General Index to Socrates' Ecclesiastical History (part 1 of 5)

Notes

1. 1

   All works marked with a star in Chevalier's list were used in the present edition, and all but two or three of those added to the list of Chevalier.

2. 2

   Nolte's article is on the textual emendations needed in the edition of Socrates. The text of our historian has not been as thoroughly and completely examined and corrected as other writings. Valesius' edition (Hussey) gives an account of a few mss. examined by himself; nothing further has been done of any importance. It is to be hoped that Gebhardt and Harnack may find it convenient to incorporate a new collation and revision in their Texte und Untersuchungen.

3. 3

   All works marked with a star in Chevalier's list were used in the present edition, and all but two or three of those added to the list of Chevalier.

4. 4

   E. Walford, A.M., appears as the translator of Sozomen, not of Socrates. See IV. of Introduction, note 6.

5. 5

   So he says in V. 24.

6. 6

   V. 16. On the destruction of the Serapeum, see Sozom. VII. 15; Theodeoret, H. E. V. 22; Nicephor. XII. 25; Eunap. Ædes. par. 77; Suidas, Sarapis. Helladius, according to Suidas, wrote a Dictionary, besides other works. Cf. s. v. 'Elladios.

7. 7

   komide neos on.

8. 8

   Valesius' reasoning is based on the assumption that Socrates was sent to the grammarians as soon as they arrived at Constantinople. If, however, an interval of several years elapsed before his going to them, the date of his birth must be put correspondingly later. The only certainty reached through this datum is that he was born nor earlier than 379.

9. 9

   I. 13 and II. 38.

10. 10

    VI. 3, and hosphasi.

11. 11

    V. 24.

12. 12

    VII. 1 and 2. See note on VII. 1. Socrates speaks of Troilus as a native of Side in Pamphilia, and mentions Eusebius and Silvanus and Alabius (both the latter bishops) as distinguished pupils of Troilus, and finally adds that Anthemius, who during the minority of Theodosius acted as regent, was dependent on the influence of Troilus; in which connection he further adds that Troilus was not inferior to Anthemius in political sagacity.

13. 13

    Professor Milligan, in Smith & Wace's Dictionary of Biography, even says that Socrates assisted Troilus, but adduces no proof for the statement.

14. 14

    I. 16.

15. 15

    IV. 16, end; VII. 37.

16. 16

    II. 16.

17. 17

    I. 40.

18. 18

    II. 16; I. 37.

19. 19

    II. 38 and VI. 23.

20. 20

    VI. 6.

21. 21

    I. 38.

22. 22

    II. 38.

23. 23

    V. 8.

24. 24

    The various meanings of this word may be found in Du Cange's Glossarium Mediæ et Infimæ Græcitates and in Sophocles' Greek Lexicon of the Roman and Byzantine Periods. From its primary meaning of student' it came to be applied to any one who had passed through study to the professions, of which the advocate's was one. From the absence of the cognomen in Photius' account of Socrates, Bibliotheca Cod. 28, as well as in that of Nicephorus Callisti, H. E. I. 1, Hamburger, as quoted by Fabricius, Bibl. Græc. VII. p. 423, note g, and Ceillier, Auteurs Sacrés, XIII. p. 669, doubt whether the title was rightly applied to him. Valesius argues from internal grounds that Socrates was a layman and a lawyer. Harnack, on the other hand, denies that there is any evidence of juristic knowledge in Socrates' History, even in such passages as I. 30, 31, and V. 18.

25. 25

    VII. 48

26. 26

    II. 1.

27. 27

    I. 12, 19; III. 19; IV. 24, 26.

28. 28

    De jure sacerdotali, p. 278. Cf. on translation by Gelasius, Smith & Wace, Dictionary of Christian Biography, II. p. 621.

29. 29

    Niceph. H. E. I. 1.

30. 30

    Cf. V. 21; VII. 6, 12, 17.

