Church History 7.20–7.31
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 7
7.20PG 67:779–781
Ὁ δὲ βασιλεὺς τῶν Ῥωμαίων ἐν τῇ Κωνσταντίνου πόλει διατρίβων, γνούς τε τὴν ἐναργῶς ἐκ Θεοῦ παρασχεθεῖσαν νίκην, οὕτως ἦν ἀγαθὸς, ὡς καὶ εὐτυχῶς πραξάντων τῶν ὑπ᾿ αὐτῷ, ὅμως εἰρήνην ἀσπάζεσθαι. Πέμπει οὖν Ἡλίωνα, ἄνδρα ὃν πάνυ διὰ τιμῆς ἦγεν, εἰρήνην σπείσασθαι πρὸς Πέρσας ἐντειλάμενος. Γενόμενος δὲ Ἡλίων ἐν Μεσοποταμίᾳ, ἔνθα τὴν τάφρον οἱ Ῥωμαῖοι πρὸς οἰκείαν φυλακήν ἐπεποίηντο, πέμπει πρεσβευτὴν περὶ εἰρήνης Μαξιμίνον, ἄνδρα ἑλλόγιμον, ὃς τοῦ στρατηγοῦ ᾿Αρδαβουρίου συγκάθεδρος ἦν. Οὗτος παρὰ τὸν τῶν Περσῶν βασιλέα γενόμενος, περὶ εἰρήνης πεπέμφθαι ἔλεγεν, οὐ παρὰ τοῦ βασιλέως Ῥωμαίων, ἀλλὰ παρὰ τῶν αὐτοῦ στρατηγῶν. Οὔτε γὰρ γινώσκεσθαι παρὰ τοῦ βασιλέως τόνδε τὸν πόλεμον ἔφασκεν. Εὐτελῆ δὲ αὐτῷ καὶ γνωσθέντα νομίζεσθαι. Τοῦ δὲ Πέρσου ἑτοίμως τὴν πρεσβείαν δέξασθαι προαιρουμένου ἔκαμνε γὰρ αὐτῷ ἡ στρατιὰ ὑπὸ λιμοῦ · παρελθόντες οἱ καλούμενοι παρ᾿ αὐτοῖς ἀθάνατοι· ἀριθμὸς δὲ ἐστιν οὗτος μυρίων γενναίων ἀνδρῶν· μὴ πρότερον ἔφασαν τὴν εἰρήνην προσδέξασθαι, πρὶν ἂν αὐτοῖς ἀφυλάκτοις οὖσι νῦν τοῖς Ῥωμαίοις ἐπιθῶνται. Πείθεται ὁ βασιλεὺς, καὶ τὸν μὲν πρεσβευτὴν συγ κλείσας ἐφύλαττεν· ἐκπέμπει δὲ τοὺς ἀθανάτους, ἕνεδραν τοῖς Ῥωμαίοις ποιήσοντας. Οἱ καὶ παγα γενόμενοι, εἰς δύο τε τάγματα μερισθέντες, μεσολαβεῖν ἔγνωσαν τῶν Ῥωμαίων μοῖράν τινα. Οἱ δὲ Ῥω μαῖοι, τὸ μὲν ἓν τάγμα τῶν Περσῶν καθορῶντες, πρὸς τὴν αὐτῶν ὁρμὴν ηὐτρεπίζοντο· τὸ δὲ ἕτερον αὐτοῖς οὐ καθωρᾶτο. Ἐξαίφνης γὰρ προσέβαλλον. Μελλούσης δὲ γίνεσθαι συμβολῆς, ἐκκύπτει κατά τινα Θεοῦ πρόνοιαν ἐκ γεωλόφου τινὸς στρατὸς Ῥωμαίων, ὑπὸ Προκοπίῳ τῷ στρατηλάτῃ ταττόμενος. "Ος κατιδὼν μέλλοντας κινδυνεύειν τοὺς ὁμοφύλους, ἐπιτίθεται κατὰ νώτου τῶν Περσῶν, καὶ μεσολαβοῦνται οἱ πρὸ μικροῦ τοὺς Ῥωμαίους μεσολαβήσαντες. Τούτους οὖν σύμπαντας οἱ Ῥωμαίοι βραχὺ διαφθείραντες, ἐπὶ τοὺς τῆς ἐνέδρας ἐπιόντας ἐτράπησαν, ὁμοίως τε τούτους σύμπᾶαντας χατηχόντισαν. Οὕτω μὲν οὖν λεγόμενοι παρὰ Πέρσαι: ἀθάνατοι, θνητοὶ πάντες ἐδείχθηδαν, δίκην εἰσπραξαμένου τοῦ Χριστοῦ ἀνθ᾽ ὧν πολλοὺς αὐτοῦ τῶν θεραπευτῶν εὐσεβεῖς ἄνδρας ἀπέχτεινσν. Ὁ δὲ βασιλεὺς τῶν Περσῶν γνοὺς τὸ ἀτύχημα, προσποιεῖται μὲν μὴ εἰδέναι τὰ γενόμενα. Δέχεται δὲ τὴν πρεσβείαν, εἰπὼν πρὸς τὸν πρεσῦεντὴν " Οὐ Ῥωμαίοις εἴκων, τὴν εἰρήνην ἀσπάζομαι" ἀλλὰ χάριν διδοὺς, ὅτι σε φρονιμώτατον πάντων Ῥωμαίων χατέλαδον. θὕτω μὲν καὶ διὰ τοὺς ἐν Περσίδε γενομένους Χριστιανοὺς ὁ πόλεμος κατἐστάλη, ὃς γέγονεν ἐν ὑπατείᾳ τῶν δύο Αὐγούστων, Ὁνωρίου τὸ τρισκαιδέκατον καὶ Θεοδοσίου") τὸ δέκατον, τετάρτῳ ἔτει τῆς τριαχοσιοστῆς Ὀλυμπιάδος, - Ἐπαύσατο δὲ ὁ ἐν Περσίδι κατὰ Χριστιανῶν διωγμός ".
Ho de basileus tōn Rhōmaiōn en tę̄ Kōnstantinou polei diatribōn, gnous te tēn enargōs ek Theou paraschetheisan nikēn, houtōs ēn agathos, hōs kai eutychōs praxantōn tōn hyp᾿ autǭ, homōs eirēnēn aspazesthai. Pempei oun Hēliōna, andra hon pany dia timēs ēgen, eirēnēn speisasthai pros Persas enteilamenos. Genomenos de Hēliōn en Mesopotamią, entha tēn taphron hoi Rhōmaioi pros oikeian phylakēn epepoiēnto, pempei presbeutēn peri eirēnēs Maximinon, andra hellogimon, hos tou stratēgou ᾿Ardabouriou synkathedros ēn. Houtos para ton tōn Persōn basilea genomenos, peri eirēnēs pepemphthai elegen, ou para tou basileōs Rhōmaiōn, alla para tōn autou stratēgōn. Oute gar ginōskesthai para tou basileōs tonde ton polemon ephasken. Eutelē de autǭ kai gnōsthenta nomizesthai. Tou de Persou hetoimōs tēn presbeian dexasthai proairoumenou ekamne gar autǭ hē stratia hypo limou ; parelthontes hoi kaloumenoi par᾿ autois athanatoi; arithmos de estin houtos myriōn gennaiōn andrōn; mē proteron ephasan tēn eirēnēn prosdexasthai, prin an autois aphylaktois ousi nyn tois Rhōmaiois epithōntai. Peithetai ho basileus, kai ton men presbeutēn syg kleisas ephylatten; ekpempei de tous athanatous, henedran tois Rhōmaiois poiēsontas. Hoi kai paga genomenoi, eis dyo te tagmata meristhentes, mesolabein egnōsan tōn Rhōmaiōn moiran tina. Hoi de Rhō maioi, to men hen tagma tōn Persōn kathorōntes, pros tēn autōn hormēn ēutrepizonto; to de heteron autois ou kathōrato. Exaiphnēs gar proseballon. Mellousēs de ginesthai symbolēs, ekkyptei kata tina Theou pronoian ek geōlophou tinos stratos Rhōmaiōn, hypo Prokopiǭ tǭ stratēlatę̄ tattomenos. "Os katidōn mellontas kindyneuein tous homophylous, epitithetai kata nōtou tōn Persōn, kai mesolabountai hoi pro mikrou tous Rhōmaious mesolabēsantes. Toutous oun sympantas hoi Rhōmaioi brachy diaphtheirantes, epi tous tēs enedras epiontas etrapēsan, homoiōs te toutous sympaantas chatēchontisan. Houtō men oun legomenoi para Persai: athanatoi, thnētoi pantes edeichthēdan, dikēn eispraxamenou tou Christou anth᾽ hōn pollous autou tōn therapeutōn eusebeis andras apechteinsn. Ho de basileus tōn Persōn gnous to atychēma, prospoieitai men mē eidenai ta genomena. Dechetai de tēn presbeian, eipōn pros ton presyentēn " Ou Rhōmaiois eikōn, tēn eirēnēn aspazomai" alla charin didous, hoti se phronimōtaton pantōn Rhōmaiōn chateladon. thytō men kai dia tous en Perside genomenous Christianous ho polemos katestalē, hos gegonen en hypateią tōn dyo Augoustōn, Honōriou to triskaidekaton kai Theodosiou") to dekaton, tetartǭ etei tēs triachosiostēs Olympiados, - Epausato de ho en Persidi kata Christianōn diōgmos ".
The emperor of the Romans, staying in Constantinople and recognizing the victory plainly given by God, was so good that, although his forces had been successful, he nevertheless embraced peace. So he sent Helion, a man he held in great honour, instructing him to make peace with the Persians. When Helion reached Mesopotamia, where the Romans had made a trench for their own protection, he sent as envoy about peace Maximinus, a learned man who was assessor to the general Ardaburius. When he came to the king of the Persians, he said he had been sent about peace not by the emperor of the Romans but by his generals; for he said that this war was not known to the emperor, and that even if it were known it would be thought trifling by him. When the Persian was ready to receive the embassy, for his army was suffering from hunger, those called by them the Immortals came forward, a body of ten thousand brave men, and said that they should not accept peace until they had attacked the Romans, who were now off their guard. The king was persuaded; he shut up the envoy and kept him under guard, and sent out the Immortals to lay an ambush for the Romans. Arriving, they divided into two bodies and planned to surround a part of the Romans. The Romans, seeing one of the Persian bodies, prepared against its attack, but the other was not seen by them, for it was to attack suddenly. When the battle was about to begin, by a providence of God a Roman army under the general Procopius appeared from a hill. He, seeing his countrymen about to be in danger, fell on the Persians from behind, and those who a little before had surrounded the Romans were themselves surrounded. Having destroyed all these in a short time, the Romans turned against those coming from the ambush and likewise shot them all down with javelins. So those called Immortals among the Persians were all shown to be mortal, Christ exacting the penalty for their having killed many of his servants, pious men. The king of the Persians, learning of the disaster, pretended not to know what had happened; but he received the embassy, saying to the envoy: 'I embrace peace not yielding to the Romans, but doing you a favour, because I have found you the most prudent of all the Romans.' So the war, which arose on account of the Christians in Persia, was ended; it took place in the consulship of the two Augusti, Honorius for the thirteenth time and Theodosius for the tenth, in the fourth year of the three hundredth Olympiad; and the persecution of the Christians in Persia ceased.
Notes and citation
Summary: Theodosius seeks peace; the Persian Immortals attempt an ambush but are destroyed, and peace is made and the persecution of Persian Christians ends (422).
- The consulship of Honorius (thirteenth time) and Theodosius (tenth) is 422.
- Socrates presents the Persians' defeat as Christ's punishment for the killing of Persian Christians; this is his own judgment.
Topics: Persecution
Cite (SBL): Socrates, Hist. eccl. 7.20 (PG 67:779–781; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/7-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/7-20
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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.
7.21PG 67:781–783
Τότε δὴ καὶ ᾿Ακάκιον τὸν τῆς ᾿Αμίδης [ἐπίσκοπον " πρᾶξις ἀγαθὴ περιφανέστερον πεποίηκε τοῖς πᾶσιν. Ὡς γὰρ οἱ Ῥωμαίων στρατιῶται τοὺς αἰχμαλώτους Περσῶν, οὖς τὴν ᾿Αζαζηνὴν πορθήσαντες ἔλαἀποδοῦναι τῷ Περσῶν βασιλεῖ κατ᾽ οὐδένα τρόπὸν ἐθδούλοντο, λιμῷ τε οἱ αἰχμάλωτοι ἐφθείροντο, Οἷα τοῖς περὶ τοὺς ἑπτακισχιλίους ὄντες τὸν ἀριθμόν" ταῦτα οὐ μιχρῶς ἐλύπει τὺν βασιλέα τῶν Περσῶν" τότε ὁ ᾿Ακάκιος οὐ παρεῖδε ταῦτα γινόμενα, συγχαλέσας τοὺς ὑφ᾽ αὐτῷ κληρικοὺς ἄνδρας , ἔφη; Ὁ Θεὸς ἡμῶν οὔτε δίσχων, οὔτε ποτηρίων χρήζει. Οὔτε γὰρ ἐσθίει, οὔτε πίνει, ἐπεὶ μὴ προσδεῆς ἐστιν. Ἐπεὶ τοίνυν πολλὰ κειμήλια χρυσᾶ τε καὶ ἀργυρᾶ ἡ ἐκκλησία ἐχ τῆς εὐγνωμοσύνης τῶν προσηκόντων ἃς αὐτῇ κέκτηται, προσήκει ἐκ τούτων ῥύσασθαί τε τῶν στρατιωτῶν τοὺς αἰχμαλώτους, καὶ διαθρέψαι αὐτούς. Ταῦτα καὶ ἄλλα πλείονα τούτοις παραπλήσια διεξελθὼν, χωνεύει μὲν τὰ κειμήλια. Τιμήματα δὲ τοῖς στρατιώταις ὑπὲρ τῶν αἰχμαλώτων καταβαλώὼν, καὶ διαθρέψας αὐτοὺς, εἶτα δοὺς ἐφόδια, τῷ οἰκείῳ ἀπέπεμψε βασιλεῖ. Αὕτη ἡ τοῦ θαυμαστοῦ ᾿Ακακίου πρᾶξις πλέον τὸν Περσῶν βασιλέα κατέπληττεν, ὅτι ἀμφότερα Ῥωμαίοι μεμελετήκασι, πολέμῳ τε καὶ εὐεργεσίᾳ νικᾶν. Φασὶν δὲ ὡς καὶ ἐπιθυμήσειν ὁ Περσῶν βασιλεὺς εἰς ὄψιν ἐλθεῖν αὐτῷ τὸν Ἀκάκιον, ἐφ᾽ ᾧτε καὶ τῆς θέας ἀπολαῦσαι τ᾿ ἀνδρὸς, καὶ τοῦτο γενέσθαι τοῦ βασιλέως Θεοδοσίου κελεύσαντος. Τῆς οὖν ἐκ Θεοῦ νίκης τοῖς Ῥωμαίοις ὑπαρξάσης, πολλοὶ τῶν ἐν λόγοις ἀνθούντων – εἰς τὸν βασιλέα βασιλικοὺς ἔγραφον λόγους, δημοσίᾳ τε τούτους παρῄεσαν. Καὶ δὴ καὶ ἡ τοῦ βασιλέως γαμετὴ Ρ ἡρωϊκῷ μέτρῳ ποιήματα ἔγραφεν ἦν γὰρ ἐλλόγιμος· Λεοντίου γὰρ τοῦ σοφιστοῦ τῶν ᾿Αθηνῶν θυγάτηρ οὖσα, ὑπὸ τῷ πατρὶ ἐπαιδεύθη, καὶ διὰ λόγων ἐληλύθει παντοίων. Ταύτην ἡνίκα ὁ βασιλεὺς ἔμελλεν ἄγεσθαι, Χριστιανὴν ὁ ἐπίσκοπος ᾿Αττικὸς ποιήσας, ἐν τῷ βαπτίζειν, ἀντὶ ᾿Αθηναΐδος Εὐδοκίαν ὠνόμασεν. Πολλοὶ μὲν οὖν, ὡς ἔφην, βασιλικοὺς ἔλεγον λόγους· ὁ μὲν τις τῷ βασιλεῖ γνώριμος βουλόμενος γενέσθαι· ὁ δὲ τις τὴν οἰκείαν ἐν λόγοις δύναμιν εἰς πολλοὺς ἄγειν ἐσπουδακὼς, μηδαμῶς ἀγνοεῖσθαι θέλων ἣν πολλοῖς πόνοις παιδείαν ἐκτήσατο.
