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TOPIC: Post-Nicene Fathers Vol 02 (Other Topics in this Collection)
SUBJECT: 22.01.07 Book II Ch 27-36
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Chapter XXVIII.
Athanasius' Account of the Deeds of Violence committed at Alexandria by George the Arian.
What cruelties George perpetrated at Alexandria at the same time may be learned from the narration of Athanasius, who both suffered in and witnessed the occurrences. In his `Apology for his flight,'hyperlink speaking of these transactions, he thus expresses himself:
`Moreover, they came to Alexandria, again seeking to destroy me: and on this occasion their proceedings were worse than before; for the soldiery having suddenly surrounded the church, there arose the din of war, instead of the voice of prayer. Afterwards, on his arrival during Lent,hyperlink George, sent from Cappadocia, added to the evil which he was instructed to work. When Easter-weekhyperlink was passed, the virgins were east into prison, the bishops were led in chains by the military, and the dwellings even of orphans and widows were forcibly entered and their provisions pillaged. Christians were assassinated by night; houses were sealed;hyperlink and the relatives of the clergy were endangered on their account. Even these outrages were dreadful; but those that followed were still more so. For in the week after the holy Pentecost, the people, having fasted, went forth to the cemetery to pray, because all were averse to communion with George: that wickedest of men being informed of this, instigated against them Sebastian, an officer who was a Manichaen. He, accordingly, at the head of a body of troops armed with drawn swords, bows, and darts, marched out to attack the people, although it was the Lord's day: finding but few at prayers,-as the most part had retired because of the lateness of the hour,-he performed such exploits as might be expected from them. Having kindled a fire, he set the virgins near it, in order to compel them to say that they were of the Arian faith: but seeing they stood their ground and despised the fire, he then stripped them, and so beat them on the face, that for a long time afterwards they could scarcely be recognized. Seizing also about forty men, he flogged them in an extraordinary manner: for he so lacerated their backs with rods fresh cut from the palm-tree, which still had their thorns on, that some were obliged to resort repeatedly to surgical aid in order to have the thorns extracted from their flesh, and others, unable to bear the agony, died under its infliction. All the survivors with one virgin they banished to the Great Oasis.hyperlink The bodies of the dead they did not so much as give up to their relatives, but denying them the rites of sepulture they concealed them as they thought fit, that the evidences of their cruelty might not appear. They did this acting as madmen. For while the friends of the deceased rejoiced on account of their confession, but mourned because their bodies were uninterred, the impious inhumanity of these acts was sounded abroad the more conspicuously. For soon after this they sent into exile out of Egypt and the two Libyas the following bishops: Ammonius, Thmuïs, Caïus, Philo, Hermes, Pliny, Psenosiris, Nilammon, Agatho, Anagamphus, Mark, Ammonius, another Mark, Dracontius, Adelphius, and Athenodorus; and the presbyters Hierax and Discorus. And so harshly did they treat them in conducting them, that some expired while on their journey, and others in the place of banishment. In this way they got rid of more than thirty bishops, for the anxious desire of the Arians, like Ahab's, was to exterminate the truth if possible.'
Such are the words of Athanasius in regard to the atrocities perpetrated by George at Alexandria. The emperor meanwhile led his army into Illyricum. For there the urgency of public affairs demanded his presence; and especially the proclamation of Vetraniohyperlink as emperor by the military. On arriving at Sirmium, he came to a conference with Vetranio during a truce; and so managed, that the soldiers who had previously declared for him changed sides, and saluted Constantius alone as Augustus and sovereign autocrat. In the acclamations, therefore, no notice was taken of Vetranio. Vetranio, perceiving himself to be abandoned, immediately threw himself at the feet of the emperor; Constantius, taking from him his imperial crown and purple, treated him with great clemency, and recommended him to pass the rest of his days tranquilly in the condition of a private citizen: observing that a life of repose at his advanced are was far more suitable than a dignity which entailed anxieties and care. Vetranio's affairs came to this issue; and the emperor ordered that a liberal provision out of the public revenue should be given him. Often afterwards writing to the emperor during his residence at Prusa in Bithynia, Vetranio assured him that he had conferred the greatest blessing on him, by liberating him from the disquietudes which are the inseparable concomitants of sovereign power. Adding that he himself did not act wisely in depriving himself of that happiness in retirement, which he had bestowed upon him. Let this suffice on this point. After these things, the Emperor Constantius having created Gallus his kinsman Caesar, and given him his own name,hyperlink sent him to Antioch in Syria, providing thus for the guarding of the eastern parts. When Gallus was entering this city, the Savior's sign appeared in the East:hyperlink for a pillar in the form of a cross seen in the heavens gave occasion of great amazement to the spectators. His other generals the emperor despatched against Magnentius with considerable forces, and he himself remained at Sirmium, awaiting the course of events.