31. 31

    V. 14; VII. 9, 11.

32. 32

    VII. 46.

33. 33

    VII. 25.

34. 34

    IV. 28.

35. 35

    VI. 19.

36. 36

    II. 38; III. 11.

37. 37

    VII. 12.

38. 38

    IV. 28.

39. 39

    VII. 7.

40. 40

    II. 38; VII. 39.

41. 41

    V. 21.

42. 42

    V. 22.

43. 43

    IV. 28; V. 19; VI. 21, 22; VII. 25.

44. 44

    VI. 19 and 21.

45. 45

    VII. 17, 39.

46. 46

    I. 10, 13; II. 38; IV. 28.

47. 47

    V. 10.

48. 48

    IV. 28.

49. 49

    IV. 33.

50. 50

    VI. 20, 23; IV. 28; V. 19; VII. 3.

51. 51

    So Harnack in Herzog-Plitt, Real-Encykl. and Encyclop. Britan.

52. 52

    VI. 3, 4, 5, 15, 18, 19, 21.

53. 53

    VII. 15.

54. 54

    VI. 13, 17; VII. 45.

55. 55

    I. 23; cf. also II. 40, end: all' hopos men tauta echei, &c.

56. 56

    III. 16.

57. 57

    1 Thess. v. 21, with which he combines Col. ii. 8. The latter passage can only be acted upon, according to Socrates, as the ground of a knowledge of that philosophy which is to be guarded against as vain.

58. 58

    Ginesthe dokimoi trapezitai. This saying is sometimes attributed to Paul, but more usually to Jesus. It occurs in Clem. Hom. II. 51; III. 50; XVIII. 20; Ap. Const. 36, 37; Epiph. Hær. 44. 2; Orig. (in Joan.) IV. 283; Clem. Alex. Strom. I. 28; Eus. H. E. VII. 7, 3.

59. 59

    VII. 22.

60. 60

    V. 22.

61. 61

    That this was not due to a general conviction that one history of a period rendered another of the same period unnecessary is evident from the fact that the period immediately succeeding is treated of by three successive historians, and that the second of these, at least, knows and uses the work of his predecessor.

62. 62

    Harnack, however, successfully proves that Socrates' ideal of history, in spite of his love for it, was far from being the scientific idea which existed among pagan writers even of the age preceding his own. Cf. Herzog-Plitt, Real-Encyk. Vol. 14, p. 413 sq.

63. 63

    VI. 1.

64. 64

    Cf. II. 1; VI. Int.; VII. 47. This Theodorus is simply addressed as hiere tou theou anthrope, from which it has been rightly inferred that he was an ordained presbyter. The view that Theodore of Mopsuestia is the person addressed has been proved to be erroneous from the date of his death, 429 a.d. The Ecclesiastical History was no doubt completed after that event, and could not have contained an address to the eminent Theodore.

65. 65

    VII. 47.

66. 66

    V. Int.

67. 67

    II. 1. The new information here referred to is drawn from the works of Athanasius, which had come into the hands of the author. Cf. II. 17.

68. 68

    I. Int.; V. 19; VI. Int.

69. 69

    I. 8.

70. 70

    I. 12, 19; II. 1; III. 19; IV. 24, 26.

71. 71

    I. 22.

72. 72

    I. 8; II. 15, 17, 20; III. 10, 25; IV. 12, 22.

73. 73

    V. 24.

74. 74

    I. 24.

75. 75

    II. 28; III. 8.

76. 76

    II. 37.

77. 77

    VI. 13.

78. 78

    III. 7.

79. 79

    IV. 23.

80. 80

    VII. 19-24.

81. 81

    III. 7.

82. 82

    II. 17.

83. 83

    V. 22.

84. 84

    Phot. Biblioth. Cod. 28. alla kai en tois dogmasi ou lian akribes. Whether in this phrase he meant to accuse Socrates with inaccuracy in the narration of facts or indifference to theological dogma is not very clear. Probably the former.

85. 85

    I. 2.

86. 86

    II. 30.

87. 87

    II. 11.

88. 88

    V. 22.

89. 89

    IV. 17.

90. 90

    On the chronology of Socrates, see Harnack and Jeep.

91. 91

    II. 8 and 17.

92. 92

    III. 1, 12, 14, 21, 23.

93. 93

    VI. Int.

94. 94

    VII. 22.

95. 95

    Cf. Sozomen, IX. 1, and Gibbon, IV. 163.