Tote dē kai ᾿Akakion ton tēs ᾿Amidēs [episkopon " praxis agathē periphanesteron pepoiēke tois pasin. Hōs gar hoi Rhōmaiōn stratiōtai tous aichmalōtous Persōn, ous tēn ᾿Azazēnēn porthēsantes elaapodounai tǭ Persōn basilei kat᾽ oudena tropon ethdoulonto, limǭ te hoi aichmalōtoi ephtheironto, Hoia tois peri tous heptakischilious ontes ton arithmon" tauta ou michrōs elypei tyn basilea tōn Persōn" tote ho ᾿Akakios ou pareide tauta ginomena, synchalesas tous hyph᾽ autǭ klērikous andras , ephē? Ho Theos hēmōn oute dischōn, oute potēriōn chrēzei. Oute gar esthiei, oute pinei, epei mē prosdeēs estin. Epei toinyn polla keimēlia chrysa te kai argyra hē ekklēsia ech tēs eugnōmosynēs tōn prosēkontōn has autę̄ kektētai, prosēkei ek toutōn rhysasthai te tōn stratiōtōn tous aichmalōtous, kai diathrepsai autous. Tauta kai alla pleiona toutois paraplēsia diexelthōn, chōneuei men ta keimēlia. Timēmata de tois stratiōtais hyper tōn aichmalōtōn katabalōōn, kai diathrepsas autous, eita dous ephodia, tǭ oikeiǭ apepempse basilei. Hautē hē tou thaumastou ᾿Akakiou praxis pleon ton Persōn basilea kateplētten, hoti amphotera Rhōmaioi memeletēkasi, polemǭ te kai euergesią nikan. Phasin de hōs kai epithymēsein ho Persōn basileus eis opsin elthein autǭ ton Akakion, eph᾽ hǭte kai tēs theas apolausai t᾿ andros, kai touto genesthai tou basileōs Theodosiou keleusantos. Tēs oun ek Theou nikēs tois Rhōmaiois hyparxasēs, polloi tōn en logois anthountōn – eis ton basilea basilikous egraphon logous, dēmosią te toutous parę̄esan. Kai dē kai hē tou basileōs gametē R hērōïkǭ metrǭ poiēmata egraphen ēn gar ellogimos; Leontiou gar tou sophistou tōn ᾿Athēnōn thygatēr ousa, hypo tǭ patri epaideuthē, kai dia logōn elēlythei pantoiōn. Tautēn hēnika ho basileus emellen agesthai, Christianēn ho episkopos ᾿Attikos poiēsas, en tǭ baptizein, anti ᾿Athēnaïdos Eudokian ōnomasen. Polloi men oun, hōs ephēn, basilikous elegon logous; ho men tis tǭ basilei gnōrimos boulomenos genesthai; ho de tis tēn oikeian en logois dynamin eis pollous agein espoudakōs, mēdamōs agnoeisthai thelōn hēn pollois ponois paideian ektēsato.
At that time a good deed made Acacius, the bishop of Amida, more famous to all. The Roman soldiers would by no means give back to the king of the Persians the Persian captives whom they had taken when they ravaged Azazene; and the captives, about seven thousand in number, were perishing of hunger; and this grieved the king of the Persians not a little. Then Acacius did not overlook what was happening; calling together the clergy under him, he said: 'Our God needs neither dishes nor cups, for he neither eats nor drinks, since he lacks nothing. Since, then, the church possesses many treasures of gold and silver from the generosity of its members, it is fitting from these to ransom the captives from the soldiers and feed them.' Having gone through these and many more like things, he melted down the treasures, paid the soldiers ransoms for the captives, fed them, and then, giving them provisions for the journey, sent them back to their own king. This deed of the admirable Acacius astonished the king of the Persians the more, because the Romans had practised both, to conquer by war and by kindness. They say that the king of the Persians also desired Acacius to come into his presence, so that he might enjoy the sight of the man, and that this happened at the order of the emperor Theodosius. When the victory from God had come to the Romans, many of those who flourished in letters wrote imperial panegyrics on the emperor and delivered them publicly. Even the emperor's wife wrote poems in heroic metre, for she was learned: being the daughter of Leontius, the sophist of Athens, she had been educated by her father and had gone through every kind of letters. When the emperor was about to marry her, Atticus the bishop made her a Christian and at her baptism named her Eudocia instead of Athenais. Many, as I said, delivered imperial panegyrics, one wishing to become known to the emperor, another eager to bring his own power in speaking before many, not wishing the learning he had acquired with much labour to go unknown.
Notes and citation
Summary: Acacius of Amida melts down church plate to ransom and feed seven thousand Persian captives; the empress Eudocia, baptized by Atticus, writes poems on the victory.
- Eudocia's poem on the Persian war is lost; other poems of hers survive.
Notes on the original text
- Digital text corrected (stray letter): κειμήλια ο. → κειμήλια..
Cite (SBL): Socrates, Hist. eccl. 7.21 (PG 67:781–783; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/7-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/7-21
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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.
7.22PG 67:783–787
Ἐγὼ δὲ οὔτε τῷ βασιλεῖ γνωρισθῆναι σπουδάζων, οὔτε λόγων ἐπίδειξιν ποιήσασθαι βουλόμενος, αὐτὰ ψιλὰ μετὰ τῆς ἀληθείας τὰ προσόντα καλὰ τῷ βασιλεῖ ἀπομνημονεῦσαι προήρημαι. Ἐπεὶ καὶ τῷ σιγῆσαι αὐτὰ οὕτως ὄντα χρηστά, ζημίαν κρίνω μὴ γνωσθέντα τοῖς μεθ' ἡμᾶς. Πρῶτον μὲν γὰρ ἐν βασιλείᾳ τεχθεὶς καὶ τραφεὶς, οὐδὲν ἐκ τῆς ἀνατροφῆς εἶχε βλακῶδες· ἀλλ᾽ οὕτως ἦν φρόνιμος, ὡς τοῖς ἐντυγχάνουσι νομίζεσθαι διάπειραν πολλῶν εἰληφέναι πραγμάτων. Καρτερὸς δὲ οὕτως ἦν, ὡς καὶ κρύος καὶ καῦμα γενναίως ὑπομένειν· νηστεύειν τε ταπολλὰ, καὶ μάλιστα τὰς καλουμένας τετράδας καὶ παρασκευὰς ἡμέρας. Καὶ τοῦτο ἐποίει, ἄκρως χριστιανίζειν ἐσπουδακώς. Οὐκ ἀλλοιότερα δὲ ἀσκητηρίου κατέστησε τὰ βασίλεια. Αὐτὸς τοιγαροῦν ταῖς ἑαυτοῦ ἀδελφαῖς ὀρθρίζων, ἀντιφώνους ὕμνους εἰς τὸ Θεῖον ἔλεγε. Διὸ καὶ τὰ ἱερὰ Γράμματα ἀπὸ στήθους ἀπήγγειλεν. Ἐντυγχάνουσι γοῦν τοῖς ἐπισκόποις, ὡς ἱερεὺς πάλαι καθεστὼς, ἐκ τῶν Γραφῶν διελέγετο. Συνῆγε δὲ καὶ τὰς βίβλους τὰς ἱερὰς, καὶ ὅσας οἱ ἑρμηνεῖς αὐτῶν συνέγραψαν, μᾶλλον ἢ Πτολεμαῖος ὁ Φιλάδελφος πρότερον. Τὸ ἀνεξίκακον καὶ φιλάνθρωπον, πάντας ἀνθρώπους ὑπερηκόντιζεν. Ἰουλιανὸς μὲν γὰρ ὁ βασιλεὺς, καίπερ φιλοσοφεῖν ἐπαγγειλάμενος, ὅμως οὐκ ἤνεγκε τὴν ὀργὴν κατὰ τῶν ἐν Ἀντιοχείᾳ αἰνιξαμένων αὐτόν· ἀλλὰ βασάνους μεγίστας τῷ Θεοδώρῳ προσήγαγεν. Θεοδόσιος δὲ πολλὰ χαίρειν τοῖς Ἀριστοτέλους φράσας συλλογισμοῖς, τὴν δι' ἔργων ἤσκει φιλοσοφίαν, ὀργῆς τε κρατῶν καὶ λύπης καὶ ἡδονῆς· καὶ οὐδένα τῶν ἡδικηκότων ἡμύνατο. ᾿Αλλ' οὐδὲ ὅλως αὐτὸν ὀργιζόμενόν τις τεθέαται. Καί ποτε τινὸς τῶν γνωρίμων αὐτὸν ἐρομένου· διὰ τί μηδένα τῶν ἀδικούντων θανάτῳ ποτὲ ἐζημίωσας; Εἴθε, φησὶ, δυνατὸν καὶ τοὺς τελευτήσαντας ἦν ἐπαγαγεῖν εἰς τὴν ζωήν ! Πρὸς ἄλλον δὲ περὶ τοῦ αὐτοῦ ἐρωτήσαντα, Οὐ μέγα, ἔφη, οὐδὲ δυσχερές, ἄνθρωπον ὄντα ἀποθανεῖν· ὅτι μηδὲ Θεῷ μόνῳ τὸν ἅπαξ θανόντα, ἐκ μετανοίας ἀνακαλέσασθαι. Οὕτω δὲ τοῦτο βεβαίως αὐτῷ κατώρθωτο, ὥστε εἴ ποτέ τις ἄξια κεφαλικῆς ἐπλημμέλησε τιμωρίας, οὐδ᾽ ἄχρι τῆς πόλεως τῶν πυλῶν τὴν ἐπὶ θανάτῳ ἀπήγετο, καὶ ἡ ἐκ τῆς φιλανθρωπίας εὐθὺς ἀνάκλησις εἴπετο. Κυνήγια δέ ποτε ἐν τῷ ἀμφιθεάτρῳ τῆς Κωνσταντίνου πόλεως ἐπιτελοῦντος αὐτοῦ, ὁ δῆμος κατεβόα, δεινῷ θηρίῳ ἕνα τῶν εὐφυῶν παραβόλων μάχεσθαι. Ὁ δὲ πρὸς αὐτοὺς, Οὐκ εἶδατε, ἔφη, ὅτι ἡμεῖς φιλανθρώπως εἰθίσμεθα θεωρεῖν; Καὶ τοῦτο εἰπὼν, τοῦ λοιποῦ τὸν δῆμον φιλανθρώπως θεᾶσθαι ἐπαίδευσεν. Οὕτω μὲν ἦν εὐσεβὴς, : ὥστε πάντας τοὺς τῷ Θεῷ ἱερωμένους τιμᾷν" ἐξαἱρέτως δὲ οὺς ἐπυνθάνετο ἐπ᾽ εὐλαβείᾳ πλέον ἐχπρέποντας. Λέγεται δὲ ὅτι τοῦ Χεβρῶν ἐπισκόπου ἐν Κωνσταντίνου πόλει τελευτήσαντος, σπτάγιον 4 ἐπιζητῆσαι, καὶ σφόδρα ἐῤῥυπωμένον περιθαλέσθαι, πιστεύσας μεταλαθεῖν τι τῆς τοῦ τελευτήσαντος ἁγιότητος. Δυσχειμέρου δὲ ποτε γενομένου τοῦ ἕτους, τὰ συνήθη ὡρισμένα τῶν ἐν τῷ ἱπποδρομίῳ θεαμάτων, διὰ τὸν δῆμον ταῦτα ἐπιζητοῦντα, ἀναγκαίως ἐπετέλει. Ὡς δὲ πεπληρωμένου ἀνδρῶν ἱπποδρόμου ἐπέτεινεν ὁ χειμὼν, πολλοῦ νιφετοῦ χαταῤῥαγέντος, τότε δὴ τὴν ἑαυτοῦ γνώμην ὁ βασιλεὺς, οἵαν εἶχε περὶ τὸ Θεῖον, δήλην καθίστησι, τῷ δήμῳ προσφωνήδιὰ τῶν χηρύχων᾽ ᾿Αλλὰ πολλῷ κρεῖσσον, ἔφη, χαταφρονήσαντας τῆς θέας, κοινῇ πάντας λιτανεῦσαι Θεὸν, ὅπως ἀδλαδεῖς τοῦ ἐπικειμένου χειμῶνος φυλαχθείημεν. Καὶ οὕπω πᾶν ἤρετο τὸ ἔπος, σὺν χαρᾷ μεγίστῃ ἐν τῷ ἱπποδρόμῳ λιτανεύοντες, ὕμνους συμφωνίας πάντες ἀνέπεμπον τῷ Θεῷ. Καὶ ὅλη μὲν πόλις μία ἐκκλησία ἐγένετο. Βασιλεὺς δὲ μέσος ἐξήρχετο τῶν ὕμνων, ἐν ἰδιωτικῷ σχήματι πορευόμενος, τῆς ἐλπίδος οὐχ ἥμαρτεν. Ὁ ἀὴρ γὰρ εἰς͵ τὸ εὐδιεινὸν μετεδάλλετο" ἐκ σιτοδείας, ἢ του Θεοῦ φιλανθρωπία εὐετηρίαν παρεῖχε τοῖς σύμπασιν. Εἰ δέ ποτε πόλεμος ἐχινεῖτο, τὸν Δαδὶ; τῷ Θεῷ προσέφευγεν, εἰδὼς αὐτὸν τῶν πολέμων εἶναι ταμίαν, καὶ εὐχὴ τούτους κατώρθου. ᾿Αὐτίχα γοῦν ὀλίγον μετὰ τὸν πρὸς Πέρσας πόλεμον τοῦ βασιλέως Ὄνωρίου τελευτήσαντος, ἐν ὑπατείᾳ ᾿Ασχληπιοδότου καὶ €, Μαριανοῦ, τῇ πεντεχαιϊδεχάτῃ " τοῦ Αὐγούστου μὴν νὸς, ὅπως τὸν τύραννον Ἰωάννην Θεῷ πιστεύσας ἐτροπώσατο, διηγήσομαι. λξια γὰρ μνήμης κρίνω τὰ τότε. γενόμενα. Ὅτι οἷα ἐπὶ Μωῦσέως τοῖς Ἑβραίοις ὑπῆρξε τὴν Ἐρυθρὰν θάλασσαν διαθαίνοναι, τοιαῦτα καὶ τοῖς αὐτοῦ στρατηγοῖς, ἡνίκα αὐτοὺς ἐπὶ τὸν τύραννον ἔπεμψεν. διὰ βραχέων ἐχθήσομαᾶι, τὸ μέγεθος αὐτῶν, ἰδίας πραγματείας δεόμενον, ἑτέροις παρείς.
