anemon pnein aphēliōtēn sphodron, exōtheitai epipoly kaiomenē hē naus ; hōste tachion men tēn ormēn poieisthai, diarkesai de achri tou epineiou, hǭ prosōnymia Dakidizos, kakei teleōs syn tois andrasin analōthēnai. Touto ouk atimōrēton elegon gegenēsthai pol-" loi ; limon gar syntonon episynebē genesthai peri ta Phrygōn ethnē, hōs anankēn echein pros oligon tēs chōras apanistasthai tōn enoikountōn tous pleionas, kai katapheugein epi te Kōnstantinoupolin kai allas eparchias. ᾿Aei gar dē Kōnstantinoupolis, kai apeira trephousa plēthē, ta polla euthēneitai, tǭ te dia thalassēs echein tōn pantachothen epitēdeiōn tēn proskomidēn, kai hoti ho Euxeinos Pontos parakeimenos aphthonon autę̄, hēnika prosdeēthę̄, parechei ton siton.
For when eighty chosen devout men, belonging to the clergy, led by Urbanus, Theodore and Menedemus, came to Nicomedia and handed the emperor petitions, informing him of the violence and of all they suffered, the emperor, though very angry, concealed his anger only so far as to order Modestus the prefect secretly to arrest the men and punish them with death. The manner of their death was a strange one, and for that reason it will be put on record. The prefect, fearing that he would incur a senseless riot from the multitude if he killed them openly, pretended to send the men into exile. When they accepted this nobly, the prefect ordered them to be put on a ship, as though they were being taken off to exile, and instructed the sailors, when they were in the middle of the sea, to set the ship on fire, so that by dying in this way they would have no one to bury them. This was done. They put to sea, and when they were in the middle of the gulf of Astacus they did what they had been ordered: they crossed into another small boat that followed and went away, having set the ship on fire. But a strong east wind happened to blow, and the burning ship was driven a long way, so that it sped along quickly and held together as far as the harbour called Dacidizus, and there it was entirely consumed together with the men. Many said that this did not go unpunished, for a severe famine followed in the regions of Phrygia, so that most of the inhabitants had for a time to leave the country and take refuge in Constantinople and other provinces. For Constantinople, though it feeds countless multitudes, is generally well supplied, both because it receives provisions by sea from every quarter and because the Euxine Sea, lying nearby, supplies it with grain in abundance whenever it needs it.
Notes and citation
Summary: Eighty clergy who petition Valens are put on a ship that is secretly set on fire at sea; a famine in Phrygia follows, seen by many as punishment.
- Socrates reports the burning of the eighty clergy as a well-known story; the place-name Dacidizus is otherwise unknown.
Notes on the original text
- Digital text corrected (stray letter; word split by stray characters): Μοδέστῳ ο τῷ → Μοδέστῳ τῷ; ἀναλωθῆ-bat, : ναι → ἀναλωθῆναι.
Topics: Persecution, Martyrdom
Cite (SBL): Socrates, Hist. eccl. 4.16 (PG 67:499–501; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-16
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
4.17PG 67:501
Οὐάλης δὲ ὁ βασιλεὺς, μικρὰ τῶν ἐκ τοῦ λιμοῦ γενομένων φροντίσας, ἐπὶ τὴν Συρίας ᾿Αντιόχειαν παραγίνεται · · διατρίβων τε κατ᾿ αὐτὴν, ἐπόρθει τοὺς μὴ ᾿Αρειανίζοντας. Τέλεον γὰρ ἐξελάσας τοὺς τὸ ὁμοούσιον φρονοῦντας τῶν Ἐκκλησιῶν σχεδὸν τῶν ἀνατολικῶν πόλεων, οὐκ ἠρκεῖτο τούτῳ, ἀλλὰ καὶ διαφόροις κολαστηρίοις ὑπέβαλλεν ἀπώλλυεν δὲ πολλῷ πλείους τῶν πρότερον, διαφόροις μὲν θανάτοις παραδιδοὺς, ἐξαιρέτως δὲ τῷ ποταμῷ.