96. 96

    Cf. attitude towards Chrysostom and Cyril of Alexandria, above alluded to; also his censure of pride and contention among members of the clergy. See V. Int. 15, 23; VI. 6; VII. 11, 29.

97. 97

    In Encycl. Britan.

98. 98

    I. 1, ou phraseos onkou phrontizontes ; so in III. 1, medeis epizeteito kompon phraseos; and VI. Int., Isthi de hemas me espoudakenai peri ten phrasin, where he adds that if he had attempted a different style, he might have failed of his purpose of writing a popular history.

99. 99

    VI. 22; VII. 27.

100. 100

     Biblioth. Cod. 28.

101. 101

     III. 16; IV. 22; VI. 13; VII. 21, 34.

102. 102

     II. 8; III. 21; V. 15; VII. 29, 31.

103. 103

     So Harnack and Jeep. Cf. also Hartranft in the present vol., p. 00.

104. 104

     Theodorus' works were two: (1) An epitome of the histories written previous to his time, and (2) an original history continuing the narrative to the days of Justinian I.

105. 105

     Cf. Mansi, Concil. XII. Coll. 1035 and 1042.

106. 106

     Cf. Woods, Athenæ Oxonienses, Vol. I. p. 326.

107. 107

     So Crusè.

108. 108

     The volume containing Sozomen in this series bears the name of Walford. The translation of Socrates is anonymous, but generally ascribed to Walford also. This cannot be a matter of inference from the appearance of the two historians in the same series, as Eusebius, also in the same series, is translated by Crusè. Those who attribute the translation to Walford give no reason for doing so.

109. 109

     Eusebius seems to have adopted this name as a token of friendship and respect for Pamphilus, bishop of Cæsarea. See McGiffert, Prolegomena in Vol. I., Second Series of Post-Nicene Fathers.

110. 110

     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.

111. 111

     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 Cæsar, two years after, being conquered by Licinius, died at Tarsus.' (Valesius.) On the confusion of Maximian and Maximin, see Introd. III.

112. 112

     305 or 306 a.d.

113. 113

     panta periepon, 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.

114. 114

     'En touto nika. For an extensive and satisfactory treatment of this famous passage in the life of Constantine, see Richardson, Prolegomena to the Life of Const., Vol. I., Second Series, Post-Nicene Fathers.

115. 115

     312 a.d.

116. 116

     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.

117. 117

     Ellenon: the word is used without the sense of nationality. So also in the New Testament often: Mark vii. 26; Gal. ii. 3 and iii. 28, where the Syriac (Peschitto) version renders, more according to sense than according to the letter, an Aramæan.'

118. 118

     After a victory the soldiers greeted their prince with acclamations of Emperor!' Augustus!' 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.

119. 119

     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 Hæres. 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.

120. 120

     hupostasin. 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'; hence it is equivalent to the Latin substantia, Eng. essence and Greek ousia. Cf. below III. 7. Later it was applied to the special or characteristic nature of a thing,' and so became the very opposite of ousia (the general nature); hence equivalent to person.

121. 121

     Eph. iv. 3.

122. 122

     1 Cor. xii. 26.

123. 123

     ex ouk onton gegonen, lit. came into existence from nothing.'

124. 124

     2 Cor. vi. 14.

125. 125

     John i. 1-3, 18.

126. 126

     Ps. xliv. 1, according to the LXX.

127. 127

     Eosphoron, the morning-star; taken from Ps. cix. 3. Cf. the LXX, quoted from Ps. lxxii.

128. 128

     Col. i. 15.

129. 129

     Heb. i. 3.

130. 130

     John xiv. 10.

131. 131

     John x. 30.

132. 132

     Mal. iii. 6.

133. 133

     Heb. xiii. 8.

134. 134

     Heb. ii. 10.

135. 135

     John x. 15.

136. 136

     Prov. xviii. 3, according to the LXX.

137. 137

     2 Tim. ii. 17, 18.

138. 138

     Matt. xxiv. 4.

139. 139

     Luke xxi. 8.

140. 140

     1 Tim. iv. 1; Tit. i. 14.

141. 141

     2 John 10, 11.

142. 142

     Valesius makes the assertion that Socrates is mistaken here, that the Melitians joined themselves to the Arians after the council of Nicæa, 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.

