Eusebius Book 7, Section 32

7.32.1

XXXII. Καθ᾿ οὓς Φήλικα τῆς ‘Ρωμαίων πρὸ· στάντα ἐκκλησίας ἔτεσιν πέντε Εὐτυχιανὸς δία· οὐδ’ ὅλοις δὲ μησὶν οὗτος δέκα διαγενόμενος, Γαΐῳ τῷ καθ’ ἡμᾶς καταλείπει τὸν κλῆρον· καὶ τούτου δὲ ἀμφὶ τά πεντεκαίδεκα ἔτη πρὸ· στάντος, Μαρκελλῖνος κατέστη διάδοχος, ὃν καὶ αὐτὸν ὁ διωγμὸς κατείληφεν.

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XXXII. At that time Felix, who had presided over the church of the Romans for five years, was succeeded by Eutychianus. This person did not even remain ten entire months; he left the office to Gaius, our contemporary. And when he had presided about fifteen years, Marcellinus was appointed his successor, the same whom the persecution overtook.

7.32.2

Κατὰ τούσδε τῆς Ἀντιοχέων ἐπιακοπῆς μετὰ Δόμνον ἡγήσατο Τίμαιος, ὃν ὁ καθ᾿ ἡμᾶς διεδέξατο Κύριλλος· καθ᾿ ὃν Δωρόθεον, πρεσβείου τοῦ κατὰ Ἀντιόχειαν ἠξιωμένον, λόγιον ἄνδρα ἔγνωμεν. φιλόκαλος δ᾿ οὗτος περὶ τὰ θεῖα γεγονώς, καὶ τῆς Ἑβραίων ἐπεμελήθη γλώττης, ὡς καὶ αὐταῖς ταῖς Ἑβραϊκαῖς γραφαῖς ἐπιστημόνως ἐντυγχάνειν. ἦν δ᾿ οὗτος τῶν μάλιατα ἐλευθερίων προπαιδείας τε τῆς καθ᾿ Ἕλληνας οὐκ ἄμοιρος, τὴν φύσιν δὲ ἄλλως εὐνοῦχος, οὕτω πεφυκὼς ἐξ αὐτῆς γενέαεως, ὡς καὶ βααιλέα διὰ τοῦτο, οἷόν τι παράδοξον, αὐτὸν οἰκειώσασθαι καὶ τιμῆσαί γε ἐπιτροπῇ τῆς κατὰ Τύρον ἁλουργοῦ βαφῆς. τούτου μετρίως τὰς γραφὰς ἐπὶ τῆς ἐκκληαίας διηγουμένου κατηκούααμεν.

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In the time of these persons, in succession to Domnus, Timaeus was in charge of the episcopate of Antioch, whom our contemporary Cyril succeeded. During Cyril's episcopate we came to know Dorotheus, a learned man, who had been deemed worthy of the presbyterate at Antioch. In his zeal for all that is beautiful in divine things, he made so careful a study of the Hebrew tongue that he read with understanding the original Hebrew Scriptures. And he was by no means unacquainted with the most liberal studies and Greek primary education; but withal he was by nature a eunuch, having been so from his very birth, so that even the emperor, accounting this as a sort of miracle, took him into his friendship and honoured him with the charge of the purple dye-works at Tyre. We heard him giving a measured exposition of the Scriptures in the church.

7.32.3

Μετὰ δὲ Κύριλλον Τύραννος τῆς Ἀντιοχέων παροικίας τὴν ἐπισκοπὴν διεδέξατο, καθ᾿ ὃν ἤκμασεν ἡ τῶν ἐκκληαιῶν πολιορκία.

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After Cyril, Tyrannus succeeded to the episcopate of the community of the Antiochenes, in whose day the attack upon the churches was at its height.