Oualēs de ho basileus, mikra tōn ek tou limou genomenōn phrontisas, epi tēn Syrias ᾿Antiocheian paraginetai ; ; diatribōn te kat᾿ autēn, eporthei tous mē ᾿Areianizontas. Teleon gar exelasas tous to homoousion phronountas tōn Ekklēsiōn schedon tōn anatolikōn poleōn, ouk ērkeito toutǭ, alla kai diaphorois kolastēriois hypeballen apōllyen de pollǭ pleious tōn proteron, diaphorois men thanatois paradidous, exairetōs de tǭ potamǭ.
The emperor Valens, caring little about what the famine was causing, went to Antioch in Syria, and while staying there he ravaged those who would not Arianize. For having driven those who held the 'same essence' out of the churches of nearly all the cities of the East, he was not content with that, but also subjected them to various punishments; and he destroyed many more than before, handing them over to various deaths, and especially to the river.
Notes and citation
Summary: At Antioch Valens expels the Nicene party from the eastern churches and has many killed, especially by drowning.
Topics: Persecution
Cite (SBL): Socrates, Hist. eccl. 4.17 (PG 67:501; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-17
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
4.18PG 67:503
Λεκτέον δὲ οἷα καὶ ἐν Ἐδέσῃ τῆς Μεσοποταμίας ἐγίνετο. Ἐν δὲ τῇδε τῇ πόλει Θωμᾶ τοῦ ἀποστόλου μαρτύριόν ἐστι λαμπρὸν καὶ περιφανές, συνεχεῖς τε ἐν αὐτῷ συνάξεις ἐπιτελοῦνται, διὰ τὴν τοῦ τόπου ἁγιότητα. Τοῦτο ἱστορῆσαι ὁ βασιλεὺς Οὐάλης θελήσας, καὶ μαθὼν πᾶν τῆς αὐτοῦ ἀπεχθεῖς αἱρέσεως εἶναι τῶν συνερχομένων τὸ πλῆθος, λέγεται τῇ χειρὶ πλῆξαι τὸν ὕπαρχον, ὅτι μὴ προϋνόησε ἐξελάσαι κάκεῖθεν αὐτούς. Ὡς δὲ ὁ ὕπαρχος περιυβρισθεὶς, ἕτοιμος ἦν ἄκων ὑπουργεῖν τῇ βασιλέως ὀργῇ, οὐ γὰρ ἐβούλετο τοσούτων ἀνδρῶν φόνον ἐργάζεσθαι, λαθραίως δηλοῖ, ὅπως ἂν μηδεὶς ἐν τῷ μαρτυρίῳ καταληφθῇ. ᾿Αλλὰ προσεῖχεν οὐδεὶς, οὐδὲ τῇ συμβουλῇ, οὐδὲ τῇ ἀπειλῇ· πάντες γὰρ τῇ ἐξῆς εἰς τὸν εὐκτήριον τόπον συνέῤῥεον. Ὡς δὲ ὁ ὕπαρχος σὺν χειρὶ πολλῶν στρατιωτῶν ἐπὶ τὸ μαρτύριον ἔσπευδεν, ἐκπληρώσων τὴν τοῦ βασιλέως ὀργὴν, γυνή τις πενιχρὰ τὸ ἑαυτῆς παιδίον ἐκ χειρὸς ἕλκουσα, ἐπὶ τὸ μαρτύριον ἔτρεχε, καὶ διακόπτει τὸ τάγμα τῶν δορυφορούντων τὸν ὕπαρχον. ῾Αγανακτήσας δὲ ὁ ὕπαρχος προσάγεσθαι αὐτῷ τὴν γυναῖκα κελεύει, καί φησι πρὸς αὐτήν· Ὦ ταλαίπωρον γύναιον, ποῦ τρέχεις οὕτως ἀκόσμως; Ἡ δὲ, Ἔνθα, φησὶ, καὶ οἱ ἄλλοι συντρέχουσι. Ὁ δὲ, Οὐκ ἀκήκοας, ἔφη, ὅτι ὁ ὕπαρχος μέλλει πάντας ἀναιρεῖν οὓς ἂν εὑρίσκῃ; Καὶ ἡ γυνὴ, Ἤκουσα, ἔφη, καὶ διατοῦτο σπεύδω, ὥστε ἐκεῖ εὑρεθῆναι. Καὶ ποῦ τοῦτο τὸ μικρὸν ἕλκεις παιδίον; φήσαντος τοῦ ἐπάρχου, ἡ γυνή φησιν, ὥστε καὶ αὐτὸ μαρτυρίου καταξιωθῆναι. Ταῦτα ὡς ἤκουσεν ὁ ἀνὴρ, ἐτεκμήρατο τῶν συνερχομένων τὴν ἀπόνοιαν. Καὶ εὐθὺς παραγενόμενος πρὸς τὸν βασιλέα, ἐδίδασκεν αὐτὸν, ὡς εἴησαν πάντες ἕτοιμοι ὑπὲρ τῆς αὐτῶν ἀποθνήσκειν πίστεως· καὶ ἄλογον εἶναι εἰπὼν τοσούτους ἐν βραχεῖ χρόνῳ ἀνελεῖν, παρέπεισε τὸν βασιλέα παύσασθαι τῆς ὀργῆς. Τοῦτον τὸν τρόπον Ἐδεσηνοὶ τὸ μὴ καταπολεμηθῆναι ὑπὸ τοῦ οἰκείου βασιλέως ἐξέφυγον.