143. 143

     Euseb. Life of Const. II. 64-72.

144. 144

     sunodos; lit., coming together.'

145. 145

     koinonias sunthema = sumbolon tes pisteos. Cf. Eus. Life of Const. II. 10.

146. 146

     For the textual variation at this place, see Valesius, note.

147. 147

     sunodou koinonian.

148. 148

     haireseos sunesis: lit. understanding of heresy.' On the various uses of the word hairesis, 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.

149. 149

     nomos, used in analogy to the law of the Old Testament. The law here is the ethical system of Christianity.

150. 150

     timion, honor.'

151. 151

     tou kreittonos : 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.

152. 152

     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.

153. 153

     Cf. the parallel account in Sozom. I. 17.

154. 154

     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.

155. 155

     oikoumeniken : hence this is called the first Ecumenical Council.

156. 156

     Euseb. Life of Const. III. 7-9.

157. 157

     Hosius mentioned before in chap. 7.

158. 158

     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.' 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.

159. 159

     Acts ii. 5-11.

160. 160

     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.

161. 161

     Young priests; lit. followers,' from akolouthos.

162. 162

     to meso tropo: 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 mesos = metrios 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.

163. 163

     Dialectics.

164. 164

     heis ton homologeton : the term homologetes 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.

165. 165

     Euseb. Life of Const. III. 13.

166. 166

     The Passover, or Easter.

167. 167

     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 him for prejudice against the orthodox. Sabinus was bishop of the church of the Macedonians in Heraclea, a city in Thrace.

168. 168

     This is according to the reading of Valesius, Hussey, and Bright. The reading, our Lord,' &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.

169. 169

     omoousion , of the same essence'; the word has become a historic landmark in theological debate, and one of the stock words of theological terminology.

170. 170

     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. 60, 91; Walch, Antiquitates Symbolicæ (1772), p. 87 seq.; Hahn, Bibliothek der Symbole, p. 40-107, and other literature referred to in Schaff's Creeds, &c.

171. 171

     katechesei ; 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.

172. 172

     prototokon pases ktiseos, taken from Col. i. 15. For the uses of protos instead of proteros, see John i. 15.

173. 173

     matheteusate , from Matt. xxviii. 19.

174. 174

     to mathema: lit. lesson.'

175. 175

     Through.

176. 176

     agraphois: lit. unwritten,' but defined by Hesychius as above.

177. 177

     klerou: cf. Bingham, Eccl. Antiq. I. 5.

178. 178

     Sotades, a Maronite, characterized as obscene. On the doctrines of the Maronites, cf. Gibbon's Decline and Fall, Ch. XLVII. sect. 3.

179. 179

     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.

180. 180

     Cf. III. 23, where the author makes further mention of Porphyry and his writings; see also Smith, Dict. Greek and Roman Biog.

181. 181

     Euseb. Life of Const. III. 17-19.

182. 182

     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.

183. 183

     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 Nicæa. Cf. Euseb. Life of Const. II. 46.

184. 184

     Euseb. Life of Const. IV. 36.

185. 185

     dioikeseos katholikon: 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' 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 (dioikesis ) originated during the reign of Constantine, as becomes evident from his letters. See Euseb. Life of Const. III. 36.

186. 186

     Euseb. Life of Const. III. 30.

187. 187

     gnorisma: the sepulchre near Calvary commonly known as the Saviour's is meant.

188. 188

     Licinius.

189. 189

     A temple of Venus built by Adrian, the emperor, on Mount Calvary.

190. 190

     basiliken , basilica'; the ancient Roman basilicas were often turned into churches. The term has become familiar in ecclesiastical architecture.

191. 191

     John v. 16.

192. 192

     theion musterion.

193. 193

     Cf. IV. 28.

194. 194

     Sozom. I. 22.

195. 195

     Above, chap. 8.

196. 196

     Cf. Apost. Cann. 5, 17, 26, 51. In general, voluntary celibacy of the clergy was encouraged in the ancient Church.

197. 197

     Heb. xiii. 4.

198. 198

     asketeri& 251;: lit. place for the exercise' of virtue.