7.32.4

τῆς δ᾿ ἐν Λαοδικείᾳ παροικίας ἡγήσατο μετὰ Σωκράτην Eὐσέβιος, ἀπὸ τῆς ἈΑεξανδρέων ὁρμηθεὶς πόλεως· αἰτία δ᾿ αὐτῷ τῆς μεταναστάσεως ὑπῆρξεν ἡ κατὰ τὸν Παῦλον ὑπόθεσις, δι᾿ ὃν τῆς Συρίας ἐπιβάς, πρὸς τῶν τῇδε περὶ τὰ θεῖα ἐσπουδακότων τῆς οἴκαδε πορείας εἴργεται, ἐπέραστόν τι θεοσεβείας χρῆμα τῶν καθ’ ἡμᾶς γεν̔̀ ὡς καὶ ἀπὸ τῶν προπαρατεθεισῶν Διονυσίου φωνῶν διαγνῶναι ῥᾴδιον. Ἀνατόλιος αὐτῷ διάδοχὸς, ἀγαθός, φασίν, ἀγαθοῦ, καθίσταται, γένος μὲν καὶ αὐτὸς Ἀλεξανδρεύς, λόγων δ’ ἕνεκα καὶ παιδείας τῆς Ἑλλήνων φιλοσοφίας τε τὰ πρῶτα τῶν μάλιστα καθ’ ἡμᾶς δοκιμωτάτων ἀπενηνεγμένος, ἅτε ἀριθμητικῆς καὶ γεωμετρίας ἀστρονομίας τε καὶ τῆς ἄλλης, διαλεκτικῆς εἴτε φυσικῆς, θεωρίας ῥητορικῶν τε αὖ μαθημάτων ἐληλακὼς εἰς ἄκρον· ὧν ἕνεκα καὶ τῆς ἐπ’ Ἀλεξανδρείας Αριατοτέλους διαδοχῆς τὴν διατριβὴν λόγος ἔχει πρὸς τῶν τῇδε πολιτῶν συστήσασθαι ἀξιωθῆναι. μυρίας μὲν οὖν τοῦδε καὶ ὤας ἀριστείας ἐν τῆ κατ’ Ἀλεξάνδρειαν τοῦ Πιρουχίου πολιορκίᾳ μνημονεύουσιν, ἅτε τῶν ἐν τέλει προνομίας ἐξαιρέτου πρὸς ἁπάντων ἠξιωμένου, δείγματος δ’ ἕνεκα μόνου τοῦδε ἐπιμνησθήσομαι. τοῦ πυροῦ, φααίν, τοῖς πολιορκουμένοις. ἐπιλελοιπότος, ὡς ἤδη τῶν ἔξωθεν πολεμίων μᾶλλον αὐτοῖς τὸν λιμὸν ἀφόρητον καθεστάναι, παρὼν ὁ δηλούμενος οἰκονομεῖταί τι τοιοῦτον. θατέρου μέρους τῆς πόλεως τῷ Ῥωμαϊκῷ συμμαχοῦντος ατρατῷ ταύτῃ τε τυγχάνοντος ἀπολιορκήτου, τὸν Εὐαέβιον ἔτι γὰρ εἶναι τότε αὐτόθι πρὸ τῆς ἐπὶ Συρίαν μεταναστάσεως) ἐν ἐν τοῖς ἀπολιορκήτοις ὄντα μέγα τε κλέος καὶ διαβόητον ὄνομα μέχρι καὶ τοῦ Ῥωμαίων ατρατηλάτου κεκτημένον, περὶ τῶν λιμῷ διαφθειρομένων κατὰ τὴν πολιορκίαν πέμψας ὁ Ἀνατόλιος ἐκδιδάσκει· ὃ δὲ μαθών, σωτηρίαν τοῖς ἀπὸ τῶν πολεμίων αὐτομόλοις παρασχεῖν ὡς ἐν μεγίστῃ χάριτι δωρεᾶς τὸν Ῥωμαίων στρατηγὸν αἰτεῖται, καὶ τῆς ἀξιώσεώς γε τυχὼν ἐμφανὲς τῷ Ἀνατολίῳ καθίστησιν. ὃ δὲ αὐτίκα τὴν ἐπαγγελίαν δεξάμενος, βουλὴν τῶν Ἀλεξανδρέων συναγαγών τὰ μὲν πρῶτα πάντας ἠξίου φιλικὴν δοῦναι Ῥωμαίοις δεξιάν, ὡς δ’ ἀγριαίνοντας ἐπὶ τῷ λόγῳ συνεῖδεν, “ἀλλ’ οὐ τούτῳ γε,’’ φησίν, “ἀντιλέξειν ποθ’ ὑμᾶς οἴομαι, εἰ τοὺς περιττοὺς καὶ ἡμῖν αὐτοῖς οὐδαμῆ χρησίμους, γραΐδας καὶ νήπια καὶ πρεσβύτας, ἐκδοῦναι πυλῶν ἔξω βαδίζειν ὅποι καὶ βούλοιντο, συμβουλεύσαιμι. τί γὰρ δὴ τούτους εἰς μάτην, ὅσον οὔπω τεθνηξομένους, παρ’ ἑαυτοῖς ἔχομεν; τί δὲ τοὺς ἀναπήρους καὶ τὰ σώματα λελωβημένους τῷ λιμῷ κατατρύχομεν, τρέφειν δέον μόνους ἄνδρας καὶ νεανίας καὶ τὸν ἀναγκαῖον πυρὸν τοῖς ἐπὶ φυλακῆ τῆς πόλεως ἐπιτηδείοις ταμιεύεσθαι;’’ τοιούτοις τισὶν λογισμοῖς πείσας τὸ συνέδριον, ψῆφον πρῶτος ἀναστὰς ἐκφέρει πᾶν τὸ τῆ στρατείᾳ μὴ ἐπιτήδειον εἴτε ἀνδρῶν εἴτε γυναικῶν γένος ἀπολύειν τῆς πόλεως, ὅτι μηδὲ καταμένουσιν αὐτοῖς καὶ εἰς ἄχρηστον ἐν τῆ πόλει διατρίβουσιν ἐλπὶς ἂν γένοιτο σωτηρίας, πρὸς τοῦ λιμοῦ διαφθαρησομένοις. ταύτῃ δὲ τῶν λοιπῶν ἁπάντων τῶν ἐν τῆ βουλῆ συγκαταθεμένων μικροῦ δεῖν τοὺς πάντας τῶν πολιορκουμένων μένων διεσώσατο, ἐν πρώτοις μὲν τῶν ἀπὸ τῆς ἐκκλησίας, ἔπειτα δὲ καὶ τῶν ἄλλων τῶν κατὰ τὴν πόλιν πᾶσαν ἡλικίαν διαδιδράσκειν προμηθούμενος, οὐ μόνον τῶν κατὰ τὴν ψῆφον δεδογμένων, τῇ δὲ τούτων προφάσει καὶ μυρίους ἄλλους, λεληθότως γυναικείαν στολὴν ἀμπισχομένους νύκτωρ τε τῆ ἐκείνου φροντίδι τῶν πυλῶν ἐξιόντας καὶ ἐπὶ τὴν Ῥωμαίων στρατιὰν ὁρμῶντας. ἔνθα τοὺς πάντας ὑποδεχόμενος ὁ ὁ Εὐσέβιος πατρὸς καὶ ἰατροῦ δίκην κεκακωμένους ἐκ τῆς μακρᾶς πολιορκίας διὰ πάσης προνοίας καὶ θεραπείας ἀνεκτᾶτο. τοιούτων ἢ κατὰ Λαοδίκειαν ἐκκλησία δύο ἐφεξῆς κατὰ διαδοχὴν ἠξιώθη ποιμένων, σὺν θείᾳ προμηθείᾳ μετὰ τὸν δηλωθέντα πόλεμον ἐκ τῆς Ἀλεξανδρέων πόλεως ἐπὶ τὰ τῇδε μετεληλυθότων. οὐ μενοῦν ἐσπουδάσθη πλεῖστα τῷ Ἀνατολίῳ συγγράμματα, τοσαῦτα δ’ εἰς ἡμᾶς ἐλήλυθεν, δι’ ὧν αὐτοῦ καταμαθεῖν δυνατὸν ὁμοῦ τό τε λόγιον καὶ πολυμαθές· ἐν οἷς μάλιατα τὰ περὶ τοῦ πάσχα δόξαντα παρίστησιν, ἀφ’ ὧν ἀναγκαῖον ἄν εἴη τούτων ἐπὶ τοῦ παρόντος μνημονεῦσαι.