Lekteon de hoia kai en Edesę̄ tēs Mesopotamias egineto. En de tę̄de tę̄ polei Thōma tou apostolou martyrion esti lampron kai periphanes, synecheis te en autǭ synaxeis epitelountai, dia tēn tou topou hagiotēta. Touto historēsai ho basileus Oualēs thelēsas, kai mathōn pan tēs autou apechtheis haireseōs einai tōn synerchomenōn to plēthos, legetai tę̄ cheiri plēxai ton hyparchon, hoti mē proÿnoēse exelasai kakeithen autous. Hōs de ho hyparchos periybristheis, hetoimos ēn akōn hypourgein tę̄ basileōs orgę̄, ou gar ebouleto tosoutōn andrōn phonon ergazesthai, lathraiōs dēloi, hopōs an mēdeis en tǭ martyriǭ katalēphthę̄. ᾿Alla proseichen oudeis, oude tę̄ symboulę̄, oude tę̄ apeilę̄; pantes gar tę̄ exēs eis ton euktērion topon synerrheon. Hōs de ho hyparchos syn cheiri pollōn stratiōtōn epi to martyrion espeuden, ekplērōsōn tēn tou basileōs orgēn, gynē tis penichra to heautēs paidion ek cheiros helkousa, epi to martyrion etreche, kai diakoptei to tagma tōn doryphorountōn ton hyparchon. ῾Aganaktēsas de ho hyparchos prosagesthai autǭ tēn gynaika keleuei, kai phēsi pros autēn; Ō talaipōron gynaion, pou trecheis houtōs akosmōs? Hē de, Entha, phēsi, kai hoi alloi syntrechousi. Ho de, Ouk akēkoas, ephē, hoti ho hyparchos mellei pantas anairein hous an heuriskę̄? Kai hē gynē, Ēkousa, ephē, kai diatouto speudō, hōste ekei heurethēnai. Kai pou touto to mikron helkeis paidion? phēsantos tou eparchou, hē gynē phēsin, hōste kai auto martyriou kataxiōthēnai. Tauta hōs ēkousen ho anēr, etekmērato tōn synerchomenōn tēn aponoian. Kai euthys paragenomenos pros ton basilea, edidasken auton, hōs eiēsan pantes hetoimoi hyper tēs autōn apothnēskein pisteōs; kai alogon einai eipōn tosoutous en brachei chronǭ anelein, parepeise ton basilea pausasthai tēs orgēs. Touton ton tropon Edesēnoi to mē katapolemēthēnai hypo tou oikeiou basileōs exephygon.
