General Index to Socrates' Ecclesiastical History (part 3 of 5)

Notes

1. 742

   1 Cor. ii. 7, 8; Eph. iii. 5, 6; Col. i. 26.

2. 743

   Acts xvii. 23.

3. 744

   Num. xxiv.

4. 745

   John xi. 51.

5. 746

   In the earlier periods of Roman history the government undertook to regulate the price of corn, so as to protect the poorer classes; in time of scarcity the government was to purchase the grain and sell it at a moderate price. This provision was gradually changed into a dispensation of public charity, at first by the sale of the grain below cost, and afterwards by the gratuitous distribution of the same. Some time before the reign of Aurelian, 270-275 a.d., the distribution of grain seems to have given place to the distribution of bread. Such distribution was made after the reign of Constantine at Constantinople as well as at Rome. See Smith, Dict. of the Greek and Rom. Antiq., art. Leges Frumentariæ.

6. 747

   Originally this name was applied to all farmers-general of the public revenues. See Smith, Dict. of Greek and Rom. Antiq., art. Manceps.

7. 748

   Lit. = bells.' Cf. Smith, Dict. of Greek and Rom. Antiq., art. Sistrum.

8. 749

   From a law of Constantine's (Cod. 9. 30) whose genuineness is, however, disputed, the punishment of adultery was death. The same punishment appears to have been inflicted in specific cases mentioned by Am. Marcellinus. Rerum Gestarum, XXVII. 1. 28. Whence it appears that Socrates must have been misinformed concerning the facts mentioned here.

9. 750

   391 a.d.

10. 751

    On account of which he was called the Penitentiary. Cf. Bingham, Christ. Antiq. XVIII. 3.

11. 752

    The sacerdotal catalogue or order, clerical order, the clergy in general.' See Sophocles, Greek Lex. of the Rom. and Byzant. Periods.

12. 753

    On the discipline of the ancient church, see Bennett, Christ. Archæl. p. 380 seq.

13. 754

    See Euseb. H. E. VI. 43.

14. 755

    The regulation of the earliest church was expressed as follows: If any bishop, presbyter, or deacon be found guilty of fornication...let him be deposed.' Apostol. Can. 25.

15. 756

    Although the plural is used here, the reference is, no doubt, to the sacrament of the Lord's supper only. The mysteries recognized by Theodorus Studites, Epist. II. 165, are six; i.e. baptism, eucharist, unction, orders, monastic tonsure, and the mystery of death or funeral ceremonies. The Greek Church of modern times enumerates seven: baptism, unction, eucharist, orders, penitence, marriage, and extreme unction.

16. 757

    Cf. I. 1; II. 1.

17. 758

    Eph. v. 11. Valesius rightly infers from this answer of Socrates to Eudæmon that the former was not a Novatian. For he disapproves of the abolition of the penitentiary bishop's office, whereas as a Novatian he would have been against its institution before it was established, and in favor of its abolition afterwards. The Novatians never admitted either of penitence or of the penitentiary bishop.

18. 759

    See chap. 23 of this book.

19. 760

    See chap. 10, above.

20. 761

    The main reason adduced for considering Socrates a Novatian is his peculiarly detailed account of the Novatian heresy, and the nearness in which he puts it to the orthodox faith. See Introd. p. ix and chap. 19 of this book, note 8; also II. 38 and VI. 21.

21. 762

    See above, chap. 12, note 2. This was in 384 a.d.

22. 763

    IV. 9 and 12 of this book.

23. 764

    On the irregularity of this action, see chap. 15 above, note 1. Sisinnius is again mentioned in VI. 1. 31; VII. 6 and 12.

24. 765

    Cf. IV. 28.

25. 766

    Probably the modern Angora. Valesius however, had conjecturally substituted the word Sangarum in this place, supposing that the place named was a town on the banks of the river Sangarius.

26. 767

    Cf. VII. 5 and 12.

27. 768

    Gal. iv. 21.

28. 769

    Gal. v. 13.

29. 770

    Gal. iv. 10.

30. 771

    Col. ii. 16, 17.

31. 772

    Heb. vii. 12.

32. 773

    ho apostolos...ta euangelia, the two parts of the New Testament, speaking generally. See Sophocles' Greek Lex. of the Rom. and Byzant. Periods under apostolos and euangelion .

33. 774

    Gal. v. 1.

34. 775

    Matt. xxvi. 2; Mark xiv. 1; Luke xxii. 1.

35. 776

    tessareskaidekatitai , those who observed Easter on the fourteenth day of the lunar month (Nisan of the Jewish calendar). On the Quartodeciman controversy, see Schürer, de Centroversiis Paschalibus secundo post Christum natum Sæculo exortis; also, Salmon, Introduction to the New Testament, 3 ed. p. 252-267.

36. 777

    Irenæus, Hær. III. 3, 4.

37. 778

    Polycarp suffered martyrdom in 156 a.d. (see Lightfoot, Apostolic Fathers, Part II. Vol. I. p. 629-702, containing conclusive proof of this, as well as a history of the question); whence it appears that it was under Antoninus Pius that he died. Valesius therefore infers that Socrates meant to speak of Irenæus as suffering martyrdom under Gordian, and not of Polycarp. If this be the case, we must assume a serious corruption of the text, or an unparalleled confusion in Socrates.

38. 779

    Euseb. V. 24.

39. 780

    Josephus, Antiq. III. 10. The passage is worth quoting entire, running as follows: In the month Xanthicus, which is called Nisan by us, and is the beginning of the year, on the fourteenth day of the moon, while the sun is in the sign of Aries (the Ram), for during this month we were freed from bondage under the Egyptians, he has also appointed that we should sacrifice each year the sacrifice which, as we went out of Egypt, they commanded us to offer, it being called the Passover.'

40. 781

    The Audiani, who averred that the Synod of Nicæa first fixed the time of Easter.

41. 782

    Euseb. Life of Constant. III. 19.

42. 783

    Cf. Bingham, Christ. Antiq. XX. v.