Chapter XXIX.
Of the Heresiarch Photinus.
During this time Photinus,hyperlink who then presided over the church in that city more openly avowed the creed he had devised; wherefore a tumult being made in consequence, the emperor ordered a Synod of bishops to be held at Sirmium. There were accordingly convened there of the Oriental bishops,hyperlink Mark of Arethusa, George of Alexandria, whom the Arians sent, as I have before said, having placed him over that see on the removal of Gregory, Basil who presided over the church at Ancyra after Marcellus was ejected. Pancratius of Pelusium, and Hypatian of Heraclea. Of the Western bishops there were present Valens of Mursa, and the then celebrated Hosius of Cordova in Spain, who attended much against his will. These met at Sirmium, after the consulate of Sergius and Nigrinian,hyperlink in which year no consul celebrated the customary inauguralhyperlink solemnities, in consequence of the tumults of war; and having met and found that Photinus held the heresy of Sabellius the Libyan, and Paul of Samosata, they immediately deposed him. This decision was both at that time and afterwards universally commended as honorable and just; but those who continued there, subsequently acted in a way which was by no means so generally approved.
Chapter XXX.
Creeds published at Sirmium in Presence of the Emperor Constantius.
As if they would rescind their former determinations respecting the faith, they published anew other expositions of the creed, viz.: one which Mark of Arethusa composed in Greek; and others in Latin, which harmonized neither in expression nor in sentiment with one another, nor with that dictated by the bishop of Arethusa. I shall here subjoin one of those drawn up in Latin, to that prepared in Greek by Mark: the other, which was afterwards recited at Sirmium,hyperlink will be given when we describe what was done at Ariminum. It must be understood, however, that both the Latin forms were translated into Greek. The declaration of faith set forth by Mark, was as follows:hyperlink
`We believe in one God the Father Almighty, the Creator and Maker of all things, of whom the whole family in heaven and on earth is named,hyperlink and in his only begotten Son, our Lord Jesus Christ, who was begotten of the Father before all ages, God of God, Light of Light, by whom all things visible and invisible, which are in the heavens and upon the earth, were made: who is the Word, and the Wisdom, and the true Light, and the Life; who in the last days for our sake was made man and born of the holy virgin, and was crucified and died, and was buried, and rose again from the dead on the third day, and was received up into heaven, and sat at the right hand of the Father, and is coming at the completion of the age to judge the living and the dead, and to requite every one according to his works: whose kingdom being everlasting, endures into infinite ages; for he will be seated at the Father's right hand, not only in the present age, but also in that which is to come. [We believe] also in the Holy Spirit, that is to say the Comforter, whom, having promised to his apostles after his ascension into the heavens, to teach them, and bring all thinks to their remembrance, he sent; by whom also the souls of those who have sincerely believed in him are sanctified. But those who affirm that the Son is of things which are not, or of another substance, and not of God, and that there was a time or an age when he was not, the holy and catholic Church recognizes to be aliens. We therefore again say, if any one affirms that the Father and Son are two Gods, let him be anathema. And if any one admits that Christ is God and the Son of God before the ages, but does not confess that he ministered to the Father in the formation of all things, let him be anathema. If any one shall dare to assert that the Unbegotten, or a part of him, was born of Mary, let him be anathema. If any one should say that the Son was of Mary according to foreknowledge, and not that he was with God, begotten of the Father before the ages, and that all things were not made by him, let him be anathema. If any one affirms the essence of God to be dilated or contracted, let him be anathema. If any one says that the dilated essence of God makes the Son, or shall term the Son the dilatation of his essence, let him be anathema. If any one calls the Son of God the