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After Socrates as head of the community at Laodicea came Eusebius, being a native of the city of Alexandria. The reason of his migration was the affair of Paul. For when he had come to Syria on business connected with Paul, he was prevented from returning home by those who had divine things at heart. He was a godly example of piety among our contemporaries, as it will be easy to discover from the expressions of Dionysius quoted above. Anatolius was appointed his successor, one good man, as they say, following another. He also was by race an Alexandrian, who for his learning, secular education, and philosophy had attained the first place among our most illustrious contemporaries; inasmuch as in arithmetic and geometry, in astronomy and other sciences, whether of logic or of physics, and in the study of rhetoric as well, he had reached the pinnacle. It is recorded that because of these attainments the citizens there deemed him worthy to establish the school of the Aristotelian tradition at Alexandria. Now countless other of his deeds of prowess are recorded during the siege of the Pirucheum, seeing that he was deemed worthy by all of extraordinary privilege among the officials; but as an example I shall make mention of the following one only. It is said that when the wheat failed the besieged, so that hunger was now a more intolerable thing than their enemies without, the person of whom we are speaking, being present, adopted the following device. The other part of the city was fighting in alliance with the Roman army, and thus was not besieged. Among these latter was Eusebius (for it is said that he was still there at that time before his migration to Syria), who had won so great fame and widespread a reputation that it reached the ears of the Roman general. To him Anatolius sent, and informed him as to those that were perishing of hunger in the siege. When he learnt it, he asked the Roman commander as a very great favour to grant safety to deserters from the enemy; and having obtained his request, acquainted Anatolius of the fact. The moment Anatolius received the promise, he assembled a council of the Alexandrians, and at first requested all to extend the right hand of fellowship to the Romans. But when he perceived that they were getting angry at the proposal, “At any rate,” said he, “I do not think you would contradict me if I were to counsel that those who were superfluous and in no wise useful to us ourselves, old women and young children and old men, should be permitted to go outside the gates whithersoever they wish. Why keep we these persons with us to no purpose, seeing they are all but on the point of death? Why destroy we with hunger the maimed and crippled in body, when we should support only men and youths, and husband the necessary wheat for such as are required to guard the city?” With some such arguments he persuaded the assembly, and was the first to rise and give his vote that the whole body of those who were not required for the army, whether men or women, should depart from the city, because were they to remain and uselessly stay therein, there would be no hope of safety for them, since they would perish with hunger. And when all the rest of those in the assembly assented to this proposal, he went within a while of saving the whole of them that were besieged; took care that first of all those belonging to the church, and then the rest remaining in the city, of every age, should escape, not only those who came under the terms of the vote, but also great numbers of others, passing themselves off as such, who secretly donned women's attire, and by his management left the gates by night and hastened to the Roman army. Eusebius was there to receive them all, and, like a father and physician, restore them, in evil plight after their long siege, with every kind of forethought and attention. Such were the two pastors that the church of Laodicea was deemed worthy to have successively, who by divine providence, after the above-mentioned war, had left the city of the Alexandrians to come there. Not a very great many works, indeed, were composed by Anatolius, but enough have reached us to enable us to perceive both his eloquence and his great erudition. In these works he especially presents his opinions with reference to the Pascha; from which it may be necessary on the present occasion to give the following passage.