43. 784

    Baronius (Ann. 57 and 391 a.d.) finds two mistakes here: first, in the assertion that the Romans fasted three weeks only before Easter, and second, in the assertion that during those three weeks Saturdays were excepted. Cf. also Ceillier, Hist. des Auteurs Sacrés et Ecclesiast. Vol. VIII. p. 523, 524. Valesius, however, quotes Pope Leo (fourth sermon on the Lent Fast) and Venerable Beda to prove that Socrates' assertion concerning the exception of Saturday may be defended. See Quesnell, de Jejunio Sabbati; Bingham, Origin. Eccl. XXI. I. 14; also Beveridge, de Jejunio Quadragesimali.

44. 785

    Tessarakoste = Lent; the Latin equivalent is, of course, Quadragesima.

45. 786

    Gen. i. 20.

46. 787

    Valesius rightly conjectures that very few observed this mode of fasting during Lent, basing his opinion on the order of worship and various deprecatory expressions in ancient authors with respect to it. It may be noted that the Mohammedan Fast of Ramadan is observed on the same principle and in a similar manner. The fast begins with the dawn of the sun and continues until sunset, being complete for that space of time. With the setting of the sun, however, every person is at liberty to eat as he may please.

47. 788

    ounaxeon. Sophocles (Greek Lex. of the Rom. and Byzant. Period) gives the following senses to the word: 1. Religious meeting'; 2. Religious service'; 3. Place of meeting'; 4. Congregation.' To these we may add on the authority of Casaubon (Exercit. XVI. ad Annal. Baronii, No. 42) 5. The celebration of the Eucharist.' It is in the second sense given by Sophocles that it is used here.

48. 789

    i.e. Saturday. Sunday is never called the Sabbath' by the ancient Fathers and historians, but the Lord's day' (kuriake). Sophocles (Greek Lex. of the Rom. and Byzant. Period) gives three senses to the word; viz., 1. The Sabbath' [of the Jews] (so in the LXX and Jewish writers). 2. The week.' 3. Saturday.' Many early Christians, however, continued to observe the Jewish Sabbath along with the first day of the week. Cf. Bingham, Christ. Antiq. XX. 3.

49. 790

    prospherontes , freely = celebrating the Eucharist.' Irenæus, Contra Hæres. XVIII. 3; Euseb. Demonstr. Evan. X. 1; Athan. Apol. Contr. Arian, 28.

50. 791

    If any bishop...does not fast on Wednesday or Friday let him be deposed.' So Apost. Can. 69. These two days are universally joined together by the Greek and Roman Catholic Churches.

51. 792

    Cf. Rom. viii. 3.

52. 793

    hupoboleis, lit. = prompters,' whose duty it was to read the Psalms which the people chanted.

53. 794

    On the celibacy of the clergy and its gradual growth, see Bingham, Christ. Antiq. IV. 5; Apost. Can. 51, and Council of Gangra, Can. 1 (Hefele, Hist. Ch. Councils, Vol. II. p. 325 seq.).

54. 795

    A novel on the adventures of Theagenes and Chariclea. The Heliodorus who wrote the Ethiopica was, according to Photius, Biblioth. chap. 94, a native of Phoenicia, hence not the same as the bishop of Tricca. Others ascribe the Ethiopica to Heliodorus the Sophist, who flourished under the Emperor Hadrian.

55. 796

    According to the Apost. Constit. (II. 57) a church should be built so as to face the east. This regulation was generally followed, but there were exceptions. Cf. Bingham, Christ. Antiq. VIII. 3. 2.

56. 797

    i.e. the catholic or orthodox church; used perhaps in the same way as the expression established church' in modern times.

57. 798

    Apost. Can. 64, provides that no cleric or layman shall fast on the Sabbath day (Saturday, see note 22, above), the former on pain of being deposed, the latter, of being excommunicated. It appears, however, that the Roman church observed the day as a fast, while the Greek church held it to be a feast. Socrates, however, seems to contradict the statement he had made above (see note 17) that at Rome Saturdays and Sundays were excepted from the list of fasting days in Lent. From Augustine's Epistles, 36. 31 et al., it appears that he fasted on Saturday and regarded this the regular and proper course to be pursued, and actually pursued by members of the church. Hence the present statement of Socrates must be taken as correct to the exclusion of the former.

58. 799

    Apost. Can.17. He who has been twice married after baptism...cannot become bishop, presbyter, or deacon, or any other [cleric] included in the sacerdotal list.'

59. 800

    Acts xv. 23-39. The quotation is here from the Authorized Version. The Revised has it slightly altered. We subjoin it for comparison. The apostles and the elder brethren unto the brethren which are of the Gentiles in Antioch and Syria and Cilicia, greeting: Forasmuch as we have heard that certain which went out from us have troubled you with words, subverting your souls; to whom we gave no commandment; it seemed good unto us, having come to one accord, to choose out men and send them unto you with our beloved Barnabas and Paul, men that have hazarded their lives for the name of our Lord Jesus Christ. We have sent therefore Judas and Silas, who themselves also shall tell you the same things by word of mouth. For it seemed good to the Holy Ghost, and to us, to lay upon you no greater burden than these necessary things; that ye abstain from things sacrificed to idols, and from blood, and from things strangled, and from fornication; from which if ye keep yourselves, it shall be well with you. Fare ye well.'

60. 801

    Gal. iv. 4.

61. 802

    See above, chap. 20.

62. 803

    Cf. Theodoret, Hæret. Fabal. IV. 4; also Sozomen (probably dependent on Socrates), VII. 17.

63. 804

    psathurion, a species of cake; hence psathuropoles , cake-seller.'

64. 805

    Sozomen (VII. 17) adds that Selenas was a secretary of Ulfilas and had been promoted to be his successor.

65. 806

    419 a.d.

66. 807

    Cf. IV. 7 and 13.

67. 808

    Apost. Can.50 reads: If any bishop or presbyter does not perform the one initiation with three immersions, but with one immersion only into the death of the Lord, let him be deposed.' Also the Second General Synod (that of Constantinople, 381) in its 7th Canon passed the following: But the Eunomians, who only baptize with one immersion, and the Montanists, who are here called Phrygians, and the Sabellians, who teach the doctrine of the Fatherhood of the Son...(if they wish to be joined to the Orthodox faith) we receive as heathen; on the first day we make them Christians, on the second, catechumens, &c.' See Hefele, Hist. of the Church Councils, Vol. II. p. 367, 368.

68. 809

    Epiphan. Ancoratus, 13. Photius calls the Ancoratus a synopsis of the treatise of Epiphanius on Heresies (Biblioth. 123). The subject here referred to was treated by Epiphanius in Hær. LXVI. and LXVIII.