internal or uttered word, let him be anathema. If any one declares that the Son that was born of Mary was man only, let him be anathema. If any man affirming him that was born of Mary to be God and man, shall imply the unbegotten God himself, let him be anathema. If any one shall understand the text, "I am the first, and I am the last, and besides me there is no God,"hyperlink which was spoken for the destruction of idols and false gods, in the sense the Jews do, as if it were said for the subversion of the only-begotten of God before the ages, let him be anathema. If any one hearing "the Word was made flesh,"hyperlink should imagine that the Word was changed into flesh, or that he underwent any change in assuming flesh, let him be anathema. If any one hearing that the only-begotten Son of God was crucified, should say that his divinity underwent any corruption, or suffering, or change, or diminution, or destruction, let him be anathema. If any one should affirm that the Father said not to the Son, "Let us make man,"hyperlink but that God spoke to himself, let him be anathema. If any one says that it was not the Son that was seen by Abraham, but the unbegotten God, or a part of him, let him be anathema. If any one says that it was not the Son that as man wrestled with Jacob, but the unbegotten God, or a part of him, let him be anathema. If any one shall understand the words, "The Lord rained from the Lord,"hyperlink not in relation to the Father and the Son, but shall say that he rained from himself, let him be anathema: for the Lord the Son rained from the Lord the Father. If any one hearing "the Lord the Father, and the Lord the Son," shall term both the Father and the Son Lord, and saying "the Lord from the Lord" shall assert that there are two Gods, let him be anathema. For we do not co-ordinate the Son with the Father, but [conceive him to be] subordinate to the Father. For he neither came down to the bodyhyperlink without his Father's will; nor did he rain from himself, but from the Lord (i.e. the Father) who exercises supreme authority: nor does he sit at the Father's right hand of himself, but in obedience to the Father saying, "Sit thou at my right hand"hyperlink [let him be anathema]. If any one should say that the Father, Son, and Holy? Spirit are one person, let him be anathema. If any one, speaking of the Holy Spirit the Comforter, shall call him the unbegotten God, let him be anathema. If any one, as he hath taught us, shall not say that the Comforter is other than the Son, when he has himself said, "the Father, whom I will ask, shall send you another Comforter,"hyperlink let him be anathema. If any one affirm that the Spirit is part of the Father and of the Son, let him be anathema. If any one say that the Father, Son, and Holy Spirit are three Gods, let him be anathema. If any one say that the Son of God was made as one of the creatures by the will of God, let him be anathema. If any one shall say that the Son was begotten without the Father's will, let him be anathema: for the Father did not, as compelled by any natural necessity, beget the Son at a time when he was unwilling; but as soon as it pleased him, he has declared that of himself without time and without passion, he begot him. If any one should say that the Son is unbegotten, and without beginning, intimating that there are two without beginning, and unbegotten, so making two Gods, let him be anathema: for the Son is the head and beginning of all things; but "the head of Christ is God."hyperlink Thus do we devoutly trace up all things by the Son to one source of all things who is without beginning. Moreover, to give an accurate conception of Christian doctrine, we again say, that if any one shall not declare Christ Jesus to have been the Son of God before all ages, and to have ministered to the Father in the creation of all things; but shall affirm that from the time only when he was born of Mary, was he called the Son and Christ, and that he then received the commencement of his divinity, let him be anathema, as the Samosatan.'hyperlink Another Exposition of the Faith set forth at Sirmium in Latin, and afterwards translated into Greek.hyperlink
Since it appeared good that some deliberation respecting the faith should be undertaken, all points have been carefully investigated and discussed at Sirmium, in presence of Valens, Ursacius, Germinius, and others.