Egō de oute tǭ basilei gnōristhēnai spoudazōn, oute logōn epideixin poiēsasthai boulomenos, auta psila meta tēs alētheias ta prosonta kala tǭ basilei apomnēmoneusai proērēmai. Epei kai tǭ sigēsai auta houtōs onta chrēsta, zēmian krinō mē gnōsthenta tois meth' hēmas. Prōton men gar en basileią techtheis kai trapheis, ouden ek tēs anatrophēs eiche blakōdes; all᾽ houtōs ēn phronimos, hōs tois entynchanousi nomizesthai diapeiran pollōn eilēphenai pragmatōn. Karteros de houtōs ēn, hōs kai kryos kai kauma gennaiōs hypomenein; nēsteuein te tapolla, kai malista tas kaloumenas tetradas kai paraskeuas hēmeras. Kai touto epoiei, akrōs christianizein espoudakōs. Ouk alloiotera de askētēriou katestēse ta basileia. Autos toigaroun tais heautou adelphais orthrizōn, antiphōnous hymnous eis to Theion elege. Dio kai ta hiera Grammata apo stēthous apēngeilen. Entynchanousi goun tois episkopois, hōs hiereus palai kathestōs, ek tōn Graphōn dielegeto. Synēge de kai tas biblous tas hieras, kai hosas hoi hermēneis autōn synegrapsan, mallon ē Ptolemaios ho Philadelphos proteron. To anexikakon kai philanthrōpon, pantas anthrōpous hyperēkontizen. Ioulianos men gar ho basileus, kaiper philosophein epangeilamenos, homōs ouk ēnenke tēn orgēn kata tōn en Antiocheią ainixamenōn auton; alla basanous megistas tǭ Theodōrǭ prosēgagen. Theodosios de polla chairein tois Aristotelous phrasas syllogismois, tēn di' ergōn ēskei philosophian, orgēs te kratōn kai lypēs kai hēdonēs; kai oudena tōn hēdikēkotōn hēmynato. ᾿All' oude holōs auton orgizomenon tis tetheatai. Kai pote tinos tōn gnōrimōn auton eromenou; dia ti mēdena tōn adikountōn thanatǭ pote ezēmiōsas? Eithe, phēsi, dynaton kai tous teleutēsantas ēn epagagein eis tēn zōēn ! Pros allon de peri tou autou erōtēsanta, Ou mega, ephē, oude dyscheres, anthrōpon onta apothanein; hoti mēde Theǭ monǭ ton hapax thanonta, ek metanoias anakalesasthai. Houtō de touto bebaiōs autǭ katōrthōto, hōste ei pote tis axia kephalikēs eplēmmelēse timōrias, oud᾽ achri tēs poleōs tōn pylōn tēn epi thanatǭ apēgeto, kai hē ek tēs philanthrōpias euthys anaklēsis eipeto. Kynēgia de pote en tǭ amphitheatrǭ tēs Kōnstantinou poleōs epitelountos autou, ho dēmos kateboa, deinǭ thēriǭ hena tōn euphyōn parabolōn machesthai. Ho de pros autous, Ouk eidate, ephē, hoti hēmeis philanthrōpōs eithismetha theōrein? Kai touto eipōn, tou loipou ton dēmon philanthrōpōs theasthai epaideusen. Houtō men ēn eusebēs, : hōste pantas tous tǭ Theǭ hierōmenous timąn" exairetōs de ous epynthaneto ep᾽ eulabeią pleon echprepontas. Legetai de hoti tou Chebrōn episkopou en Kōnstantinou polei teleutēsantos, sptagion 4 epizētēsai, kai sphodra errhypōmenon perithalesthai, pisteusas metalathein ti tēs tou teleutēsantos hagiotētos. Dyscheimerou de pote genomenou tou hetous, ta synēthē hōrismena tōn en tǭ hippodromiǭ theamatōn, dia ton dēmon tauta epizētounta, anankaiōs epetelei. Hōs de peplērōmenou andrōn hippodromou epeteinen ho cheimōn, pollou niphetou chatarrhagentos, tote dē tēn heautou gnōmēn ho basileus, hoian eiche peri to Theion, dēlēn kathistēsi, tǭ dēmǭ prosphōnēdia tōn chērychōn᾽ ᾿Alla pollǭ kreisson, ephē, chataphronēsantas tēs theas, koinę̄ pantas litaneusai Theon, hopōs adladeis tou epikeimenou cheimōnos phylachtheiēmen. Kai houpō pan ēreto to epos, syn charą megistę̄ en tǭ hippodromǭ litaneuontes, hymnous symphōnias pantes anepempon tǭ Theǭ. Kai holē men polis mia ekklēsia egeneto. Basileus de mesos exērcheto tōn hymnōn, en idiōtikǭ schēmati poreuomenos, tēs elpidos ouch hēmarten. Ho aēr gar eis͵ to eudieinon metedalleto" ek sitodeias, ē tou Theou philanthrōpia euetērian pareiche tois sympasin. Ei de pote polemos echineito, ton Dadi? tǭ Theǭ prosepheugen, eidōs auton tōn polemōn einai tamian, kai euchē toutous katōrthou. ᾿Auticha goun oligon meta ton pros Persas polemon tou basileōs Onōriou teleutēsantos, en hypateią ᾿Aschlēpiodotou kai €, Marianou, tę̄ pentechaiïdechatę̄ " tou Augoustou mēn nos, hopōs ton tyrannon Iōannēn Theǭ pisteusas etropōsato, diēgēsomai. lxia gar mnēmēs krinō ta tote. genomena. Hoti hoia epi Mōyseōs tois Hebraiois hypērxe tēn Erythran thalassan diathainonai, toiauta kai tois autou stratēgois, hēnika autous epi ton tyrannon epempsen. dia bracheōn echthēsomaai, to megethos autōn, idias pragmateias deomenon, heterois pareis.
But I, neither eager to become known to the emperor nor wishing to make a display of eloquence, have chosen to record, plainly and with truth, the good qualities that belong to the emperor; for I judge it a loss if, by keeping silent about such excellent things, they should not be known to those after us. First, though born and brought up in the palace, he had nothing soft from his upbringing; he was so prudent that those who met him thought he had had experience of many affairs. He was so hardy that he bore both cold and heat nobly, and he fasted often, especially on the days called Wednesday and Friday; and he did this because he was eager to be a Christian in the highest degree. He made the palace no different from a monastery. He himself, rising at dawn with his sisters, recited antiphonal hymns to God. So he could repeat the sacred writings by heart; and meeting with bishops he discussed the Scriptures with them as if he had long been a priest. He collected the sacred books and those that their interpreters had written, more than Ptolemy Philadelphus did before. In forbearance and kindness he surpassed all men. For the emperor Julian, though professing to be a philosopher, could not bear his anger against those at Antioch who taunted him, but inflicted very great tortures on Theodore. But Theodosius, bidding a long farewell to Aristotle's syllogisms, practised the philosophy of deeds, mastering anger, grief and pleasure; and he took revenge on none of those who wronged him. No one ever saw him angry at all. Once, when one of his acquaintances asked him, 'Why have you never punished any wrongdoer with death?', he said, 'Would that it were possible to bring the dead back to life!' To another who asked about the same thing he said, 'It is not a great or a hard thing for a man to die; but it belongs to God alone to call back by repentance one who has once died.' He had so firmly achieved this that if anyone ever committed an offence deserving capital punishment, he was not led to death even as far as the city gates before a recall from his kindness followed at once. Once, when he was holding hunting shows in the amphitheatre of Constantinople, the people shouted that one of the skilled fighters should fight a terrible beast. He said to them, 'Do you not know that we are accustomed to watch with humanity?' And by saying this he taught the people to watch with humanity from then on. He was so pious that he honoured all who were consecrated to God, and especially those he learned were more distinguished for piety. It is said that when the bishop of Hebron died in Constantinople, he asked for his garment of sackcloth and, very dirty as it was, put it on, believing that he would share something of the dead man's holiness. Once, when the year was very stormy, he was obliged to hold the usual appointed shows in the hippodrome because the people demanded them. When the hippodrome was full of men and the storm grew worse, with heavy snow falling, then the emperor made plain the disposition he had toward God, proclaiming to the people through the heralds: 'It is much better to disregard the show and all together to pray to God that we may be kept unharmed from the storm that is upon us.' Hardly had he finished speaking when all, with the greatest joy, praying in the hippodrome, sent up hymns of one voice to God; the whole city became one church. The emperor in the midst led the hymns, going about in the dress of a private person, and he was not disappointed in his hope; for the air changed to fair weather, and instead of a shortage of grain the loving-kindness of God gave everyone an abundant harvest. Whenever war was stirred up, he took refuge with God like David, knowing that he is the dispenser of wars, and by prayer he brought them to a good end. For instance, a little after the war with the Persians, when the emperor Honorius died, in the consulship of Asclepiodotus and Marinianus, on the fifteenth of August, I shall relate how, trusting in God, he routed the usurper John; for I judge what happened then worthy of remembrance. For such things as happened to the Hebrews under Moses when they crossed the Red Sea happened also to his generals when he sent them against the usurper. I shall set this out briefly, leaving its greatness, which needs a work of its own, to others.
Exod 14:21–29 (allusion, high confidence) · 1 Sam 17:47 (echo, low confidence)
Notes and citation
Summary: Socrates praises Theodosius II's piety, fasting, learning, forbearance and refusal to execute, and his turning a stormy day at the hippodrome into common prayer.
- The consulship of Asclepiodotus and Marinianus is 423. Julian's treatment of Theodore at Antioch is told in 3.19.
- 'Like David' is supplied by sense where the scan text lacks a word.
- The comparison with Ptolemy Philadelphus refers to his library at Alexandria.
- The word for the bishop's garment is garbled in the scan; 'garment of sackcloth' is the usual reading.
Topics: Fasting, Prayer, Ethics
Cite (SBL): Socrates, Hist. eccl. 7.22 (PG 67:783–787; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/7-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/7-22
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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.
7.23PG 67:789–791
Τελευτήσαντος δὴ τοῦ βασιλέως Ὁνωρίου, μαθὼν ὁ αὐτοκράτωρ Θεοδόσιος, κρύπτει μὲν τὸ γενόμενον, καὶ ἄλλοτε ἄλλως τοὺς πολλοὺς ἀπεπλάνα. Ὑποπέμπει δὲ λαθραίως στρατιώτην εἰς Σαλῶνας " πόλις δὲ αὕτη τῆς Δαλματίας" ἵνα εἰ συμδῇ τι νεωτερ!σθῆναι περὶ τὰ ἑσπέρια μέρη, μὴ πόῤῥωθεν ὦσιν οἱ ἀμυνόμενοι, Καὶ τοῦτο οὕτως προευτρεπίσας, τότε καταφανῆ τὸν θάνατον τοῦ θείου πεποίηκεν. Ἐν τούτῳ δὲ Ἰωάννης πρωτοστάτης ὧν τῶν βασιλικῶν ὑπογραφέων, μὴ ἐνεγκὼν τὴν εὐτυχίαν ἰδίας ἀξίας, τὴν βασιλείαν ἁρπάζει 5, καὶ πρεσβείας ἀποστέλλει πρὸς τὸν αὐτοκράτορα Θεοδόσιον, δεχθῆναι εἰς βασιλέα δεόμενος. Ὁ δὲ, τοὺς μὲν πρεσθευτὰς εἰς φρουρὰν κατέστησεν " ἐξαποστέλλει δὲ τὸν στρατηλάτην ᾿Αρδαδούριον, ὃς ἐν τῷ Περσιχῷ πολέμῳ τὰ μέγιστα ἠγωνίσατο. Οὗτος εἰς τὰς Σαλῶνας παραγενόμενος, ἔπλει ἐξ αὐτῆς ἐπὶ τὴν ᾿Αχυλήϊαν, καὶ χρῆται τύχῃ καθὼς ἐνομίζετο" ἡ τύχη δὲ ' ὡς ὕστερον ἐδείχθη. ΓΆνεμος γὰρ αἴσιος πνεύσας, εἰς τὰς χεῖρας αὐτὸν ἐνέβαλε τοῦ τυράννου ὃς συλλαδὼν αὐτὸν, ἤλπιξεν εἰς ἀνάγκην χαταστῇσαι τὸν αὗτοκράτορα, ὥστε ψηφίσασθαι καὶ ἀναδεῖξαι αὐτὸν βασιεἰ σώζεσθαι τὸν στρατηλάτην προῃρεῖτο. ᾿Αληθῶς τε ἐν ἀγῶνι ἦν, δ: τε βασιλεὺς ταῦτα πυθόμενος, ὁ ἐπὶ τὸν τύραννον ἀποσταλεὶς στρατιώτης υ, μήτι πάθοι ὑπὸ τοῦ τυράννου ὁ ᾿Αρδαβούριος. "Ασπὰρ δὲ, ὁ τοῦ ᾿Αρδαδουρίου υἱὸς, μαθὼν καὶ τὸν πατέρα παρὰ τοῦ τυράννου κατέχεσθαι, πολλὰς μυριάδας βαρδάρων ἐπὶ συμμαχίᾳ τοῦ τυράννου παρεῖναι εἰδὼς, οὐχ ἔσχεν ὅ τι καὶ πράξειεν. Τότε δὴ καὶ τοῦ θεοφιλοῦς βασιλέως εὐχὴ πάλιν ἐξίσχυσεν. "Αγγελος γὰρ Θεοῦ ἐν σχήματι ποιμένος ὁδηγεῖ τὸν "Ἄσπαρα, καὶ τοὺς σὺν αὐτῷ, καὶ ἄγει διὰ τῆς παρακειμένης τῇ Ῥαδέννῃ λίμνης. Ἐν ταύτῃ γὰρ τῇ πόλει ὁ τύραννος διατρίδων εἶχε τὸν στρατηγόν " ὅθεν οὐδεὶς οὐδὲ πώποτε διαδεδηχέναι ἱστόρητο. Τότε δὴ ὁ Θεὸς τὴν ἄδατον, βατὴν ἀπειργάσατο. Διαθάντῆς ἃ τες γὰρ διὰ ξηρᾶς τὸ τῆς λίμνης ὕδωρ, ἀνεῳὙμένας τάς τε πύλας εὑρόντες τῆς πόλεως, ἐγχρατεῖς τοῦ τυράννου ἐγένοντο. Τότε δὴ ὁ εὐσεδέστατος σιλεὺς, ἣν εἶχε περὶ τὸ Θεῖον εὐλάβειαν ἐπεδείξατο. Ἱπποδρομίας γὰρ ἐπιτελοῦντι, ἐμηνύθη ἀνῃρῆσθαι 379 ὁ τύραννος. Προσφωνεῖ οὖν τῷ δήμῳ" Δεῦρο μᾶλλον εἰ δοκεῖ, ἔφη, παρέντες τὴν τέρψιν, ἐπὶ τὸν εὐκτή— γενόμενοι, εὐχαριστηρίους εὐχὰς τῷ Θεῷ ἀναπέμψωμεν, ἀνθ᾽ ὧν ἡ αὐτοῦ. χεὶρ καθεῖλε τὸν : τύραννον. Ταῦτα εἴρητο" καὶ τὰ μὲν τῆς θέας ἐπέπαυτό τε καὶ ἡμέλητο, Διὰ μέσον δὲ τοῦ ἱπποδρόμου συμφώνως ἅμα αὐτῷ εὐχαριστηρίως ψάλλοντες, , ἐπὶ τὴν ἐκκλησίαν τοῦ Θεοῦ ἐπορεύοντο. Καὶ ὅλη μὲν ἡ πόλις, μία ἐκκλησία ἐγίνετο" ἐν δὲ τῷ εὖχτηρίῳ τόπῳ γενόμενοι, ἐκεῖ διημέρενον.
