c. 9.]

DEATH OF JOVIAN; VALENTINIAN.

489

His corpse was afterwards brought to Constantinople. The army on its arrival at Nicæa, after a lapse of twelve days, proclaimed Valentinian emperor, according to a suggestion of Datian the patrician, communicated in letters from Galatia, where he had been left, partly on account of his old age, and partly on account of the severity of the winter. Secundus, prefect of the Prætorium, and Arinthæus, master of the horse, together with Dagalaïrus, chamberlain of the household, joined in effecting this matter. And when forthwith after his proclamation, the army, as it carried along the emperor on a shield,2 demanded of him that he would choose some one to share with him the imperial power,3 Valentinian lifted up his hand and commanded them to hold their peace; and no way alarmed, he thus addresed them with all the firmness of an emperor. "It was your own free choice and vote, my soldiers, which raised me from a private state to the dignity of emperor. Henceforth, however, to discern and to arrange what is to be done, is the place of the emperor only, and not that of his subjects." As soon, however, as he had entered Constantinople, he took his brother Valens to share his throne, and having made this appointment, went as far as Sirmium in the regions of the West; here he divided with his brother all the imperial ornaments, and the other insignia of state and court, and sent him back to Constantinople, assigning to him all those parts of the East which had been formerly subject to Constantius. The emperor himself, however, took in hand the other two portions of the empire, and so possessed himself of the entire West. And not long afterwards he began to train up, in imitation of his own character, his son Gratian, whom he advanced to the regal dignity at a very early age.

4

CHAP. 9.-Philostorgius says, that Hypatia, the daughter of Theon, was so well educated in mathematics by her father, that she far surpassed her teacher, and especially in astronomy, and taught many others the mathematical sciences. The impious writer asserts that, during the reign of Theo

1 It is doubtful whether or not this Secundus is the same with the person elsewhere mentioned as prefect, under the name of Sallust.

2 Hence we find constantly in the annals of this period the phrase “imperator levatus" and "renunciatus.'

3 That is, as Augustus. See Gibbon's Decline and Fall, ch. 13. 4 See Socrates, Eccl. Hist. b. vii. ch. 15.

dosius the younger, she was torn in pieces by the Homoöusian party.

CHAP. 10.-The author here relates that there was a Philostorgius living in the days of Valens and Valentinian, who was the most illustrious physician of his time. He had two sons, Philagrius and Posidonius. Of these two, he relates that he saw Posidonius, who was also eminent as a physician. This Posidonius, however, used falsely to assert that men do not grow fanatic by the agency of evil spirits, but merely by the superfluity of certain evil humours; and that there is no power in evil spirits to assail the human race. At the same period also flourished Magnus, who practised the same art at Alexandria.

CHAP. 11. This impious writer, though against his will, expresses his admiration of the wisdom of Basil the Great and Gregory the theologian; whose country Nazianzum he calls Nadiandum. But he prefers to both the one and the other Apollinaris of Laodicea, as far as regards the literature of the Scriptures, though he admits that in panegyrical discourses the latter is surpassed by Basil; while Gregory, as compared with the other two, had a much more rounded style of composition; he was also more fluent in speech than Apollinaris, and more stately than Basil.

CHAP. 12.-He says that not only Basil the Great, but also Apollinaris, wrote against the Apology of Eunomius; but that Eunomius replied to him in five books, and that when he had read only the first of these, he was struck with such profound remorse that he died. Thus does this writer show

how much more highly he values falsehood than truth,

CHAP. 13.-He openly calumniates these same most holy men, Basil and Gregory. For he makes out that they said that the Son was not made man, but dwelt in a human frame; and on this account Apollinaris joined their party. He also not only accuses him on account of those matters for which he is deservedly censured by pious individuals, but he also relates that he was carried away into another strange belief. For among other things, he asserts that he denied the resurrection of the body.1

It is not true that he actually "denied" the doctrine of the resurrection, like the Sadducees of old; but it is certain that he taught such strange doctrines as these concerning it; that at the resurrection the dead

c. 14-18.]

HERETICS: MIRACLES.

491

CHAP. 14. In the books which he wrote against Porphyry, Apollinaris far surpassed all that had been written against the same Porphyry by Eusebius. He also left far behind the

books of Methodius on the same subject.

CHAP. 15.—He says further, but I know not whence he derives his information, that Apollinaris was a bishop, and that Novatus was of Phrygian descent.

CHAP. 16.-He also asserts that Cibates was the birthplace of Valens and Valentinian.

CHAP. 17.-He says that among those who professed the doctrine of the likeness of the Son in substance to the Father, the most celebrated were Theodore, bishop of Heraclea in Thrace, and George, bishop of Laodicea in Syria, an Alexandrian by origin, who had previously devoted himself to the study of philosophy. Next to these in esteem and in point of time came the elder Eustathius, a man held in high veneration by the people, and most powerful in his method of persuasion. To these must be added Basil and Macedonius, bishop of Constantinople, and Eleusius, bishop of Cyzicus, as well as Marathonius and Maximin, presbyters of the church at Constantinople.

CHAP. 18.-In his comparison of Eunomius and Aetius, Philostorgius prefers the latter in respect to the force of his demonstrations, and his ready faculty of reply to objections, saying that everything seems to lie ready for use at the tip of his tongue. But as to perspicuity in teaching, and a style well suited to learners, he prefers Eunomius.