It is evident that there is one God, the Father Almighty, according as it is declared over the whole world; and his only-begotten Son Jesus Christ, our Lord, God, and Saviour, begotten of him before the ages. But we ought not to say that there are two Gods, since the Lord himself has said `I go unto my Father and your Father, and unto my God and your God.'hyperlink Therefore he is God even of all, as the apostle also taught, `Is he the God of the Jews only? Is he not also of the Gentiles? Yea of the Gentiles also; seeing that it is one God who shall justify the circumcision by faith.'hyperlink And in all other matters there is agreement, nor is there any ambiguity. But since it troubles very many to understand about that which is termed substantia in Latin, and ousia in Greek; that is to say, in order to mark the sense more accurately, the word homoousionhyperlink or homoiousion,hyperlink it is altogether desirable that none of these terms should be mentioned: nor should they be preached on in the church, for this reason, that nothing is recorded concerning them in the holy Scriptures; and because these things are above the knowledge of mankind and human capacity, and that no one can explain the Son's generation, of which it is written, `And who shall declare his generation?'hyperlink It is manifest that the Father only knows in what way he begat the Son; and again the Son, how he was begotten by the Father. But no one can doubt that the Father is greater in honor, dignity, and divinity, and in the very name of Father; the Son himself testifying `My Father who hath sent me is greater than I.'hyperlink And no one is ignorant that this is also catholic doctrine,hyperlink that there are two persons of the Father and Son, and that the Father is the greater: but that the Son is subject, together with all things which the Father has subjected to him. That the Father had no beginning, and is invisible, immortal, and impossible: but that the Son was begotten of the Father, God of God, Light of Light; and that no one comprehends his generation, as was before said, but the Father alone. That the Son himself, our Lord and God, took flesh or a body, that is to say human nature, according as the angel brought glad tidings: and as the whole Scriptures teaches, and especially the apostle who was the great teacher of the Gentiles, Christ assumed the human nature through which he suffered, from the Virgin Mary. But the summary and confirmation of the entire faith is, that [the doctrine of] the Trinity should be always maintained, according as we have read in the gospel, `Go ye and disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit.'hyperlink Thus the number of the Trinity is complete and perfect. Now the Comforter, the Holy Spirit, sent by the Son, came according to his promise, in order to sanctify and instruct the apostles and all believers.
They endeavored to induce Photinus, even after his deposition, to assent to and subscribe these things, promising to restore him his bishopric, if by recantation he would anathematize the dogma he had invented, and adopt their opinion. But he did not accept their proposal, and on the other hand he challenged them to a disputation:hyperlink and a day being appointed by the emperor's arrangement, the bishops who were there present assembled, and not a few of the senators, whom the emperor had directed to attend to the discussion. In their presence, Basil, who at that time presided over the church at Ancyra, was appointed to oppose Photinus, and short-hand writers took down their respective speeches. The conflict of arguments on both sides was extremely severe; but Photinus having been worsted, was condemned, and spent the rest of his life in exile, during which time he composed treatises in both languages-for he was not unskilled in Latin-against all heresies, and in favor of his own views. Concerning Photinus let this suffice.
Now the bishops who were convened at Sirmium, were afterwards dissatisfied with that form of the creed which had been promulgated by them in Latin; for after its publication, it appeared to them to contain many contradictions. They therefore endeavored to get it back again from the transcribers; but inasmuch as many secreted it, the emperor by his edicts commanded that the version should be sought for, threatening punishment to any one who should be detected concealing it. These menaces, however, were incapable of suppressing what had already fallen into the hands of many.Let this suffice in regard to these affairs.
Chapter XXXI.
Of Hosius, Bishop of Cardova.
Since we have observed that Hosius the Spaniard was present [at the council of Sirmium against his will, it is necessary to give some brief account of him. A short time before he had been sent into exile by the intrigues of the Arians: but at the earnest solicitation of those convened at Sirmium, the emperor summoned him thither, wishing that by persuasion, or by compulsion he should give his sanction to their proceedings; for if this could be effected, they considered it would give great authority to their sentiments. On this ground, therefore, as I have said, he was most unwillingly obliged to be present: and when he refused to concur with them, stripes and tortures were inflicted on the old man. Wherefore he was constrained by force to acquiesce in and subscribe to their exposition of the faith. Such was the issue of affairs at that time transacted at Sirmium. But the emperor Constantius after these things still continued to reside at that place, awaiting there the result of the war against Magnentius.
Chapter XXXII.
Overthrow of the Usurper Magnentius.