69. 810

    This account of Arbogastes and Eugenius is also given by Zosimus (IV. 53-58), who adds that Arbogastes was a Frank; and also by Philostorgius (XI. 1), who says that Eugenius was a pagan.

70. 811

    393 a.d.

71. 812

    Cf. Zosimus, IV. 57.

72. 813

    Cf. Zosimus, IV. 58, who gives the additional item that the sun was eclipsed during this battle.

73. 814

    394 a.d.

74. 815

    395 a.d.

75. 816

    There is some doubt as to the length of Theodosius' life; most of the ancient historians (Sozomen, Theophanes, Cedrenus) agree with Socrates in giving it as sixty years. Am. Marcellinus Rerum Gestarum, XXIX. 6. 15, and Victor, Epit. XLVII., leave the impression that he was fifty.

76. 817

    Cf. V. Int.

77. 818

    The comic poets, e.g. Menander, Plautus, Terence.

78. 819

    Cf. Gibbon, Decline and Fall of the Rom. Empire, chap. 29.

79. 820

    V. 8.

80. 821

    See Bennett, Christian Archæology, p. 210 seq., and Bingham, Christ. Antiq. XXII. 1 and 2, for details on the burial of the dead in the early Church.

81. 822

    Zosimus (V. 5) says Rufinus invited Alaric and the Goths to invade the Roman territories; Valesius reconciles Socrates' and Zosimus' statements by assuming that they are partial and supplementary to one another; Rufinus, according to him, invited both the Huns and the Goths.

82. 823

    V. 10, 21, et al.

83. 824

    Cf. V. 8.

84. 825

    397 a.d.

85. 826

    The well-known bishop of Antioch and Constantinople, who on account of his extraordinary gift of eloquence was surnamed Chrysostom, the Golden-mouth.' See The Nicene and Post-Nicene Fathers, Vol. IX. Prolegomena on the life and writings of St. John Chrysostom by Dr. Schaff. Also cf. ancient authorities: Palladius, Dialogus historicus de vita et conversatione beati Joannis Chrysostomi cum Theodoro Ecclesiæ Romanæ diacono; Jerome, de Viris Illustribus, c. 129; Sozomen, VIII. 2-23; Theodoret, H. E. V. 27-36; and modern Smith & Wace, Dict. of Christ. Biog.; F. W. Farrar, Lives of the Fathers, Vol. II. p. 460-527, and many monograms and longer or briefer notices in the standard church histories.

86. 827

    Cf. Theodoret, V. 22, under this Theophilus the pagan temples of Mithras and Serapis were attacked, as related above in V. 16 and 17. For a fuller notice of Theophilus, see Smith & Wace, Dict. of Christ. Biog.

87. 828

    Cf. chap. 9 of this book.

88. 829

    Cf. Zosimus, V. 3, 8, 10, 17, 18, and Eunapius, Fragm. 53, 56.

89. 830

    398 a.d.

90. 831

    Sozomen (VIII. 2) also says that Chrysostom went from the school of Libanius to a private life instead of the legal profession as was expected of him, but from some utterances of Libanius, as well as from Chrysostom's own representation, de Sacerdot. I. 1. 4, it appears that he had spent some time in the practice of the law.

91. 832

    It is not certain who this Evagrius was. Valesius thinks he was the presbyter of that name mentioned by Jerome, de Scriptor. Eccl.

92. 833

    It has been supposed by some that this was the Theodore addressed in II. 1, VI. Int. and VII. 47; but not with good reason. Cf. note 4, p. xii. of Int. On Theodore of Mopsuestia, the great Exegete' and theologian, see Smith & Wace; also Sieffert, Theodor. Mopsuestenus Vet. Test. Sobrie Interpret. Vindex and H. B. Swete, Theodori Episc. Mopsuestiæ in Epp. B. Pauli. Commentarii.

93. 834

    Sozomen also attests the simplicity of Diodorus' interpretations of the Old Testament. The principle which he adopted, of seeking for a literal and historical meaning in preference to the allegorical and mystical interpretations attached to the Old Testament by Origen and the Alexandrians, became the corner-stone of the Antiochian system of interpretation as elaborated by his pupils Theodore of Mopsuestia and Theodoret.

94. 835

    theorias lit. speculations' by which are evidently meant the allegorical and subjective or contemplative explanations of the Alexandrians.

95. 836

    Socrates and Kurtz (in the tenth edition of his Kirchengeschichte, I. 223) confound this Basil with Basil the Great of Cappadocia, who was eighteen years older than Chrysostom, and died in 379. Chrysostom's friend was probably (as Baronius and Montfaucon conjecture) identical with Basil, bishop of Raphanea in Syria, near Antioch, who attended the Council of Constantinople in 381.' Comp. Venables in Smith and Wace; Schaff in Prolegomena to Vol. IX. of The Nicene and Post-Nicene Fathers, p. 6, note 2. The conjecture of Baronius is assented to also by Valesius.

96. 837

    According to Baronius, this Zeno was bishop of Tyre, but Valesius makes an ingenious objection to this view, and asserts that some other city must have been the real see of Zeno.

97. 838

    This treatise, commonly termed de Sacerdotio, and the Homilies are the most famous of Chrysostom's works; for a full account, as well as translation, of these works, see Nicene and Post-Nicene Fathers, Vol. IX.

98. 839

    These were women who lived in the houses of the clergy as sisters, and exercised themselves in works of piety and charity. At a very early period, however, scandal seems to have arisen from this practice, and strong measures were repeatedly adopted by the Church for their suppression. Paul of Samosata was, according to Eusebius (H. E. VII. 30), deposed partly for keeping these sisters in his house. They were called Syneisactæ (Suneisaktoi ). Cf. Bingham, Christ. Antiq. XVII. 5. 20, and Council of Nicæa, Can. 3. Hefele, Hist. of Ch. Councils, Vol. I. p. 379.

99. 840

    These reasons are given by Palladius as follows: He was accustomed to eat alone, as I partially know, for these reasons: first, he drank no wine...secondly, his stomach was, on account of certain infirmities, irregular, so that often the food prepared for him was repugnant, and other food not put before him was desired. Again he at times neglected to eat, lengthening out his meal until evening, sometimes being absorbed in ecclesiastical cares and sometimes in contemplation;...but it is a custom with table companions if we do not relish the same articles of food which they do, or laugh at insignificant witticisms...to make this an occasion of ill-speech.' Palladius, de Vita S. Joannis, 12.