7.32.5

“Ἔχει τοίνυν ἐν τῷ πρώτῳ ἔτει τὴν νουμηνίαν τοῦ πρώτου μηνός, ἥτις ἁπάσης ἐστιν ἀρχὴ τῆς ἐννεακαιδεκαετηρίδος, τὴν κατ’ Αἰγυπτίους μὲν Φαμενὼθ κݲςݲ,ABBREV κατὰ δὲ τοὺς Μακεδόνων Δύστρου κβ, ὡς δ’ ἂν εἴποιεν Ῥωμαῖοι, πρὸ ιݲαݲ Καλανδῶν ’Απριλίων. εὑρίσκεται δὲ ὁ ἥλιος ἐν τῆ προκειμένῃ Φαμενὼθ κݲςݲ οὐ μόνον ἐπιβὰς πρώτου τμήματος, ἀλλ’ ἤδη καὶ τετάρτην ἡμέραν ἐν αὐτῷ διαπορευόμενος. τοῦτο δὲ τὸ τμῆμα πρῶτον δωδεκατημόριον καὶ ἰσημερινὸν καὶ μηνῶν ἀρχὴν καὶ κεφαλὴν τοῦ κύκλου καὶ ἄφεσιν τοῦ τῶν πλανητῶν δρόμου καλεῖν εἰώθασιν, τὸ δὲ πρὸ τούτου μηνῶν ἔσχατον καὶ τμῆμα δωδέκατον καὶ τελευταῖον δωδεκατημόριον καὶ τέλος τῆς τῶν πλανητῶν περιόδου· δι’ ὃ καὶ τοὺς ἐν αὐτῷ τιθεμένους τὸν πρῶτον μῆνα καὶ τὴν τεσσαρεσκαιδεκάτην τοῦ πάσχα κατ’ αὐτὴν λαμβάνοντας οὐ μικρῶς οὐδ’ ὡς ἔτυχεν ἁμαρτάνειν φαμέν. ἔστιν δ’ οὐχ ἡμέτερος οὗτος ὁ λόγος, Ἰουδαίοις δὲ ἐγινώσκετο τοῖς πάλαι καὶ πρὸ Χριστοῦ ἐφυλάττετό τε πρὸς αὐτῶν μάλιστα· μαθεῖν δ’ ἔστιν ἐκ τῶν ὑπὸ Φίλωνος Ἰωσήπου Μουσαίου λεγομένων, καὶ οὐ μόνων τούτων, ἀλλὰ καὶ τῶν ἔτι παλαιοτέρων ἀμφοτέρων Ἀγαθοβούλων, τῶν ἐπίκλην διδασκάλων Ἀριστοβούλου τοῦ πάνυ, ὃς ἐν τοῖς ο κατειλεγμένος τοῖς τὰς ἱερὰς καὶ θείας Ἑβραίων ἑρμηνεύσασι γραφὰς Πτολεμαίῳ τῷ Φιλαδέλφῳ καὶ τῷ τούτου πατρί, καὶ βίβλους ἐξηγητικὰς τοῦ Μωυσέως νόμου τοῖς αὐτοῖς προσεφώνησεν βασιλεῦσιν. οὗτοι τὰ ζητούμενα κατὰ τὴν Ἔξοδον ἐπιλύοντες, φασὶ δεῖν τὰ διαβατήρια θύειν ἐπ’ ἴσης ἅπαντας μετὰ ἰσημερίαν ἐαρινήν, ἐαρινήν, τοῦ πρώτου μηνός· τοῦτο δὲ εὑρίσκεσθαι, τὸ πρῶτον τμῆμα τοῦ ἡλιακοῦ, ἢ ὥς τινες αὐτῶν ὠνόμασαν, ζῳοφόρου κύκλου διεξιόντος ἡλίου. ὁ δὲ Ἀριστόβουλος προστίθησιν ὡς εἴη ἐξ ἀνάγκης τῇ τῶν διαβατηρίων ἑορτῇ μὴ μόνον τὸν ἥλιον ἰσημερινὸν διαπορεύεσθαι τμῆμα, καὶ τὴν σελήνην δέ. τῶν γὰρ ἰσημερινῶν τμημάτων ὄντων δύο, τοῦ μὲν ἐαρινοῦ, τοῦ ’δε μετοπωρινοῦ, καὶ διαμετρούντων ἄλληλα δοθείσης τε τῆς τῶν διαβατηρίων ἡμέρας τῇ τεσσαρεσκαιδεκάτῃ τοῦ μηνὸς μεθ’ ἑσπέραν, ἐνστήξεται μὲν ἡ σελήνη τὴν ἐναντίαν καὶ διάμετρον τῷ ἡλίῳ στάσιν, ὥσπερ οὖν ἔξεστιν ἐν ταῖς πανσελήνοις ὁρᾶν, ἔσονται δὲ μὲν κατὰ τὸ ἐαρινὸν ἰσημερινόν, ὁ ἥλιος, τμῆμα, ἢ δὲ ἐξ ἀνάγκης κατὰ τὸ φθινοπωρινὸν ἰσημερινόν ἡ σελήνη. οἶδα πλεῖστα καὶ ἄλλα πρὸς αὐτῶν λεγόμενα, τοῦτο μὲν πιθανά, τοῦτο δὲ κατὰ τὰς κυριακὰς ἀποδείξεις προιόντα, δι’ ὧν παριστάνειν πειρῶνται τὴν τοῦ πάσχα καὶ τῶν ἀζύμων ἑορτὴν δεῖν πάντως μετ’ ἰσημερίαν ἄγεσθαι· παρίημι δὲ τὰς τοιαύτας τῶν ἀποδείξεων ὕλας ἀπαιτῶν ὧν περιῄρηται μὲν τὸ ἐπὶ τῷ Μωυσέως νόμῳ κάλυμμα, ἀνακεκαλυμμένῳ δὲ τῳ προσώπῳ λοιπὸν ἤδη Χριστὸν καὶ τὰ Χριστοῦ ἀεὶ κατοπτρίζεσθαι μαθήματά τε καὶ παθήματα. τοῦ δὲ τὸν πρῶτον παρ’ Ἑβραίοις μῆνα περὶ ἰσημερίαν εἶναι παραστατικὰ καὶ τὰ ἐν τῷ Ἑνὼχ μαθήματα.’’