Teleutēsantos dē tou basileōs Honōriou, mathōn ho autokratōr Theodosios, kryptei men to genomenon, kai allote allōs tous pollous apeplana. Hypopempei de lathraiōs stratiōtēn eis Salōnas " polis de hautē tēs Dalmatias" hina ei symdę̄ ti neōter!sthēnai peri ta hesperia merē, mē porrhōthen ōsin hoi amynomenoi, Kai touto houtōs proeutrepisas, tote kataphanē ton thanaton tou theiou pepoiēken. En toutǭ de Iōannēs prōtostatēs hōn tōn basilikōn hypographeōn, mē enenkōn tēn eutychian idias axias, tēn basileian harpazei 5, kai presbeias apostellei pros ton autokratora Theodosion, dechthēnai eis basilea deomenos. Ho de, tous men prestheutas eis phrouran katestēsen " exapostellei de ton stratēlatēn ᾿Ardadourion, hos en tǭ Persichǭ polemǭ ta megista ēgōnisato. Houtos eis tas Salōnas paragenomenos, eplei ex autēs epi tēn ᾿Achylēïan, kai chrētai tychę̄ kathōs enomizeto" hē tychē de ' hōs hysteron edeichthē. GAnemos gar aisios pneusas, eis tas cheiras auton enebale tou tyrannou hos sylladōn auton, ēlpixen eis anankēn chatastę̄sai ton hautokratora, hōste psēphisasthai kai anadeixai auton basiei sōzesthai ton stratēlatēn proę̄reito. ᾿Alēthōs te en agōni ēn, d: te basileus tauta pythomenos, ho epi ton tyrannon apostaleis stratiōtēs y, mēti pathoi hypo tou tyrannou ho ᾿Ardabourios. "Aspar de, ho tou ᾿Ardadouriou huios, mathōn kai ton patera para tou tyrannou katechesthai, pollas myriadas bardarōn epi symmachią tou tyrannou pareinai eidōs, ouch eschen ho ti kai praxeien. Tote dē kai tou theophilous basileōs euchē palin exischysen. "Angelos gar Theou en schēmati poimenos hodēgei ton "Aspara, kai tous syn autǭ, kai agei dia tēs parakeimenēs tę̄ Rhadennę̄ limnēs. En tautę̄ gar tę̄ polei ho tyrannos diatridōn eiche ton stratēgon " hothen oudeis oude pōpote diadedēchenai historēto. Tote dē ho Theos tēn adaton, batēn apeirgasato. Diathantēs ha tes gar dia xēras to tēs limnēs hydōr, aneǭYmenas tas te pylas heurontes tēs poleōs, enchrateis tou tyrannou egenonto. Tote dē ho eusedestatos sileus, hēn eiche peri to Theion eulabeian epedeixato. Hippodromias gar epitelounti, emēnythē anę̄rēsthai 379 ho tyrannos. Prosphōnei oun tǭ dēmǭ" Deuro mallon ei dokei, ephē, parentes tēn terpsin, epi ton euktē— genomenoi, eucharistērious euchas tǭ Theǭ anapempsōmen, anth᾽ hōn hē autou. cheir katheile ton : tyrannon. Tauta eirēto" kai ta men tēs theas epepauto te kai hēmelēto, Dia meson de tou hippodromou symphōnōs hama autǭ eucharistēriōs psallontes, , epi tēn ekklēsian tou Theou eporeuonto. Kai holē men hē polis, mia ekklēsia egineto" en de tǭ euchtēriǭ topǭ genomenoi, ekei diēmerenon.
When the emperor Honorius died, the emperor Theodosius, on learning it, concealed what had happened and misled most people in one way or another. But he secretly sent a force to Salonae, a city of Dalmatia, so that if any revolt should happen in the western parts, those who would resist it would not be far away. Having prepared this beforehand, he then made his uncle's death known. Meanwhile John, the chief of the imperial secretaries, not bearing the good fortune of his own rank, seized the empire and sent embassies to the emperor Theodosius asking to be received as emperor. He put the envoys under guard and sent the general Ardaburius, who had done very great things in the Persian war. He came to Salonae and sailed from there to Aquileia, and met with ill fortune, as it was thought; but the fortune was good, as was shown later. For a wind blew, favourable in the end, and threw him into the hands of the usurper, who, seizing him, hoped to force the emperor to vote for him and proclaim him emperor, if he chose that the general be kept alive. Truly the emperor, on learning this, was in distress, and so was the army sent against the usurper, lest Ardaburius suffer anything at the usurper's hands. Aspar, the son of Ardaburius, learning that his father was held by the usurper, and knowing that many tens of thousands of barbarians were present as allies of the usurper, did not know what to do. Then again the prayer of the emperor dear to God prevailed. For an angel of God in the form of a shepherd guided Aspar and those with him and led them through the marsh lying by Ravenna, for in that city the usurper was staying and held the general, a marsh through which no one had ever been recorded to pass. Then God made the impassable passable. For crossing the water of the marsh as on dry land, and finding the gates of the city open, they became masters of the usurper. Then the most pious emperor showed the reverence he had toward God. For when he was holding horse races, it was announced to him that the usurper had been killed. So he addressed the people: 'Come, if you please, let us leave our pleasure, go to the house of prayer, and send up prayers of thanksgiving to God, because his hand has brought down the usurper.' So he spoke; and the show was stopped and neglected, and singing thanksgiving in unison with him through the middle of the hippodrome, they went to the church of God. The whole city became one church; and having reached the place of prayer, they spent the day there.
Textual problem in this passage: see the notes.
Exod 14:22 (allusion, medium confidence)
Notes and citation
Summary: After Honorius's death the usurper John seizes the West; Ardaburius is captured, but an angel in the form of a shepherd leads Aspar through the marsh to Ravenna, and Theodosius leads the people in thanksgiving.
- 'Ill' and 'good' in the sentence about Ardaburius's fortune are lost in the scan text and supplied by sense, as are a few other small words.
- Crossing the marsh 'as on dry land' echoes the crossing of the Red Sea (Exod 14:22).
Topics: Prayer
Cite (SBL): Socrates, Hist. eccl. 7.23 (PG 67:789–791; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/7-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/7-23
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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.
7.24PG 67:791
Τοῦ δὲ τυράννου ἀναιρεθέντος, ἔμφροντις ὁ αὐτοκράτωρ Θεοδόσιος, τίνα τῶν ἑσπερίων μερῶν ἀναδείξειε βασιλέα. δὲ ἀνεψιὸς αὑτῷ κομιδῇ νέος, Οὐαλεντινιανὸς ὄνομα, ἐκ Πλακιδίας τῆς αὑτοῦ : θείας γενόμενος " ἥτις θυγάτηρ μὲν ἣν Θεοδοσίου τοῦ : μεγάλου βασιλέως, ᾿Αρκαδίου δὲ καὶ ᾿Ονωρίου τῶν δύο Αὐγούστων ἀδελφή. Πατρὸς δὲ ἣν ὁ Οὐαλεντινια᾿ νὸς Κωνσταντίον, ὃς ὑπὸ ᾿θνωρίου βασιλεὺς ἀνσδειχθεὶς, βραχὺν αὐτῷ χρόνον συμδασιλεύσας , εὐθὺς ἐτελεύτησε. Τοῦτον τὸν ἀνεψιὸν Καίσαρα στήσας ἐπὶ ἑσπέρια μέρη ἀνέπεμψε, τῇ μητρὶ “αὐτοῦ Πλαχιδίᾳ τὴν φροντίδα τῶν πραγμάτων ἐπιτρέψας. Σπεύδων δὲ καὶ αὐτὸς χαταλαδεῖν τὴν λίαν, ὥστε τὸν μὲν ἀνεψιὸν ἀναγορεῦσαι βασιλέα, παρὡν δὲ τῇ αὐτοῦ φρονήσει παιδεῦσαι τοὺς ἐκεῖ, μὴ ὑπονεύειν τοῖς τυράννοις ῥᾳδίως " ἄχρι τῆς Θεσσαλονίκης γενόμενος, ὑπ᾽ ἀῤῥωστίας διεχωλύθη. Πέμψας ; οὖν τὸν βασιλικὸν στέφανον τῷ ἀνεψιῷ διὰ τοῦ Πατριχίον Ἡλίωνος, αὑτὸς ἐπὶ τὴν Κωνσταντίνου πόλιν ἐξυπέστρεψεν, ᾿Αλλὰ περὶ μὲν τούτων, ἐξαρκεῖν ἐγοῦμαι τὴν διήνησιν.
Tou de tyrannou anairethentos, emphrontis ho autokratōr Theodosios, tina tōn hesperiōn merōn anadeixeie basilea. de anepsios hautǭ komidę̄ neos, Oualentinianos onoma, ek Plakidias tēs hautou : theias genomenos " hētis thygatēr men hēn Theodosiou tou : megalou basileōs, ᾿Arkadiou de kai ᾿Onōriou tōn dyo Augoustōn adelphē. Patros de hēn ho Oualentinia᾿ nos Kōnstantion, hos hypo ᾿thnōriou basileus ansdeichtheis, brachyn autǭ chronon symdasileusas , euthys eteleutēse. Touton ton anepsion Kaisara stēsas epi hesperia merē anepempse, tę̄ mētri “autou Plachidią tēn phrontida tōn pragmatōn epitrepsas. Speudōn de kai autos chataladein tēn lian, hōste ton men anepsion anagoreusai basilea, parōn de tę̄ autou phronēsei paideusai tous ekei, mē hyponeuein tois tyrannois rhądiōs " achri tēs Thessalonikēs genomenos, hyp᾽ arrhōstias diechōlythē. Pempsas ? oun ton basilikon stephanon tǭ anepsiǭ dia tou Patrichion Hēliōnos, hautos epi tēn Kōnstantinou polin exypestrepsen, ᾿Alla peri men toutōn, exarkein egoumai tēn diēnēsin.
When the usurper had been killed, the emperor Theodosius was anxious about whom to proclaim emperor of the western parts. He had a very young cousin named Valentinian, the son of Placidia his aunt, who was the daughter of the great emperor Theodosius and sister of the two Augusti Arcadius and Honorius. Valentinian's father was Constantius, who had been proclaimed emperor by Honorius and, having reigned with him a short time, soon died. Making this cousin Caesar, he sent him to the western parts, entrusting the care of affairs to his mother Placidia. Hastening himself to reach Italy, so as to proclaim his cousin emperor and, being present, to teach the people there by his own prudence not to give way readily to usurpers, he came as far as Thessalonica and was prevented by illness. So, sending the imperial crown to his cousin by the patrician Helion, he himself returned to Constantinople. But I think this account of these things enough.
Notes and citation
Summary: Theodosius II makes his young cousin Valentinian III Caesar and sends him west with his mother Placidia; falling ill at Thessalonica, he sends him the imperial crown.
Cite (SBL): Socrates, Hist. eccl. 7.24 (PG 67:791; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/7-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/7-24
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-socrates-historia-7-24) · 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.
