1 Eusebius seems to have adopted this name as a token of friendship and respect for Pamphilus, bishop of Caesarea. See McGiffert, Prolegomena in Vol. I., Second Series of Post-Nicene Fathers.
2 Eusebius' Ecclesiastical History ends with the death of Licinius in 323. His Life of Constantine is in a sense a continuation of the History, and yet as it is very well characterized by Socrates, it is a eulogy and therefore its style and selection of facts are affected by its purpose, rendering it too inadequate as a continuation of the Ecclesiastical History; hence Socrates' constraint to review some of the events which naturally fall in Eusebius' period.
3 `Socrates is here in error; for Maximianus Herculius, who was otherwise called Maximian the Elder, was, by Constantine's command, slain in Gallia in 310 a.d. But Maximius Caesar, two years after, being conquered by Licinius, died at Tarsus. 0' (Valesius.) On the confusion of Maximian and Maximin, see Introd. III.
5 panta periepwn, not to be taken literally, inasmuch as there were two other Augusti-Constantine and Maxentius; and hence though senior Augustus, he was not sole ruler. On the appointment of the Augusti under Diocletian, and meaning of the title, see Gibbon, Decline and Fall, chap. xiii.
6 'En tontw nika. For an extensive and satisfactory treatment of this famous passage in the life of Constantine, see Richardson, Proleffornena to the Life of Const., Vol. I., Second Series, Post-Nicene Fathers.
8 Cf. an account of these events in Sozomen, I. 3. See also on the persecution instituted by Diocletian Neander, Hist. of the Christ. Ch. Vol. I. pp. 143-156 Schaff, Hist. of the Christ. Ch. Vol. I. pp. 174-177; Euseb. H. E., Books VIII.-X. Lactantius, de Mortibus persec. c. 7 seq. Diocletian abdicated in 305 a.d.
9 'Ellhnwn: the word is used without the sense of nationality. So also in the New Testament often: Mark vii. 26; Gal. ii. 3 and Gal iii. 28, where the Syriac (Peschitto) version renders, more according to sense than according to the letter, `an Aramaean. 0'
10 After a victory the soldiers greeted their prince with acclamations of `Emperor! 0' `Augustus! 0' So also did the citizens on his triumphal entry into the city. So it appears Constantine was formally greeted on assuming the sole control of affairs.
11 Though Sabellius was the originator of one of the earliest and most plausible attempts at explanation of the mystery of the Trinity (for which see life of Sabellius in Smith and Wace, Dict. of Christian Biog., and Hodge, System. Theol. Vol. I. p. 452, 459), nothing is known of him, not even why he is called a Libyan here (also by other ancient writers, e.g. Philastrius, de Haeres. 26, and Asterius, quoted by Phot. Biblioth. Cod. 27). Some say that he was a native and resident of Libya, others that he was an ecclesiastic appointed to some position there; nor is it known whether the Libya meant is the Libyan Pentapolis or the Pentapolitan Ptolemais.
12 npostasi/. Through the Arian controversy this word is used in its metaphysical sense of `real nature of a thing as underlying and supporting its outward form and properties 0'; hence it is equivalent to the Latin substantia, Eng. essence and Greek onsia. Cf. below III. 7. Later it was applied to the `special or characteristic nature of a thing, 0' and so became the very opposite of onsia (the general nature); hence equivalent to person.
15 ec onk ontwn gegonen, lit. `came into existence from nothing. 0'
18 Ps. xliv. 1, according to the LXX.
19 7 9Ewsforon, the morning-star; taken from Ps. cix. 3. Cf. the LXX, quoted from Ps. lxxii.
28 Prov. xviii. 3, according to the LXX.
29 2 Tim. ii. 17, 2 Tim. ii. 18.
34 Valesius makes the assertion that Socrates is mistaken here, that the Melitians joined themselves to the Arians after the council of Nicaea, and were induced by Eusebius, bishop of Nicomedia, to cast slanderous aspersion upon Athanasius, as he himself testifies in his second apology against the Arians. It appears unlikely that the Fathers of the Nicene Council would have treated the Melitians as leniently as they did had they sided with Arius before the council.
35 Euseb. Life of Const. II. 64-72.
36 sunodoj; lit., `coming together. 0'
37 koinwniaj sunqhma = sumbolon thj pistewj. Cf. Eus. Life of Const II 10.
38 For the textual variation at this place, see Valesius, note.
40 airesewj sunesij: lit. `understanding of heresy. 0' On the various uses of the word airesij, see Sophocles, Greek Lex. of the Rom. and Byz. Periods. Here it evidently means the common creed of the whole Church looked at as a sect.
41 nomoj, used in analogy to the law of the Old Testament. The law here is the ethical system of Christianity.
43 tou kreittonoj: for this use of the word, see Eus. Life of Const. II. 24 et al.; Greg. Naz. III. 1101 B; Jul. 398 A; Clem. Hom. V. 5.
44 Socrates' lack of theological training can be inferred from his admiration for this rather superficial letter of Constantine's; so also the rudimentary character of Constantine's views of Gospel truth and his want of appreciation for the vital nature of the question in the Arian controversy. It may be noted, however, that the statesmanship shown in the tone and recommendations of the letter is just as farsighted as the theology of it is superficial. Constantine had sought to unite the empire through the church, and now that very church threatened to disrupt the empire; and this, at the very time, when by his final victory over Licinius and the foundation of his new capital, he seemed to have realized the ideal of a reunited empire.
45 Cf. the parallel account in Sozom. I. 17.
46 In a single sentence this controversy was as to whether the Easter should be observed on a fixed day in every year or on the 14th of the lunar month Nisan of the Jews, on whatever day of the week that might happen to fall. For a fuller discussion of the controversy, see Smith's Dict. of the Bible, and the literature there referred to.
47 oikoumenikhn: hence this is called the first Ecumenical Council.
48 Euseb. Life of Const. III. 7-9.
49 Hosius mentioned before in chap. 7.
50 According to Valesius, who follows Musculus, the prelate here meant was the bishop of Rome. The reason alleged is that at the time of the meeting of the council, Constantinople had not yet been made the `imperial city. 0' But considering the general indifference of Socrates to the affairs of the Western Church, and the fact that when he wrote, the imperial city was actually Constantinople, it is very probable that it is the bishop of that city he means to name here, and not the bishop of Rome.
52 The exact number is variously given as 250 by Eusebius (Life of Const. III. 8); 270 by Eustathius; 318 by Evagrius (H. E. III. 31); Athanasius (Ep. to the African bishops); Hilarius (Contra Constantium); Jerome (Chronicon), and Rufinus.
53 Young priests; lit. `followers, 0' from akolouqoj.
54 tw mesw tropw: besides the meaning given to these words here they may be taken (1) as describing the temperate and genial character of the men so characterized, on the assumption that mesoj = metrioj as often elsewhere, or (2) as applicable to those who occupied the middle ground in the controversy; of these, (2) is not admissible, as nothing has been said in the immediate context about the controversy, and as age is the main basis of classification in the passage (1) also is less probable than the rendering given above.
56 eij twn omologhtwn: the term omologhthj was applied to those who during the persecutions had refused to sacrifice to idols, persisting in his profession of Christianity in spite of suffering. Cf. Clem. Strom. IV. 12; Petr. Alex. Epist. Can. 14.
57 Euseb. Life of Const. III. 13.
59 Macedonian = follower of Macedonius, not a native resident of Macedonia. Sabinus was the author of a collection of the acts of the Synod used by Socrates quite freely (cf. I. 9; II. 15, 17 et al.). Socrates, however, criticises for prejudice against the orthodox. Sabinus was bishop of the church of the Macedonians in Heraclea, a city in Thrace.
60 This is according to the reading of Valesius Hussey, and Bright. The reading, `our Lord, 0' &c., of the English translations in Bagster and Bohn's series is probably a typographical error, though strangely perpetuated down to the reprint of 1888.
61 omoousion, `of the same essence 0'; the word has become a historic landmark in theological debate, and one of the stock words of theological terminology.
62 This creed is found twelve times in eleven ancient sources, two versions being given in the Acts of the Council of Chalcedon. The second version of the Council of Chalcedon contains certain additions from the creed of Constantinople; all the rest substantially agree. Cf. Schaff, Creeds of Christendom, Vol. I. p. 24, and Vol. II. p. 50, 91; Walch, Antiquitates Symbolicae (1772), p. 87 seq.; Hahn, Bibliothek der Symbole, p. 40-107, and other literature referred to in Schaff's Creeds, &c.