We must also tell what happened at Edessa in Mesopotamia. In that city there is a splendid and famous martyr-shrine of the apostle Thomas, and assemblies are held in it continually because of the holiness of the place. The emperor Valens wished to see it, and on learning that the whole crowd of those who gathered there was hostile to his own heresy, he is said to have struck the prefect with his hand, because he had not taken care to drive them out of there too. The prefect, thus insulted, was ready, though unwillingly, to serve the emperor's anger, for he did not wish to bring about the slaughter of so many men; so he secretly gave notice that no one should be found in the martyr-shrine. But no one paid heed either to his advice or to his threat; on the next day they all streamed together to the place of prayer. As the prefect was hurrying to the shrine with a strong body of soldiers to carry out the emperor's anger, a poor woman, dragging her little child by the hand, was running to the shrine, and she broke through the ranks of the prefect's guard. The prefect, angered, ordered the woman to be brought to him and said to her, 'Wretched woman, where are you running in such disorder?' She said, 'Where the others are running too.' He said, 'Have you not heard that the prefect is going to kill all whom he finds?' And the woman said, 'I have heard, and that is why I am hurrying, so as to be found there.' 'And where are you dragging this little child?' said the prefect. The woman said, 'So that it too may be counted worthy of martyrdom.' When the man heard this, he judged what desperate resolve those who were gathering had. He went at once to the emperor and informed him that they were all ready to die for their faith; and saying that it was senseless to kill so many in a short time, he persuaded the emperor to cease from his anger. In this way the people of Edessa escaped being warred down by their own emperor.
Notes and citation
Summary: At Edessa a poor woman hurrying with her child to be martyred at the shrine of Thomas moves the prefect to dissuade Valens from a massacre.
- The martyr-shrine at Edessa held what were believed to be the relics of the apostle Thomas.
Notes on the original text
- Digital text corrected (stray footnote numeral; word split by stray letters): καταΑι ληφθῇ → καταληφθῇ; ἀκόσμως 1; → ἀκόσμως;.
Topics: Persecution, Martyrdom
Cite (SBL): Socrates, Hist. eccl. 4.18 (PG 67:503; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-18
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
4.19PG 67:503–505
Ὑπὸ δὲ τὸν αὐτὸν γοόνον καὶ δαίμων τις ἀλάστωρ τῇ τοῦ βασιλέως ὠμότητι ἀπεχρήσατο. ᾿Ανέπεισε γάρ τινας περιεργαζομένους, τίς μετὰ Οὐάλεντα βασιλεύσειεν, νεκυομαντείαν ποιήσασθαι. Οἷς τισι μαγικῇ τινι μαγγανείᾳ χρωμένοις, ἀνεῖλεν ὁ δαίμων οὐ φανερά, ἀλλὰ συνήθως λοξά, δείξας τέσσαρα γράμματα θ, καὶ ε, καὶ ο, καὶ δ· εἰπὼν ἐκ τούτων ἄρχεσθαι τούνομα τοῦ μετὰ Οὐάλεντα βασιλεύσοντος · εἶναι δὲ αὐτῷ σύνθετον. Ἥκει δὲ εἰς τὰς ἀκοὰς τοῦ βασιλέως ἡ τῶν γενομένων φήμη. Καὶ γὰρ οὐ παρεχώρει τὸ μέλλον εἰδέναι Θεῷ, καὶ ποιεῖν ὁ ἐδόκει τῷ πάντα διοικοῦντι καλῶς· ἀλλὰ παρεὶς τὰ τοῦ Χριστιανισμοῦ παραγγέλματα, ὧν ζῆλον ἔχειν ἐνόμιζεν, πολλοὺς ἀπώλλυεν, οὓς τυραννήσειν ὑπώπτευεν. Ἀπεκτίννυντο οὖν Θεόδωροι, καὶ Θεόδοτοι, καὶ Θεοδόσιοι, καὶ Θεόδουλοι, καὶ ὅσοι τούτοις εἶχον ὀνόματα παραπλήσια. Ἐν οἷς καὶ Θεοδοσίολός τις, ἀνὴρ γενναῖος ἐκ τῶν εὐπατριδῶν τῆς Ἱσπανίας καταγόμενος, ἀνῃρεῖτο. Ὑπὸ δὲ τοῦ ἐπικειμένου δέους, πολλοὶ τὰ ἑαυτῶν ὀνόματα μετετίθεσαν, ἀπαρνούμενοι ἃ οἱ γονεῖς τεχθεῖσιν ἐπέθεσαν, ὡς κίνδυνον ἔχοντα. Περὶ μὲν δὴ τούτου τοσαῦτα εἰρήσθω.
