...and goodness, specifically marked by Maio in the *Nova collectio Vaticana*, vol. I, p. ii, p. 222, written in the tenth century on parchment with sufficient care, although the system of vowels is almost inverted throughout; of this type we have noted very few. In a later hand, certain scholia have been added in the margin, and some corrections have also been made in the text. Several leaves have perished from the middle of the work, and neither the beginning nor the end is intact. The Munich manuscript (see Hardt, vol. V, p. 416) derives from this book, in such a way that while it shares all the defects of the Vatican manuscript, it possesses its own ample store of errors, though in a few places it provides a more accurate reading and has incorporated most of the scholia into the text. However, I would not claim that the Munich manuscript was copied from the Vatican, both because of the sheer number of errors and because of significant passages omitted from the beginning and on pp. 570, 655, etc., which are clearly preserved in the Vatican manuscript for reading; in the book that Darmarius had before his eyes, these seem to have either not appeared or to have been illegible. It was not my place to revise the Latin translation of Du Cange. Nor have I touched the tracts which Du Cange appended to the Chronicle, except that I have supplemented Dorotheus with the variants of the ancient Leiden codex, thanks to the kindness of the most learned and friendly Geel. Written at Leipzig, November 26, 1831.
CHRONICON PASCHALE
APhilo, the philosopher among the Hebrews. Moses makes the first month of the year to be that which coincides with the vernal equinox, not as some do who assign this honor to the preceding months, without observing the benefit of nature: for then the crops necessary for food ripen; the fruits of the trees, however, though just recently produced, are to be assigned to the second month. Without wheat, barley, and other similar grains, one cannot live; but without wine, oil, and the fruits of trees, certain nations pass their lives for many years. On the fourteenth day of that month, at the very time when the moon is accustomed to complete its orbit with light, the public festival of the Migration is celebrated, which in Chaldean is called Pascha.
These are the words of Philo. That the Jews, not correctly fixing the fourteenth day of the first month of the moon, celebrated the festival of Pascha on that day not only until the Lord’s Passion, but even until the destruction of Jerusalem which occurred under Vespasian, Emperor of the Romans, is attested by the God-bearing shepherds and teachers of the Church, from whose testimonies I shall here adduce a few… Peter, Bishop of the Alexandrian Church, in the book *On Pascha* which he inscribes to a certain Tricentius, and of which the great Athanasius, of the same
A Church, having become archbishop, . . . in the letter to Bishop Epiphanius, B speaks thus:
“Since the mercy of God is great everywhere, let us bless Him, and that He has sent us the Spirit of truth, guiding us into all truth. For this reason also the month of new things, established by the law as the beginning of months and the first among the months of the year, has been made known to us; and it has been shown by the ancient writers who lived before the destruction of Jerusalem, and by the new ones who lived after the destruction, to have the most sincere and evident limit, especially because new fruits sometimes in certain places arrive early, and sometimes are delayed, so that they become late or early in ripening, just as was the case in the very beginning of the legislation before Pascha, according to what is written: *But the wheat and the spelt were not struck; for they were late.* Whence it is rightly ordained by the law that from the vernal equinox, in whatever week the fourteenth of the first month falls, Pascha should be celebrated therein, having first taken for the celebration thereof becoming and fitting praises. For, he says, *This month is to you the beginning of months, the first in the months of the year,* when the sun, being in the summer season, gives forth far more numerous and brighter lights; the day indeed is lengthened and becomes greater, while the night is contracted and diminished; and the new seeds, having flowered, are winnowed and carried to the threshing floors. Nor only these, but all shrubs also sprout and break forth into flowers. Immediately, therefore, various and diverse fruits are found to put forth in turn, so that sometimes a grape, sometimes another fruit, is found at one and the same time, just as the legislator says: *And the days were the days of spring, the precursors of the grape,* when he sent those who were to spy out the land, and they brought a great cluster of grapes on a staff, and of the pomegranates and of the figs. For then, as they say, our eternal God, the Creator and Maker of all things, established all things that He had listed: *Let the earth sprout with a green herb that yields seed after its kind and after its likeness, and a fruit-bearing tree yielding fruit, whose seed is in itself upon the earth.* Then He adds: *And it was so; and God saw that it was good.* Moreover, he shows the first month which was introduced according to the law among the Hebrews, which he shows to have been observed by the Jews C until the destruction of Jerusalem. . .
because it was especially handed down to the Hebrews in this way; but after the destruction, the same was held in derision due to a certain obstinacy of heart, which we, observing legitimately and sincerely, have received, and in this, according to the word, when it says A ... the day of our holy festival, which the election followed: but the rest were hardened, as the Scripture said.