63 kathxhsei; the word is used of the steps preliminary to baptism, chief among which was instruction in the truth. Cf. VII. 17, and Smith's Dict. of the Bible.
64 prwtotokon pashj ktisewj, taken from Col. i, 15. For the uses of prwtoj instead of proteroj, see John i. 15.
65 maqhteusate, from Matt. xxviii. 19.
66 to maqhma: lit. `lesson. 0'
68 agrafoij: lit. `unwritten, 0' but defined by Hesychius as above.
69 klhrou: cf. Bingham, Eccl. Antiq. I. 5.
70 Sotades, a Maronite, characterized as obscene. On the doctrines of the Maronites, cf. Gibbon's Decline and Fall, Ch. XLVII. sect. 3.
71 It has always been the common belief of the Eastern Church that the ecumenical councils were inspired in the same sense as the writers of the Sacred Scriptures. Socrates in this respect simply reflects the opinion of the age and region.
72 Cf. III. 23, where the author makes further mention of Porphyry and his writings; see also Smith, Dict. Greek and Roman Biog.
73 Euseb. Life of Const. III. 17-19.
74 As the Jewish Passover month was a lunar month and began on the fifth day of March and ended on the third of April, it happened sometimes that their Passover began before the equinox (the beginning of the solar year), so that they celebrated two Passovers during the same solar year. Their own year being lunar, of course they never celebrated the Passover twice in a year according to their point of view.
75 Valesius thinks this letter is misplaced; as it alludes to the death of Licinius as a recent event, he thinks it must have been written about 315-316 a.d., hence ten years before the Council of Nicaea. Cf. Euseb. Life of Const. II. 46.
76 Euseb. Life of Const. IV. 36.
77 dioikhsewj kaqolikon: this office was peculiar to the Eastern Church. The nearest equivalent to it in the terminology of the Western Church is that of vicar-general; but as the non-technical expression `financial agent 0' describes the official to the modern reader, it has been adopted in the present translation. Concerning the office, cf. Euseb. H. E. VII. 10. It may be also noted that the very common ecclesiastical term diocese (dioikhsij) originated during the reign of Constantine, as becomes evident from his letters. See Euseb. Life of Const. III. 36.
78 Euseb. Life of Const. III. 30.
79 gnwrisma: the sepulchre near Calvary commonly known as the Saviour's is meant.
81 A temple of Venus built by Adrian, the emperor, on Mount Calvary.
82 basilikhn, `basilica 0'; the ancient Roman basilicas were often turned into churches. The term has become familiar in ecclesiastical architecture.
88 Cf. Apost. Cann. 5, 17, 26, 51. In general, voluntary celibacy of the clergy was encouraged in the ancient Church.
90 askhthriw: lit. `place for the exercise 0' of virtue.
91 On the use Socrates made of Rufinus, and the question of his knowledge of Latin therein involved, see Introd. p. x.
92 This work of Athanasius is not now extant.
94 This is not in its place according to chronological order, mas. much as it occurred in 328 a.d. It appears also from the accounts of the other historians of this period that Socrates does not give the correct reason for the banishment of Eusebius and Theognis. Cf. Theodoret, H. E. I. 20; also Sozom. I. 21.
95 Socrates and Sozomen are both mistaken in putting the death of Alexander and ordination of Athanasius after the return of Eusebius and Theognis from exile. According to Theodoret (H. E. I. 26), Alexander died a few months after the Council of Nicaea, hence in 325 a.d., and Athanasius succeeded him at the end of the same year, or at the beginning of the next.
96 See, for additional features of the story not reproduced by Socrates, Rufinus, H. E. I. 14.
98 These walls were superseded by the great walls built under Theodosius the Younger; see VII. 31.
99 `Mansion house, 0' the building in which the two chief magistrates had their headquarters.
100 The city was formally dedicated as the capital of the empire in 330 a.d.
102 The text seems somewhat doubtful here. Valesius conjectures ta te alla pleista kai touto malista, idiomatically, `this among many other things 0'; but the mss. read more obscurely, kai alla pleista.
103 Euseb. Life of Const. III. 33; cf. also 52-55.
104 Isa. i. 8. opwrofulakion, `a lodge in a garden of cucumbers, 0' according to the English versions (both authorized and revised), which follows the Hebrew; in the LXX the words en sikuhratw are added.
105 See the Ep. of Constantine to Macarius, in chap. 9 above.
106 coanon, as distinguished from agalma, or andriaj, used with less reverence; the word is derived from cew, `to polish. 0'
108 oikon eukthrion, `house of prayer. 0'
109 kanoni: a word of many meanings; see Sophocles' Lex. and a dissertation on the word in Westcott On the Canon Appendix A, p. 499.
110 tropaiw: see above, chap. 2.
112 `In this chapter Socrates has translated Rufinus (H. E. I. 9) almost word for word; and calls those topouj idiazontaj, which Rufinus has termed conventicula. Now conventicula are properly private places wherein collects or short prayers are made; and from these places churches are distinguished, which belong to the right of the public, and are not in the power of any private person. It is to be observed that there are reasons for thinking that this conversion of the Indians by Frumentius happened in the reign of Constantius and not of Constantine 0' (Valesius). See also Euseb. H. E. V. 10, attributing an earlier work to the apostles Matthew and Bartholomew; and Cave, Lives of the Apostles. The Indians mentioned in this chapter are no other than the Abyssinians. The name India is used as an equivalent of Ethiopia. The christianization of Ethiopia is attributed by the Ethiopians in their own records to Fremonatos and Sydracos. See Ludolf Hist. Eth. III. 2.
113 Christianity here must mean Christian instruction.
114 eukthria: see note 5, chap. 17 above.
115 These Iberians dwelt on the east shore of the Black Sea in the present region of Georgia. What their relation to the Spanish Iberians was, or why both the peoples had the same name it is not possible to know at present. It was probably not the one suggested by Socrates. For a similar identity of name in peoples living widely apart, compare the Gauls of Europe and the Galatae of Asia.
116 efilosofei: the ethical sense here attached to the word became very common after the time of the Stoics and their attempt to make ethics the basis and starting-point of philosophy.
117 Rufinus, H. E. I. 10, gives their story and adds that Bacurius was a faithful and religious person and rendered service to Theodosius in his war with Eugenius.
118 basiliskoj: lit. `little king. 0'
119 Athanasius' Life of Anthony is included in the editions of his works, such as the Benedictine (1698), that of Padua (1777). On Anthony, see also Soz. I. 3; II. 31, 34.
120 Cf. Eus. H. E. VII. 31. The literature of Manichaeism is voluminous and will be found in Smith, Dict. of the Bible, as well as encyclopaedias like Herzog, McClintock and Strong, &c.
121 pneumatoj: possibly `wind. 0'
122 metenswmatwsin, the converse of metempsychosis.
123 The more commonly known name of the town is `Carrha, 0' and the exact title of Archelaus' work as it appears in Valesius' Annotationes [ed. of 1677, see Introd. p. xvi.] is Disputatio adversus Manichaeum. It constitutes p. 197-203 of the Annotationes, and is in Latin. It has been published also in Latin by L. A. Zacagui in his collectanea monumentorum veterum Ecclesiae Graecae ac Latinae, 1698.
124 Euseb. Life of Const. III. 23.
126 It is not clear why Socrates joins the name of Montanus to that of Sabellius; the former was undoubtedly in accord with the common doctrine of the church as to the Trinity. Cf. Epiphan. Haer. XLVIII. and Tertullian ad. Praxeam. It was, however, frequently alleged by various writers of the age that Montanus and the Montanists held erroneous views concerning the Godhead. See Eus. H. E. V. 16.
128 Socrates is in error here, as according to Eusebius (H. E. X. 1), immediately after the deposition of Eustathius and his own refusal of the bishopric of Antioch, Paulinus was transferred there from the see of Tyre. This was in 329 a.d., so that no vacancy of eight years intervened.
129 Cf. Rufinus, H. E. I. 11. The fact that the name of this presbyter is not mentioned, and Athanasius' apparent ignorance of the story, together with the untrustworthiness of Rufinus, throw suspicion on the authenticity of this account. Cf. also ch. 39, note 2.