Hypo de ton auton goonon kai daimōn tis alastōr tę̄ tou basileōs ōmotēti apechrēsato. ᾿Anepeise gar tinas periergazomenous, tis meta Oualenta basileuseien, nekyomanteian poiēsasthai. Hois tisi magikę̄ tini manganeią chrōmenois, aneilen ho daimōn ou phanera, alla synēthōs loxa, deixas tessara grammata th, kai e, kai o, kai d; eipōn ek toutōn archesthai tounoma tou meta Oualenta basileusontos ; einai de autǭ syntheton. Hēkei de eis tas akoas tou basileōs hē tōn genomenōn phēmē. Kai gar ou parechōrei to mellon eidenai Theǭ, kai poiein ho edokei tǭ panta dioikounti kalōs; alla pareis ta tou Christianismou parangelmata, hōn zēlon echein enomizen, pollous apōllyen, hous tyrannēsein hypōpteuen. Apektinnynto oun Theodōroi, kai Theodotoi, kai Theodosioi, kai Theodouloi, kai hosoi toutois eichon onomata paraplēsia. En hois kai Theodosiolos tis, anēr gennaios ek tōn eupatridōn tēs Hispanias katagomenos, anę̄reito. Hypo de tou epikeimenou deous, polloi ta heautōn onomata metetithesan, aparnoumenoi ha hoi goneis techtheisin epethesan, hōs kindynon echonta. Peri men dē toutou tosauta eirēsthō.
About the same time an avenging demon also made use of the emperor's cruelty. It persuaded some who were curious to know who would reign after Valens to practise necromancy. When they used some magical trickery, the demon gave them an answer that was not plain but, as usual, oblique: it showed four letters, Th, E, O, D, and said that the name of the one who would reign after Valens began with these, and that it was a compound name. The report of what had happened reached the emperor's ears. He did not leave knowledge of the future to God and do what seemed good to him who orders all things well; but, setting aside the precepts of Christianity, for which he thought he had zeal, he put to death many whom he suspected of aiming at the throne. So men named Theodore, Theodotus, Theodosius, Theodulus, and all who had names like these were killed. Among them was a certain Theodosiolus, a noble man descended from the patricians of Spain, who was put to death. Under the fear that hung over them, many changed their names, renouncing what their parents had given them at birth as dangerous. So much about this.
Notes and citation
Summary: After a necromantic oracle names the next emperor by the letters Th-E-O-D, Valens kills many whose names begin so.
Notes on the original text
- Digital text corrected (marginal letters repeated at the end of the chapter): εἰρήσθω. θ, ε, ο, δ, → εἰρήσθω..
Cite (SBL): Socrates, Hist. eccl. 4.19 (PG 67:503–505; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-19
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
4.20PG 67:505–507
Ἰστέον δὲ, ὅτι ἕως περιῆν ᾿Αθανάσιος ὁ τῆς ᾿Αλεξανδρέων ἐπίσκοπος, ἔκ τινος Θεοῦ προνοίας ὑπερέθετο ταράξαι τὴν ᾿Αλεξάνδρειαν καὶ τὴν Αἴγυπτον ὁ βασιλεὺς, πυνθανόμενος πλεῖστον εἶναι κατ' αὐτὴν τὸ πλῆθος τῶν προσκειμένων ᾿Αθανασίῳ, καὶ τούτου ὑφορώμενος μήποτε, γενομένης κατὰ τὴν ᾿Αλεξάνδρειαν στάσεως, φύσει τὸ δημῶδες ἔνθερμον ἂν προσβλάψῃ τὰ δημόσια πράγματα. Ὁ δὲ Ἀθανάσιος, ἐν ὑπατείᾳ Γρατιανοῦ τὸ δεύτερον καὶ Πρόβου, μετὰ πολλοὺς ἐκείνους τοὺς ὑπὲρ τῆς Ἐκκλησίας ἀγῶνας τὸν τῇδε βίον κατέλειπε, τεσσαράκοντα καὶ ἓξ ἔτη σὺν πολλοῖς κινδύνοις τὴν ἐπισκοπὴν διανύσας, καταλιπὼν εἰς τὸν ἑαυτοῦ τόπον Πέτρον, ἄνδρα εὐλαβῆ καὶ ἐλλόγιμον.
