60 Cf. Ezra iv. 10, Ezra iv. 11.
62 Parembole is a village near Alexandria, mentioned by Athanasius in his second Apol. against the Arians, who names Macarius as its presbyter.
66 Hist. Lausiaca (Vol. XXXIV. in Migné's Patrologia Graeca).
70 Sozom. III. 15; Theodoret, IV. 26; Pallad. Hist. Lausiac. 4; Jerom. de Script. Eccl. 109.
71 Mentioned by Jerome, adv. Rufinum, 1.
72 For full accounts of the lives of these eminent men, see Smith and Wace, Dict. of Christ. Biog., and the sources and literature therein referred to.
73 Himerius, a native of Prusias (mod. Broussa) in Bithynia, flourished about 360 a.d. as a sophist under Julian the Apostate. He published various discourses, which, according to Photius, contained insidious attacks on Christianity. Cf. Eunapius, p. 153, under title Prohaeresius; Photius, Bibl. Cod. 165.
74 Prohaeresius was a native of Caesarea in Cappadocia, and taught in Athens a short time before Libanius. Cf. Eunapius, Prohaeresius, par. 129-162.
75 This is doubted by Valesius on the ground that Gregory in his autobiography (in verse) says that he was thirty years of age when he left Athens, where his friends wished him to stay and teach rhetoric; but if he stayed at Athens until the thirtieth year of his age, it is not likely that he Could have studied with Libanius after that time. So also Rufinus, H. E. II. 9.
76 Cf. chap. 7 of the present book.
77 Rufinus (H. E. II. 9) says this. But from Gregory's own works (Orat. VIII.) it a pears that he was not made bishop of Nazianzus but assistant to his father, and on the express condition that he should not succeed his father. He was first consecrated bishop of Sasimi by Basil the Great, from thence transferred to Constantinople, but resigned that bishopric (V. 7) and retired to Nazianzus, where he remained bishop until he chose his successor there.
78 Sozomen (VI. 16) says that Valens came from Antioch to Caesarea and ordered Basil to be brought before the prefect of the praetorium. This account agrees better with what both Gregory of Nazianzus and Gregory or Nyssa say of this experience of Basil.
79 On Gregory Thaumaturgus in general, see Euseb. H. E. VI. 30.
81 On the Novatians and their schism, see Schaff, Hist. of the Christ. Ch. Vol. I. p. 450, 451; Neander, Hist. of Christ. Ch. Vol. I. p. 237-248. On Socrates' attitude toward Novatianism, see Introd. p. ix. Cf. also Euseb. H. E. VI. 43.
82 His right name was Novatian, although the Greek writers call him uniformly Navatus, ignoring or confusing him with another person whose name is strictly Novatus. Cf. Jerome, Scriptor. Eccles. LXX.; also Smith and Wace, Dict. of Christ. Biog.
83 This was the great Seventh Persecution, and the first which historians agree in calling strictly `general. 0' It took place in 249-251 a.d., and consisted in a systematic effort to uproot Christianity throughout the empire. Many eminent Christians were put to death during its course, and others, among whom was Origen, were tortured. Cf. Origen, Contra Celsum, III.; Gregory of Nyssa, Vita Gregori Thaumaturg. III.; Euseb. H. E. VI. 40-42.
85 1 John v. 16, 1 John v. 17.
87 The accuracy of this statement is disputed by Valesius, who asserts that the Novatians wrote a book entitledThe Martyrdom of Novatian, but that this book was full of false statements and fables, and had been disproved by Eulogius, bishop of Alexandria in the sixth book of his treatise Against the Novatians. Besides in this Martyrdom of Novatian the founder of the sect was not represented as suffering martyrdom, but simply as being a `confessor. 0' Cf. I. 8, note 12.
88 Let it be noted that Novatian was a native of Phrygia and naturally had many followers in that province.
90 Socrates follows Rufinus here (cf. Rufin. H. E. II. 10; but Jerome, Chronicon, puts the consecration of Damasus as bishop of Rome in the third year of Valentinian's reign, i.e. in 367. Cf. also Clinton, Fasti Rom. Ann. 367.
91 Am. Marcellinus (Rerum Gestarum, XXVII. 3. 12, 13) says that during the disturbance one hundred and thirty-seven citizens were killed in the course of a single day.
92 Damusus was a Spaniard by race, native of Mantua, patron of Jerome in his biblical researches. Cf. Jerome, ad Damas. Smith & Wace, Dict. of Christ. Biog.
93 On the illegality of ordination without a church, see Bingham, Christ. Antiq. IV. 6. 8. Cf. Gregory Nazianz. Carm. de Vita.
94 Synchronization of the events attending the accession of Damasus and Ambrose, the former in Rome, the latter at Milan, is dependent on Rufinus. Cf. H. E. II. 11. The events of this chapter more properly fall within the time reached by Socrates, i.e. 374 a.d. (see chap. 29, note 1). Hence rightly seven years later than the events of the preceding chapter.
95 A Roman by race, born in 333 a.d., turned to ecclesiastical and literary pursuits in the manner described in this chapter. Cf. Sozom. VI. 24; Theodoret, H. E. IV. 6; Rufinus, H. E. II. 11.
98 Baronius (Am.IV. 272) and Valesius in this passage agree in looking upon this whole story as a groundless fiction which some pretended eyewitness palmed off on Socrates. The law mentioned here is never mentioned by any other historian; no vestige of it is found in any of the codes; on the contrary, according to Bingham (Christ. Antiq. XVI. 11), bigamy and polygamy were treated with the utmost severity in the ancient Church, and the Roman law was very much against them; furthermore, Am. Marcellinus (XXX.) says that Valentinian was remarkable for his chastity, both at home and abroad, and Zosimus (IV. 19) that his second wife had been married to Magnentius previously [and hence was not a virgin as here stated] and that he married her after the death of his first wife; all of which considerations taken together render it historically certain that the story is not true.
100 This oration of Themistius is extant in a Latin translation by Dudithius appended to G. Remo's Themisttii Phil. orationes sex augustales, and entitled, ad Valentem, pro Libertate relligionis. The passage alluded to by Socrates is found in Dudithius as follows: `Wherefore, in regard God has removed himself at the greatest distance from our knowledge, and does not humble to the capacity of our understanding; it is a sufficient argument that he does not require one and the same law and rule of religion from all persons, but leaves every man a license and faculty concerning himself, according to his own, not another man's, liberty and choice. Whence it also happens that a greater admiration of the Deity, and a more religious veneration of his eternal majesty, is engendered in the minds of men. For it usually comes to pass that we loathe and disregard those things which are readily apparent and prostrated to every understanding. 0'
101 The fullest and best ancient authors on the origin and history of the Goths are Procopius of Caesarea (Historia, IV.-VIII., de Bello Italico adversus Gothos gesto), Jornandes (de Getarum [Gothorum] origine et rebus gestis), and Isidore Hispalensis (Historia Gothorum). On the conversion of the Goths to Christianity, see Neander, Hist. of the Christ. Ch. Vol. II. p. 125-129, and Schaff; Hist. of the Christ. Ch. Vol. III. p. 640, 641.
102 For a slightly differing account of the conversion of the Goths and the labors of Ulfilas, see Philostorgius, II. 5.
103 By selecting from the Greek and Latin alphabets such characters as appeared to him to best suit the sounds of his native language. For a similar invention of an alphabet as a consequence of the introduction of Christianity, compare the Slavonic invented by Cyril and Methodius and a great number of instances in the history of modern missions.