130 The old English translation rendered `made 0' on the assumption that the Greek was gegenhmenon, not gegennhmenon. So also Valesius read and translated `factum 0'; but Bright without mentioning any variant reading, gives gegennhmenon, and we have ventured to translate accordingly.
132 From the sentiments expressed here may be inferred the respect of the author for the church. His view on the suppression of facts which did not redound to the honor of the church does not show a very high ideal of history, but it bespeaks a laudable regard for the good name of Christianity.
133 This description is probably dependent on Athanasius, who says in his Apologia contra Arianos, 85, `Mareotes is a region of Alexandria. In that region there never was a bishop or a deputy bishop; but the churches of the whole region are subject to the bishop of Alexandria. Each of the presbyters has separate villages, which are numerous,-sometimes ten or more. 0' Ischyras was probably a resident of one of the obscurest of these villages; and it can be seen that what is said of his doings here could easily come to pass.
134 paroikia = later `parochia 0'; hence the derivatives.
135 Another evidence of the author's reverence for the institutions of religion. For subsequent history of Ischyras, see II. 20.
136 epibathria: lit. `ceremonies performed at embarkation. 0'
137 A full account of the circumstances narrated in this and the following chapters is given by Athanasius in his Apol. contra Arianos, 65, 71 and 72. Parallel accounts may also be found in Sozom. II. 25; Theodoret, H. E. I. 28; Rufinus, H. E. X. 17; Philostorgius, II. 11.
138 In Athanasius' account (Apol. c. Arian. 65) this man's name is given as 'Arxaf (Archaph), which is an Egyptian name; its assonance with the biblical 'Axaab may have made the latter a current appellation. John was no doubt his monastic name.
139 paragrafh, legal term; grafh = `indictment, 0' paragrafh = `demurrer, 0' so used by Isocrates, Demosthenes, &c., of the classical authors.
141 Arius, the originator of the Arian heresy, died before the council at Jerusalem; hence Valesius infers that this Arius must be another man of the same name mentioned in the encyclical of Alexander of Alexandria as a partisan of the arch-heretic. Cf. ch. 6.
142 This letter is contained in Athanasius' de Synod, 21, and a portion of it in Apol. contra Arian, 84.
143 Cf. Theodoret, H. E. I. 31. The ancient Gallia or Gaul included the modern France, Belgium, Lombardy, and Sardinia.
145 In the persecution under Decius (249 a.d.), those who yielded so far as to perform the heathen rites were branded with the title of `the lapsed 0'; and a controversy arose later on the manner in which they should be treated. One of the consequences of lapsing was disqualification for high office in the church. See Neander, Hist. of Christ. Ch. Vol. I. p. 226 seq.
146 Paul of Samosata, who has been surnamed in modern times the Socinus of the third century, was deposed in 269 a.d. by a council held at Antioch for unchristian character and unsound views. His peculiarity in the latter respect was his denial of the divinity of Jesus Christ. For fuller information, see Eus. H. E. VII. 30; Epiphan. Haer. LXVII.; Neander, Hist. of the Christ. Ch. Vol. I, 602 seq.; Gieselee, Hist. of the Ch. Vol. I. 201; Smith and Wace Dict. of Christ. Biog.
148 For a reproduction of the circumstances related in this chapter, together with a historical estimate of them based on additional evidence, see Neander, Hist. of the Christ. Ch. Vol. II. p. 384-388.
149 It was the belief of many in the earlier ages of the church that baptism had a certain magical power purging away the sins previous to it, but having no force as regards those that might follow; this led many to postpone their baptism until disease or age warned them of the nearness of death; such delayed baptism was called `clinic baptism, 0' and was discouraged by the more judicious and spiritual-minded Fathers, some of whom doubted its validity and rebuked those who delayed as actuated by selfishness and desire to indulge in sin. The church, however, encouraged it in the cases of gross offenders. Cf. Bingham, Eccl. Antiq. IV. 3, and XI. 11, and Bennett, Christian Archaeology, pp. 407 and 409.
150 Cf. Euseb. Life of Const. IV. 63, and Rufinus, H. E. I. 11. The story is, however, doubtful, as Valesius observes. It is more likely that some one of the lay officials of the government, or, as Philostorgius says, Eusebius of Nicomedia, was entrusted with this will, and not a mere presbyter. That it was probably Eusebius of Nicomedia becomes the more probable when we consider that that bishop also probably baptized Constantine.
151 337 a.d. The 22d of May that year was the day of Pentecost.
1 Rufinus' Historia Ecclesiastica, in two books, begins with Arius and ends with Theodosius the Great. It is not very accurate, but written largely from memory. It is dedicated to Chromatius, bishop of Aquileja, and translated into Greek by Gelasius and Cyril of Jerusalem. On the edition used by Socrates, see Introd. and I. 12, note 1. Cf. also on his knowledge of Latin, II. 23, 30, and 37.
2 w iere tou Qeou anqrwpe Qeodwre; cf. Introd. p. x, also VI. Introd. and VII. 48.
3 There is some difference of opinion as to the exact year of the recall of Athanasius. Baronius and others allege that this took place in 338 a.d., the year after the death of Constantine; but Valesius maintains that Athanasius was recalled the year preceding. This he infers from the words of Athanasius (Apol. c. Arian, 61), and the title of the letter which Constantine the younger addressed to the church in Alexandria.
5 Socrates is undoubtedly mistaken in setting the date of Alexander's death as late as 340 a.d. The council convened to examine and confute the charges against Athanasius met in 339 a.d., and the record at that date has it (see chap. 7) that Eusebius had taken possession of the see of Constantinople. Alexander must therefore have died before 339.
6 So called, not because there was a saint or eminent person of that name, but on the same principle as the church called Sophia. For the history of the latter church, see Dehio and Bezold, Die Kirchliche Baukuns des Abendlandes, I. p. 21.
7 So called in distinction from the "New Rome," or Constantinople. Cf. Canons of Council of Chalcedon, XXVIII.
8 The word `canon 0' here is evidently used in its general sense. There is no record of any enactment requiring the consent of the bishop of Rome to the decisions of the councils before they could be considered valid. There may have been a general understanding to that effect, having the force of an unwritten law. In any case the use of the word by Socrates is quite singular, unless we assume that he supposed there was such an enactment somewhere, as is implied by its use ordinarily.
10 Sozom. H. E. III. 6. From the passage in Sozomen it appears that it was customary in Edessa to teach the Scriptures to boys, and that many of them thus became quite familiar with the Bible, knowing many passages by heart.
11 maqhmatikhn. From its use in astronomy the science of mathematics soon came to be identified with that counterfeit of astronomy,-astrology. It is so used by Sextus Empiricus (616. 20; 728. 20) and by Iamblichus, Myrt. 277. 2.
12 Athanas. de Synodd. 22, 23.
16 sunacewj: literally `congregation, 0' from sunagw; but later applied to any service held in the church. In mod. Sunacarion, `Prayer-book. 0'
17 So also Sozom. III. 7. But according to Valesius, both Socrates and Sozomen are here mistaken, and Eusebius sent the deputation before the council at Antioch, as is shown by the words of Athanasius in his Apol. contra Arian., 21.
18 See Hammond, Canons of the Church (notes on the Canons of Nicaea), for the prerogatives of the see of Rome recognized at this time.
19 342 a.d. This assassination of Hermogenes was evidently recorded in that portion of Am. Marcellinus' work which has been lost; at least a record of it is referred to in that author's Rerum Gestarum, XIV. x. 2 (ed. Eyssenhart).
20 On the gratuitous distribution of grain or bread practised under Constantine and later under Theodosius, see Cod. Theod. XIV. tit. XVI., and cf. Eunap. Aedes. par. 22.
21 Cf. Bingham, Christ. Antiq. IV. xi. 19, on the control over the appointment of bishops by the emperor at this time.
22 There is an error here, repeated also by Sozomen (III. 7), but corrected by Theodoret, H. E. II. 4 and 12, without the mention of the names of his predecessors. The error consists in the statement that Gregory was ejected at this time. It appears that he remained in his position until the Council of Sardica, by which he was deposed and excommunicated. He survived this council by six months.
24 This is the same Gregory that is mentioned in ch. 10 as violently put into possession of the sea of Alexandria by the Arians. It is evident that they were disappointed in him.