7.25PG 67:793–797
᾿Αττικὸς δὲ ὁ ἐπίσκοπος, θαυμαστῶς πως τὰ τῶν ἐκκλησιῶν ηὔξησε πράγματα· φρονήσει μὲν αὐτὰ διοικῶν · ταῖς διδασκαλίαις δὲ τὸν λαὸν ἐπὶ τὴν ἀρετὴν προτρέπων. Συνιδὼν δὲ διαιρουμένην τὴν Ἐκκλησίαν διὰ τὸ τοὺς Ἰωαννίτας ἔξω αὐτῆς συνάγεσθαι, μνείαν Ἰωάννου ἐν ταῖς εὐχαῖς ἐκέλευσε ποιεῖσθαι, ὡς καὶ τῶν ἄλλων ἐπισκόπων τῶν κεκοιμημένων εἰώθει γίνεσθαι, διατοῦτο πολλοὺς ἐπανελθεῖν εἰς τὴν Ἐκκλησίαν ἐλπίσας. Οὕτω δὲ ἦν μεταδοτικός, ὡς μὴ μόνον τῶν ἐν ταῖς αὐτοῦ παροικίαις πτωχῶν προνοεῖν, ἀλλὰ καὶ ταῖς ἀστυγείτοσι τῶν πόλεων χρήματα πέμπειν πρὸς παραμυθίαν τῶν δεομένων. Καλλιοπίῳ γοῦν πρεσβυτέρῳ τῆς Νικαέων Ἐκκλησίας, τριακοσίους ἀποστείλας χρυσίνους, τάδε ἀπέστείλε • Καλλιοπίῳ Ἀττικὸς ἐν Κυρίῳ χαίρειν. • Ἔμαθον μυρίους ἐν τῇ πόλει πεινῶντας δεῖσθαι τοῦ παρὰ τῶν εὐσεβούντων ἐλέου. Μυρίους δὲ λέγω, τὸ πλῆθος, οὐ τὸν ἀκριβῆ δηλῶν ἀριθμόν. Ἐπεὶ τοίνυν αὐτὸς μὲν ἔχω λαβὼν ἀριθμὸν παρὰ τοῦ δαψιλεῖ τῇ χειρὶ διδόντος τοῖς οἰκονομοῦσι καλῶς, συμβαίνει δὲ τινας ἀπορεῖσθαι δοκιμασίας χάριν τῶν ἐχόντων μὲν, μὴ παρεχόντων δὲ τούτοις, λαβών, ὦ φίλη μοι κεφαλὴ, τούτους τοὺς τριακοσίους χρυσίνους, ἀνάλωσων ὅπως ἂν θελήσῃς. Βουλήσῃ δὲ που πάντως τοῖς – αἰσχυνομένοις τὴν αἴτησιν, ἀλλ᾽ οὐχὶ τοῖς ἐμπορίαν διὰ βίου τὴν γαστέρα προτεθεικόσι. Διδοὺς τοίνυν, μηδὲ θρησκείαν λογίσῃ κατὰ τοῦτο τὸ μέρος, ἑνὸς καὶ μόνου γενόμενος, τοῦ τρέφειν τοὺς πεινῶντας, ἀλλὰ μὴ λογιστεύειν τοὺς τὸν ἡμέτερον τρόπον μὴ φρονοῦντας. » Οὕτω μὲν δὴ τῶν δεομένων καὶ πόῤῥωθεν ὄντων ἐφρόντιζεν · οὐ μὴν ἀλλὰ καὶ τὰς δεισιδαιμονίας τινῶν ἐκκόπτειν ἐσπούδαζεν. Πυθόμενος γοῦν ποτε τοὺς διὰ τὸ Ἰουδαϊκὸν Πάσχα Ναυατιανῶν χωρισθέντας, τὸ σῶμα τοῦ Σαδθατίου τῆς Ῥόδου Θεραπείαν μεταχομίσαντας, αὐτῇ γὰρ τῇ νήσῳ περιορισθεὶς ἐτελεύτησε, καὶ θάψαντας, ἐπὶ τῷ τάφῳ εὔχεσθαι, πέμψας διὰ τῆς νυκτὸς εἰς ἕτερον τάφον τὸ τοῦ Σαῦθατίον σῶμα χρυδῆναι ἐκέλευσεν. Οἱ δὲ συνήθως ἐλθόντες, καὶ ἀνορωρυγμένον τὸν τάφον εὑρόντες, τοῦ λοιποῦ σέβειν τὸν τάφον ἐπαύσαντο. δὲ περὶ τὴν θέσιν τῶν ὀνομάτων φιλόχαλος. γοῦν ἐπὶ τῷ στόματι τοῦ Εὐξείνου Πόντου κείμενον, ἐξ ἀρχαίου τε Φαρμαχέα καλούμενον,. θεραπείας ὠνόμασεν, ἵνα μὴ τὰς συνάξεις ἐκεῖ ποιούμενος, δυσφήμῳ ὀνόματι ὀνομάζῃ τὸν τόπον. Καὶ ἄλλο δὲ προάστειον τῆς Κωνσταντίνου πόλεως ᾿Αργυρόπολιν ὠνόμασεν, ἐξ αἰτίας τοιαύτης" Χρυσόπολις ἐπίνειον ἀρχαϊόν ἐστιν, ὃ κεῖται μὲν ἐν ἀρχῇ τοῦ Βοσπόρου. Μέμνηνται δὲ αὐτοῦ πολλοὶ τῶν παλαιῶν συγγραφέων, καὶ Στράδων τε, καὶ ὁ Δαμασχηνὸς Νιχόλαος, καὶ ὁ ἐν λόγοις τε θαυμαστὸς Ξενοφῶν, τε τῇ ἕκτῃ τῆς Κύρου ἀναδάσεως, καὶ ἐν τῇ πρώτῃ τῶν ᾿Ε.11ηγικῶν φησὶ περὶ αὐτῆς, ὅτι ᾿Αλχιδιάδης ἀποτειχίσας αὐτὴν, δεχατευτήριον ἐν αὑτῇ κατέστησε. Τὰς γὰρ δεχάτας οἱ ἀπὸ τοῦ Πόντου πλέοντες ἐν αὐτῇ παρεῖχον. Κατἰδὼν οὖν ὁ ᾿Αττικὸς τὸν καταντικρὺ Χρυσοπόλεως τόπον εὐτερπῇ τυγχάνοντα, πρέπειν ἔφη, τοῦτον γυρόπολιν ὀνομάζεσθαι, καὶ ῥηθεὶς ὁ λόγος, εὐθὺς τὴν ἐπωνυμίαν ἐκράτυνεν. Τινῶν δὲ λεγόντων πρὸς αὐτὸν, μὴ ὀφείλειν Νανατιανοὺς ἔνδον συνάγειν τῶν πόλεων, Οὐχ οἴδατε, εἶπεν, ὅσα ἡμῖν διωχομένοις ἐπὶ Κωνσταντίου καὶ Οὐάλεντος συμπεπόνθασιν ; ἄλλως τε, ( ἔφη, μάρτυρες τῆς πίστεως ἡμῶν χαθεστήχασι. Πάλαι τῆς Ἐκκλησίας χωρισθέντες, οὐδὲν περὶ τὴν πίστιν ἐχαινοτόμησαν. Ἐν Νικαίᾳ δέ ποτε διὰ χειροτονίαν ἐπισκόπου γενόμενος, ᾿Ασχληπιάδην το τὸν ἐκεῖ Νανατιανῶν ἐπίσκοπον γηραιὸν ὄντα ἰδὼν, ἠρώτησε, Πόσους ἐνιαυτοὺς ἐπίσκοπος ὧν τυγχάνεις ; τοῦ δὲ πεντήκοντα εἰπόντος, Εὐδαίμων, ἔφη, τυγχάνεις, ὦ ἄνθρωπε, τοσούτου χρόνον καλοῦ ἔργου ἐπιμελούμενος. Πρὸς δὲ τὸν αὐτὸν ᾿Ασχληπιάδην ἔφη, τὸν μὲν Ναύατον ἐπαινῶ " τοὺς Νανατιανοὺς δὲ οὐχ ἀποδέχομαι. Ξενοφωνηθεὶς δὲ ὁ ᾿Ασγληπιάδης, Πῶς τοῦτο, ἔφη, λέγεις, ἐπίσκοπε; Ἐχεῖνον μὲν, ἔφη ὁ ᾿Αττικὸς, ἐπαινῶ, ὅτι τοῖς ἐπιθύσασι κοινωνῆσαι οὐχ εἵλετο. Τοῦτο γὰρ ἂν καὶ αὐτὸς καὶ ἐγὼ ἐποίησα. Τοὺς δὲ Νανατιανοὺς οὐχ ἐπαινῶ, ὅτι περὶ εὐτελῶν Ὁ πταισμάτων, τῆς κοινωνίας τοὺς λαϊκοὺς ἀποχλείουσι. Πρὸς ταῦτα ὁ ᾿Ασχληπιάδης, Ἐκτὸς, ἔφη, τοῦ ἐπιθῦσαι, ἄλλαι πολλαὶ τὰς Γραφὰς εἰσὶν ἅμαρτίαι πρὸς θάνατον, δι᾽ ἃς ὑμεῖς μὲν πρὸς τοὺς κληρικοὺς, ἡμεῖς δὲ τοὺς λαϊκοὺς ἀποχλείομεν, Θεῷ μόνῳ τὴν συγχώρησιν αὐτῶν ἐπιτρέποντες ^. Προέγνω δὲ Ἀττικὸς καὶ τὴν ἑαυτοῦ τελευτήν. Ἀναχωρῶν γοῦν τῆς Νικαίας, πρὸς Καλλιόπιον τὸν ἐκεῖ πρεσβύτερον, Σπεῦδε, ἔφη, πρὸ φθινοπώρου ἐπὶ τὴν Κωνσταντίνου πόλιν με αὖθις ζῶντα θεάσασθαι. Εἰ γὰρ βραδύνεις, οὐ καταλήψῃ με. Καὶ τοῦτο εἰπὼν, οὐ διήμαρτεν· ἐν γὰρ τῷ εἰκοστῷ πρώτῳ ἔτει · τῆς ἐπισκοπῆς ἑαυτοῦ, τῇ δεκάτῃ τοῦ Ὀκτωβρίου μηνὸς ἐτελεύτησεν, ἐν ὑπατείᾳ Θεοδοσίου τὸ ἑνδέκατον καὶ Οὐαλεντινιανοῦ Καίσαρος τὸ πρῶτον. Ὁ μέντοι βασιλεὺς Θεοδόσιος ἐκ τῆς Θεσσαλονίκης ὑποστρέψας, τὴν ἐκκομιδὴν αὐτοῦ οὐ κατέλαβεν· ἔφθασε γὰρ πρὸ μιᾶς ἡμέρας τῆς εἰσόδου τοῦ αὐτοκράτορος, Αττικὸς παραδοθεὶς τῇ ταφῇ. Οὐκ εἰς μακρὰν δὲ καὶ ἀναγόρευσις τοῦ νέου Οὐαλεντινιανοῦ ἐμηνύθη, περὶ τὴν τρίτην καὶ εἰκάδα τοῦ αὐτοῦ μηνὸς Ὀκτωβρίου.
᾿Attikos de ho episkopos, thaumastōs pōs ta tōn ekklēsiōn ēuxēse pragmata; phronēsei men auta dioikōn ; tais didaskaliais de ton laon epi tēn aretēn protrepōn. Synidōn de diairoumenēn tēn Ekklēsian dia to tous Iōannitas exō autēs synagesthai, mneian Iōannou en tais euchais ekeleuse poieisthai, hōs kai tōn allōn episkopōn tōn kekoimēmenōn eiōthei ginesthai, diatouto pollous epanelthein eis tēn Ekklēsian elpisas. Houtō de ēn metadotikos, hōs mē monon tōn en tais autou paroikiais ptōchōn pronoein, alla kai tais astygeitosi tōn poleōn chrēmata pempein pros paramythian tōn deomenōn. Kalliopiǭ goun presbyterǭ tēs Nikaeōn Ekklēsias, triakosious aposteilas chrysinous, tade apesteile • Kalliopiǭ Attikos en Kyriǭ chairein. • Emathon myrious en tę̄ polei peinōntas deisthai tou para tōn eusebountōn eleou. Myrious de legō, to plēthos, ou ton akribē dēlōn arithmon. Epei toinyn autos men echō labōn arithmon para tou dapsilei tę̄ cheiri didontos tois oikonomousi kalōs, symbainei de tinas aporeisthai dokimasias charin tōn echontōn men, mē parechontōn de toutois, labōn, ō philē moi kephalē, toutous tous triakosious chrysinous, analōsōn hopōs an thelēsę̄s. Boulēsę̄ de pou pantōs tois – aischynomenois tēn aitēsin, all᾽ ouchi tois emporian dia biou tēn gastera protetheikosi. Didous toinyn, mēde thrēskeian logisę̄ kata touto to meros, henos kai monou genomenos, tou trephein tous peinōntas, alla mē logisteuein tous ton hēmeteron tropon mē phronountas. » Houtō men dē tōn deomenōn kai porrhōthen ontōn ephrontizen ; ou mēn alla kai tas deisidaimonias tinōn ekkoptein espoudazen. Pythomenos goun pote tous dia to Ioudaïkon Pascha Nauatianōn chōristhentas, to sōma tou Sadthatiou tēs Rhodou Therapeian metachomisantas, autę̄ gar tę̄ nēsǭ perioristheis eteleutēse, kai thapsantas, epi tǭ taphǭ euchesthai, pempsas dia tēs nyktos eis heteron taphon to tou Sauthation sōma chrydēnai ekeleusen. Hoi de synēthōs elthontes, kai anorōrygmenon ton taphon heurontes, tou loipou sebein ton taphon epausanto. de peri tēn thesin tōn onomatōn philochalos. goun epi tǭ stomati tou Euxeinou Pontou keimenon, ex archaiou te Pharmachea kaloumenon,. therapeias ōnomasen, hina mē tas synaxeis ekei poioumenos, dysphēmǭ onomati onomazę̄ ton topon. Kai allo de proasteion tēs Kōnstantinou poleōs ᾿Argyropolin ōnomasen, ex aitias toiautēs" Chrysopolis epineion archaïon estin, ho keitai men en archę̄ tou Bosporou. Memnēntai de autou polloi tōn palaiōn syngrapheōn, kai Stradōn te, kai ho Damaschēnos Nicholaos, kai ho en logois te thaumastos Xenophōn, te tę̄ hektę̄ tēs Kyrou anadaseōs, kai en tę̄ prōtę̄ tōn ᾿E.11ēgikōn phēsi peri autēs, hoti ᾿Alchidiadēs apoteichisas autēn, dechateutērion en hautę̄ katestēse. Tas gar dechatas hoi apo tou Pontou pleontes en autę̄ pareichon. Katidōn oun ho ᾿Attikos ton katantikry Chrysopoleōs topon euterpę̄ tynchanonta, prepein ephē, touton gyropolin onomazesthai, kai rhētheis ho logos, euthys tēn epōnymian ekratynen. Tinōn de legontōn pros auton, mē opheilein Nanatianous endon synagein tōn poleōn, Ouch oidate, eipen, hosa hēmin diōchomenois epi Kōnstantiou kai Oualentos sympeponthasin ? allōs te, ( ephē, martyres tēs pisteōs hēmōn chathestēchasi. Palai tēs Ekklēsias chōristhentes, ouden peri tēn pistin echainotomēsan. En Nikaią de pote dia cheirotonian episkopou genomenos, ᾿Aschlēpiadēn to ton ekei Nanatianōn episkopon gēraion onta idōn, ērōtēse, Posous eniautous episkopos hōn tynchaneis ? tou de pentēkonta eipontos, Eudaimōn, ephē, tynchaneis, ō anthrōpe, tosoutou chronon kalou ergou epimeloumenos. Pros de ton auton ᾿Aschlēpiadēn ephē, ton men Nauaton epainō " tous Nanatianous de ouch apodechomai. Xenophōnētheis de ho ᾿Asglēpiadēs, Pōs touto, ephē, legeis, episkope? Echeinon men, ephē ho ᾿Attikos, epainō, hoti tois epithysasi koinōnēsai ouch heileto. Touto gar an kai autos kai egō epoiēsa. Tous de Nanatianous ouch epainō, hoti peri eutelōn Ho ptaismatōn, tēs koinōnias tous laïkous apochleiousi. Pros tauta ho ᾿Aschlēpiadēs, Ektos, ephē, tou epithysai, allai pollai tas Graphas eisin hamartiai pros thanaton, di᾽ has hymeis men pros tous klērikous, hēmeis de tous laïkous apochleiomen, Theǭ monǭ tēn synchōrēsin autōn epitrepontes ^. Proegnō de Attikos kai tēn heautou teleutēn. Anachōrōn goun tēs Nikaias, pros Kalliopion ton ekei presbyteron, Speude, ephē, pro phthinopōrou epi tēn Kōnstantinou polin me authis zōnta theasasthai. Ei gar bradyneis, ou katalēpsę̄ me. Kai touto eipōn, ou diēmarten; en gar tǭ eikostǭ prōtǭ etei ; tēs episkopēs heautou, tę̄ dekatę̄ tou Oktōbriou mēnos eteleutēsen, en hypateią Theodosiou to hendekaton kai Oualentinianou Kaisaros to prōton. Ho mentoi basileus Theodosios ek tēs Thessalonikēs hypostrepsas, tēn ekkomidēn autou ou katelaben; ephthase gar pro mias hēmeras tēs eisodou tou autokratoros, Attikos paradotheis tę̄ taphę̄. Ouk eis makran de kai anagoreusis tou neou Oualentinianou emēnythē, peri tēn tritēn kai eikada tou autou mēnos Oktōbriou.