Isteon de, hoti heōs periēn ᾿Athanasios ho tēs ᾿Alexandreōn episkopos, ek tinos Theou pronoias hyperetheto taraxai tēn ᾿Alexandreian kai tēn Aigypton ho basileus, pynthanomenos pleiston einai kat' autēn to plēthos tōn proskeimenōn ᾿Athanasiǭ, kai toutou hyphorōmenos mēpote, genomenēs kata tēn ᾿Alexandreian staseōs, physei to dēmōdes enthermon an prosblapsę̄ ta dēmosia pragmata. Ho de Athanasios, en hypateią Gratianou to deuteron kai Probou, meta pollous ekeinous tous hyper tēs Ekklēsias agōnas ton tę̄de bion kateleipe, tessarakonta kai hex etē syn pollois kindynois tēn episkopēn dianysas, katalipōn eis ton heautou topon Petron, andra eulabē kai ellogimon.
It should be known that while Athanasius, bishop of the Alexandrians, was alive, the emperor, by some providence of God, put off disturbing Alexandria and Egypt, learning that the number of those attached to Athanasius there was very great, and suspecting on this account that if a riot broke out in Alexandria, the populace, hot-tempered by nature, might damage public affairs. But Athanasius, in the consulship of Gratian for the second time and Probus, after those many struggles on behalf of the church, departed this life, having fulfilled his episcopate for forty-six years amid many dangers, and leaving in his place Peter, a devout and learned man.
Notes and citation
Summary: Athanasius dies after forty-six years as bishop and leaves Peter as his successor.
- The consulship of Gratian (second time) and Probus is 371; Athanasius is usually dated to have died on 2 May 373.
Notes on the original text
- Digital text corrected (page number and stray letter inside the name; stray letter; OCR slip): Γρατιανοῦ ὁ τὸ δεύτερον καὶ Πρό235 6ου → Γρατιανοῦ τὸ δεύτερον καὶ Πρόβου; Πέτρον ἡ, ἄνδρα ὑλαβῆ → Πέτρον, ἄνδρα εὐλαβῆ.
Topics: Church office
Cite (SBL): Socrates, Hist. eccl. 4.20 (PG 67:505–507; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-20
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
4.21PG 67:507
Εὐθὺς οὖν ἀνεθάῤῥουν οἱ ᾿Αρειανίζοντες, τῇ τοῦ βασιλέως αὐχοῦντες θρησκείᾳ. Καὶ μηδὲν μελλήσαντες, γνωρίζουσι βασιλεῖ κατὰ τὴν ᾿Αντιόχειαν τότε διάγοντι. Τότε δὴ καὶ Εὐζώῖος, ὁ ἐν ᾿Αντιοχείᾳ τῆς ᾿Αρειανῆς - προεστὼς θρησκείας, ἁρπάζει τὸ εὐεπιχείρητον τοῦ – καιροῦ· κατασκευάζει τε αὐτὸς κατελθεῖν εἰς τὴν ᾿Αλεξάνδρειαν, ἐπὶ τῷ παραδοῦναι Λουκίῳ τῷ ᾿Αρειανῷ τὰς ἐκεῖ ἐκκλησίας. Ταῦτ᾽ ἐδόκει καὶ βασιλεῖ. Καὶ ᾗ τάχος σὺν δυνάμει βασιλινῇ παρῆν ἐπὶ τὴν ᾿Αλεξάν δρειαν. Καὶ γὰρ Μάγνος ὁ ἐπὶ τῶν βασιλικῶν θησαυρῶν συγκατῆλθεν αὐτῷ. Καὶ βασιλέως πρόσταγμα Παλλαδίῳ τῷ ᾿Αλεξανδρείας ἐπάρχῳ ἐγέγραπτο, καὶ στρατιωτικὴ χεὶρ ὑπουργεῖν προσετέτακτο• διὸ τὸν μὲν Πέτρον συλλαβόντες κατάκλειστον πεποιήκασι· τοὺς δὲ ἄλλους κληρικοὺς ἄλλον ἀλλαχῇ διασπείραντες, τὸν Λούκιον ἐνθρονίζουσιν.