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From the Canons of Anatolius on the Pascha.

7.32.6

καὶ ἀριθμητικὰς δὲ καταλέλοιπεν ὁ αὐτὸς ἐν ὅλοις δέκα αυγγράμμασιν εἰσαγωγὰς καὶ ἄλλα δείγματα τῆς περὶ τὰ θεῖα σχολῆς τε αὐτοῦ καὶ πολυπειρίας. τούτῳ πρῶτος ὁ τῆς Παλαιστίνων Καισαείας ἐπίσκοπος Θεότεκνος χεῖρας εἰς ἐπισκοπὴν ἐπιτέθεικεν, διάδοχον ἑαυτοῦ μετὰ τελυτὴν ποριεῖσθαι τῇ ἰδίᾳ παροικίᾳ προμνώμενος, καὶ δὴ ἐπὶ σμικρόν τινα χρόνον ἄμφω τῆς αὐτῆς προύστησαν ἐκκλησίας· ἀλλὰ γὰρ ἐπὶ τὴν Ἀντιόχειαν τῆς κατὰ Παῦλον συνόδου καλούσης, τὴν Λαοδικέων πόλιν παριὼν πρὸς τῶν ἀδελφῶν αὐτόθι κοιμηθέντος Εὐσεβίου κεκράτηται.

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It has therefore in the first year the new moon of the first month, which is the beginning of the nineteen-year cycle, on the 26th of Phamenoth according to the Egyptians, but according to the months of the Macedonians the 22nd of Dystrus, or, as the Romans would say, the 11th before the Kalends of April. The Sun is found on the aforesaid 26th of Phamenoth not only to have arrived at the first sign of the zodiac, but already to be passing through the fourth day within it. This sign is commonly called the first of the twelve divisions and the equinoctial [sign] and the beginning of months and head of the cycle and the starting-point of the planetary course. But the preceding sign is the last of the months and the twelfth sign and the last of the twelve divisions and the end of the planetary circuit. Therefore we say that they who place the first month in it, and determine the fourteenth day of the Pascha accordingly, are guilty of no small or ordinary mistake.