Magnentius in the meanwhile having made himself master of the imperial city Rome, put to death many members of the senatorial council, as well as many of the populace. But as soon as the commanders under Constantius had collected an army of Romans, and commenced their march against him, he left Rome, and retired into the Gauls. There several battles were fought, sometimes to the advantage of one party, and sometimes to that of the other: but at last Magnentius having been defeated near Mursa-a fortress of Gaul-was there closely besieged. In this place the following remarkable incident is said to have occurred. Magnentius desiring to reassure the courage of his soldiers who were disheartened by their late overthrow, ascended a lofty tribunal for this purpose. They, wishing to give utterance to the usual acclamation with which they greet emperors, contrary to their intention simultaneously all shouted the name not of Magnentius, but of Constantius Augustus. Regarding this as an omen unfavorable to himself, Magnentius immediately withdrew from the fortress, and retreated to the remotest parts of Gaul. Thither the generals of Constantius hastened in pursuit. An engagement having again taken place near Mount Seleucus,hyperlink Magnentius was totally routed, and fled alone to Lyons, a city of Gaul, which is distant three days' journey from the fortress at Mursa. Magnentius, having reached this city, first slew his own mother; then having killed his brother also, whom he had created Caesar, he at last committed suicide by falling on his own sword. This happened in the sixth consulate of Constantius, and the second of Constantius Gallus, on the fifteenthhyperlink day of August. Not long after, the other brother of Magnentius, named Decentius, put an end to his own life by hanging himself. Such was the end of the enterprises of Magnentius. The affairs of the empire werenot altogether quieted; for soon after this another usurper arose whose name was Silvanus: but the generals of Constantius speedily put him also out of the way, whilst raising disturbances in Gaul.
Chapter XXXIII.
Of the Jews inhabiting Dio-Caesarea in Palestine.
About the same time there arose another intestine commotion in the East: for the Jews who inhabited Dio-Caesarea in Palestine took up arms against the Romans, and began to ravage the adjacent places. But Gallus who was also called Constantius, whom the emperor, after creating Caesar, had sent into the East, despatched an army against them, and completely vanquished them: after which he ordered that their city Dio-Caesarea should be razed to the foundations.
Chapter XXXIV.
Of Gallus Caesar.
Gallus, having accomplished these things, was unable to bear his success with moderation; but forthwith attempted innovations against the authority of him who had constituted him Caesar, himself aspiring to the sovereign power. His purpose was, however, soon detected by Constantius: for he had dared to put to death, on his own responsibility, Domitian, at that time Praetorian prefect of the East, and Magnus the quaestor, not having disclosed his designs to the emperor. Constantius, extremely incensed at this conduct, summoned Gallus to his presence, who being in great terror went very reluctantly; and when he arrived in the western parts, and had reached the island of Flanona, Constantius ordered him to be slain. But not long after he created Julian, the brother of Gallus, Caesar, and sent him against the barbarians in Gaul. It was in the seventh consulatehyperlink of the emperor Constantius that Gallus, who was surnamed Constantius, was slain, when he himself was a third time consul: and Julian was created Caesar on the 6th of November in the following year, when Arbetionhyperlink and Lollian were consuls; of him we shall make farther mention in the next book.hyperlink When Constantius was thus relieved from the disquietudes which had occupied him, his attention was again directed to ecclesiastical contentions. Going therefore from Sirmium to the imperial city Rome, he again appointed a synod of bishops, summoning some of the eastern prelates to hasten into Italy,hyperlink and arranging for those of the west to meet them there. While preparations were making in the east for this purpose, Julius bishop of Rome died, after having presided over the church in that place fifteen years, and was succeeded in the episcopal dignity by Liberius.
Chapter XXXV.
Of Aëtius the Syrian, Teacher of Eunomius.