100. 841

     Sozomen (VIII. 7) says that this law was rescinded very soon afterwards.

101. 842

     See also Chrysostom, Orat. in Eutropium, 1. 3 (Nicene and Post-Nicene Fathers, Vol. IX. p. 251). From these statements it appears that Zosimus is in error when he says (V. 18) that Eutropius was seized in violation of the law of sanctuary and taken out of the church. Chrysostom assigns his seizure to a time when he had left the church for some purpose or other.

102. 843

     ambon, high reading-desk from which the Scriptures were recited, situated toward the middle of the church and distinguished from the altar, where the main service of worship was chanted. Bishops were accustomed to preach from the steps of the altar (cf. Bingham Christ. Antiq. VIII. 4. 5); but Chrysostom, on account of his little stature, as some say, used the ambôn' as a pulpit.

103. 844

     399 a.d.

104. 845

     Cf. Vergil, Georg. I. 488, Nec diri toties arsere cometæ'; and Am. X. 272-274.

105. 846

     Cf. an account of Gaïnas and his rebellion in Zosimus, V. 18-22.

106. 847

     On the surname of Scholasticus,' see Introd. p. ix. note 20, also Macar. Homil. 15, §24. On Eusebius Scholasticus, see Smith and Wace, Eusebius (134) Scholasticus.

107. 848

     438 a.d.

108. 849

     400 a.d.

109. 850

     401 a.d.

110. 851

     By Audius or Audæus, the founder of the Audian heresy. Cf. Epiphan. Hær. LXX.; Walch, Histor. der Ketzereien, Vol. III. p. 300; also Iselin, Audios und die Audianer, in Jahrbücher für Protestant. Theologie, April, 1890; p. 298 seq.

111. 852

     On the dispute concerning Origen's views, see below, chap. 13.

112. 853

     There were two cities named Hermopolis in Egypt; the most important of these in the Thebaid was known as Hermopolis proper, whereas the other (the one here alluded to) was situated in lower Egypt and designated Hermopolis parva.

113. 854

     2 Cor. xi. 6.

114. 855

     Theophoros = borne by God,' used in the sense of being possessed by a god,' inspired,' by Æsch. Agam. 1150; but here borne in the arms of God' or carried by God,' and applied to Ignatius because tradition made him the very child whom the Saviour took up in his arms,' and set in the midst of his disciples. Cf. Mark ix. 36; to be distinguished therefore from Theophoros, bearing' or carrying a god.'

115. 856

     The ancient Christians observed the Lord's day as the greatest day of the week, and also in the second place the Jewish Sabbath or Saturday. See Bingham, Christ. Antiq. XX. 2, on the Lord's day, and 3, on the Sabbath.

116. 857

     There has been some difference of opinion as to whether Socrates is correct in here ascribing the institution of responsive chants to Ignatius. Valesius doubts Socrates' accuracy, but other authorities are inclined to the view that Ignatius did introduce these chants, and Flavian and Diodorus, during the reign of Constantine, to whom Valesius ascribes their origin, simply developed them. Cf. Bingham, Christ. Antiq. XIV. 1.

117. 858

     For an account of Theophilus' outrageous treatment of Isidore, see Palladius, Vita S. Joannis Chrysost. chap. 6.

118. 859

     See Bingham, Christ. Antiq. II. 19-18, for a statement of the functions of this office.

119. 860

     See above, V. 15.

120. 861

     Cf. Athan. de Decr. Nic. 27.

121. 862

     There were thirty-five bishops, besides several presbyters and laymen of some distinction in the ancient church, who bore the name of Epiphanius. The bishop here mentioned is the most illustrious of them all, being the author of the well-known treatise de Hæres. His see—that of Constantia in Cyprus—was the old Salamis' of Acts xiii. 5.

122. 863

     It seems strange that Epiphanius should be classed with the Anthropomorphitæ as Epiphanius himself repudiates their views according to the testimony of Jerome. Cf. Jerome, ad Pammachium, 2 et seq. Socrates must have been imposed upon by some Origenist, as the Origenists were accustomed to call all who condemned their views Anthropomorphitæ. Cf. above, chap. 7.

123. 864

     The offerings of the congregations seem to have been divided usually among the officiating clergymen. Cf. Bingham, Christ. Antiq. V. 4. 1.

124. 865

     In another version of this eleventh chapter of the sixth book, appended at the end of the sixth book in the Greek text of Bright, instead of the sentence beginning And thus both parties,' &c. is found the following more consistent statement: Inasmuch, however, as on this account a tumult arose at Ephesus, on the ground that Heraclides was not worthy of the bishopric, it became necessary for John to remain in Ephesus for a long time.'

125. 866

     The alternative version inserts here the following sentence: And who was very much beloved by John and had been intrusted with the whole care of the episcopal administration, on account of his piety and faithfulness and watchfulness in respect to details of every sort, and diligence in matters pertaining to the interests of the bishop.'