25 Julius, in his letter to the Eastern bishops (Ep. I. adv. Eusebianos, 4 and 5), mentions Athanasius and Marcellus, ex-bishop of Ancyra, as with him at this time, but does not allude to Paul; from which it has been inferred that Socrates is in error here in setting the date of Paul's visit to Rome at this time, as otherwise Julius would have named him also with Athanasius and Marcellus. Sozomen, as usual, copies the mistake of Socrates; cf. Sozom. III. 15.
26 It appears from this that there was no recognition of any special prerogative or right belonging to the bishop of Rome as yet. The position of that bishop during these agitations in the Eastern church, when the Western church was in comparative peace, seems to be that of an arbitrator voluntarily invoked, rather than of an official judge. Cf. Neander, Hist. of the Christ. Church, Vol. II. p. 171, 172.
27 i.e. in his Collection of Synodical Transactions, mentioned in chap. 17.
28 deuteroj meta basilea; not only second in rank, but first after him in power, `his right-hand man. 0' Cf. Vergil's alter ab illo, Ecl. V. 49, and VIII. 39.
29 Sozom. X. 3 follows Socrates. The contents of the letter written by Julius to the Eusebians, found in Athanasius' Apologia contra Arianos, c. 20, are different from those here given by Socrates. Julius there complains of their ignoring his invitation to the synod at Rome, but says nothing of any canon such as is mentioned here. Cf. ch. 8, note 2.
32 Constantine the Younger. See I. 38, end.
35 This creed was called makrostixoj from its length, and the date of its promulgation must be put after the Council of Sardica, according to Hefele. See Hefele, History of the Church Councils, Vol. II. p. 85, 89, and 180 (ed. T. & T. Clark).
36 Moyou estia, lit. `the hearth of Mopsus, 0' son of Apollo and Manto, daughter of Tiresias, according to the Greek mythology. Mopsuestia has become famous in the history of the church through its great citizen, Theodore. Cf. Smith and Wace, Dict. of Christ. Biog.
37 This is the end of the first creed adopted at Antioch, as given in the preceding chapter; it is couched in almost identical terms in both these versions. The rest of the version here given is the addition that constitutes the characteristic of the `Lengthy Creed. 0'
38 sunanarxon. It has been thought advisable to retain the above uncouth rendering of this word, as also of one or two others immediately following, on the ground that the etymological precision at which they aim compensates for their non-classical ring.
42 `There has arisen in our days a certain Marcellus of Galatia, the most execrable of all heretics, who with a sacrilegious mind and impious mouth and wicked argument will needs set bounds to the perpetual, eternal, and timeless kingdom of our Lord Christ, saying that he began to reign four hundred years since, and shall end at the dissolution of the present world. 0' This is the description given of the heresy here hinted at by the synodical letter of the Oriental bishops at Sardica. On Marcellus and the various opinions concerning him, see Zahn, Marcellus von Ancyra, Gotha, 1867; also monographs on Marcellus by Rettberg (1794) and by Klose (1837 and 1859). Cf. Neander, Hist. of Chr. Ch. Vol. II. p. 394.
43 Cf. Tertull. Adv. Prax. i. and ii.; Epiph. Har. LVII.
44 Prov. viii. 22. The ancient bishops quote the LXX verbatim. The English versions (Authorized and Revised) follow the Hebrew, `The Lord possessed me in the beginning of his way, before his works of old. 0'
46 Athanasius' statement is that those who were present at the Council of Sardica, together with those who afterwards subscribed the Synodical Epistle sent to them and those who before the council had written in his behalf out of Phrygia, Asia, and Isauria, were in all about three hundred and forty. So in his Apol. contra Arianos, c. 50. In his Ep. ad Solitar. c. 15, he gives the number of those who met at Sardica as about one hundred and seventy,-no more.
48 anomoiou, `different, 0' `unlike. 0'
50 There are two works of Eusebius extant against Marcellus. The one described here is de Ecclesiastica Theologia adversus Marcellum, in three books; the other is entitled contra Marcellum, and consists of two books. As there is no mention of the latter, it is doubtful whether Socrates had ever seen them. At the end of the second book, Eusebius asserts that he had written at the request of the bishops who had excommunicated Marcellus.
52 Eusebius was accustomed to end his sermons with the formula `Glory be to the unborn God through his only-begotten Son, 0' &c. So also at the end of his contra Sabell. I.
54 De Eccl. Theol. I. 8, 9, and 10.
58 Amos iv. 12, Amos iv. 13 (LXX).
66 This separation was only temporary and must be distinguished from the great schism, which grew slowly and culminated with the adoption of the expression `filioque 0' into the Apostles' Creed by the Western church in the eleventh century. On the various degrees of unity and communion recognized in the ancient church, see Bingham, Eccl. Antiq. Bk. XVI. 1.
69 komitaton = Lat. comitatus; by analogy of the New Test. words khnsoj koustwdia, spekoulatwr, &c., and frequently in Byzantine Greek kombineuma soufragion, &c.
74 tou kreitonoj; cf. I. 7, and note.
75 The bishop of Jerusalem was under the jurisdiction of the metropolitan bishop of Caesarea, and according to later usage and canon, had no right to call a synod without the permission of the metropolitan. Evidently usage had not yet become fixed into uniformity in this respect.
76 Cf. Athan, Apol. c. Arian. 57.
77 Cf. Apost. Cann. XXXV. `Let not a bishop dare to ordain beyond his limits, in cities and places not subject to him. 0' It follows, therefore, that the whole of Egypt was not under the bishop of Alexandria; otherwise no such charge as is here mentioned could have been made against Athanasius. That these ordinations were made in Egypt is evident from the mention of Pelusium, which Athanasius had already passed through.
79 The same account is given by Eunap. X. 9, and by Zosimus, II. 40.
81 Magnentius was governor of the provinces of Rhoetia, and assassinated Constans, as above. Cf. Zosimus, II. 43.
82 This whole affair is treated extensively in Zosimus, II. 43-48.
84 Cf. Apost. Cann. XXII. and XXIII.; according to these any cleric was to be deposed if found guilty of such a crime. The Council of Nicaea also passed a canon on the subject which is as follows: `If a man has been mutilated by physicians during sickness, or by barbarians, he may remain among the clergy; but if a man in good health has mutilated himself, he must resign his post after the matter has been proved among the clergy, and in future no one who has thus acted should be ordained. But as it is evident that what has just been said only concerns those who have thus acted with intention, and have dared to mutilate themselves, those who have been made eunuchs by barbarians or by their masters will be allowed, conformably to the canon, to remain among the clergy, if in other respects they are worthy. 0' Canon I. See Hefele, Hist. of the Councils, Vol. I. p. 375, 376.
86 Tessarakosth, lit. = `forty days' fast, 0' formed by mistaken analogy to penthkost.
87 Suspending, i.e., all violence during the period of festivity attending the observance of Easter.
88 Houses are often sealed by state and municipal officials in the East, even at the present time, when their contents are to be confiscated, or for any other reason an inventory is to be made by the authorities. The sealing consists in fastening and securing the locks and bolts and attaching the impression of the official seal to some sealing-wax which is put over them. In this case the object of the sealing was apparently the confiscation of the contents.
89 The modern El-Onah or El-Kharjeh, situated west of the Nile, seven days' journey from Thebes, contains several small streams, and abounds in vegetation, including palm-trees, orange and citron groves, olive orchards, &c. See Smith, Dict. of Geogr.
90 Sozomen (IV. 4) calls him Oueteraniwn; cf. also Zosimus, II. 44, on the way in which he was elevated and soon afterwards reduced.
91 See I. 1, and note on the name of Eusebius Pamphilus; cf. Smith and Cheetham, Dict. of Christ. Ant. Names.
92 Similar to the appearance mentioned in I. 2. See note on that passage.
93 A disciple of Marcellus (see ch. 18). See Hilar. de Synod. 61, Cave on Photinus.
94 The bishops here mentioned, according to Valesius, took part not in this council, but in another held at the same place nine years later, under the consuls Eusebius and Hypatius.
95 351 a.d. So also Sozomen, IV. 6.