7.32.7

καὶ τοῦ Ἀνατολίου δὲ τὸν βίον μεταλλάξαντος, τῆς ἐκεῖσε παροικίας ὕστατος τῶν πρὸ τοῦ διωγμοῦ καθίσταται Στέφανος, λόγων μὲν φιλοσόφων καὶ τῆς ἄλλης παρ’ Ἕλλησι παιδείας παρὰ τοῖς πολλοῖς θανμασθείς, οὐχ ὁμοίως γε μὴν περὶ τὴν θείαν πίστιν διατεθειμένος, ὡς προιὼν ὁ τοῦ διωγμοῦ καιρὸς ἀπήλεγξεν, εἴρωνα μᾶλλον δειλόν τε καὶ ἄνανδρον ἤπερ ἀληθῆ φιλόσοφον ἀποδείξας τὸν ἄνδρα. οὐ μὴν ἐπὶ τούτῳ γε καταστρέφειν ἔμελλε τὰ τῆς ἐκκλησίας, ἀνορθοῦται δ’ αὐτὰ πρὸς αὐτοῦ θεοῦ τοῦ πάντων σωτῆρος αὐτίκα τῆς αὐτόθι παροικίας ἐπίσκοπος ἀναδειχθεὶς Θεόδοτος, πράγμασιν αὐτοῖς ἀνὴρ καὶ τὸ κύριον ὄνομα καὶ τὸ ἐπίσκοπον ἐπαληθεύσας. ἰατρικῆς μὲν γὰρ σωμάτων ἀπεφέρετο τὰ πρῶτα τῆς ἐπιστήμης, ψυχῶν δὲ θεραπευτικῆς οἷος οὐδὲ ἄλλος ἀνθρώπων ἐτύγχανεν φιλανθρωπίας γνησιότητος συμπαθείας σπουδῆς τῶν τῆς παρ’ αὐτοῦ δεομένων ὠφελείας ἕνεκεν, πολὺ δὲ ἢν αὐτῷ καὶ τὸ περὶ τὰ θεῖα μαθήματα συνησκημένον. οὗτος μὲν δὴ τοιοῦτος ἦν.

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And this is not our own statement, but the fact was known to the Jews, those of old time even before Christ, and it was carefully observed by them. One may learn it from what is said by Philo, Josephus and Musaeus, and not only by them but also by those of still more ancient date, the two Agathobuli, surnamed the Masters of Aristobulus the Great. He was reckoned among the Seventy who translated sacred and divine Hebrew Scriptures for Philadelphus and his father; and he dedicated books exegetical of the Law of Moses to the same kings. These writers, when they resolve the questions relative to the Exodus, say that all equally ought to sacrifice the Passover after the vernal equinox, at the middle of the first month; and that this is found to occur when the sun is passing through the first sign of the solar, or, as some have named it, the zodiacal cycle. And Aristobulus adds that at the feast of the Passover it is necessary that not only the sun should be passing through an equinoctial sign, but the moon also. For as the equinoctial signs are two, the one vernal, the other autumnal, diametrically opposite to each other, and as the fourteenth of the month, at evening, is assigned as the day of the Passover, the moon will have its place in the station that is diametrically opposed to the sun, as may be seen in full moon; and the one, the sun, will be in the sign of the vernal equinox, while the other, the moon, will of necessity be in that of the autumnal. I know many other statements of theirs, some of them probable, others advanced as absolute proofs, by which they attempt to establish that the Feast of the Passover and of unleavened bread ought without exception to be held after the equinox. But I refrain from demanding proofs thus composed from those for whom the veil upon the law of Moses has been taken away, and for whom it now remains with unveiled face ever to behold as in a mirror Christ and the things of Christ, both what He learned and what He suffered. But that the first month with the Hebrews lies around the equinox is shown also by the teachings in the Book of Enoch.”