126. 867

     From this point to within one or two sentences of the end of the chapter the parallel version is so different at times that it will be well to insert it entire here for the purpose of comparison. It runs thus: Not long afterward John came to Constantinople and assumed himself the churches which belonged to his jurisdiction. But between Serapion, the deacon, and Severian there had arisen a certain coolness; Serapion was opposed to Severian because the latter seemed desirous of excelling John in public speaking, and Severian was jealous of Serapion because the bishop John favored him, and the care of the bishopric had been intrusted to him. They being thus disposed toward one another, it happened that the evil of hatred was increased from the following cause. As Severian was passing by on one occasion Serapion did not render him the homage due to a bishop, but he continued sitting; whether because he had not noticed him, as he afterwards affirmed upon oath before a council, or because he cared little for him, being himself the vicegerent of a bishop, as Severian asserted, I am unable to say; God only knows. At the time, however, Severian did not tolerate the contempt; but immediately, and in anticipation of a public investigation before a council, he condemned Serapion upon oath, and not only declared him deposed from the dignity of the diaconate, but also put him out of the church. John upon learning this was very much grieved. As the matter afterwards was investigated by a council and Serapion defended himself declaring that he had not perceived [the approach of the bishop], and summoned witnesses to the fact, the common verdict of the assembled bishops was in favor of acquitting him and urging Severian to accept the apology of Serapion. The Bishop John, for his part, to satisfy Severian, suspended Serapion from the diaconate for a week; although he used him in all his affairs as his right hand, because he was very keen and diligent in ecclesiastical disputation. Severian however was not satisfied with these measures, but used all means to effect the permanent deposition of Serapion from the diaconate and his excommunication. John was extremely grieved at these words and arose from the council, leaving the adjudication of the case to the bishops present, saying to them, "Do you examine the matter in hand and render judgment according to your own conclusions; as for me I resign my part in the arbitration between them." These things having been said by John as he arose, the council likewise arose and left the case, as it stood, blaming Severian the more for not yielding to the request of the Bishop John. After this John never received Severian into a private interview; but advised him to return to his own country, communicating to him the following message: "It is not expedient, Severian," said he, "that the parish intrusted to you should remain for so long without care and bereft of a bishop; wherefore hasten and take charge of your churches, and do not neglect the gift which is in you." As he now prepared for his journey and started, the Empress Eudoxia, on being informed of the facts,' &c. From this point the variations are few, verbal, and unimportant.

127. 868

     The ancients often swore by their children, especially when they wished to entreat others most earnestly. Cf. Vergil, Æneid, VI. 364, Per caput hoc juro, per spem surgentis Juli.' The form of abjuration used by Eudoxia was probably this: By this little child of mine, and your spiritual son, whom I brought forth and whom you received out of the sacred font, be reconciled to Severian.' Valesius, however, doubts the reality of this affair.

128. 869

     It was contrary to the canons of the church for a bishop to ordain a presbyter or a deacon in another's diocese. Cf. Apostol. Can. 35. Let not a bishop dare to ordain beyond his own limits in cities and places not subject to him. But if he be convicted of doing so without the consent of those persons who have authority over such cities and places, let him be deposed, and those also whom he has ordained.' Also Can. 16 of the Council of Nicæa; If any one should dare to steal, as it were, a person who belongs to another [bishop], and to ordain him for his own church, without permission of the bishop from whom he was withdrawn, the ordination shall be void.'

129. 870

     The views of Origen met with opposition from the very outset. During his own lifetime he was condemned at Alexandria, and after his death repeatedly until 541 a.d., and perhaps also by the fifth general council held at Constantinople in 553. For a full account of the Origenistic Controversy, see Smith and Wace, Dict. of Christ. Biog. and Antiq., art. Origenistic Controversies.

130. 871

     The house of entertainment for strangers.' Methodius' works were in the literary form of the dialogue. Cf. his Convivum decem Virginum in Migne's Patrologia Græca, Vol. XVIII.

131. 872

     Athan. de Decr. Nic. 27.

132. 873

     See above, chap. 12 and note 1.

133. 874

     Hence this is called the Synod at the Oak' (Synodus ad Quercum). See Hefele, History of the Church Councils, Vol. II. p. 430.

134. 875

     For a similar action of Athanasius based on the same reason, see I. 31.

135. 876

     See above, chap. 7.

136. 877

     1 Pet. v. 5; James iv. 6.

137. 878

     Chap. 8.

138. 879

     See above, chap. 11.

139. 880

     Eccl. xii. 11.

140. 881

     From Prosper Aquitamus and Marcellinus' Chronicon, we learn that this was done in 403 a.d., or rather the consulship of Theodosius the younger and Rumoridius.

141. 882

     This discourse entitled In decollationem Præcursoris et baptistæ Joannis' is to be found in Migné's Patrologia Græcia, Vol. LIV. p. 485, and in Savile's edition of Chrysostom's works, Vol. VII. 545. Savile, however, places it among the spurious pieces, and considers it unworthy of the genius of Chrysostom.

142. 883

     Cf. II. 8.

143. 884

     404 a.d.

144. 885

     Some of these details presumably are given by Sozomen in VIII. 23 and 24.

145. 886

     Palladius makes mention of this case without, however, naming Cyrinus. Cf. Vit. S. Joan. Chrysostom, chap. 17 (Vol. XIII. p. 63 A. of Benedictine ed. of Chrysostom).

146. 887

     anonaton, lit. = kneeless.'

147. 888

     Cf. chap. 15, above.

148. 889

     404 a.d.

149. 890

     405 a.d.

150. 891

     406 a.d.

151. 892

     Cf. VII. 2.

152. 893

     407 a.d.

153. 894

     Cf. above, chap. 3.

154. 895

     These words are not found in any of Chrysostom's extant homilies. There is no reason, however, for thinking that they were not uttered by him in a sermon now not in existence. Socrates' remarks on Chrysostom's attitude made here are among the considerations which have led some to think that he was a Novatian. Cf. Introd. p. x.

155. 896

     For further particulars on Chrysostom's life and the circumstances of his death, see authorities mentioned in chap. 2, note 3.

156. 897

     Cf. V. 10 and 21.

157. 898

     Eccl. ix. 8.

158. 899

     Matt. xvii. 2; Mark ix. 3; Luke ix. 29. On the clothing of the clergy, see Bingham, Christ. Antiq. VI. 4. 18.

159. 900

     The canons forbade the existence of two authoritative bishops in one city. Cf. V. 5, note 3. It was supposed to be an apostolic tradition that prescribed this practice, and the faithful always resisted and condemned any attempts to consecrate a second bishop in a city. Thus when Constantius proposed that Liberius and Felix should sit as co-partners in the Roman see and govern the church in common, the people with one accord rejected the proposal, crying out "One God, one Christ, one bishop." The rule, however, did not apply to the case of coadjutors, where the bishop was too old or infirm to discharge his episcopal duties.' See Bingham, Christ. Antiq. II. 13.

160. 901

     408 a.d.

161. 902

     The Greek editions [of Stephens, Valesius, Hussey, Bright, &c.] add the alternate form of chap. 11 at this place. For purposes of convenience in comparing the two versions we have given the variants with chapter 11.

162. 903

     408 a.d. Cf. VI. 23. See Gibbon's Decline and Fall of the Roman Empire, chap. 32.

163. 904

     This was done, according to Cedrenus, several years later by another prefect. For this reason and because of the grammatical construction in the original, Valesius rightly conjectures that the phrase is a gloss introduced from the margin, and should be expunged from the text.