96 The Ludi circenses, consisting of five games, leaping, wrestling, boxing, racing, and hurling,-called in Greek pentaqlon,-with scenic representations and spectacles of wild beasts at the amphitheatre; with these the consuls entertained the people at their entrance on the consulate. Alluded to by Tacitus (Ann. I. 2) and Juvenal (Sat. X. 1). Cf. Smith, Dict. of Greek and Rom. Antiq.
97 There were three councils held at Sirmium: one in 351, as already indicated in note 3, ch. 29; another in 357, in which Hosius and Potamius composed their blasphemy; and one in 359. It was in this last council that that creed was drawn up which was recited in Ariminum. The confusion of Socrates on this point has been alluded; to in the Introd.
103 Gen. xix. 24: `Then the Lord ...rained brimstone and fire from the Lord out of heaven. 0'
104 Athanasius reads epi Sodoma, not eiz swma. If this be the true reading, we should translate `came down to Sodom, 0' &c.
106 John xiv. 16, John xiv. 26.
108 Paul of Samosata, see I. 36, note 3.
109 Athan. de Synod. 28, and Hilar. de Synod. calls this creed `The blasphemy composed at Sirmium by Hosius and Potamius. 0'
111 Rom. iii. 29, Rom. iii. 30.
116 kaqolikon, `universally accepted. 0'
118 `Epiphamus relates that Photinus, after he had been condemned and deposed in the synod of Sirmium, went to Constantius, and requested that be might dispute concerning the faith before judges nominated by him; and that Constantius enjoined Basilius, bishop of Ancyra, to undertake a disputation with Photinus, and gave leave that Thalassiuss, Datianus, Cerealis, and Taurus should be arbiters 0' (Valesius).
119 So in the Allat. ms., with the variant reading in other mss. Miltoseleukoj.
120 353 a.d.; but the date is given differently in Idatius' Fasti.
124 So rightly in the Allat. ms.; the variant Gallian is inconsistent with the context.
126 Diogenes Laertius, Proem. XI (16), says: `Philosophers were generally divided into two classes,-the dogmatics, who spoke of things as they might be comprehended; and the ephectics, who refused to define anything, and disputed so as to make the understanding of them impossible. 0' The word `ephectic 0' is derived from the verb epexw, `to hold back, 0' and was used by the philosophers to whom it is applied as a title because they claimed to hold back their judgment, being unable to reach a conclusion. Cf. also the name `skeptic, 0' from skeptomai. See Zeller, Stoics, Epicureans, and Skeptics, p. 525.
128 So also Sozomen, IV. 9; but the number appears exorbitant. Valesius conjectures that the texts of Socrates and Sozomen are corrupted, and that we must read thirty instead of three hundred. The smaller number agrees exactly, with the list given in the epistle of this council to Eusebius of Vercellae; in this list thirty bishops are named as agreeing to the condemnation of Athanasius, Marcellus, and Photinus. Cf. Baronius, Annal. year 355.
129 Sozomen (IV. 9) agrees here also with Socrates; but Athanasius, in Epist. ad Solitar., and after him Baronius and Valesius, make Milan and not Alba, the metropolis of Italy, and Dionysius bishop of Milan, and not of Alba.
130 Cf. Sozomen, III. 19; IV. 15-19; Theodoret, H. E. II. 18-21; Rufin. II. 21; Philostorgius, IV. 10. Also Hefele, Hist. of the Ck. Councils, Vol. II. p. 246-271.
132 According to Theodoret (H. E. II. 19) Aëtius was promoted to the diaconate under Leontius at Antioch; but Leontius, on being censured by Flavian and Diodorus for ordaining one who was notorious for his blasphemous utterances, divested him of his diaconate Hence, later, Eudoxius attempted to restore him, as is here said.
133 Athan. de Synod. 8; but Athanasius does not say that this creed was translated from Latin, as he does whenever he produces any document put into Greek from Latin; whence it appears, according to Valesius, that this is the form drawn up in Greek by Marcus of Arethusa, and submitted to the third Sirmium council in 359, but read at Ariminum as here said (cr. ch. 30, and note). The argument is not considered conclusive by Reading as far as it regards the original language of tile creed; that it was written by Marcus of Arethusa, however, seems to be proved.
134 The title of the emperor in Athanasius' version is `The most pious and victorious emperor Constantius Augustus, eternal Augustus, 0' &c., which agrees with the representations of the ancients on the vainglory of Constantius. Cf. Amm. Marcellin. Rerum Gestarum, XVI. 10, 2, 3 (ed. Eyssenhardt).
137 John xiv. 16; John xvi. 14.
139 This appeal to antiquity, as the test of truth, is very common with the earlier Fathers; cf. Eusebius' treatment of the Scriptures of the New Testament, H. E. III. 3, 24, 25, et al.
143 Athan, de Synod, 10. The Latin original which Hilar. Fragm. 8, was adopted by Valesius in this place, and subsequently also by the English translators. We have followed the Greek of Socrates, giving the most important differences in the following four notes; viz. 15, 16, 17, and 18. How these variations originated it is impossible to tell with assurance; but it is not improbable that they may represent two drafts, of which one was originally tentative.
144 The Latin original here contains the following paragraph not reproduced by Socrates: `These matters having been strictly investigated and the creed drawn up in the presence of Constantine, who after being baptized, departed to God's rest in the faith of it, we regard as an abomination any infringement thereon, or any attempt to invalidate the authority of so many saints, confessors, and successors of the martyrs, who assisted at that council, and themselves preserved inviolate all the determinations of the ancient writers of the catholic church: whose faith has remained unto these times in which your piety has received from God the Father, through Jesus Christ our God and Lord, the power of ruling the world. 0'
145 The Latin original omits the following paragraph, ending with the words `over our portion of the world. 0'
146 The Latin original in Hilar. omits the name of Auxentius.
147 Instead of the Greek words here translated, `fill the believing with distrust and the unbelieving with cruelty, 0' the Latin original reads `verum etiam infideles ad credulitatem vetantur accedere. 0'
148 Cf. Theodoret, H. E. II. 20.
149 Cf. Theodoret, H. E. II. 16.
150 Hilar, Fragm. 8; Hefele, Hist. of Ch. Councils, Vol. II. p. 257.
151 From this place it plainly appears, as Valesius remarks, that the authority of the see of Constantinople was acknowledged, even before the council of Constantinople. throughout the region of the Hellespont and Bithvnia, which conclusion is also confirmed by the acts of Eudoxius, bishop of Constantinople, who made Eunomius bishop of Cyzicus. Two causes co-operated to secure this authority, viz. (1) the official establishment of the city as the capital of the empire by Constantine, and (2) the transference to it of Eusebius of Nicomedia, a most vigorous and aggressive bishop, who missed no opportunity for enlarging and consolidating the power of his see.
154 According to Valesius it appears incredible that the Catholics should have done what Socrates says they did. `For there is nothing more contrary to ecclesiastical discipline than to communicate with heretics either in the sacraments or in prayer. 0' Hence `Socrates was probably imposed upon by the aged Auxano, who fixed upon all the Catholics what was perhaps done by some few Christians who were less cautious. 0' But Socrates' own attitude towards the Novatians (cf. Introd. p. x.) shows that the difference between them and the Catholics (oi thj ekklhsiaj) was not universally regarded as an absolute schism forbidding communication even during such times of trial as these described here, which might certainly have drawn together parties already as near to one another as the Novatians and Catholics.
157 In this calamity Cecropius, the bishop of Nicomedia, perished, and the splendid cathedral of the city was ruined; both of which misfortunes were attributed by the heathen to the wrath of their gods. See Sozom. IV. 16.
158 Traxeia, on account of the neighboring steep mountains. This Seleucia was the capital of Isauria.
159 359 a.d. See, on this double council of Ariminum and Seleucia, Hefele, Hist. of the Ch. Councils, Vol. II. p. 346-371.
162 Athanas. (de Synodd. 29) gives the following portion of this creed apparently as the only declaration made by the council.
164 See Chrysostom, Homilies 9 and 27, on Acts, and Hom. 1, on 2 Tim., for the belief of the ancient Church in the descent of the Holy Spirit on the ordained in and through ordination.
165 He was the only one, inasmuch as the General Synod of Constantinople (381 a.d.) expressly forbade all appeals from the ecclesiastical to the civil courts, attaching severe penalties to the violation of its canon on this subject. Cf. Canon 6 of Council of Constantinople. Hefele, Hist. of the Ch. Councils, Vol. II. p. 364.