199. 199

     On the use Socrates made of Rufinus, and the question of his knowledge of Latin therein involved, see Introd. p. x.

200. 200

     This work of Athanasius is not now extant.

201. 201

     May 20, 325 a.d.

202. 202

     This is not in its place according to chronological order, inasmuch 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.

203. 203

     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 Nicæa, hence in 325 a.d., and Athanasius succeeded him at the end of the same year, or at the beginning of the next.

204. 204

     See, for additional features of the story not reproduced by Socrates, Rufinus, H. E. I. 14.

205. 205

     The Vicennalia.

206. 206

     These walls were superseded by the great walls built under Theodosius the Younger; see VII. 31.

207. 207

     Mansion house,' the building in which the two chief magistrates had their headquarters.

208. 208

     The city was formally dedicated as the capital of the empire in 330 a.d.

209. 209

     Cf. II. 16, and I. 40.

210. 210

     The text seems somewhat doubtful here. Valesius conjectures a te alla pleista kai touto malista, idiomatically, this among many other things'; but the mss. read more obscurely, kai alla pleista.

211. 211

     Euseb. Life of Const. III. 33; cf. also 52-55.

212. 212

     Isa. i. 8. oporophulakion , a lodge in a garden of cucumbers,' according to the English versions (both authorized and revised), which follows the Hebrew; in the LXX the words en sikuerato are added.

213. 213

     See the Ep. of Constantine to Macarius, in chap. 9 above.

214. 214

     xoanon, as distinguished from agalma, or andrias, used with less reverence; the word is derived from xeo, to polish.'

215. 215

     sanis, board.'

216. 216

     oikon eukterion, house of prayer.'

217. 217

     kanoni: a word of many meanings; see Sophocles' Lex. and a dissertation on the word in Westcott On the Canon Appendix A, p. 499.

218. 218

     tropai& 251;: see above, chap. 2.

219. 219

     Ex. xxxv.-xl.

220. 220

     In this chapter Socrates has translated Rufinus (H. E. I. 9) almost word for word; and calls those topous idiazontas , 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' (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.

221. 221

     Christianity here must mean Christian instruction.

222. 222

     eukteria: see note 5, chap. 17 above.

223. 223

     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 Galatæ of Asia.

224. 224

     ephilosophei : 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.

225. 225

     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.

226. 226

     basiliskos : lit. little king.'

227. 227

     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.

228. 228

     Cf. Eus. H. E. VII. 31. The literature of Manichæism is voluminous and will be found in Smith, Dict. of the Bible, as well as encyclopædias like Herzog, McClintock and Strong, &c.

229. 229

     pneumatos : possibly wind.'

230. 230

     metensomatosin , the converse of metempsychosis.

231. 231

     The more commonly known name of the town is Carrha,' and the exact title of Archelaus' work as it appears in Valesius' Annotationes [ed. of 1677, see Introd. p. xvi.] is Disputatio adversus Manichæum. 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 Ecclesiæ Græcæ ac Latinæ, 1698.

232. 232

     Euseb. Life of Const. III. 23.

233. 233

     Cf. ch. 5, and note.

234. 234

     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. Hær. 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.

235. 235

     See II. 9.

236. 236

     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.

237. 237

     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.

238. 238

     The old English translation rendered made' on the assumption that the Greek was gegenemenon , not gegennemenon . So also Valesius read and translated factum'; but Bright without mentioning any variant reading, gives gegennemenon , and we have ventured to translate accordingly.

239. 239

     Matt. xxviii. 9.

240. 240

     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.

241. 241

     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.' 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.

242. 242

     paroikia = later parochia'; hence the derivatives.

243. 243

     Another evidence of the author's reverence for the institutions of religion. For subsequent history of Ischyras, see II. 20.

244. 244

     epibateria : lit. ceremonies performed at embarkation.'

245. 245

     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.

246. 246

     In Athanasius' account (Apol. c. Arian. 65) this man's name is given as 'Archaph(Archaph), which is an Egyptian name; its assonance with the biblical 'Achaab may have made the latter a current appellation. John was no doubt his monastic name.

247. 247

     paragraphe , legal term; graphe = indictment,' paragraphe = demurrer,' so used by Isocrates, Demosthenes, &c., of the classical authors.