EPITOME OF BOOK IX.

CHAP. 1.-THE ninth book of Philostorgius contains some wonderful miracles wrought by the hands of Aetius, Eunomius, and Leontius,-inventions of the author; as likewise some others wrought by Candidus, Evagrius, Arrianus, and Florentius; but above all, by Theophilus the Indian, and of certain other persons, whom their zeal rendered more vehewould return to the old law, and to circumcision, and the temple, and all other Jewish rites and ceremonies, for a thousand years. This we learn from Basil the Great, Epist. 74. Compare Socrates, Eccl. Hist. b. ii. ch. 46.

ment than others in their profession of the same impiety. When Philostorgius was compiling these fictions, it would seem that no idea of their absurdity came into his mind to keep him in check.

CHAP. 2.-Philostorgius says that, when Moses punished Jannes and Jambres with wounds inflicted by heaven, he also condemned to death the mother of the latter.

CHAP. 3. According to Philostorgius, Valens, upon his return from Illyricum to Constantinople, paid especial honours to Eudoxius; and when Eudoxius had it in his power without difficulty to fulfil his promises to Eunomius, he lacked the will to do so. Euzoius 2 also had, in like manner, an opportunity of ordering to be put into execution the resolutions which he had carried on their behalf in the synod held at Antioch. But both the one and the other were so far from remembering their promises, that Euzoius began to abuse the very persons whose cause he had espoused, calling in mockery the followers of Aetius and Theophilus the Indian,3" Heavengoers," as though it were not religion and the faith that was at stake, but merely the choice of colours or genera. Eudoxius, too, heaped upon them other reproaches, and also used this very term "Heaven-goers against them in the church. indeed do not call those men impious, says Philostorgius, as they wish to be called, lest their apostasy should seem to the world to have a show of reason; but I call them pests and plagues.

"4

I

CHAP. 4.-Aetius and Eunomius now broke off entirely from Eudoxius and Euzoius, and intrusted the church of Constantinople to Florentius, Aetius at the same time leaving the city, and sailing to Lesbos. Here he lived in a certain rural

1 Philostorgius enters minutely into the speeches and acts of Eudoxius and Euzoius against Aetius and Eunomius, for the purpose of showing more clearly the perfidiousness of their conduct, and lay at their doors the blame of the schism, because Eunomius seceded from Eudoxius, because the latter would not accept of Aetius as his teacher and master. Concerning Aetius, see Socrates, Eccl. Hist. b. ii. ch. 35; Sozomen, Eccl. Hist. b. iv. ch. 13; Theodoret, Eccl. Hist. b. ii. ch. 27.

2 See above, b. vii. ch. 6.

3 Ailiona. See above, note on b. ii. ch. 6.

4 οὐρανοβάται. Valesius suggests οὐρανόβοσκοι, “ qui in cœlis pascua habent." So Socrates is derided in the "Clouds " of Aristophanes, as Μετεωροφροντιστής. So also we find the word μετεωρολέσχα used below, b. x. ch. 1.

c. 5.]

EXPEDITION OF VALENS INTO PERSIA.

493

district near Mitylene, receiving with kind speeches such as repaired to him. This very district the emperor Julian had given to Aetius as a sign of his good-will and affection. Eunomius, however, passing over to Chalcedon, lived there in a garden close to the sea walls, which was his own property, taking especial care of his revenues, as Aetius did, though neither of them thenceforth had the charge of any particular church. But the followers of their sect considered them as their common fathers and leaders. Eunomius certainly, since he had left the city of Cyzicus, never celebrated the holy mysteries of the altar during the remainder of his life, although there was no bishop of the same sect who transacted any ecclesiastical matters without consulting his opinion.

CHAP. 5.-Upon entering on the third year of his empire, Valens commenced an expedition against the Persians. At the same time 2 Procopius 3 also seized upon the imperial power at Constantinople. He was near of kin to Julian; and many opinions were passed concerning him, which said that the empire ought to be offered to him; and these opinions from time to time were spread publicly abroad. On this account, as soon as Jovian was raised to the empire, Procopius took to flight and left Mesopotamia with his wife. Being obliged to conceal himself, by changing about from place to place, which he did with great difficulty and distress, weary at length of his wanderings and concealment, at last he threw, as men say, his last stake. Accordingly he went to Chalcedon, and, in the absence of Eunomius, took refuge in the land belonging to him outside the town. Hence he passed over to Constantinople, and seized upon the imperial power without bloodshed. And not long afterwards, having engaged in battle with Valens, he was overcome by the treachery of his generals, Goma

1 iepovpyía. As Valesius observes, this is generally the ecclesiastical signification of the term; though Philostorgius below (ch. 10) uses it for "ordination." Gothofred, in accordance with his own peculiar views, refers it to handling the sacred vessels. Compare Eusebius, Life of Constantine, b. iv. ch. 45. θυσίαις ἀναίμοις καὶ μυστικαῖς ἱερουργίαις τὸ θεῖον ἱλάσκοντο. They propitiated the deity with unbloody sacrifices and the mystic oblation."

2 Against the chronology of Philostorgius here, it should be mentioned that Gothofred considers that Procopius made his attempt ▲. D. 365.

3 Concerning Procopius himself, see Socrates, Eccl. Hist. b. iv. ch. 3, and Sozomen, Eccl. Hist. b. vi. ch. 8.