166 On the distinction between the prefect and proconsul and the different functions of each, see Smith, Diction. of Greek and Roman Ant. The statement of Socrates here that Constantius first put Constantinople under a prefect is borne out by Athanasius' mention of Donatus as proconsul of Europe, with Constantinople as chief city.
167 The General Synod of Chalcedon, 451 a.d., in its seventh canon forbade, under pain of anathema, the mixing of the clerical office with political and worldly matters.
168 The taceij here mentioned were classes of officials appointed under a sort of military law, to serve for a given length of time as agents of the presidents and governors of provinces. Cf. Justin. Cod. 12, tit. 52-59.
178 Cf. Tertull. de Idol. IX.: Post evangelium nusquam invenies aug sophistas, aut Chaldaeos, aut Incantatores, aut Conjectores, aug magos, nisi plane punitos. See also Bingham, Eccl. Antiq. XVI. 5.
179 On the prescribed dress of the clergy, and the puhishment of those who did not constantly adopt it, see Bingham, Eccl. Antiq. VI. 4. 15.
180 1 Tim. iv. 3. Cf. Euseb. H. E. IV. 29, on the earliest forms of expression against marriage in the Christian Church; also Apost. Canon, LI. and Augustine, Haerr. XXV., XL., XLVI. See Bingham, Eccl. Antiq. XXII. 1.
181 On Synod of Gangra, see Hefele, Hist. of the Ch. Councils, Vol. II. p. 325-339. Almost all the canons of the synod seem to be addressed against the teachings of Eustathius. The fourth canon is expressly on the celibacy of the clergy, as follows: `If any one maintains that, when a married priest offer the sacrifice, no one should take part in the service, let him be anathema. 0'
182 This was evidently the second consecration of the earlier church of St. Sophia (cf. I. 16, II. 6); the first consecration was celebrated in 326 a.d. Later, the structure was destroyed in a fire, in connection with a popular uprising; and the great church of St. Sophia, at present a Mohammedan mosque, was erected by Justinian, with Isidore of Miletus and Anthimius of Trailes as architects.
184 The name has been written `Melitius 0' thus far, but is found as `Meletius 0' from this point, and through Bk. III. Cf. Euseb. H. E. VII. 32.
185 parashmoj; just as a counterfeit coin has the appearance of the genuine, and is meant to deceive those who do not investigate its genuineness, so the term `homoioousios 0' (omoioousioj), the author implies, was meant to deceive the popular ear by its likeness to the genuine `homoousios. 0'
186 See Theodoret, H. E. II. 6.
187 Pneumatomaxoi, lit. `active enemies of the Spirit. 0'
190 'Anomoioi, because they held that the essence of the Son was `dissimilar, 0' Anomoioj, to that of the Father.
191 'Ecoukontioi, from the phrase ec ouk ontwn = `from [things] not existing, 0' because they asserted that the Son was made ex nikilo. The term might be put roughly in some such form as `Fromnothingians. 0'
193 Written `Errenius 0' in the Allat. *ms.;
194 Cf. Sozom. VI. 25; Schaff, Hist. of the Christ. Ch., Vol. III. p. 708 seq.; Walch, Ketzerhistorie, III. p. 119-229.
1 1 December, 361 a.d. This proclamation must be distinguished from the one in Gaul (II. 47); the latter was the proclamation by the army, and occurred during the lifetime of Constantius.
3 See Bingham, Eccl. Antiq. VI. 4, end.
4 The `reader, 0' anagnwsthj, lector, was commonly a young man possessed of a good voice, who read the Scriptures from the pulpit or reading-desk (not the altar). Bennett, Christ. Archaeol. p. 374.
5 See Smith, Dict. of Greek and Rom. Antiq. See also, on sacrificing to idols as a sign of apostacy, Bingham, Eccl. Antiq. XVI. iv. 5.
7 It is difficult to determine in what particulars the improvements mentioned here were made. Gregory Nazianzen, Contra Julianum, I. lxxv., confesses that Julian had made reforms in the matter.
9 The friendly or propitious divinity of the Persian theology; hence identified with the light and life-giving sun.
10 The secret or innermost sanctuary of the temple, where none but priests were permitted to enter; afterwards applied to any secret place.
11 This George is, according to some authorities, the St. George of the legend. In its Arian form the legend represents St. George as warring against the wizard Athanasius; later, the wizard was transformed to a dragon, and George to an armed knight slaying the dragon. On other forms and features of the legend, see Smith & Wace, Dict. of Christ. Biogr., Georgius (43).
13 Artemius, whom the Emperor Julian afterwards beheaded for desecrating the pagan temple.
14 Philostorgius (VII. 10) calls this Julian `the governor of the East, who was the uncle on the maternal side of Julian the Apostate. 0' Sozomen also (V. 7 and 8) and Theodoret (H. E. III. 12, 13) furnish information regarding him, as well as Ammianus Marcellius XXIII. i. Cf. also Julian, Epist. XIII. (Spanheim, p. 382).
15 Theodoret, H. E. III, 4, mentions Hilarius, Astenius, and some other bishops who were at this time recalled from exile by Julian's edict, and joined Lucifer and Eusebius in these deliberations about restoring the authority of the canons and correcting abuses in the church.
17 More especially the canons of the Council of Nicaea.
19 The bishops composing the Council of Nicaea simply declared their faith in the Holy Spirit, without adding any definition; they were not met with any denial of the divinity of the Holy Spirit. This denial was first made by Macedonius, in the fourth century.
20 Euseb. H. E. VI. 33, says that this Beryllus denied that Christ was God before the Incarnation. He, however, gives the see of Beryllus as Bostra in Arabia, instead of Philadelphia. So also Epiphanius Scholasticus; though Nicephorus, X. 2, calls him Cyrillus, instead of Beryllus.
21 Valesius conjectures that Socrates is wrong here in attributing such an action to the Synod of Alexandria, as the term ousia does not occur in the Nicene Creed, and such action would therefore be in manifest contradiction to the action at Nicaea. This, however, is not probable, in view of the dominating influence of Athanasius in both. But, as the acts of the Alexandrian synod are not extant, it is impossible to verify this conjecture.
24 The only work of Evagrius preserved to our days is his Ecclesiastical History.
33 Rather Achisch, king of Gath, 1 Sam. xxi. 10.
37 2 Cor. xi. 32, 2 Cor. xi. 33.
42 Abbreviated from Athanasius.
43 Matt. ii. 13, Matt. ii. 22.
44 Matt. xii. 14, Matt. xii. 15.
47 Matt. xiii. 13; Isa. ix. 5.
48 Matt. xiv. 12, Matt. xiv. 13.
55 Cf. Sozom. III. 15, and V. 12.
56 Sozom. V. 14; Theodoret, Hoeret. Fabul. IV.
59 basilikh. On the origin and history of the term, see Bennett, Christian Archoeology, pp. 157-163. The special basilica meant here was situated, according to Valesius, in the fourth precinct, and alone called basilikh, or `cathedral 0' without qualification. The `Theodosian cathedral 0' was situated in the seventh ward.
60 Cf. John i. 46, and Acts ii. 7. Later the word was used by the heathen also, contemptuously, as a term of reproach.
62 Based, probably, on Matt. xxvi. 52, and John xviii. 11.
63 zwnhn apetiqento; literally, `put off their girdle, 0' as the badge of office.
64 The term was used first by traveling teachers of rhetoric at the time of the philosopher Socrates as descriptive of their profession; and although it later acquired an unfavorable significance, it continued to be used also as a professional name given to teachers of rhetoric, as here.
65 Cf. Tertull. Apol. IX. `In the bosom of Africa infants were publicly sacrificed to Saturn, even to the days of a proconsul under Tiberius, 0' &c.
66 Cf. Sozom. V. 18; also above, II. 46.
70 On this extra-Scriptural saying attributed to Jesus Christ, see n. 54, Introd, p. xi.
74 Cf. Theophrastus, VII. x. and Diogenes Laertius, I. x. The latter gives a list of Epimenides' works,but makes no mention of any `Oracles. 0' Socrates must have used this term in a more general sense therefore, and meant some collection of obscure and mystical writings. He also calls Epimenides an `Initiator, 0' because, according to the testimony of Theophrastus, he was versed particularly in lustration and coruscation.