248. 248

     ek monomerous, Lat. ex parte; the term, however, is not restricted to this technical sense, but may be used of any form of partiality. Cf. Sophocles' Greek Lex. of Rom. and Byz. As already noted in the Intro. p. ix, Harnack denies that there is any special juristic knowledge shown here; it must be conceded that the language used is such as might have been at the command of any intelligent and educated non-professional man.

249. 249

     See above, ch. 17.

250. 250

     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.

251. 251

     This letter is contained in Athanasius' de Synod, 21, and a portion of it in Apol. contra Arian, 84.

252. 252

     Cf. Theodoret, H. E. I. 31. The ancient Gallia or Gaul included the modern France, Belgium, Lombardy, and Sardinia.

253. 253

     Joel ii. 25.

254. 254

     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'; 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.

255. 255

     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. Hær. 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.

256. 256

     See II. 20.

257. 257

     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.

258. 258

     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,' 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 Archæology, pp. 407 and 409.

259. 259

     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.

260. 260

     337 a.d. The 22d of May that year was the day of Pentecost.

261. 261

     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.

262. 262

     o hiere tou Theou anthrope Theodore; cf. Introd. p. x, also VI. Introd. and VII. 48.

263. 263

     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.

264. 264

     340 a.d.

265. 265

     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.

266. 266

     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.

267. 267

     So called in distinction from the "New Rome," or Constantinople. Cf. Canons of Council of Chalcedon, XXVIII.

268. 268

     The word canon' 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.

269. 269

     341 a.d.

270. 270

     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.

271. 271

     mathematiken . 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.

272. 272

     Athanas. de Synodd. 22, 23.

273. 273

     John i. 1.

274. 274

     John vi. 38.

275. 275

     Matt. xxviii. 19.

276. 276

     sunaxeos: literally congregation,' from sunago; but later applied to any service held in the church. In mod. Sunaxarion , Prayer-book.'

277. 277

     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.

278. 278

     See Hammond, Canons of the Church (notes on the Canons of Nicæa), for the prerogatives of the see of Rome recognized at this time.

279. 279

     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).

280. 280

     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.

281. 281

     Cf. Bingham, Christ. Antiq. IV. xi. 19, on the control over the appointment of bishops by the emperor at this time.

282. 282

     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.

283. 283

     That of Dionysius.

284. 284

     This is the same Gregory that is mentioned in ch. 10 as violently put into possession of the see of Alexandria by the Arians. It is evident that they were disappointed in him.

285. 285

     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.

286. 286

     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.

287. 287

     i.e. in his Collection of Synodical Transactions, mentioned in chap. 17.

288. 288

     deuteros meta basilea; not only second in rank, but first after him in power, his right-hand man.' Cf. Vergil's alter ab illo, Ecl. V. 49, and VIII. 39.

289. 289

     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.

290. 290

     See above, ch. 15.

291. 291

     Athanasius and Paul.

292. 292

     Constantine the Younger. See I. 38, end.

293. 293

     Eph. iii. 15.

294. 294

     See below, ch. 59.

295. 295

     This creed was called makrostichos 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).

296. 296

     Mopsou hestia, lit. the hearth of Mopsus,' 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.

297. 297

     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.'

298. 298

     sunanarchon . 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.

299. 299

     sunagenneton .

300. 300

     anephikton.

301. 301

     1 Cor. xi. 3.

302. 302

     "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.' 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.

303. 303

     Cf. Tertull. Adv. Prax. i. and ii.; Epiph. Hær. LVII.

304. 304

     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.'

305. 305

     Cf. Sozom. III. 11; Theodoret, H. E. II. 7; also Hefele, Hist. of the Church Councils, Vol. II. p. 87-176.

306. 306

     347 a.d.

307. 307

     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.

308. 308

     Cf. I. 27.

309. 309

     anomoiou, different,' unlike.'

310. 310

     I. 36.

311. 311

     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.

312. 312

     Life of Const.III. 13.

313. 313

     Eusebius was accustomed to end his sermons with the formula Glory be to the unborn God through his only-begotten Son,' &c. So also at the end of his contra Sabell. I.