164. 905

     Troïlus was a sophist of distinction who taught at Constantinople under Arcadius and Honorius at the beginning of the fifth century a.d., a native of Side and author of a treatise entitled Logoi politikoi. See Suidas s.v. Tro& 187;los.

165. 906

     Cf. VI. 20.

166. 907

     Gal. vi. 10.

167. 908

     1 Cor. ix. 22.

168. 909

     On the limits of the secular power over ecclesiastical dignitaries, and the cases in which the clergy were amenable to the civil law as well as those in which they were not, see Bingham, Christ. Antiq. V. 2.

169. 910

     On the supposed miraculous effects of baptism, see Tertullian, de baptismo, passim.

170. 911

     1 Cor. i. 22.

171. 912

     V. 21.

172. 913

     Cf. I. 8, note 2, and V. 22 and notes.

173. 914

     Not an exact quotation. Luke xxii. 1, resembles it more than any other of the parallels.

174. 915

     Cf. chap. 12 below.

175. 916

     Cf. V. 3, 12 and 23.

176. 917

     407 a.d.

177. 918

     Cf. V. 23, note 2.

178. 919

     The special views of Plato which are here alluded to are probably those found in the Timæus. Cf. Jowett, The Dialogues of Plato translated into English, Vol. II. p. 451 et seq.

179. 920

     Cf. VI. 13.

180. 921

     412 a.d. This chapter is out of chronological sequence, as appears from the fact that Alaric took Rome in 410 a.d. See chap. 10 below.

181. 922

     The words included in brackets are not found in the Greek; they were probably inserted into the English translation as necessary to explain the context.

182. 923

     Cf. chap. 11.

183. 924

     Cf. VI. 15.

184. 925

     A caste of priests who exercised great influence in Persia mentioned both in the Old and the New Testament. Cf. Smith, Dict. of the Bible, art. Magi.

185. 926

     420 a.d.

186. 927

     Chap. 18 below.

187. 928

     404 a.d.

188. 929

     414 a.d.

189. 930

     385 a.d.

190. 931

     On Alaric's career, see Zosimus, V. 5, 6; 28-51 and V. 1-13. Cf. also parallel accounts in Sozomen, IX. 4, 6-9; and Philostorgius, XII. 2, 3; and Gibbon's Decline and Fall, chap. 31.

191. 932

     This incident is also given by Procopius of Cæsarea in Hist. Vandal. I. p. 8.

192. 933

     418 a.d.

193. 934

     Cf. V. 10.

194. 935

     hupatikos = consularis, consul honorarius; the title was, during the period of the republic, given to ex-consuls, but later it became a common custom, especially under the emperors, for the governors of the imperial provinces to be called consuls, and the title consularis became the established designation of those intrusted with the administration of imperial provinces. See Smith, Dict. of Greek and Rom. Antiq.

195. 936

     Bikarios [ouikarios ] transliterated from the Lat. vicarius, of which the Eng. lieutenant' is an exact equivalent.

196. 937

     Cf. V. 21.

197. 938

     Cf. Bingham, Christ. Antiq. II. 16.

198. 939

     The loaves which were offered by the faithful as a sacrifice were called loaves of benediction,' and were used partly for the Eucharist and partly as food by the bishop and clergy.

199. 940

     As to how the ancient Church looked upon theatrical shows, see Bingham, Christ. Antiq. XVI. 11. 15, and passages there referred to.

200. 941

     iatrikon logon sophistes, also called by other writers of the period iatrosophistes ; see Sophocles, Greek Lex. of the Rom. and Byzant. Periods.

201. 942

     As a mode of abjuration, see VI. 11, note 5. In this case the sacred volume takes the place of the child.

202. 943

     Thaumasios , wonderful,' admirable.'

203. 944

     The original here has apesbese, quenched,' extinguished,' but the context demands the very opposite meaning, unless indeed the outrage on Hypatia was considered the last in the series of occasions of quarrel between Orestes and Cyril, after which the difference gradually died out.

204. 945

     The following incident has been popularized by Charles Kingsley in his well-known novel of Hypatia, which has, however, the accessory aim of antagonizing the over-estimation of early Christianity by Dr. Pusey and his followers. The original sources for the history of Hypatia, besides the present chapter, are the letters of her pupil Synesius, and Philostorgius, VIII. 9. Cf. also Wernsdoff, de Hypatia, philosopha Alex. diss. 4, Viteb. 1748.

205. 946

     ostrakois, lit. oystershells,' but the word was also applied to brick tiles used on the roofs of houses.

206. 947

     The responsibility of Cyril in this affair has been variously estimated by different historians. Walch, Gibbon, and Milman incline to hold him guilty. J. C. Robertson ascribes him indirect responsibility, asserting that the perpetrators of the crime were mostly officers of his church, and had unquestionably drawn encouragement from his earlier proceedings.' Hist. of the Christ. Ch. Vol. I. p. 401. W. Bright says, Cyril was no party to this hideous deed, but it was the work of men whose passions he had originally called out. Had there been no onslaught on the synagogues, there would doubtless have been no murder of Hypatia.' Hist. of the Church from 313 to 451, pp. 274, 275. See also Schaff, Hist. of the Christ. Ch. Vol. III. p. 943.

207. 948

     415 a.d.

208. 949

     419 a.d.

209. 950

     On Evagrius, see IV. 23. On the passage in his works alluded, see Evagrius, Ecclesiastical History, IV. 35, 36.

210. 951

     The repetition of baptism, except in cases in which there was doubt as to the validity of a first baptism, was considered a sacrilege. See Smith and Cheetham, Dict. of Christ. Antiq. art. Iteration Baptism.

211. 952

     Cf. I. 8.

212. 953

     Having reigned between 399 and 420 a.d. Cf. Clinton, Fasti Romani, year 420.

213. 954

     There had been peace between the Persian and the Roman powers since 381. Cf. Pagi, Ant. 420, note 14.

214. 955

     Mentioned in Theophanes' Chronographia, p. 74.

215. 956

     Much, of course, depends, in estimating the rate of speed here recorded, on the exact distance between Constantinople and the rather indefinite limits of the Persian empire. But even if the minimum of 500 miles be taken as a basis, the speed seems almost incredible.