7.32.8

Ἐν Καισαρείᾳ δὲ τῆς Παλαιστίνης Θεότεκνον σπουδαιότατα τὴν ἐπισκοπὴν διελθόντα Ἀγάπιος διαδέχεται· ὃν καὶ πολλὰ καμεῖν γνησιωτάτην τε πρόνοιαν τῆς τοῦ λαοῦ προστασίας ἴομεν πεποιημένον πλουσίᾳ τε χειρὶ πάντων μάλιστα πενήτων ἐπιμεμελημένον. κατὰ τοῦτον ἐλλογιμώτατον αὐτῷ τε βίῳ φιλόσοφον ἀληθῆ πρεσβείου τῆς αὐτόθι παροικίας ἠξιωμένον Πάμφιλον ἔγνωμεν· ὃν ὁποῖός τις ἦν καὶ ὅθεν ὁρμώμενος, οὐ σμικρᾶς ἂν γένοιτο δηλοῦν ὑποθέσεως· ἕκαστα δὲ τοῦ κατ’ αὐτὸν βίου καὶ ἧς συνεστήσατο διατριβῆς, τούς τε κατὰ τὸν διωγμὸν ἐν διαφόροις ὁμολογίαις ἀγῶνας αὐτοῦ καὶ ὃν ἐπὶ πᾶσιν ἀνεδήσατο τοῦ μαρτυρίου στέφανον, ἐν ἰδίᾳ τῆ περὶ αὐτοῦ διειλήφαμεν ὑποθέσει. ἀλλ’ οὗτος μὲν τῶν τῇδε θαυμασιώτατος· ἐν δὲ τοῖς μάλιστα καθ’ ἡμᾶς σπανιωτάτους γενομένους ἴσμεν τῶν μὲν ἐπ’ Ἀλεξανδρείας πρεσβυτέρων Πιέριον, Μελέτιον δὲ τῶν κατὰ Πόντον ἐκκλησιῶν ἐπίσκοπον. ἀλλ’ δ’ μὲν ἄκρως ἀκτήμονι βίῳ καὶ μαθήμασιν φιλοσόφοις δεδοκίμαστο, ταῖς περὶ τὰ θεῖα θεωρίαις καὶ ἐξηγήσεσιν καὶ ταῖς ἐπὶ τοῦ κοινοῦ τῆς ἐκκλησίας διαλέξεσιν ὑπερφυῶς ἐξησκημένος· ὁ δὲ Μελέτιος τὸ μέλι τῆς Ἀττικῆς ἐκάλουν αὐτὸν οἱ ἀπὸ παιδείας) τοιοῦτος ἢν οἷον ἂν γραφεῖέν τις τὸν κατὰ πάντα λόγων ἕνεκα τελεώτατον. ῥητορικῆς μέν γε τὴν ἀρετὴν οὐδ’ οἷόν τε θαυμάζειν ἐπαξίως, ἀλλὰ τοῦτο μὲν εἶναι αὐτῷ φαίη ἄν τις τὸ κατὰ φύσιν· τῆς δ’ ἄλλης πολυπειρίας τε καὶ πολυμαθείας τίς ἂν τὴν ἀρετὴν ὑπερβάλοιτο, ὅτι δὴ ἐπὶ πάσαις λογικαῖς ἔπι. στήμαις τὸν τεχνικώτατον καὶ λογιώτατον, καὶ μόνον πεῖραν αὐτοῦ λαβών, εἶπες ἄν; ἐφάμιλλα δὲ αὐτῷ καὶ τὰ τῆς ἀρετῆς παρῆν τοῦ βίου. τοῦτον κατὰ τὸν τοῦ διωγμοῦ καιρὸν τοῖς κατὰ Παλαιςτίνην κλίμασιν διαδιδράσκοντα ἐφ’ ὅλοις ἔτεσιν ἑπτὰ κατενοήσαμεν.

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And the same person has left behind an Introduction to Arithmetic also in ten complete treatises, and, as well, evidences of his study and deep knowledge of divine things. Theotecnus, bishop of Caesarea in Palestine, first had ordained him to the episcopate, seeking to procure him as his successor in his own community after his death, and indeed for some short time both presided over the same church. But the synod, with reference to Paul summoning him to Antioch, as he was passing by the city of the Laodiceans, he was retained there by the brethren, Eusebius having fallen asleep.

7.32.9

Τῆς δ’ ἐν Ἱεροσολύμοις ἐκκλησίας μετὰ τὸν μικρῷ πρόσθεν δεδηλωμένον ἐπίσκοπον Ὑμέναιον Ζαβδᾶς τὴν λειτουργίαν παραλαμβάνει· μετ’ οὐ πολὺ δὲ τούτου κεκοιμημένου, Ἑρμῶν ὕστατος τῶν μέχρι τοῦ καθ’ ἡμᾶς διωγμοῦ τὸν εἰς ἔτι νῦν ἐκεῖσε πεφυλαγμένον ἀποστολικὸν διαδέχεται θρόνον.

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And when Anatolius also departed this life, Stephen was appointed over the community there, the last bishop before the persecution. He won widespread admiration for his knowledge of philosophy and other secular learning, but he was not similarly disposed towards the divine faith, as the progress of the persecution clearly proved, demonstrating that the man was more of a dissembler, more of a craven and coward, than a true philosopher. But indeed the church and her affairs were not destined to perish because of him; they were set to rights by one who was immediately proclaimed bishop of that community by God Himself, the Saviour of all, even Theodotus, a man whose deeds themselves proved true his title to his own name and that of a bishop. He had reached, indeed, the first rank in the science of healing bodies, but in that of curing souls he was second to none among men, because of his benevolence, sincerity, fellow-feeling, and zeal towards those that sought his aid; and he was also greatly devoted to the study of divinity. Such a one was he.

7.32.10

Καὶ ἐπ’ Ἀλεξανδρείας δὲ Μάξιμον ὀκτωκαίδεκα ἔτεσιν μετὰ τὴν Διονυσίου τελευτὴν ἐπισκοπεύσαντα Θεωνᾶς διαδέχεται· καθ’ ὃν ἐπὶ τῆς Ἀλεξανδρείας ἐπὶ ταὐτὸν τῷ Πιερίῳ πρεσβυτερίου ἠξιωμένος Ἀχιλᾶς ἐγνωρίζετο, τῆς ἱερᾶς πίστεως τὸ διδασκαλεῖον ἐγκεχειρισμένος, οὐδενὸς ἦττον σπανιώτατον φιλοσοφίας ἔργον καὶ πολιτείας εὐαγγελικῆς τρόπον γνήσιον ἐπιδεδειγμένος. μετὰ δὲ Θεωνᾶν ἐννεακαίδεκα ἔτεσιν ἐξυπηρτησάμενον διαδέχεται τὴν ἐπισκοπὴν τῶν ἐπ’ Ἀλεξανδρείας Πέτρος, ἐν τοῖς μάΛιστα καὶ αὐτὸς διαπρέψας ἐφ’ ὅΛοις δυοκαίδεκα ἐνιαυτοῖς, ὧν πρὸ τοῦ διωγμοῦ τρισὶν οὐδ’ ὅλοις ἔτεσιν ἡγησάμενος τῆς ἐκκλησίας, τὸν λοιπὸν τοῦ βίου χρόνον εὐτονωτέρᾳ τῇ συνασκήσει ἑαυτόν τε ἦγεν καὶ τῆς κοινῆς τῶν ἐκκλησιῶν ὠφελείας οὐκ ἀφανῶς ἐπεμέλετο. ταύτῃ δ’ οὗν ἐνάτῳ ἔτει τοῦ διωγμοῦ τὴν κεφαλὴν ἀποτμηθεὶς τῷ τοῦ μαρτυρίου κατεκοσμήθη στεφάνῳ.