Atticus the bishop increased the affairs of the churches in a wonderful way, administering them with prudence and urging the people to virtue by his teaching. Seeing the church divided because the Johannites assembled outside it, he ordered that John be commemorated in the prayers, as was customary for the other bishops who had fallen asleep, hoping that for this reason many would return to the church. He was so generous that he not only provided for the poor in his own dioceses but also sent money to the neighbouring cities for the relief of the needy. To Calliopius, a presbyter of the church of the Nicaeans, he sent three hundred gold pieces with this letter: 'Atticus to Calliopius, greeting in the Lord. I have learned that there are ten thousand in your city hungry and in need of mercy from the pious. I say ten thousand meaning the multitude, not indicating the exact number. Since then I myself hold a sum received from him who gives with a generous hand to those who administer well, and it happens that some are in want for the testing of those who have but do not give to them, take, my dear friend, these three hundred gold pieces and spend them as you will. You will surely wish to give to those ashamed to ask, and not to those who have made their belly a trade all their life. In giving, do not take account of religion in this matter, being concerned with one thing only, to feed the hungry, and not to examine those who do not think as we do.' So he cared for those in need even far away. He was also eager to cut out the superstitions of some. Learning once that those who had separated from the Novatians over the Jewish Passover had brought the body of Sabbatius from Rhodes, for he had died in exile on that island, had buried it, and were praying at the tomb, he sent by night and ordered the body of Sabbatius to be hidden in another tomb. When they came as usual and found the tomb dug up, from then on they ceased to venerate the tomb. He was also fond of fitting names. A place lying at the mouth of the Euxine Sea, from of old called Pharmaceus, he named Therapeia, so that, when holding assemblies there, he might not call the place by an ill-omened name. He named another suburb of Constantinople Argyropolis for the following reason. Chrysopolis is an ancient harbour lying at the beginning of the Bosporus. Many of the old writers mention it, Strabo and Nicolaus of Damascus, and Xenophon, admirable in letters, who in the sixth book of the Anabasis of Cyrus and in the first of the Hellenica says of it that Alcibiades walled it off and set up a toll-house in it; for those sailing from the Pontus paid the tenths there. Atticus, seeing that the place opposite Chrysopolis was delightful, said it was fitting that it be called Argyropolis; and the saying at once established the name. When some said to him that the Novatians ought not to assemble within the cities, he said, 'Do you not know how much they suffered with us when we were persecuted under Constantius and Valens? Besides,' he said, 'they are witnesses to our faith; though separated from the church long ago, they have made no innovation in the faith.' Once at Nicaea for the ordination of a bishop, seeing Asclepiades, the Novatian bishop there, who was old, he asked, 'How many years have you been a bishop?' When he said fifty, he said, 'You are blessed, man, to have cared for so good a work for so long a time.' To the same Asclepiades he said, 'I praise Novatus, but I do not approve the Novatians.' Asclepiades, surprised, said, 'How do you say this, bishop?' 'I praise him,' said Atticus, 'because he would not communicate with those who had sacrificed; I would have done the same myself. But I do not praise the Novatians, because they shut laypeople out of communion for trivial faults.' To this Asclepiades said, 'Besides sacrificing, there are many other sins unto death according to the Scriptures, for which you shut out the clergy, but we the laity too, leaving their forgiveness to God alone.' Atticus also foreknew his own death. When leaving Nicaea, he said to Calliopius, the presbyter there, 'Hasten to see me alive again in Constantinople before autumn; for if you delay, you will not find me.' And in saying this he was not mistaken; for in the twenty-first year of his episcopate, on the tenth of October, he died, in the consulship of Theodosius for the eleventh time and Valentinian Caesar for the first time. The emperor Theodosius, returning from Thessalonica, did not arrive in time for his funeral, for Atticus had been buried one day before the emperor's entry. Not long after, the proclamation of the young Valentinian was announced, about the twenty-third of the same month of October.
1 John 5:16 (allusion, high confidence) · Phil 3:19 (echo, low confidence)
Notes and citation
Summary: Atticus restores John Chrysostom's name to the commemorations, sends alms beyond his see with a letter to Calliopius, renames places, defends the Novatians, and dies in 425.
- Atticus's letter to Calliopius of Nicaea is quoted in full.
- The consulship of Theodosius (eleventh time) and Valentinian Caesar (first) is 425.
- Xenophon, Anabasis 6.6.38 and Hellenica 1.1.22; Strabo and Nicolaus of Damascus are cited by Socrates without locator. 'Sins unto death' is from 1 John 5:16.
- The word 'Therapeia' also appears in the scan text in the sentence about Sabbatius's body, apparently displaced; it is translated only in the sentence on place-names.
Extrabiblical texts: Strabo, Geogr. (Strabo, Geography; echo)
Topics: Church office, Ethics, Heresy
Cite (SBL): Socrates, Hist. eccl. 7.25 (PG 67:793–797; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/7-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/7-25
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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.
7.26PG 67:799
Ἐγένετο δὲ μετὰ τὴν τελευτὴν Ἀττικοῦ πολλὴ φιλονεικία περὶ χειροτονίας ἐπισκόπου, ἄλλων ἄλλον ζητούντων. Τινὲς μὲν γὰρ, φησὶ, Φίλιππον τὸν πρεσβύτερον ἐζήτουν· τινὲς δὲ Πρόκλον· καὶ οὗτος δὲ πρεσβύτερος ἦν. Κοινῇ δὲ πᾶς ὁ λαὸς ἐπάθει γίνεσθαι Σισίννιον, ὅς τις πρεσβύτερος μὲν ἦν καὶ αὐτός. Ἐν οὐδεμιᾷ δὲ τῶν ἐντὸς τῆς πόλεως ἐκκλησιῶν ἑτέτακτο, ἀλλ' ἐν προαστείῳ τῆς Κωνσταντίνου πόλεως, ᾧ ἑπώνυμον Ελαία, τὴν ἱερωσύνην ἐκεκλήρωτο· ὅπερ καταντικρὺ μὲν κεῖται τῆς πόλεως· ἐν αὐτῷ δὲ ἐξ ἔθους ἡ ἀναλήψιμος τοῦ Σωτῆρος ἐπιτελεῖται πάνδημος ἑορτή. Πόθον δὲ εἶχον τοῦ ἀνδρὸς Β΄ πάντες οἱ λαϊκοὶ, ὅτι ἐπ᾿ εὐλαβείᾳ περιβόητος ἦν, καὶ μάλιστα ὅτι τοὺς πτωχοὺς ὑπὲρ δύναμιν ἐσπούδαζεν. Κατεκράτησεν οὖν ἡ τῶν λαϊκῶν· σπουδή · καὶ χειροτονεῖται Σισίννιος τῇ εἰκάδι ὀγδόῃ τοῦ Φεβρουαρίου μηνὸς, τῇ ἐξῆς ὑπατείᾳ, ἥτις ἦν Θεοδοσίου τὸ δωδέκατον καὶ Οὐαλεντινιανοῦ τοῦ Νεωτέρου Αὐγούστου τὸ δεύτερον. Ἐπὶ τούτῳ Φίλιππος ὁ πρεσβύτερος, ὅτι αὐτοῦ προεκρίθη ἕτερος, πολλὰ τῆς χειροτονίας καθήψατο ἐν τῇ πεπονημένῃ αὐτῷ Χριστιανικῇ Ἱστορίᾳ, διαβάλλων καὶ τὸν χειροτονηθέντα, καὶ τοὺς χειροτονήσαντας, καὶ πολλῷ πλέον τοὺς λαϊκούς· τοιαῦτά τε εἶπεν, οἷα οὐκ ἂν ἑλοίμην παραδοῦναι γραφῇ, ἐπεὶ κἀκεῖνον οὐκ ἀποδέχομαι τῆς προπετείας, τοιαῦτα γραφῇ παραδοῦναι τολμήσαντα. • Μικρὰ δὲ περὶ αὐτοῦ εἰπεῖν, οὐκ ἄκαιρον εἶναι ἡγοῦμαι.
Egeneto de meta tēn teleutēn Attikou pollē philoneikia peri cheirotonias episkopou, allōn allon zētountōn. Tines men gar, phēsi, Philippon ton presbyteron ezētoun; tines de Proklon; kai houtos de presbyteros ēn. Koinę̄ de pas ho laos epathei ginesthai Sisinnion, hos tis presbyteros men ēn kai autos. En oudemią de tōn entos tēs poleōs ekklēsiōn hetetakto, all' en proasteiǭ tēs Kōnstantinou poleōs, hǭ hepōnymon Elaia, tēn hierōsynēn ekeklērōto; hoper katantikry men keitai tēs poleōs; en autǭ de ex ethous hē analēpsimos tou Sōtēros epiteleitai pandēmos heortē. Pothon de eichon tou andros B΄ pantes hoi laïkoi, hoti ep᾿ eulabeią periboētos ēn, kai malista hoti tous ptōchous hyper dynamin espoudazen. Katekratēsen oun hē tōn laïkōn; spoudē ; kai cheirotoneitai Sisinnios tę̄ eikadi ogdoę̄ tou Phebrouariou mēnos, tę̄ exēs hypateią, hētis ēn Theodosiou to dōdekaton kai Oualentinianou tou Neōterou Augoustou to deuteron. Epi toutǭ Philippos ho presbyteros, hoti autou proekrithē heteros, polla tēs cheirotonias kathēpsato en tę̄ peponēmenę̄ autǭ Christianikę̄ Historią, diaballōn kai ton cheirotonēthenta, kai tous cheirotonēsantas, kai pollǭ pleon tous laïkous; toiauta te eipen, hoia ouk an heloimēn paradounai graphę̄, epei kakeinon ouk apodechomai tēs propeteias, toiauta graphę̄ paradounai tolmēsanta. • Mikra de peri autou eipein, ouk akairon einai hēgoumai.
After the death of Atticus there was much contention over the ordination of a bishop, different people seeking different men. Some sought Philip the presbyter, others Proclus, who was also a presbyter. But the whole people in common longed for Sisinnius to be made bishop. He too was a presbyter, but was not assigned to any of the churches within the city; he had received the priesthood in a suburb of Constantinople called Elaea, which lies opposite the city, where by custom the public feast of the Saviour's Ascension is celebrated. All the laity longed for the man because he was famous for piety, and above all because he cared for the poor beyond his means. So the zeal of the laity prevailed, and Sisinnius was ordained on the twenty-eighth of February, in the next consulship, which was that of Theodosius for the twelfth time and Valentinian the Younger, Augustus, for the second. At this Philip the presbyter, because another had been preferred to him, attacked the ordination at length in the Christian History he had laboured on, disparaging the one ordained, those who ordained him, and much more the laity; and he said such things as I would not choose to hand down in writing, since I do not approve his rashness in daring to hand such things down in writing. I think it not out of place to say a little about him.
Notes and citation
Summary: After a contested vacancy, the laity secure the ordination of the presbyter Sisinnius in 426; the disappointed Philip of Side attacks the choice in his history.
- The consulship of Theodosius (twelfth time) and Valentinian (second) is 426. Philip's Christian History survives only in fragments.
Topics: Church office
Cite (SBL): Socrates, Hist. eccl. 7.26 (PG 67:799; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/7-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/7-26
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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.
7.27PG 67:799–801
Φίλιππος Σιδίτης μὲν ἦν τὸ γένος. Σίδη δὲ πόλις τῆς Παμφυλίας, ἀφ᾿ ἧς ὥρμητο καὶ Τρώϊλος ὁ σοφιστὴς, οὗ καὶ συγγενῆ ἑαυτὸν εἶναι ἐσεμνύνετο. Διάκονος δὲ ἦν, ἐπεὶ τὰ πολλὰ τῷ ἐπισκόπῳ Ἰωάννῃ συνῆν. Ἐφιλοπόνει δὲ καὶ περὶ λόγους, καὶ πολλὰ καὶ παντοῖα βιβλία συνῆγε. Ζηλώσας δὲ τὸν ᾿Ασιανὸν τῶν λόγων χαρακτῆρα, πολλὰ συνέγραφε, τά τε τοῦ βασιλέως Ἰουλιανοῦ βιβλία ἀνασκευάζων. Καὶ Χριστιανικὴν Ἱστορίαν συνέθηκεν, ἣν ἐν τριάκοντα ἓξ βιβλίοις διεῖλεν. Ἕκαστον δὲ βιβλίον εἶχε τόμους ῃ πολλοὺς, ὡς τοὺς πάντας ἐγγὺς εἶναι χιλίους. Ὑπό θεσις δὲ ἑκάστου τόμου ἰσάζει τῷ τόμῳ. Τὴν μὲν οὖν πραγματείαν ταύτην, οὐκ Ἐκκλησιαστικὴν Ἱστορίαν, ἀλλὰ Χριστιανικὴν ἐπέγραψεν. Πολλὰς δὲ συνεισφέρει ὕλας εἰς αὐτὴν, δεικνύναι βουλόμενος, μὴ ἀπείρως ἔχειν ἑαυτὸν τῶν φιλοσόφων παιδευμάτων. Διὸ καὶ συνεχῶς γεωμετρικῶν τε καὶ ἀστρονομικῶν καὶ ἀριθμητικῶν καὶ μουσικῶν θεωρήμάτων ποιεῖται μνήμην· ἐκφράσεις τε λέγων νήσων, καὶ ὀρέων, καὶ δένδρων, καὶ ἄλλων τινῶν εὐτελῶν. Δι' ὧν καὶ χαύνην τὴν πραγματείαν εἰργάσατο· διὸ καὶ, ὡς νομίζω, ἀχρείαν αὐτὴν καὶ ἰδιώταις καὶ εὐπαιδεύτοις πεποίηκεν. Οἱ ἰδιῶται μὲν γὰρ τὸ κεκομψευμένον τῆς φράσεως ἰδεῖν οὐκ ἰσχύουσιν · οἱ δὲ εὐπαίδευτοι, τῆς ταυτολογίας καταγινώσκουσιν. Ἀλλ᾿ ἕκαστος μὲν περὶ τῶν βιβλίων ὡς ἔχει γνώμης κρινέτω δ · ἐγὼ δὲ ἐκεῖνό φημι, ὅτι τοὺς χρόνους τῆς ἱστορίας συγχέει. Μνημονεύσας γὰρ τῶν τοῦ αὐτοκράτορος Θεοδοσίου χρόνων, αὖθις ἐπὶ τοὺς ᾿Αθανασίου τοῦ ἐπισκόπου χρόνους ἀνέδραμεν, καὶ τοῦτο ὡς πλεῖστον ποιεῖ. Καὶ τοσαῦτα μὲν περὶ Φιλίππου. Ὁ δὲ ἐπὶ Σισιννίου γέγονεν, ἀναγκαῖον εἰπεῖν.
Philippos Siditēs men ēn to genos. Sidē de polis tēs Pamphylias, aph᾿ hēs hōrmēto kai Trōïlos ho sophistēs, hou kai syngenē heauton einai esemnyneto. Diakonos de ēn, epei ta polla tǭ episkopǭ Iōannę̄ synēn. Ephiloponei de kai peri logous, kai polla kai pantoia biblia synēge. Zēlōsas de ton ᾿Asianon tōn logōn charaktēra, polla synegraphe, ta te tou basileōs Ioulianou biblia anaskeuazōn. Kai Christianikēn Historian synethēken, hēn en triakonta hex bibliois dieilen. Hekaston de biblion eiche tomous ę̄ pollous, hōs tous pantas engys einai chilious. Hypo thesis de hekastou tomou isazei tǭ tomǭ. Tēn men oun pragmateian tautēn, ouk Ekklēsiastikēn Historian, alla Christianikēn epegrapsen. Pollas de syneispherei hylas eis autēn, deiknynai boulomenos, mē apeirōs echein heauton tōn philosophōn paideumatōn. Dio kai synechōs geōmetrikōn te kai astronomikōn kai arithmētikōn kai mousikōn theōrēmatōn poieitai mnēmēn; ekphraseis te legōn nēsōn, kai oreōn, kai dendrōn, kai allōn tinōn eutelōn. Di' hōn kai chaunēn tēn pragmateian eirgasato; dio kai, hōs nomizō, achreian autēn kai idiōtais kai eupaideutois pepoiēken. Hoi idiōtai men gar to kekompseumenon tēs phraseōs idein ouk ischyousin ; hoi de eupaideutoi, tēs tautologias kataginōskousin. All᾿ hekastos men peri tōn bibliōn hōs echei gnōmēs krinetō d ; egō de ekeino phēmi, hoti tous chronous tēs historias syncheei. Mnēmoneusas gar tōn tou autokratoros Theodosiou chronōn, authis epi tous ᾿Athanasiou tou episkopou chronous anedramen, kai touto hōs pleiston poiei. Kai tosauta men peri Philippou. Ho de epi Sisinniou gegonen, anankaion eipein.