At Antioch in Syria another heresiarch sprang up, Aëtius, surnamed Athens. He agreed in doctrine with Arius, and maintained the same opinions: but separated himself from the Arian party because they had admitted Arius into communion. For Arius, as I have before related,hyperlink entertaining one opinion in his heart, professed another with his lips; having hypo-critically assented to and subscribed the form of faith set forth at the council of Nicaea, in order to deceive the reigning emperor. On this account, therefore, Aetius separated himself from the Arians. He had, however, previously been a heretic, and a zealous advocate of Arian views. After receiving some very scanty instruction at Alexandria, he departed thence, and arrived at Antioch in Syria, which was his native place, was ordained deacon by Leontins, who was then bishop of that city. Upon this he began to astonish those who conversed with him by the singularity of his discourses. And this he did in dependence on the precepts of Aristotle's Categories; there is a book of that name, the scope of which he neither himself perceived, nor had been enlightened on by intercourse with learned persons: so that he was little aware that he was framing fallacious arguments to perplex and deceive himself. For Aristotle had composed this work to exercise the ingenuity of his young disciples, and to confound by subtle arguments the sophists who, affected to deride philosophy. Wherefore the Ephectic academicians,hyperlink who expound the writings of Plato and Plotinus, censure the vain subtlety which Aristotle has displayed in that book: but Aëtius, who never had the advantage of an academical preceptor, adhered to the sophisms of the Categories. For this reason he was unable tocomprehend how there could be generation without a beginning, and how that which was begotten can be co-eternal with him who begat. In fact, Aëtius was a man of so superficial attainments, and so little acquainted with the sacred Scriptures, and so extremely fond of caviling, a thing which any clown might do, that he had never carefully studied those ancient writers who have interpreted the Christian oracles; wholly rejecting Clemens and Africanus and Origen, men eminent for their information in every department of literature and science. But he composed epistles both to the emperor Constantius, and to some other persons, wherein he interwove tedious disputes for the purpose of displaying his sophisms. He has therefore been surnamed Atheus. But although his doctrinal statements were similar to those of the Arians, yet from the abstruse nature of his syllogisms, which they were unable to comprehend, his associates in Arianism pronounced him a heretic. Being for that reason expelled from their church, he pretended to have separated himself from their communion. Even in the present day there are to be found some who from him were formerly named Aetians, but now Eunomians. For some time later Eunomius, who had been his amanuensis, having been instructed by his master in this heretical mode of reasoning, afterwards became the head of that sect. But of Eunomius we shall speak more fully in the proper place.hyperlink
Chapter XXXVI.
Of the Synod at Milan.
Now at that time the bishops met in Italy, very few indeed from the East, most of them being hindered from coming either by the firmities of age or by the distance; but of the West there were more than three hundred.hyperlink It was a command of the emperor that they should be assembled at Milan. On meeting, the Eastern prelates opened the Synod by calling upon those convened to pass a unanimous sentence of condemnation against Athanasius; with this object in view, that he might thenceforward be utterly shut out from Alexandria. But Paulinus, bishop of Treves in Gaul, and Dionysius, of whom the former was bishop of Alba,hyperlink the metropolis of Italy, and Eusebius of Vercellae, a city of Liguria in Italy, perceiving that the Eastern bishops, by demanding a ratification of the sentence against Athanasius, were intent on subverting the faith, arose and loudly exclaimed that `this proposition indicated a covert plot against the principles of Christian truth. For they insisted that the charges against Athanasius were unfounded, and merely invented by his accusers as a means of corrupting the faith.' Having made this protest with much vehemence of manner, the congress of bishops was then dissolved.
Footnotes
85 Athan. Apol. de Fuga, 6.
86 Tessarakosth, lit. = `forty days' fast,
0' formed by mistaken analogy to penthkost.
0'
0' &c.
0'
0'
0' (Valesius).
87 Suspending, i.e., all violence during the period of festivity attending the observance of Easter.
88 Houses are often sealed by state and municipal officials in the East, even at the present time, when their contents are to be confiscated, or for any other reason an inventory is to be made by the authorities. The sealing consists in fastening and securing the locks and bolts and attaching the impression of the official seal to some sealing-wax which is put over them. In this case the object of the sealing was apparently the confiscation of the contents.
89 The modern El-Onah or El-Kharjeh, situated west of the Nile, seven days' journey from Thebes, contains several small streams, and abounds in vegetation, including palm-trees, orange and citron groves, olive orchards, &c. See Smith, Dict. of Geogr.
90 Sozomen (IV. 4) calls him Oueteraniwn; cf. also Zosimus, II. 44, on the way in which he was elevated and soon afterwards reduced.