76 Fabricius, Bibl. Groec. II. p. 451 seq.
78 Menander, and not Euripides, is the only author to whom this line can be traced (see Tertull. ad Uxor. 1. 8, and Meineke, Fragm. Comic. Groee. Vol. IV. p. 132), but it may have been a popular proverb, or even originally a Composition of Euripides, which Menander simply used.
79 metaboleij. Cf. metabolh, used to designate all merchandising, Julius Pollux, III. 25; hence metaboleuj, a `retailer, 0' `small merchant. 0'
80 Hence Gregory of Nazianus calls him kausitauroj, `a burner of bulls. 0'
81 See Euseb. H. E. VI. 20 and 39; also Chrysostom, de S. Babyl. According to these authorities Babylas was bishop of Antioch, succeeding Sabrinus, and was beheaded in prison during the reign of Decius. His remains were transferred to a church built over against the temple of Apollo of Daphne (Sozom. V. 19) by Gallus, Julian's brother.
83 Matt. xxiv. 2, Matt. xxiv. 15.
84 Rom. xi. 25; 2 Cor. iii. 14.
85 metenswmatwsewj, lit. `exchange of bodies, 0' formed in analogy with metemyuxwsij and logically inseparable from that doctrine.
86 Theodoret, H. E. III. 25, gives the familiar version of the death of Julian, according to which, on perceiving the character of his wound, the dying emperor filled his hand with blood and threw it up into the air, crying, `Galilean, thou hast overcome! 0'
89 So the mss. and Bright. The same reading was also before Epiphanius Scholasticus and Nicephorus; but Valesius conjecturally amends the reading touj Surouj thj arxhj into touj orouj thj arxhj, alleging that Socrates himself later mentions the loss as zhmian twn orwn. If the reading of Valesius be considered correct, then we must translate `submitting to the loss of the borders, 0' supplying `of the empire. 0' This would include the districts beyond the Tigris.
90 Liban. Orat. xviii. (Opera, i. Reiske).
92 In his Crito, Phaedo, Phaedrus, and Apology of Socrates. See also Xenophon's Memorabilia of Socrates and Symposium.
94 Gregor. Nazianz. Orat. V. 23.
96 Probably Socrates means Origen's lost work, known as Stromata, which Jerome (in his Ep. ad Magnum) says was written to show the harmony of the Christian doctrines and the teachings of the philosophers. The description here given does not tally more precisely with any other work of Origen now extant.
97 Cyril, Contra Julian. III. (p. 93, ed. Spanheim).
99 Liban. Orat. XVIII. (Oper. I. 625, Reiske).
100 paredreuta, term applied to associates on the bench in judicatories.
101 Isa. vii. 9 (LXX, kai ean mh pisteushte, oude mh sunhte).
102 For a full account of Antinoüs and his relations to Hadrian, see Smith, Dict. of Greek and Raman Biogr. and Mythol., article Antinoüs. The story has been put into literary fiction in the historical novels Antinoüs, by George Taylor (A. Hausrath), and The Emperor, by Georg Ebers.
103 It is uncertain what the true reading should be here. In one of the mss. it is 'Adriaj, in another 'Andriaj; according to others 'Adrianoj, or 'Arrianoj. Valesius suggests the substitution of Loukianoj. If this be adopted, then the Alexander suggested is Lucian's Alexander of Abonoteichus. For a lucid and suggestive reproduction of this story, see Froude, Short Studies on Great Subjects, essay on Lucian.
104 The mss. and all the Greek texts read Zhnwn, making the name `Pasinicus Zenon, or Zeno. 0' The translation here given assumes the alteration in the process of transcription of a single letter making the original Zhlwn, which probably means the city of Zeleia, on the southeastern coast of the Euxine, famous for a victory of Mithridates over Triarius, the lieutenant of Lucullus, in 67 b.c.
105 This word, whose original is Cenon, is inserted by Valesius. If it were omitted, the translation would be, `which to some seems acceptable. 0'
106 On the present borders of Turkey and Persia.
107 According to Valesius Hippi.
108 The name of this city is variously given as Archis, Arca, Arcae, Arcas, Arcaea, Arcena. It lies at the foot of Mount Lebanon. See Joseph. Antiq. V. 1 and de Bello, XII. 13.
109 Themist. Orat. V. (p. 80, ed. Harduin).
110 Straits between Eubaea and the mainland.
5 Cf. II. 37. Six years previous to the point of time reached by the historian thus far; i.e. 359 a.d.
8 Ammianus Marcellinus, Rerum Gestarum, XXVI. ix. 8-10, says that Florentius and Barchalba, after the fight at Nacolia, delivered Procopius bound to Valens, and that Procopius was immediately beheaded, and Florentius and Barchalba soon underwent the same punishment. Philostorgius also (IX.) relates that Procopius was beheaded, and that Florentius, who delivered him to Valens, was burnt.
11 Sozom. VI. 8, gives the same account; but Philostorgius (V. 3) and Theodoret (H. E. II. 37 and 39) say that Eunomius was made bishop of Cyzicus under the Emperor Constantius immediately after the Synod of Seleucia. He was banished by Valens because he favored the usurper Procopius.
12 sxolaioj, defined by Sophocles (Greek Lexicon of the Rom. and Byzantine Periods) as suspended. It appears, however, that among the civil and military officers in the Roman system there were some who bore the title without being concerned in the management of their offices, and that these were termed vacantes and therefore that Socrates is using the Greek equivalent of a Latin term and applying it in ecclesiastical matters as its original was applied in civil and military affairs. Cf., on the position of bishops without churches Bingham, Christ. Antiq. IV. ii. 14. This system of clerics without charges was abused so much that the Council of Chalcedon (Canon 6) forbade further ordination sine titulo.
13 See chap. 3, and on the Eunomians with their subsequent fortunes, V. 24.
14 Ammianus Marcellinus (Rerum Gestarum XXVI. viii. 2 seq.) says, `From the walls of Chalcedon they uttered reproaches to him and insultingly reviled him as Sabaiarius. For, sabaia is a poor drink made of wheat or barley in Illyricum (whence Valens came). 0' On the Pannonian or Illyrian origin of Valens, see IV. I. It appears also that the Pannonians were accustomed to live on poor diet in general.
15 Sozom. VIII. 21, mentions these baths. Am. Marcellinus (Rerum. Gestarum, XXXI. I. 4) relates that Valens built a bath out of the stones of the walls of Chalcedon. So also Themist. Orat. Decen. ad Valentem, and Gregory Nazianzen, Orat. 25; the latter calls it a `subterraneous and aerial river. 0' Zonaras and Cedrenus, however, affirm that the structure built was not a bath, but an aque duct. Cf. Cedrenus, I. 543 (P. 310, B).
16 Cedrenus, I. 543 (P. 310, B).
19 Am. Marcellinus (Rerum Gestarum, XXVI. 4. 14), in speaking of Procopius, the usurper, says: `Procopius ...resorted to the Anastasian baths, named from the sister of Constantine 0'; from which it appears that either (1) there were two baths of the same name, or (2) the baths here alluded to were named after Constantine's sister and renamed on the occasion of their being repaired or altered, or (3) that Socrates is in error. From the improbabilities connected with (I) and (2) we may infer that (3) is the right view.
21 Sozemen (VI. 10) says the same. There were two Valentin ians in the second generation; one a son of Valens, and another the son of Valentinian the Elder. According to Idatius' Fasti, it was the former that was born during the consulate of Gratian and Dagalaifus; so that Socrates was in error here, confusing perhaps the two younger Valentinians. Valesius adduces other reasons proving the same, which it is unnecessary to repeat here.
25 If Socrates means to speak with precision here of the offices occupied by these men during the year which his narrative has reached he is mistaken, for Basil became bishop of Caesarea in Cappadocia the year following, and Gregory was made bishop, not of Nazianzus at this time, but of Sisima. He did not, however, enter on the duties of this bishopric as he says in his letters.
27 See II. 35, and Hefele, Hist. of the Ch. Councils, Vol. II. p. 218 seq.
29 The Patripassians were a sect of the early Church (end of second century), who asserted the identity of the Son with the Father. And, as on being confronted with the question whether it was the Father that suffered on the cross they answered in the affirmative, they were called Patripassians. Their lender was Praxeas. See Tertull. Adv. Praxeam (the whole treatise is meant to be a refutation of this heresy).