Philip was a Sidetan by birth. Side is a city of Pamphylia, from which Troilus the sophist also came, whose kinsman he prided himself on being. He was a deacon, since he spent much time with John the bishop. He also laboured at letters and collected many books of all kinds. Emulating the Asian style of speech, he wrote much, including a refutation of the books of the emperor Julian. He also composed a Christian History, which he divided into thirty-six books; each book had many volumes, so that they were in all nearly a thousand, and the subject of each volume is equal to the volume. He entitled this work not an Ecclesiastical History but a Christian History. He brings much material into it, wishing to show that he was not without experience of philosophical learning; so he continually mentions theorems of geometry, astronomy, arithmetic and music, giving descriptions of islands, mountains, trees and other trivial things. By these he made the work loose; and so, I think, he has made it useless to both the unlearned and the well-educated. For the unlearned cannot see the elegance of the style, and the well-educated condemn the repetitiveness. But let each judge of the books as he thinks; I say this, that he confuses the chronology of the history. For after mentioning the times of the emperor Theodosius, he runs back to the times of Athanasius the bishop, and he does this very often. So much about Philip. What happened under Sisinnius must now be told.
Notes and citation
Summary: Socrates describes Philip of Side and criticizes his enormous, digressive and chronologically confused Christian History.
- Philip's reply to Julian is lost.
Cite (SBL): Socrates, Hist. eccl. 7.27 (PG 67:799–801; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/7-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/7-27
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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.
7.28PG 67:801
Τοῦ Κυζηκινῶν ἐπισκόπου τελευτήσαντος, ὁ Σισίννιος Πρόκλον ἐχειροτόνησε πρὸς ἐπισκοπὴν τῆς Κυζίκου. Μέλλοντος οὖν διάγειν ἐπ᾿ αὐτὴν, φθάνουσιν οἱ Κυζηκινοὶ, καὶ χειροτονοῦσιν ἄνδρα ἀσκητικὸν, ᾧ ὄνομα ἦν Δαλμάτιος. Καὶ τοῦτο ἐποίησαν, ἀμελήσαντες τοῦ νόμου τοῦ κελεύοντος, παρὰ γνώμην τοῦ ἐπισκόπου Κωνσταντίνου πόλεως, χειροτονίαν ἐπισκόπου μὴ γίνεσθαι. Ἡμέλησαν δὲ τοῦ νόμου τούτου, ὡς ᾿Αττικῷ μόνῳ εἰς πρόσωπον παρασχεθέντος. Ἔμενεν οὖν ὁ Πρόκλος, οἰκείας μὲν ἐκκλησίας μὴ προεστὼς, ἐν δὲ ταῖς ἐκκλησίαις τῆς Κωνσταντίνου πόλεως κατὰ τὰς διδασκαλίας ἀνθῶν. ᾿Αλλὰ περὶ μὲν τούτου, κατὰ χώραν ἐροῦμεν. Σισίννιος δὲ, οὐδὲ δύο ὅλους ἐνιαυτοὺς ἐπιβιοὺς τῇ ἐπισκοπῇ, ἐτελεύτησεν ἐν ὑπατείᾳ Ἱερείου καὶ ᾿Αρδαβουρίου, τῇ εἰκάδι τετάρτῃ τοῦ Δεκεμβρίου μηνός. ᾿Ανὴρ ἐπὶ σωφροσύνῃ μὲν καὶ βίῳ ὀρθῷ καὶ φιλοπτωχίᾳ περιβόητος. Τὸ δὲ ἦθος εὐπρόσιτός τε καὶ ἄπλαστος, καὶ διατοῦτο ἀπραγμονέστερος. Διὸ' καὶ τοῖς φιλοπράγμοσιν λυπηρὸς ἦν, καὶ ἀδρανείας δόξαν ἔλαβε παρ᾿ αὐτοῖς. Ριο-
Tou Kyzēkinōn episkopou teleutēsantos, ho Sisinnios Proklon echeirotonēse pros episkopēn tēs Kyzikou. Mellontos oun diagein ep᾿ autēn, phthanousin hoi Kyzēkinoi, kai cheirotonousin andra askētikon, hǭ onoma ēn Dalmatios. Kai touto epoiēsan, amelēsantes tou nomou tou keleuontos, para gnōmēn tou episkopou Kōnstantinou poleōs, cheirotonian episkopou mē ginesthai. Hēmelēsan de tou nomou toutou, hōs ᾿Attikǭ monǭ eis prosōpon paraschethentos. Emenen oun ho Proklos, oikeias men ekklēsias mē proestōs, en de tais ekklēsiais tēs Kōnstantinou poleōs kata tas didaskalias anthōn. ᾿Alla peri men toutou, kata chōran eroumen. Sisinnios de, oude dyo holous eniautous epibious tę̄ episkopę̄, eteleutēsen en hypateią Hiereiou kai ᾿Ardabouriou, tę̄ eikadi tetartę̄ tou Dekembriou mēnos. ᾿Anēr epi sōphrosynę̄ men kai biǭ orthǭ kai philoptōchią periboētos. To de ēthos euprositos te kai aplastos, kai diatouto apragmonesteros. Dio' kai tois philopragmosin lypēros ēn, kai adraneias doxan elabe par᾿ autois. Rio-
When the bishop of the Cyzicenes died, Sisinnius ordained Proclus to the bishopric of Cyzicus. But when he was about to go there, the Cyzicenes got ahead of him and ordained an ascetic man named Dalmatius. They did this, disregarding the law that orders that no ordination of a bishop be made without the consent of the bishop of Constantinople; they disregarded this law as having been granted to Atticus alone personally. So Proclus remained without presiding over a church of his own, but flourished in teaching in the churches of Constantinople. But about him we shall speak in its place. Sisinnius, having survived in the episcopate not even two whole years, died in the consulship of Hierius and Ardaburius, on the twenty-fourth of December. He was a man famous for self-control, an upright life and love of the poor; in character approachable and unaffected, and for that reason rather inclined to keep out of affairs. So he was disagreeable to the busy, and got a reputation for inactivity among them.
Notes and citation
Summary: Cyzicus rejects Proclus, whom Sisinnius had ordained its bishop; Sisinnius dies in 427, praised for his simplicity and care for the poor.
- The consulship of Hierius and Ardaburius is 427.
- The stray syllable at the end of the scan text is disregarded.
Topics: Church office
Cite (SBL): Socrates, Hist. eccl. 7.28 (PG 67:801; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/7-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/7-28
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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.
7.29PG 67:801–805
Μετὰ δὲ τὴν τελευτὴν Σισιννίου ἐδόκει τοῖς κρατοῦσι, μηδένα μὲν διὰ τοὺς κενοσπουδαστὰς ἐκ τῆς Ἐκκλησίας εἰς τὴν ἐπισκοπὴν προχειρίζεσθαι και τοι πολλῶν μὲν τὸν Φίλιππον, πολλῶν δὲ τὸν Πρόκλον - χειροτονηθῆναι σπευδόντων. Ἑπήλυδα δὲ ἐκ τῆς ᾿Αντιοχείας καλεῖν ἐβούλοντο. ὧν γάρ τις ἐκεῖ Νεστόριος ο τούνομα, τὸ μὲν γένος Γερμανικεύς · εὔφωνος δὲ ἄλλως καὶ εὔλαλος. Διὸ καὶ ὡς προσεπιτήδειον εἰς διδασκαλίαν ἔγνωσαν μεταπέμπεσθαι. Τριμήνου οὖν διαδραμόντος, ἄγεται ἐκ τῆς ᾿Αντιοχείας ὁ Νεστόριος. Ὅστις ἐπὶ σωφροσύνῃ μὲν, παρὰ τοῖς πλεί· στοις ἐκηρύττετο· ὁποῖος δὲ ἦν ἐν τοῖς ἄλλοις τὸ ἦθος, ἀπὸ τῆς πρώτης αὐτοῦ διδασκαλίας τοὺς εὖ φρονοῦντας οὐκ ἔλαθε. Χειροτονηθεὶς γὰρ τῇ δεκάτῃ τοῦ Ἀπριλλίου μηνὸς, ἐν ὑπατείᾳ Φίληκος καὶ Ταύρου, εὐθὺς ἐκείνην τὴν περιβόητον ἀφῆκε φωνὴν ἐπὶ τοῦ λαοῦ παντὸς, πρὸς τὸν βασιλέα τὸν λόγον ποιούμενος· Δός μοι, φησὶν, ὦ βασιλεῦ, καθαρὰν τὴν γῆν τῶν αἱρετικῶν, κἀγώ σοι τὸν οὐρανὸν ἀντιδώσω. Συγκἀθελέ μοι τοὺς αἱρετικοὺς, κἀγὼ συγκαθελῶ σοι τοὺς Πέρσας. Ταῦτα λεχθέντα, εἰ καί τινες τῶν πολλῶν πρὸς τοὺς αἱρετικοὺς ἀπεχθῶς ἔχοντες, ἡδέως ἐδέχοντο, ἀλλ' οὖν γε, ὡς ἔφην, τοὺς εἰδότας ἐκ λόγου γνώμην τεκμήρασθαι, οὐκ ἔλαθεν οὐδὲ τὸ κοῦφον τῆς διανοίας, οὐδὲ τὸ θυμικὸν ἐν ταυτῷ καὶ κενόδοξον · ὅτι μηδὲ τὸ βραχύτατον εἰς ὑπέρθεσιν ἀνασχόμενος, εἰς τοιούτους προήχθη λόγους· ἀλλ᾽ εἰ δεῖ κατὰ τὴν παροιμίαν εἰπεῖν, μηδὲ τοῦ τῆς πόλεως ὕδατος ἤδη γευσάμενος, διάπυρος διώκτης ἐδείκνυτο. Πέμπτῃ γε οὖν μετὰ τὴν χειροτονίαν ἡμέρᾳ, εὐκτήριον τῶν – ᾿Αρειανῶν, ἐν ᾧ ἐν παραβύστῳ ηὔχοντο, καθελεῖν βουλόμενος, εἰς ἀπόνοιαν αὐτοὺς ἤλασεν. Ὁρῶντες γὰρ καθαιρούμενον τὸν εὐκτήριον τόπον, πῦρ ἐμβαλόντες ὑφῆψαν αὐτόν. Ἐπινεμηθὲν δὲ τὸ πῦρ καὶ τὰς παρακειμένας οἰκίας ἀνήλωσε. Θόρυβός τε ἐκ τούτου κατὰ τὴν πόλιν ἐγένετο, καὶ οἱ ᾿Αρειανοὶ πρὸς ἄμυναν ηὐτρεπίζοντο. ᾿Αλλὰ τὸ μὲν κακὸν προβῆναι εἰς ἔργον οὐ συνεχώρησεν ὁ τὴν πόλιν φυλάσσων Θεός. Πυρκαϊὰν δὲ τοῦ λοιποῦ ἀπεκάλουν αὐτὸν, οὐ μόνον οἱ τῶν αἱρέσεων, ἀλλ᾽ ἤδη καὶ οἱ οἰκεῖοι τῆς πίστεως. Οὐ γὰρ ἐπαύετο· ἀλλὰ κατὰ τῶν αἱρέσεων τεχναζόμενος, τὸ ἐπ᾿ αὐτῷ τὴν πόλιν ἀνέτρεψε. Καὶ γὰρ Ναυατιανοὺς σκύλλειν ἐπειρᾶτο, ὑποχνιζόμενος ἐφ᾽ οἷς ὁ Νανατιανῶν ἐπίσκοπος Παῦλος ἐπ᾽ εὐλαθείλ περιβόητος ἣν. ᾿Αλλ’ οἱ κρατοῦντες παραινέσε: κατἔστελλον αὐτοῦ τὴν ὁρμήν. Ὅσα δὲ περὶ ᾿Ασίαν, Λυδίαν τε καὶ Καρίαν κακὰ τοῖς Τεσσαρεσχαιδεχατίταις ἐποίησε, καὶ ὁπόσοι δι᾽ αὐτὸν πολλοὶ περὶ ΜίΣάρδεις ἐν τῇ γενομένῃ στάτει ἀπέθανον, παραλιπεῖν μοι δοκῶ. Ὁ ποίαν μὲν οὖν καὶ διὰ ταῦτα, καὶ διὰ τὴν ἄθυρον αὐτοῦ γλῶσσαν δίκην ἔδωχε, μετ᾽ ὀλίγον ἐρῶ.
Meta de tēn teleutēn Sisinniou edokei tois kratousi, mēdena men dia tous kenospoudastas ek tēs Ekklēsias eis tēn episkopēn procheirizesthai kai toi pollōn men ton Philippon, pollōn de ton Proklon - cheirotonēthēnai speudontōn. Hepēlyda de ek tēs ᾿Antiocheias kalein eboulonto. hōn gar tis ekei Nestorios o tounoma, to men genos Germanikeus ; euphōnos de allōs kai eulalos. Dio kai hōs prosepitēdeion eis didaskalian egnōsan metapempesthai. Trimēnou oun diadramontos, agetai ek tēs ᾿Antiocheias ho Nestorios. Hostis epi sōphrosynę̄ men, para tois plei; stois ekērytteto; hopoios de ēn en tois allois to ēthos, apo tēs prōtēs autou didaskalias tous eu phronountas ouk elathe. Cheirotonētheis gar tę̄ dekatę̄ tou Aprilliou mēnos, en hypateią Philēkos kai Taurou, euthys ekeinēn tēn periboēton aphēke phōnēn epi tou laou pantos, pros ton basilea ton logon poioumenos; Dos moi, phēsin, ō basileu, katharan tēn gēn tōn hairetikōn, kagō soi ton ouranon antidōsō. Synkathele moi tous hairetikous, kagō synkathelō soi tous Persas. Tauta lechthenta, ei kai tines tōn pollōn pros tous hairetikous apechthōs echontes, hēdeōs edechonto, all' oun ge, hōs ephēn, tous eidotas ek logou gnōmēn tekmērasthai, ouk elathen oude to kouphon tēs dianoias, oude to thymikon en tautǭ kai kenodoxon ; hoti mēde to brachytaton eis hyperthesin anaschomenos, eis toioutous proēchthē logous; all᾽ ei dei kata tēn paroimian eipein, mēde tou tēs poleōs hydatos ēdē geusamenos, diapyros diōktēs edeiknyto. Pemptę̄ ge oun meta tēn cheirotonian hēmerą, euktērion tōn – ᾿Areianōn, en hǭ en parabystǭ ēuchonto, kathelein boulomenos, eis aponoian autous ēlasen. Horōntes gar kathairoumenon ton euktērion topon, pyr embalontes hyphēpsan auton. Epinemēthen de to pyr kai tas parakeimenas oikias anēlōse. Thorybos te ek toutou kata tēn polin egeneto, kai hoi ᾿Areianoi pros amynan ēutrepizonto. ᾿Alla to men kakon probēnai eis ergon ou synechōrēsen ho tēn polin phylassōn Theos. Pyrkaïan de tou loipou apekaloun auton, ou monon hoi tōn haireseōn, all᾽ ēdē kai hoi oikeioi tēs pisteōs. Ou gar epaueto; alla kata tōn haireseōn technazomenos, to ep᾿ autǭ tēn polin anetrepse. Kai gar Nauatianous skyllein epeirato, hypochnizomenos eph᾽ hois ho Nanatianōn episkopos Paulos ep᾽ eulatheil periboētos hēn. ᾿All’ hoi kratountes parainese: katestellon autou tēn hormēn. Hosa de peri ᾿Asian, Lydian te kai Karian kaka tois Tessareschaidechatitais epoiēse, kai hoposoi di᾽ auton polloi peri MiSardeis en tę̄ genomenę̄ statei apethanon, paralipein moi dokō. Ho poian men oun kai dia tauta, kai dia tēn athyron autou glōssan dikēn edōche, met᾽ oligon erō.