216. 957

     A Persian body-guard called 'Athanatoi, Immortals,' existed during the period of the invasion of Greece by the Persians (cf. Herodotus, VII. 31). The organization and discipline of the later body must have been, of course, very different.

217. 958

     422 a.d.

218. 959

     Eudokia, Benevolence.'

219. 960

     The Chronicon Paschale gives a different account of Eudocia. It says that her father's name was Heraclitus. When he died her brothers Gesius and Valerian refused to give her her share of the inheritance. She came to Constantinople to plead for her rights through Pulcheria, the sister of Theodosius, and impressed the latter so favorably that Pulcheria persuaded Theodosius to make her his wife (cf. Chronic. Pasch. year 420). Her brothers on hearing of her elevation to the throne fled to Greece, but she sent for them and persuaded Theodosius to appoint them to high offices, on the ground that she was indebted to them for her good fortune (cf. Chronic. Pasch. year 421). Besides her ode commemorating the victory of the imperial forces over the Persians, several other works of hers are mentioned, viz. paraphrases of the Pentateuch, Joshua, and Judges into Greek hexameters, a version of the prophecies of Zachariah and Daniel, and a poem in three books on St. Cyprian and St. Justina; to these Zonaras adds that she completed the Centones Homerici of Patricius. Her later years were clouded by a misunderstanding between her husband and herself, which is variously given by the contemporaneous historians and altogether passed over by Socrates. Cf. Evagrius, H. E. I. 20, 22, and Zonaras Ann. XIII.

220. 961

     On the observance of these two days of the week as fast days in the early Church see Bingham, Christ. Antiq. XXI. 3.

221. 962

     philadelphos = lover of his brothers,' but applied to him by the rhetorical figure of antiphrasis because he killed his brothers. This Ptolemy Philadelphus reigned in Egypt from 285 to 247 b.c. and is famous for having the Old Testament translated from Hebrew into Greek, according to the common tradition, by seventy learned men, whence the translation has been known as the Septuagint.

222. 963

     Cf. III. 19.

223. 964

     Persons who fought with wild beasts in the games of the circus. They were of two classes: (1) professionals, those who fought for pay, and (2) criminals, allowed to use arms in defending themselves against the wild beasts to which they had been condemned. It is one of the first class that is here meant.

224. 965

     An altogether unknown and doubtful diocese.

225. 966

     423 a.d.

226. 967

     So also Zosimus, V. 40.

227. 968

     See above, chap. 18.

228. 969

     Cf. I. 39, and II. 1.

229. 970

     The adherents of Chrysostom. See VI. 3.

230. 971

     He effected this restoration by having the name John enrolled in the diptychs or registers of those whose names should be included in the prayers of the liturgy.

231. 972

     chrusinous , with stateras probably to be supplied; if so the value of these gold pieces was about $5.00, or £1 s. 9d.

232. 973

     See above, chaps. 5 and 12.

233. 974

     pharmakea = poisoner.'

234. 975

     therapeias : the word occurs in three senses, viz. (1) healing, (2) service, (3) worship. Probably, and as the sentence following seems to indicate, the last of these was the one meant to be emphasized; this is also borne out by the plural number used. If the first sense were the one for which the word was chosen, it must have been because of its being in complete contrast to the previous name. The place retains the name thus given it to this day and constitutes one of the suburbs of Constantinople.

235. 976

     Silver City.

236. 977

     Golden City.

237. 978

     Cf. Xenophon, Anab. VI. 6. 38.

238. 979

     Cf. Xenophon, Hellenica, I. 1, 22. The event mentioned took place in 411 b.c.

239. 980

     Cf. IV. 1-6.

240. 981

     1 Tim. iii. 1.

241. 982

     1 John v. 17.

242. 983

     The Catholic Church was more severe in its discipline regarding the clergy than the laity, but it does not appear that excommunication was in any case absolute and reinstatement impossible. See on this point the liberal views of Chrysostom, VI. 21. Cf. also Bennett, Christ. Archæology, p. 383.

243. 984

     425 a.d.

244. 985

     This was Valentinian III. See chap. 24 above for his relationship to the reigning Theodosius.

245. 986

     2 Cor. viii. 3.

246. 987

     426 a.d.

247. 988

     See Introd. p. 12. Photius, Biblioth. chap. 35, mentions Philip's attack on Sisinnius and assigns the reason for it as jealousy, because Philip and Sisinnius both being of the same rank in the clergy, the latter was made archbishop of Constantinople.

248. 989

     This was a heavy, redundant, and turgid style deprecated by rhetoricians of the better class from the time of Cicero onwards. Cf. Cicero, Brut. XIII. 51; Quinctilian, Instit. Orat. XII. 10, and Jerome, ad Rustic. (125. 6).

249. 990

     hupothesis = lit. subject' or substance'; the contents, or as later, called the argument, or summary of contents.

250. 991

     The Council in its 6th Canon declared that no one should be ordained bishop without the consent of his metropolitan; but that the bishop of Constantinople was the metropolitan of the Cyzicenes does not appear unless the decree of the (Canon 3d) Council of Constantinople making the latter a patriarchate is to be understood as rendering the see of Cyzicus subordinate to that of Constantinople, as an individual church is to the metropolitan. Cf. Bingham, Christ. Antiq. II. 16. 12.

251. 992

     427 a.d.

252. 993

     epeluda, perhaps in a contemptuous sense = an imported fellow.'

253. 994

     Founder of Nestorianism (Nestorian church and heresy). For details on Nestorianism, see Assemani, Bibliotheca Oriental. tom. IV., said to be the most exhaustive work on the subject, ancient and modern alike, being a volume of 950 pp. and occupied with Nestorianism alone. It collects information from all quarters, especially from the Oriental writers, concerning the history, ritual, organization, schools, and missions.' (Stokes, in Smith and Wace.) The peculiar characteristic of the Nestorian Christology will appear in the sequel of Socrates' account. Other accessible sources of information on Nestorianism and Nestorius will be found in the standard ecclesiastical histories. Cf. Neander, Hist. of the Christ. Church, Vol. II. p. 446-524; Schaff, Hist. of the Christ. Church, Vol. III. p. 714-734; Kurtz, Church Hist. Vol. I. p. 334; also Gibbon, Decline and Fall of the Rom. Empire, chap. 47.

254. 995

     A city in Cilicia, on the western border of Syria.