Euthys oun anetharrhoun hoi ᾿Areianizontes, tę̄ tou basileōs auchountes thrēskeią. Kai mēden mellēsantes, gnōrizousi basilei kata tēn ᾿Antiocheian tote diagonti. Tote dē kai Euzōios, ho en ᾿Antiocheią tēs ᾿Areianēs - proestōs thrēskeias, harpazei to euepicheirēton tou – kairou; kataskeuazei te autos katelthein eis tēn ᾿Alexandreian, epi tǭ paradounai Loukiǭ tǭ ᾿Areianǭ tas ekei ekklēsias. Taut᾽ edokei kai basilei. Kai hę̄ tachos syn dynamei basilinę̄ parēn epi tēn ᾿Alexan dreian. Kai gar Magnos ho epi tōn basilikōn thēsaurōn synkatēlthen autǭ. Kai basileōs prostagma Palladiǭ tǭ ᾿Alexandreias eparchǭ egegrapto, kai stratiōtikē cheir hypourgein prosetetakto• dio ton men Petron syllabontes katakleiston pepoiēkasi; tous de allous klērikous allon allachę̄ diaspeirantes, ton Loukion enthronizousin.
At once the Arianizers took heart again, priding themselves on the emperor's religion. Without delay they informed the emperor, who was then staying at Antioch. Then Euzoius, who presided over the Arian worship at Antioch, seized the favourable moment, and arranged to go down to Alexandria himself to hand over the churches there to Lucius the Arian. The emperor approved. And with all speed he arrived at Alexandria with imperial forces, for Magnus, the treasurer, went down with him. An order of the emperor had been written to Palladius, prefect of Alexandria, and a body of soldiers had been ordered to assist. So they arrested Peter and shut him up in prison, scattered the other clergy one here, one there, and enthroned Lucius.
Notes and citation
Summary: Euzoius goes with imperial troops to Alexandria, where Peter is imprisoned and the Arian Lucius is enthroned.
- The opening words of the scan text ('... handed Peter over to prison') are the end of Valesius's chapter title, and the last words ('That after many evils had been done at the entry of Lucius ...') the start of the next title; both are removed.
Notes on the original text
- Digital text corrected (end of the printed chapter title leaked into the text; stray letter and the start of the next chapter title): τρον φυλακῇ παρέδοσαν. Εὐθὺς → Εὐθὺς; ἐνθρονίζουσιν ἱ. "Ὅτι πολλῶν κακῶν γενομένων εἰς τὸν Λουκίου → ἐνθρονίζουσιν..
Topics: Persecution
Cite (SBL): Socrates, Hist. eccl. 4.21 (PG 67:507; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-21
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Translation: Translated by Claude (Opus) from Valesius's Greek text as printed in Migne PG 67 (Bavarian State Library OCR and Tesseract re-OCR); every chapter compared afterwards with Zenos's English in NPNF² 2.
4.22PG 67:507–509
Οἷα μὲν οὖν κακὰ ἐπὶ τῆς εἰσόδου Λουκίου γεγέ νηται, ἢ ὅσα κατὰ τῶν ἐξωθισθέντων, ἔν τε δικαστη - ρίοις καὶ ἐκτὸς δικαστηρίων ἐπράχθη, ὅπως τε οἱ μὲν βασάνοις ποικίλαις ὑπεβλήθησαν, οἱ δὲ καὶ μετὰ τὰς βασάνους ἐξωρίσθησαν· Σαβίνος μὲν οὐδ᾽ ἡντιναοὖν πεποίηται μνήμην. Αρειανίζων γὰρ τὸ ἥμισυ κρύπτει τὰ τῶν φίλων ἀδικήματα. Πέτρος δὲ τοι γράμμασιν οἰκείοις, ἃ μετὰ τὴν ἐκ τῶν δεσμῶν φυγὴν ταῖς πανταχοῦ ἐκκλησίαις διεπέμψατο, φανερὰ τοῖς πᾶσι κατέστησεν. Οὗτος μὲν οὖν, διαδράσαι τῆς εἰρκτῆς ἰσχύσας, πρὸς Δάμασον τὸν ἐπίσκοπον Ῥώμης ἀνέδραμε. Πάλιν δὲ οἱ ᾿Αρειανοὶ καὶ ὀλίγοι τυγχάνοντες, τῶν κατὰ τὴν ᾿Αλεξάνδρειαν ἐκκλησιῶν ὅμως ἐκράτησαν. Οὐ πολὺς δὲ ἐν μέσῳ χρόνος ἐγίνετο, καὶ βασιλέως ἐκέλευσε πρόσταγμα, τῆς τε ᾿Αλεξανδρείας καὶ πανταχόθεν τῆς Αἰγύπτου ἐλαύνεσθαι τοὺς φρονοῦντας τὸ ὁμοούσιον. Ἐπετέτακτο δὲ καὶ ὁ ἄρχων, σὺν πολλῷ πλήθει στρατιωτῶν διώκειν πανταχόθεν, ὅσους ἐκέλευε Λούκιος. Ἔσκυλαν δὲ τηνικαῦτα καὶ ἐτάραξαν, καὶ δεινῶς κατεπολέμησαν τὰ ἐν τῇ ἐρήμῳ μοναστήρια. Ἐπελθόντες γὰρ ἔνοπλοι γυμνοῖς ἀνδράσι, καὶ οὐδὲ τὴν χεῖρα αὐτὴν ἐκτείνειν πρὸς πληγὴν αἰρουμένοις, οὕτως ἐλεεινῶς ἐξεπόρθησαν, ὡς εἶναι λόγου κρείσσονα τὰ κατ᾿ αὐτῶν πάθη γενόμενα.