After the death of Sisinnius the authorities decided, because of the vain zealots, to advance no one from the church to the bishopric, though many were eager to have Philip ordained and many Proclus; they wished to call a stranger from Antioch. There was there a man named Nestorius, a Germanician by birth, with a fine voice and fluent besides; so they decided to send for him as well suited to teaching. After three months had passed, Nestorius was brought from Antioch. He was proclaimed by most for his self-control; but what he was like in character otherwise did not escape the sensible from his first sermon. For having been ordained on the tenth of April, in the consulship of Felix and Taurus, he at once uttered before the whole people that famous saying, addressing the emperor: 'Give me, emperor, the earth cleansed of heretics, and I will give you heaven in return. Help me destroy the heretics, and I will help you destroy the Persians.' Though some of the many who hated the heretics received these words gladly, yet, as I said, those able to judge a mind from speech did not fail to see the levity of his mind, and his hot temper and vainglory as well, in that, without waiting even the shortest time, he was carried away into such words; and, if one may speak by the proverb, before he had even tasted the city's water he showed himself a fiery persecutor. On the fifth day after his ordination, wishing to pull down the house of prayer of the Arians in which they prayed in a corner, he drove them to desperation. For seeing their place of prayer being pulled down, they threw fire into it and set it alight; and the fire spread and consumed the neighbouring houses. A tumult arose in the city from this, and the Arians prepared to take revenge. But God who guards the city did not allow the evil to come to action. From then on they called him Firebrand, not only those of the heresies but even those of his own faith. For he did not stop, but, contriving against the heresies, he did his best to overturn the city. He tried to harass the Novatians too, vexed because Paul, the Novatian bishop, was famous for his piety; but the authorities restrained his impulse by their admonitions. What evils he did to the Quartodecimans in Asia, Lydia and Caria, and how many died on his account at Miletus and Sardis in the riot that took place, I think best to pass over. What penalty he paid, both for these things and for his unbridled tongue, I shall tell shortly.
Notes and citation
Summary: Nestorius of Antioch is made bishop of Constantinople in 428 and at once promises the emperor to rid the earth of heretics; his attack on the Arians earns him the name Firebrand.
- The consulship of Felix and Taurus is 428.
- Socrates' hostile account of Nestorius is his own and is translated as written.
Topics: Heresy, Persecution, Church office
Cite (SBL): Socrates, Hist. eccl. 7.29 (PG 67:801–805; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/7-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/7-29
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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.
7.30PG 67:805–807
Πρᾶγμα μέντοι περὶ τόνδε τὸν. χρόνον ἄξιον μνήμῆς γενόμενον διηγήσομαι, "Ἔθνος ἐστὶ βάρβαρον, πέραν τοῦ ποταμοῦ ῬΡήνον ἔχον τὴν οἴκησιν " Βουργουνζίωνες καλοῦνται, Οὗτοι βίον ἀπράγμονα ζῶσιν ἀεί" τέχτονες γὰρ σχεδὸν πάντες εἰσίν ταύτῆς μισθὸν λαμβάνοντες, ἀποτρέφονται. Τούτοις συνεχῶς τὸ ἔθνος τῶν υὔννων ἐπερχόμενον, ἐλεηλάτει τὴν χώραν αὐτῶν, πολλοὺς πολλάκις αὐτῶν ἀνΟἱ δὲ ὑπὸ ἀμηχανίας, ἀνθρώπῳ προσφεύγουσιν οὐδενί θεῷ δέ τινι ἐπιτρέψαι ἑαυτοὺς ἐβούλοντο. Κατὰ νοῦν δὲ λαμβάνοντες ὅτε Ῥωμαίων ὁ Θεὸς ἰσχυρῶς τοῖς φοδουμένοις αὐτὸν βοηθεῖ, κοινῇ γνώμῃ πάντες ἐπὶ τὸ πιστεῦσαι τῷ Χριστῷ ἃ ἐληλύθασὶν. Γενόμενοί τε ἐν. πόλει μιᾷ τῆς Γαλλίας, παραχαλοῦσιν ὑπὸ τοῦ ἐπισκόπου τυχεῖν Χριστιανιχοῦ βαπτίσματος, Ὁ δὲ ἐπὶ ἑπτὰ ἡμέρας παρασκευάσας νηστεῦσαι αὐτοὺς, τὴν πίστιν κατηχήσας αὐτοὺς, τῇ ὀγδόῃ ἡμέρᾳ βαπτίσας ἀπέλυσε. Θαῤῥαλέοι οὖν οὗτοι κατὰ τῶν τυράννων ἐπορεύοντο, καὶ τῆς δλπίδος οὐχ ἥμαρτον, γὰρ βασιλέως τῶν Οὔννων ὑπὸ ἀδηφαγίας ἐν γυχτὶ διαῤῥαγέντος, ᾧ ὄνομα Οὕύπταρος ἣν , οἱ Βουργουνζίωνες ἀστρατηγήτοις ἐπιθέμενοι, ὀλίγοι τε πρὸς σφόδρα πολλοὺς συμδαλόντες ἐνίκησαν’ τρισχίλιοι γὰρ μόνον, περὶ τοὺς μυρίους χατήνεγχαν. Καὶ ἐξ ἐκείνου τὸ ἔθνος διαπύρως ἐχριστιάνισεν. Ὑ πὸ δὲ τοῦτον τὸν χρόνον, ὁ τῶν '᾿Αρειανῶν ἐπίσκοπος ἐτελεύτησεν, ἐν οἱ ἃ νοῦ τὸ τρίτον, τῇ εἰκάδι τετάρτῃ τοῦ Ἰουνίου μηνός· καὶ καθίσταται εἰς τὸν τόπον αὐτοῦ Σαββάτιος. Περὶ μὲν δὴ τούτων, τοσαῦτα εἰρήσθω. ὑπατείᾳ Θεοδοσίου τὸιτρισκαιδέκατον καὶ Οὐαλεντινια-
Pragma mentoi peri tonde ton. chronon axion mnēmēs genomenon diēgēsomai, "Ethnos esti barbaron, peran tou potamou RhRēnon echon tēn oikēsin " Bourgounziōnes kalountai, Houtoi bion apragmona zōsin aei" techtones gar schedon pantes eisin tautēs misthon lambanontes, apotrephontai. Toutois synechōs to ethnos tōn yynnōn eperchomenon, eleēlatei tēn chōran autōn, pollous pollakis autōn anOi de hypo amēchanias, anthrōpǭ prospheugousin oudeni theǭ de tini epitrepsai heautous eboulonto. Kata noun de lambanontes hote Rhōmaiōn ho Theos ischyrōs tois phodoumenois auton boēthei, koinę̄ gnōmę̄ pantes epi to pisteusai tǭ Christǭ ha elēlythasin. Genomenoi te en. polei mią tēs Gallias, parachalousin hypo tou episkopou tychein Christianichou baptismatos, Ho de epi hepta hēmeras paraskeuasas nēsteusai autous, tēn pistin katēchēsas autous, tę̄ ogdoę̄ hēmerą baptisas apelyse. Tharrhaleoi oun houtoi kata tōn tyrannōn eporeuonto, kai tēs dlpidos ouch hēmarton, gar basileōs tōn Ounnōn hypo adēphagias en gychti diarrhagentos, hǭ onoma Houyptaros hēn , hoi Bourgounziōnes astratēgētois epithemenoi, oligoi te pros sphodra pollous symdalontes enikēsan’ trischilioi gar monon, peri tous myrious chatēnenchan. Kai ex ekeinou to ethnos diapyrōs echristianisen. Hy po de touton ton chronon, ho tōn '᾿Areianōn episkopos eteleutēsen, en hoi ha nou to triton, tę̄ eikadi tetartę̄ tou Iouniou mēnos; kai kathistatai eis ton topon autou Sabbatios. Peri men dē toutōn, tosauta eirēsthō. hypateią Theodosiou toitriskaidekaton kai Oualentinia-
I shall relate a thing worth remembering that happened about this time. There is a barbarian nation living beyond the river Rhine, called Burgundians. They always live a peaceful life; for nearly all of them are craftsmen and support themselves by taking wages from this. The nation of the Huns, continually attacking them, ravaged their country and often killed many of them. In their helplessness they would take refuge with no man, but wished to entrust themselves to some god. Considering that the God of the Romans strongly helps those who fear him, by common consent they all came to believe in Christ. Coming to one of the cities of Gaul, they asked the bishop that they might receive Christian baptism. He had them fast for seven days, instructed them in the faith, and on the eighth day baptized them and dismissed them. So, full of courage, they marched against their oppressors and were not disappointed in their hope. For when the king of the Huns, whose name was Uptarus, burst in the night from gluttony, the Burgundians attacked them while they were without a commander, and though few against very many, they conquered: three thousand alone overthrew about ten thousand. From then on the nation became ardently Christian. About this time Barbas, the bishop of the Arians, died, in the consulship of Theodosius for the thirteenth time and Valentinian for the third, on the twenty-fourth of June; and Sabbatius was appointed in his place. Let this much be said about these matters.
Notes and citation
Summary: The Burgundians, harassed by the Huns, are baptized after a week's fast and defeat a much larger Hunnic force; Barbas, the Arian bishop, dies in 430.
- The consulship of Theodosius (thirteenth time) and Valentinian (third) is 430; in the scan text the date stands at the end of the chapter and the name Barbas is lost; translated where they belong.
- This Sabbatius is the Arian bishop, not the Novatian schismatic of 7.5.
Cite (SBL): Socrates, Hist. eccl. 7.30 (PG 67:805–807; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/7-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/7-30
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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.
7.31PG 67:807
Νεστόριος μέντοι παρὰ τὸ εἰωθὸς τῇ Ἐκκλησία πράττων, καὶ ἄλλως ἐν τοῖς τοιούτοις ἑαυτὸν μισείσθαι ἐποίει, ὡς τὰ ὑπ᾿ αὐτοῦ γενόμενα δείκνυσιν. Ἐν Γέρμῃ γὰρ πόλει τοῦ Ἑλλησπόντου Αντώ· νιος ἐπίσκοπος ῶν, καὶ πειθόμενος τῇ Νεστορίου περὶ τοὺς αἱρετικοὺς ὁρμῇ, Μακεδονιανοὺς ἐλαύνειν -ἐσπούδαζε, πρόσχημα ἀπολογίας τὴν τοῦ πατριάρχου πρόσταξιν λαμβάνων. Οἱ οὖν Μακεδονιανοί, μέχρι - τιθεμένους, ἀναιροῦσιν αὐτόν. Τοῦτο τὸ μῦσος τῶν μέν τινος τὸν σκυλμὸν ὑπέμενον. Ἐπεὶ δὲ αὐτοὺς ὁ ᾿Αντώνιος σφοδρότερον ἔσκυλλε, μηκέτι φέροντες τὸ ἄχθος, εἰς χαλεπήν ἀπόνοιαν τρέπονται · ὑποπέμψαντές τε ἄνδρας ἐν δευτέρῳ τὸ ἀγαθὸν τοῦ ἡδέος Μακεδονιανῶν ἐργασαμένων, ὁ Νεστόριος ὑπόθεσιν τῆς ἰδίας ὁρμῆς ἔλαβε τὰ γενόμενα· πείθει τε τοὺς κρατοῦντας, τὰς ἐκκλησίας αὐτῶν ἀφελέσθαι. ᾿Αφῃρέθησαν οὖν ἤ τε ἐν Κωνσταντίνου πόλει πρὸ τοῦ παλαιοῦ τείχους τῆς πόλεως, καὶ ἡ ἐν Κυζίκῳ, καὶ ἄλλαι πολλαὶ ὧν ἔσχον ἐν τοῖς Ἑλλησπόντου ἀγροῖς. Τινὲς δὲ αὐτῶν προσεχώρησαν τῇ Ἐκκλησία, τοῦ ὁμοουσίου τῇ πίστει συνθέμενοι. ᾿Αλλὰ φιλοίνοις, ὥς φησιν ἡ παροιμία, οἶνος οὐ λείπει, οὐδὲ φιλοἐξελαύνειν ἄλλους, αὐτὸν ἐξελαθῆναι τῆς Ἐκκλησίας συνέπεσεν ἐξ αἰτίας τοιαύτης. νείκῳ μάχη. Καὶ Νεστορίῳ τοίνυν φιλονεικοῦντε
Nestorios mentoi para to eiōthos tę̄ Ekklēsia prattōn, kai allōs en tois toioutois heauton miseisthai epoiei, hōs ta hyp᾿ autou genomena deiknysin. En Germę̄ gar polei tou Hellēspontou Antō; nios episkopos ōn, kai peithomenos tę̄ Nestoriou peri tous hairetikous hormę̄, Makedonianous elaunein -espoudaze, proschēma apologias tēn tou patriarchou prostaxin lambanōn. Hoi oun Makedonianoi, mechri - tithemenous, anairousin auton. Touto to mysos tōn men tinos ton skylmon hypemenon. Epei de autous ho ᾿Antōnios sphodroteron eskylle, mēketi pherontes to achthos, eis chalepēn aponoian trepontai ; hypopempsantes te andras en deuterǭ to agathon tou hēdeos Makedonianōn ergasamenōn, ho Nestorios hypothesin tēs idias hormēs elabe ta genomena; peithei te tous kratountas, tas ekklēsias autōn aphelesthai. ᾿Aphę̄rethēsan oun ē te en Kōnstantinou polei pro tou palaiou teichous tēs poleōs, kai hē en Kyzikǭ, kai allai pollai hōn eschon en tois Hellēspontou agrois. Tines de autōn prosechōrēsan tę̄ Ekklēsia, tou homoousiou tę̄ pistei synthemenoi. ᾿Alla philoinois, hōs phēsin hē paroimia, oinos ou leipei, oude philoexelaunein allous, auton exelathēnai tēs Ekklēsias synepesen ex aitias toiautēs. neikǭ machē. Kai Nestoriǭ toinyn philoneikounte
Nestorius, acting against the custom of the church, made himself hated in other such matters too, as what was done under him shows. Antony, who was bishop in Germa, a city of the Hellespont, following Nestorius's zeal against the heretics, was eager to drive out the Macedonians, taking the order of the patriarch as a pretext for his defence. The Macedonians endured the harassment for a time; but when Antony harassed them more severely, no longer bearing the burden, they turned to grievous desperation, and suborning men who put the good second to the pleasant, they killed him. When the Macedonians had committed this abomination, Nestorius took what had happened as a pretext for his own zeal, and persuaded the authorities to take away their churches. So they were deprived of the one in Constantinople before the old wall of the city, and the one in Cyzicus, and many others that they had in the countryside of the Hellespont. Some of them joined the church, agreeing to the faith of the 'same essence'. But, as the proverb says, the wine-lover never lacks wine, nor the quarrelsome a fight; and so it fell out that Nestorius, contentious to drive others out, was himself driven out of the church, for the following reason.
Notes and citation
Summary: Following Nestorius's lead, Antony of Germa persecutes the Macedonians, who murder him; Nestorius then has their churches confiscated.
- In the scan text the words 'who put [the good second to the pleasant], kill him. When this abomination' and 'fight. And Nestorius, contentious' are displaced; they are translated where the sense requires.
Topics: Persecution, Heresy
Cite (SBL): Socrates, Hist. eccl. 7.31 (PG 67:807; trans. Sophia Scriptura, https://sophiascriptura.com/p/socrates-historia/7-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/socrates-historia/7-31
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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.