255. 996

     428 a.d.

256. 997

     What the bishops and especially the prelates of the greater churches said in their first sermon to the people was very carefully observed among the early Christians. For from that sermon a conjecture was made as to the faith, doctrine, and temper of every bishop. Hence the people were wont to take particular notice, and remember their sayings. A remark of this nature occurs above, Bk. II. chap. 43, concerning the first sermon of Eudoxius, bishop of Constantinople. And Theodoret and Epiphanius declare the same concerning the first sermon of Melitius to the people.'—Valesius.

257. 998

     Below, chap. 36.

258. 999

     Octar, mentioned as an uncle (father's brother) of Attila by Jornandes, Historia Getarum, chap. 35.

259. 1000

     430 a.d.

260. 1001

     By a slight change in the Greek text Valesius renders this phrase but caused others also to imitate him,' alleging that the conduct of Anthony of Germa was in imitation of Nestorius; but the emendation seems unnecessary. Socrates means that Nestorius made himself odious in other ways, perhaps through other persons such as Anthony, &c.

261. 1002

     Theotokon, i.e. Mother of God.' See Neander, Hist. of Christ. Church, Vol. II. p. 449.

262. 1003

     anthropos, human being.'

263. 1004

     2 Cor. v. 16.

264. 1005

     Heb. vi. 1.

265. 1006

     mormolukion , hobgoblin,' bugbear.'

266. 1007

     1 John iv. 2, 3. The findings of modern textual criticism are at variance with Socrates' opinion that the original in the epistle of John was luei (separates). Westcott and Hort admit luei into their margin, but evidently in order to have it translated as the Revised Version has it (also in the margin) annulleth,' taking away all the force of the passage as used here.

267. 1008

     Of what nature was this mutilation? Some authorities omitted it altogether (see Tischendorf, Novum. Test. ed. Octav. Maj., on the passage); others changed luei into me homologe.

268. 1009

     Cf. Euseb. Life of Const. III. 43.

269. 1010

     Cf. Origen, Com. in Rom. I. 1. 5.

270. 1011

     hupostasin; see I. chap. 5, note 2.

271. 1012

     Cf. Bingham, Christ. Antiq. VIII. 11.

272. 1013

     This was the third of the Ecumenical or General Synods; it was convened in 431 and dealt with the Nestorian controversy. Cf. Hefele, Hist. of the Councils of the Ch. Vol. III. p. 1; also Evagrius, H. E. I. 2, 3, 4.

273. 1014

     After his deposition Nestorius was banished to the Oasis, as above stated. This Oasis was a miserable place exposed to the wild nomad tribes; all around were shifting sands, forming a pathless solitude. He...employed himself in writing a defense of the opinions for which he had lost all. The Blemmyes at length invaded the Oasis, and took Nestorius, among others, captive; then, by what he calls a most unexpected act of compassion, released him, and bade him hurry away. He thought it best to proceed to Panopolis in the Thebaid, and voluntarily reported himself to the governor, who, unmoved by his pathetic entreaty that the imperial authorities would not be less merciful than the barbarians, ordered some soldiers to convey him to Elephantine. The journey under such circumstances exhausted the old man; a fall severely hurt his hand and side; and before he could reach Elephantine, a mandate came for his return to Panopolis. Two more compulsory changes of abode were added to sufferings which remind us perforce of the last days of S. John Chrysostom; and then the unhappy Nestorius was no more. The exact year of his death cannot be ascertained.'—W. Bright, Hist. of the Church from a.d. 313 to 451, p. 371, 372.

274. 1015

     431 a.d.

275. 1016

     The canon referred to is probably the fifteenth of Nicæa, as follows: On account of the numerous troubles and divisions which have taken place, it has been thought good that...no bishop, priest, or deacon should remove from one city to another. If any one should venture, even after this ordinance of the holy and great Synod, to act contrary to this present rule, and should follow the old custom, the translation shall be null, and he shall return to the church to which he had been ordained bishop or priest.' Cf. also Apostol. Can. 14 and 15, and the twenty-first of the Council of Antioch given by Hefele, Hist. of the Ch. Councils, Vol. II. p. 72.

276. 1017

     2 Cor. xi. 6.

277. 1018

     Cf. Euseb. H. E. VI. 11.

278. 1019

     The canon here quoted is the eighteenth of the Council of Antioch (see Hefele, Hist. of the Ch. Councils, Vol. II. p. 71); whereas the canon of that council bearing on that subject is the twenty-first, as noted in chap. 35, note 1.

279. 1020

     In what way these canons against the translation of bishops were understood and observed by the early church is discussed by Bingham, Christ. Antiq. VI. 4. 6.

280. 1021

     Another indication that the patriarchal functions of the bishop of Constantinople were at this time exercised and recognized. The Council of Chalcedon somewhat later (in 451 a.d.) formally ordered in its twenty-eighth canon that the metropolitans of the Thracian Pontic, and Asian dioceses should be ordained by the bishop of Constantinople, their election being first secured by the clergy and laity of the dioceses, and referred to the patriarch afterwards.

281. 1022

     platen, a sort of raft; the word is incorrectly spelled plate according to Sophocles (Greek Lexic., &c.), and should be plote.

282. 1023

     431 a.d.

283. 1024

     Nothing further is heard of this strange affair.

284. 1025

     alastor. Æschylus and Sophocles apply this word to the Furies.

285. 1026

     Rebuilt and rededicated, according to the Chronicon of Marcellinus, under the consuls Maximus and Paterius, i.e. 443 a.d. and ten years after the fire.

286. 1027

     433 a.d.

287. 1028

     434 a.d.

288. 1029

     See above, chap. 28. This was about the year 427 a.d.

289. 1030

     See chap. 22, above.

290. 1031

     Num. xii. 3.

291. 1032

     See above, chap. 23.

292. 1033

     Who these barbarians were it is impossible to find out precisely, and that not because no mention is made of barbarian inroads on the imperial territories, but because so many are mentioned by the chronographers and the historians of the Goths (Jornandes, Prosper Aquitanus, Marcellinus, &c.) that it is impossible to identify this with any of them to the exclusion of the rest. Rougas also appears in these historians as Rouas (in Priscus), Roas (in Jornandes), Rugilas (in Prosper Aquitanus), and is said to be related to Attila; but nothing certain can be drawn from the accounts.