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But at Caesarea in Palestine Theotecnus, after exercising his episcopal office in the most zealous fashion, was succeeded by Agapius, whom also we know to have laboured much, displaying a most genuine regard for the government of his people, and with a liberal hand caring especially for all the poor. In his day we came to know Pamphilus, a most eloquent man and a true philosopher in his mode of life, who had been deemed worthy of the presbyterate of that community. It would be no small undertaking to show the kind of man he was and whence he came. But of each particular of his life and of the school that he established, as well as his contest in various confessions during the persecution, and the crown of martyrdom with which he was wreathed at the end of all, we have treated separately in a special work concerning him. Truly he was the most admirable of those of that city; but as men possessed of especially rare qualities in our day we know Pierius, one of the presbyters at Alexandria, and Meletius, bishop of the churches in Pontus. The former of these had been noted for his life of extreme poverty and for his learning in philosophy. He was exceedingly well practised in the deeper study of divine things and in expositions thereof, as well as in his public discourses in church. Meletius (educated persons used to call him the honey of Attica) was such as one would describe as a most accomplished scholar in all respects. It is impossible to admire sufficiently his skill in oratory, yet this might be said to be his by a natural gift. But who could surpass the excellence of his great experience and erudition as well, because you would say, even on a single trial, that he was the most skilful and learned man in all branches of literature? Equally, too, was his life distinguished for its virtues. We took note of him during the period of the persecution, as for seven whole years he was fleeing in the regions of Palestine.

7.32.11

Ἑν τούτοις τὴν τῶν διαδοχῶν περιγράψαντες ὑπόθεσιν, ἀπὸ τῆς τοῦ σωτῆρος ἡμῶν γενέσεως ἐπὶ τὴν τῶν προσευκτηρίων καθαίρεσιν εἰς ἔτη συντείνουσαν πέντε καὶ τριακόσια, φέρε, ἑξῆς καθ’ ἡμᾶς τῶν ὑπὲρ εὐσεβείας ἀνδρισαμένων ἀγῶνας, δάοι τε καὶ ὁπηλίκοι γεγόνασιν, καὶ τοῖς μεθ’ ἡμᾶς εἰδέναι διὰ γραφῆς καταλείψωμεν.

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In the church at Jerusalem, after the bishop Hymnaeus mentioned shortly before, Zabdas received the ministry. After no great time he fell asleep, and Hermon, the last of the bishops up to the persecution in our day, succeeded to the apostolic throne that has still been preserved there to the present day.

7.32.12

Note on the Paschal Canons of (ch. xxxii. 14-19).

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And at Alexandria too, Maximus, who had held the episcopate for eighteen years after the death of Dionysius, was succeeded by Theonas. In his day at Alexandria Achillas, deemed worthy of the presbyterate along with Pierius, was well known; he had been entrusted with the school of the sacred faith, having displayed a wealth of philosophy most rare and inferior to none, and a manner of life that was truly in accordance with the Gospel. After Theonas had given his utmost service for nineteen years, Peter succeeded to the episcopate of the Alexandrians, and he too was especially prominent for twelve entire years; he ruled the church for less than three entire years before the persecution, and for the remainder of his days practised a life of severer discipline, and cared in no hidden manner for the general good of the churches. For this reason, therefore, in the ninth year of the persecution he was beheaded, and so adorned with the crown of martyrdom.

7.32.13

The Ρaschal Table of Anatolius is based on the supposition that after the lapse or every cycle of nineteen years the full moons recur οn the same days οf the month, and at the same hours. This method of calculation, although not strictly accurate, was an advance οn the eight-year cycle employed by Hippolytus (vi. 22) and Dionysius of Alexandria (vii. 20). Anatolius reckons as the first year of his

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In these books, having concluded the subject of the successions, from the birth of our Saviour to the destruction of the places of— a subject that extends over three hundred and five —come, let us next leave in writing, for the information of those also that come after us, what the extent and nature have been of the conflicts in our own day of those who manfully contended for piety.