And after other things: This, indeed, he says: "They will do all things to you (on account of my name) because they have not known him who sent me." But if they were ignorant of both him who sent and him who was sent, it is not permitted to doubt that they were also ignorant of the law regarding the Pascha, so that they erred not only in the election of the place, but also in the beginning of the months—which is the first among the months of the year—of which the fourteenth B was sincerely observed by the ancients, who celebrated the Pascha after the equinox according to the divine commandment, whereas today they perform it before the equinox, and indeed negligently and altogether erroneously; for they are ignorant of how those men did it in their own time, as he himself admits in what is written here.
Whether, therefore, the Jews, erring according to the lunar course, sometimes celebrate their Pascha in the month of Phamenoth, or according to the intercalary month every three years in the month of Pharmuthi, it does not concern us. For nothing C else is proposed to us than to keep the memory of his passion, and that too at this very time, just as those who were eyewitnesses from the beginning have handed it down, before the Egyptians believed. For they do not perform it by necessity by observing the lunar course on the 16th day of Phamenoth, but once every three years in the month of Pharmuthi; for from the beginning, indeed even before the incarnation of Christ, they appear to have acted in this way. Whence also, when the Lord rebukes them through the Prophet, he says: "And I said: Always they wander in heart; so I swore in my wrath, if they shall enter into my rest."
Which indeed, as you see, appears to be a great falsehood D even in this, not only against men, but even against God: first, because the Jews never erred in this, as they associated with those who were eyewitnesses and ministers from the beginning, and much more certainly not from the beginning before Christ was born. For the Lord does not say that they always wandered in heart on account of the commandment regarding the law of the Pascha, as you have written, but on account of their other total disobedience and on account of their evil and hateful works, since he sees them
A turning themselves to the worship of idols and to fornications. And after a few words: “Or in this too, indeed even very much, if you were asleep, you have roused yourself with the goads of the Preacher 25, being mindful especially of the one who says: 'A slip from the ground is better than a slip from the tongue' 26. For in fact, as you see again, the accusation leveled by you reaches back to those who led them; and one may suspect the great danger that follows, seeing that we hear that he who throws a stone on high throws it upon his own head. And he is much more reckless who dares in this case to accuse Moses, such a servant of God, or him who succeeded him, Joshua the son of Nun, or those who rightly followed them from that time on B, I mean the judges and the kings who appeared, or the Spirit-bearing prophets, and furthermore the blameless high priests who arose among them, whom, even if they did not follow... yet they agreed in the most opportune observance of the Pascha, as in their other feasts.”
And after other things: “So it would have been safer and far more pleasant to proceed, and not to write rashly and wrongly that from the beginning they are seen to have been wandering regarding the Pascha; which you cannot show, whatever you may wish to clamor to those who now err greatly regarding the precept of the law of the Pascha and other things. For the ancients are seen to have performed it after the vernal equinox; which you may know by perusing ancient books, and especially those which were written by the wise men among the Hebrews. C Athanasius, too, the great light of the church of the Alexandrians, in the aforementioned epistle to Bishop Epiphanius, teaches this, saying as follows: 'Therefore, just as you have fought together, so also rejoice together; in this way, cease from accusing, and rather pray that the Church may have firm peace for the future; then indeed wicked pursuits and counsels will cease; those will also desist from their disputes who have invented for themselves questions, under the guise of the saving Pascha, but in reality for the sake of their own contention, who, though they seem to be of us and are eager to be called Christians, imitate the very Jews who betrayed Christ. For what plausible answer could there be for them, since it is written 32: "On the first day of Unleavened Bread, when they sacrificed the Pascha"? But it was then done rightly, D while now, as it is written: "They always go astray in their heart."'”