30 Followers of the well-known Gnostic leader of the second century. For his peculiar views, see Tertull. Adv. Marcionem; Epiphan. Haeres. XLII.; also Smith and Wace, Dict. of Christ. Biog., under Marcion, and ecclesiastical histories.
35 See II. 37. As it appears from V. 4, Liberius was actually deceived by the artifice.
37 Eunomius adopted the standpoint and also the views of Aëtius and gave them his own name. Briefly his fundamental principle was that the Son is absolutely unlike the Father in substance, and hence a creature among other creatures, a mere man.
40 Epiphanius Scholasticus reads dekaena for dekaennea; if he be followed, the incumbency of the bishopric of Constantinople by Eudoxius lasted seven years.
43 The kind of church here meant was a memorial structure to a martyr, erected where his relics were deposited, and was called Marturion. See Bingham, Christ. Antiq. VIII. 1.
44 The same church which above was called a marturion from its origin, is here called eukthrioj topoj, from its use (`a place of prayer 0').
45 Gibbon, in his Decline and Fall, chap. 16, quotes a number of extracts from Sulpicius Severus and Ignatius, showing the honor in which martyrdom was held in the early church, and the eagerness with which it was sought. To check the excess of zeal which was thus manifested, the Council of Elvira, in 306 a.d., passed a canon (its sixtieth) to the following intent: `that if any one should overthrow idols, and should therefore be put to death, inasmuch as this is not written in the Gospel nor found done among the apostles at any time, such a one should not be received among the martyrs. 0'
46 Amm. Marcellinus, Rerum Gertarum, XXIX. I. 29 seq.
47 Sozomen, VI. 19; Theodoret, H. E. IV. 20.
48 371 a.d. But Jerome Chronic. II. (ninth year of Valens), makes the consecration of Athanasius' successor in 373 a.d., and hence also the death of Athanasius himself in the same year. The later date is now universally accepted.
49 On the growth of the monastic system, see Bingham, Eccl. Antiq. VII.; on its philosophy, briefly, Bennett, Christian Archaeol. p. 468. Socrates uses Palladius' Historia Lausiaca copiously in this chapter.
50 biblion apostolkon. The books of the New Testament came to be divided into the two classes of `gospels 0' and `apostolic epistles, 0' the first being called euaggelion or euaggeia and the second, apostoloj, apostoloi or biblion apostolikon. Cf. Epiph. Haer. XLII. 10. Euthal. Diacon. (Ed. Migné, Vol. LXXXV. col. 720, c.
52 Gal. iii. 28. What Socrates here says of Ammoun is attributed by Theodoret (H. E. IV. 12) to Pelagius, who afterwards became bishop of Laodicea.
56 Cf. Palladius, Hist. Lausiaca, chap. 86. But Palladius says that Evagrius was ordained by Gregory of Nyssa, not of Nazianzus. Cf. Sozomen, VI. 30.
57 Palladius calls this work 9Iera `Sacred [matter]. 0' Hist. Lausiaca, 86.
58 Cf. Coteler. Eccl. Gr. Mon. 3. 59, containing also other fragments of Evagrius.
60 Cf. Ezra iv. 10, Ezra iv. 11.
62 Parembole is a village near Alexandria, mentioned by Athanasius in his second Apol. against the Arians, who names Macarius as its presbyter.
66 Hist. Lausiaca (Vol. XXXIV. in Migné's Patrologia Graeca).
70 Sozom. III. 15; Theodoret, IV. 26; Pallad. Hist. Lausiac. 4; Jerom. de Script. Eccl. 109.
71 Mentioned by Jerome, adv. Rufinum, 1.
72 For full accounts of the lives of these eminent men, see Smith and Wace, Dict. of Christ. Biog., and the sources and literature therein referred to.
73 Himerius, a native of Prusias (mod. Broussa) in Bithynia, flourished about 360 a.d. as a sophist under Julian the Apostate. He published various discourses, which, according to Photius, contained insidious attacks on Christianity. Cf. Eunapius, p. 153, under title Prohaeresius; Photius, Bibl. Cod. 165.
74 Prohaeresius was a native of Caesarea in Cappadocia, and taught in Athens a short time before Libanius. Cf. Eunapius, Prohaeresius, par. 129-162.
75 This is doubted by Valesius on the ground that Gregory in his autobiography (in verse) says that he was thirty years of age when he left Athens, where his friends wished him to stay and teach rhetoric; but if he stayed at Athens until the thirtieth year of his age, it is not likely that he Could have studied with Libanius after that time. So also Rufinus, H. E. II. 9.
76 Cf. chap. 7 of the present book.
77 Rufinus (H. E. II. 9) says this. But from Gregory's own works (Orat. VIII.) it a pears that he was not made bishop of Nazianzus but assistant to his father, and on the express condition that he should not succeed his father. He was first consecrated bishop of Sasimi by Basil the Great, from thence transferred to Constantinople, but resigned that bishopric (V. 7) and retired to Nazianzus, where he remained bishop until he chose his successor there.
78 Sozomen (VI. 16) says that Valens came from Antioch to Caesarea and ordered Basil to be brought before the prefect of the praetorium. This account agrees better with what both Gregory of Nazianzus and Gregory or Nyssa say of this experience of Basil.
79 On Gregory Thaumaturgus in general, see Euseb. H. E. VI. 30.
81 On the Novatians and their schism, see Schaff, Hist. of the Christ. Ch. Vol. I. p. 450, 451; Neander, Hist. of Christ. Ch. Vol. I. p. 237-248. On Socrates' attitude toward Novatianism, see Introd. p. ix. Cf. also Euseb. H. E. VI. 43.
82 His right name was Novatian, although the Greek writers call him uniformly Navatus, ignoring or confusing him with another person whose name is strictly Novatus. Cf. Jerome, Scriptor. Eccles. LXX.; also Smith and Wace, Dict. of Christ. Biog.
83 This was the great Seventh Persecution, and the first which historians agree in calling strictly `general. 0' It took place in 249-251 a.d., and consisted in a systematic effort to uproot Christianity throughout the empire. Many eminent Christians were put to death during its course, and others, among whom was Origen, were tortured. Cf. Origen, Contra Celsum, III.; Gregory of Nyssa, Vita Gregori Thaumaturg. III.; Euseb. H. E. VI. 40-42.
85 1 John v. 16, 1 John v. 17.
87 The accuracy of this statement is disputed by Valesius, who asserts that the Novatians wrote a book entitledThe Martyrdom of Novatian, but that this book was full of false statements and fables, and had been disproved by Eulogius, bishop of Alexandria in the sixth book of his treatise Against the Novatians. Besides in this Martyrdom of Novatian the founder of the sect was not represented as suffering martyrdom, but simply as being a `confessor. 0' Cf. I. 8, note 12.
88 Let it be noted that Novatian was a native of Phrygia and naturally had many followers in that province.
90 Socrates follows Rufinus here (cf. Rufin. H. E. II. 10; but Jerome, Chronicon, puts the consecration of Damasus as bishop of Rome in the third year of Valentinian's reign, i.e. in 367. Cf. also Clinton, Fasti Rom. Ann. 367.
91 Am. Marcellinus (Rerum Gestarum, XXVII. 3. 12, 13) says that during the disturbance one hundred and thirty-seven citizens were killed in the course of a single day.
92 Damusus was a Spaniard by race, native of Mantua, patron of Jerome in his biblical researches. Cf. Jerome, ad Damas. Smith & Wace, Dict. of Christ. Biog.
93 On the illegality of ordination without a church, see Bingham, Christ. Antiq. IV. 6. 8. Cf. Gregory Nazianz. Carm. de Vita.
94 Synchronization of the events attending the accession of Damasus and Ambrose, the former in Rome, the latter at Milan, is dependent on Rufinus. Cf. H. E. II. 11. The events of this chapter more properly fall within the time reached by Socrates, i.e. 374 a.d. (see chap. 29, note 1). Hence rightly seven years later than the events of the preceding chapter.
95 A Roman by race, born in 333 a.d., turned to ecclesiastical and literary pursuits in the manner described in this chapter. Cf. Sozom. VI. 24; Theodoret, H. E. IV. 6; Rufinus, H. E. II. 11.
98 Baronius (Am.IV. 272) and Valesius in this passage agree in looking upon this whole sto