91 See I. 1, and note on the name of Eusebius Pamphilus; cf. Smith and Cheetham, Dict. of Christ. Ant. Names.
92 Similar to the appearance mentioned in I. 2. See note on that passage.
93 A disciple of Marcellus (see ch. 18). See Hilar. de Synod. 61, Cave on Photinus.
94 The bishops here mentioned, according to Valesius, took part not in this council, but in another held at the same place nine years later, under the consuls Eusebius and Hypatius.
95 351 a.d. So also Sozomen, IV. 6.
96 The Ludi circenses, consisting of five games, leaping, wrestling, boxing, racing, and hurling,-called in Greek pentaqlon,-with scenic representations and spectacles of wild beasts at the amphitheatre; with these the consuls entertained the people at their entrance on the consulate. Alluded to by Tacitus (Ann. I. 2) and Juvenal (Sat. X. 1). Cf. Smith, Dict. of Greek and Rom. Antiq.
97 There were three councils held at Sirmium: one in 351, as already indicated in note 3, ch. 29; another in 357, in which Hosius and Potamius composed their blasphemy; and one in 359. It was in this last council that that creed was drawn up which was recited in Ariminum. The confusion of Socrates on this point has been alluded; to in the Introd.
98 Athan. de Synod. 27.
99 Eph. iii. 15.
100 Isa. xliv. 6.
101 John i. 14.
102 Gen. i. 26.
103 Gen. xix. 24: `Then the Lord ...rained brimstone and fire from the Lord out of heaven.
104 Athanasius reads epi Sodoma, not eiz swma. If this be the true reading, we should translate `came down to Sodom,
105 Ps. cix. 1 (LXX).
106 John xiv. 16, John xiv. 26.
107 1 Cor. xi. 3.
108 Paul of Samosata, see I. 36, note 3.
109 Athan. de Synod. 28, and Hilar. de Synod. calls this creed `The blasphemy composed at Sirmium by Hosius and Potamius.
110 John xx. 17.
111 Rom. iii. 29, Rom. iii. 30.
112 Of the same substance.
113 Of similar substance.
114 Isa. liii. 5.
115 John xiv. 28.
116 kaqolikon, `universally accepted.
117 Matt. xxviii. 19.
118 `Epiphamus relates that Photinus, after he had been condemned and deposed in the synod of Sirmium, went to Constantius, and requested that be might dispute concerning the faith before judges nominated by him; and that Constantius enjoined Basilius, bishop of Ancyra, to undertake a disputation with Photinus, and gave leave that Thalassiuss, Datianus, Cerealis, and Taurus should be arbiters
119 So in the Allat. ms., with the variant reading in other mss. Miltoseleukoj.
120 353 a.d.; but the date is given differently in Idatius' Fasti.
122 355 a.d.
123 See III. 1.
124 So rightly in the Allat. ms.; the variant Gallian is inconsistent with the context.
125 I. 26.
126 Diogenes Laertius, Proem. XI (16), says: `Philosophers were generally divided into two classes,-the dogmatics, who spoke of things as they might be comprehended; and the ephectics, who refused to define anything, and disputed so as to make the understanding of them impossible.
0' The word `ephectic
0' is derived from the verb epexw, `to hold back,
0' and was used by the philosophers to whom it is applied as a title because they claimed to hold back their judgment, being unable to reach a conclusion. Cf. also the name `skeptic,
0' from skeptomai. See Zeller, Stoics, Epicureans, and Skeptics, p. 525.
127 IV. 7.
128 So also Sozomen, IV. 9; but the number appears exorbitant. Valesius conjectures that the texts of Socrates and Sozomen are corrupted, and that we must read thirty instead of three hundred. The smaller number agrees exactly, with the list given in the epistle of this council to Eusebius of Vercellae; in this list thirty bishops are named as agreeing to the condemnation of Athanasius, Marcellus, and Photinus. Cf. Baronius, Annal. year 355.
129 Sozomen (IV. 9) agrees here also with Socrates; but Athanasius, in Epist. ad Solitar., and after him Baronius and Valesius, make Milan and not Alba, the metropolis of Italy, and Dionysius bishop of Milan, and not of Alba.