Hoia men oun kaka epi tēs eisodou Loukiou gege nētai, ē hosa kata tōn exōthisthentōn, en te dikastē - riois kai ektos dikastēriōn eprachthē, hopōs te hoi men basanois poikilais hypeblēthēsan, hoi de kai meta tas basanous exōristhēsan; Sabinos men oud᾽ hēntinaoun pepoiētai mnēmēn. Areianizōn gar to hēmisy kryptei ta tōn philōn adikēmata. Petros de toi grammasin oikeiois, ha meta tēn ek tōn desmōn phygēn tais pantachou ekklēsiais diepempsato, phanera tois pasi katestēsen. Houtos men oun, diadrasai tēs eirktēs ischysas, pros Damason ton episkopon Rhōmēs anedrame. Palin de hoi ᾿Areianoi kai oligoi tynchanontes, tōn kata tēn ᾿Alexandreian ekklēsiōn homōs ekratēsan. Ou polys de en mesǭ chronos egineto, kai basileōs ekeleuse prostagma, tēs te ᾿Alexandreias kai pantachothen tēs Aigyptou elaunesthai tous phronountas to homoousion. Epetetakto de kai ho archōn, syn pollǭ plēthei stratiōtōn diōkein pantachothen, hosous ekeleue Loukios. Eskylan de tēnikauta kai etaraxan, kai deinōs katepolemēsan ta en tę̄ erēmǭ monastēria. Epelthontes gar enoploi gymnois andrasi, kai oude tēn cheira autēn ekteinein pros plēgēn airoumenois, houtōs eleeinōs exeporthēsan, hōs einai logou kreissona ta kat᾿ autōn pathē genomena.
What evils were done at the entry of Lucius, and all that was done against those who were driven out, both in courts and outside courts, and how some were subjected to various tortures and others were exiled even after the tortures, Sabinus makes no mention at all; for, being half an Arianizer himself, he hides the wrongdoing of his friends. But Peter made them plain to all in his own letter, which he sent to the churches everywhere after his escape from his chains. He, having managed to escape from prison, hastened to Damasus, bishop of Rome. Again the Arians, though few, nevertheless took possession of the churches of Alexandria. Not much time passed before an order of the emperor commanded that those who held the 'same essence' be driven out of Alexandria and from every part of Egypt. The governor was also ordered, with a great number of soldiers, to hunt down everywhere all whom Lucius directed. At that time they plundered, troubled, and cruelly warred down the monasteries in the desert. Coming armed against naked men, who would not even stretch out a hand to strike, they ravaged them so pitiably that what they suffered is beyond words.
Notes and citation
Summary: Socrates notes that Sabinus is silent about the outrages at Lucius's entry, which Peter's letter recorded; Peter flees to Rome, and troops ravage the desert monasteries.
- The opening words of the scan text ('... evils they did to the holy monks in the desert') are the end of Valesius's chapter title and are removed.
- Peter's letter is partly preserved by Theodoret, Church History 4.22.
Notes on the original text
- Digital text corrected (end of the printed chapter title leaked into the text): κακὰ τοῖς ἐν ἐρήμῳ ἁγίοις μονάζουσιν ἐνεδείξαντο. Οἷα → Οἷα.
Topics: Persecution
Cite (SBL): Socrates, Hist. eccl. 4.22 (PG 67:507–509; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/4-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/4-22
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-4-22) · 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.