314. 314

     1 Cor. i.; Eph. iii. 9.

315. 315

     De Eccl. Theol.I. 8, 9, and 10.

316. 316

     Prov. viii. 22.

317. 317

     De Eccl. Theol.III. 2.

318. 318

     1 Pet. ii. 13.

319. 319

     Amos iv. 12, 13 (LXX).

320. 320

     Eccl. i. 9.

321. 321

     Acts ii. 2, 4.

322. 322

     Amos iv. 13.

323. 323

     Psalm li. 10 (LXX).

324. 324

     Eph. ii. 15.

325. 325

     Eph. iv. 24.

326. 326

     2 Cor. v. 17.

327. 327

     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' 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.

328. 328

     Tisoukis.

329. 329

     Athan. Apol. c. Arian. 51.

330. 330

     komitaton = Lat. comitatus; by analogy of the New Test. words kensos koustodia, spekoulator , &c., and frequently in Byzantine Greek kombineuma souphragion , &c.

331. 331

     Athan. Apol. c. Arian. 52.

332. 332

     1 Cor. ii. 9

333. 333

     Athan. Apol. c. Arian. 54.

334. 334

     Athan. Apol. c. Arian. 55.

335. 335

     tou kreitonos; cf. I. 7, and note.

336. 336

     The bishop of Jerusalem was under the jurisdiction of the metropolitan bishop of Cæsarea, 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.

337. 337

     Cf. Athan, Apol. c. Arian. 57.

338. 338

     Cf. Apost. Cann. XXXV. Let not a bishop dare to ordain beyond his limits, in cities and places not subject to him.' 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.

339. 339

     I. 38.

340. 340

     The same account is given by Eunap. X. 9, and by Zosimus, II. 40.

341. 341

     Ch. 5, above.

342. 342

     Magnentius was governor of the provinces of Rhoetia, and assassinated Constans, as above. Cf. Zosimus, II. 43.

343. 343

     This whole affair is treated extensively in Zosimus, II. 43-48.

344. 344

     350 a.d.

345. 345

     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 Nicæa 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.' Canon I. See Hefele, Hist. of the Councils, Vol. I. p. 375, 376.

346. 346

     Athan. Apol. de Fuga, 6.

347. 347

     Tessarakoste , lit. = forty days' fast,' formed by mistaken analogy to pentekoste

348. 348

     Suspending, i.e., all violence during the period of festivity attending the observance of Easter.

349. 349

     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.

350. 350

     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.

351. 351

     Sozomen (IV. 4) calls him Oueteranion ; cf. also Zosimus, II. 44, on the way in which he was elevated and soon afterwards reduced.

352. 352

     See I. 1, and note on the name of Eusebius Pamphilus; cf. Smith and Cheetham, Dict. of Christ. Ant. Names.

353. 353

     Similar to the appearance mentioned in I. 2. See note on that passage.

354. 354

     A disciple of Marcellus (see ch. 18). See Hilar. de Synod. 61, Cave on Photinus.

355. 355

     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.

356. 356

     351 a.d. So also Sozomen, IV. 6.

357. 357

     The Ludi circenses, consisting of five games, leaping, wrestling, boxing, racing, and hurling,—called in Greek pentathlon ,—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.

358. 358

     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.

359. 359

     Athan. de Synod. 27.

360. 360

     Eph. iii. 15.

361. 361

     Isa. xliv. 6.

362. 362

     John i. 14.

363. 363

     Gen. i. 26.

364. 364

     Gen. xix. 24: Then the Lord...rained brimstone and fire from the Lord out of heaven.'

365. 365

     Athanasius reads epi Sodoma, not eis soma. If this be the true reading, we should translate came down to Sodom,' &c.

366. 366

     Ps. cix. 1 (LXX).

367. 367

     John xiv. 16, 26.

368. 368

     1 Cor. xi. 3.

369. 369

     Paul of Samosata, see I. 36, note 3.

370. 370

     Athan. de Synod. 28, and Hilar. de Synod. calls this creed The blasphemy composed at Sirmium by Hosius and Potamius.'

371. 371

     John xx. 17.

372. 372

     Rom. iii. 29, 30.

373. 373

     Of the same substance.

374. 374

     Of similar substance.