Thus far, therefore, it has been briefly set forth that not only up to the Passion of the Lord, but even until the final destruction of Jerusalem, which occurred under the Roman emperor Vespasian, the Israelite people rightly observed the legal Pascha, setting the fourteenth of the first month of the moon.
A Since it has thus been briefly demonstrated that all the holy prophets, and indeed everyone, as I have said, who lived holily and justly in the law of the Lord together with the whole people, observed the typical and shadowy Pascha, the Creator and Lord of all invisible and visible creation, the only-begotten Son and Word, co-eternal and consubstantial with the Father and the Holy Spirit according to his divinity, our Lord and God Jesus Christ, having been born in the flesh at the consummation of the ages from our holy, glorious Lady, the Theotokos and ever-virgin, and truly Mother of God, Mary, and having been seen on earth, and having truly conversed with human beings, who are of the same substance as him according to his humanity, as a man, did himself observe with the people in the years before his preaching, and during his preaching, the legal and shadowy Pascha, eating the typical lamb. B For he said himself in the Gospels, "I have not come to abolish the Law or the Prophets, but to fulfill them." But after he began his preaching, he did not eat the lamb, but he himself suffered as the true Lamb during the Paschal feast, as the Theologian and Evangelist John teaches in the Gospel written by him, saying thus: "They led Jesus, therefore, from Caiaphas to the praetorium; and it was morning, and they did not enter the praetorium, so that they might not be defiled, but that they might eat the Pascha." And after a few words: "Pilate, therefore, having heard this saying, brought Jesus out, and sat down at the judgment seat C in a place called the Pavement, but in Hebrew Gabbatha. And it was the Preparation of the Pascha; it was about the third hour," as the accurate books maintain, and that very autograph of the Evangelist, which by the grace of God is kept to this very day in the most holy church of the Ephesians, and is there venerated by the faithful. And again the same evangelist says: "The Jews, therefore, since it was the Preparation, so that the bodies might not remain on the cross on the Sabbath—for that day of the Sabbath was great—asked Pilate that their legs might be broken and they might be taken away." On that very day, therefore, on which the D Jews were about to eat the Pascha toward evening, our Lord and Savior Christ was crucified, having become a sacrifice for those who were to partake of the faith of the mystery concerning him, according to what was written by the blessed Paul: "For Christ, our Pascha, was sacrificed for us." And not, as some, carried away by ignorance, affirm—that he was betrayed while eating the Pascha—which we have neither learned from the holy Gospels, nor has any of the blessed apostles handed down any such thing to us. At the time, therefore, when our Lord and God Jesus Christ suffered for us in the flesh, he did not eat the legal Pascha; but, as I have said, he himself was sacrificed for us as the true Lamb during the festival of the shadowy Pascha, on the day of the Preparation, the fourteenth of the first month of the moon. The typical Pascha, therefore, ceased, as the true Pascha was present; for Christ our Pascha was sacrificed for us, as was said above, and as the chosen vessel, the apostle Paul, teaches.
That the Savior, at the time he suffered, did not eat the legal and shadowy lamb is made clear by the cited evangelic and patristic teachings. For if the people, accurately arranging their affairs at that time, celebrated the legal Pascha on the fourteenth of the first month of the moon, and on that very day of the Pascha—that is, the fourteenth of the first month—while it was the Preparation, the Jews crucified the Lord and then ate the Pascha, according to the teaching of the Gospels and the God-bearing Fathers, it is evident that the Lord did not eat the legal lamb on that day, but that he himself suffered as the true Lamb. Since there is much testimony from the holy teachers of the Church concerning this with proof, we omit here, by design, some of their statements, which have stated in few words that at the time he suffered, the Lord did not eat the legal lamb.
A Hippolytus, therefore, the martyr of piety, who was bishop of Portus near Rome, in the book which he compiled against all heresies, wrote as follows word for word: "I see, therefore, where the disagreement lies." For he speaks thus: "Christ kept the Pascha on that day; therefore, it is necessary for me to do as the Lord did." But he is mistaken, not perceiving that at the time he suffered, Christ did not eat the legal Pascha. For he himself was the Pascha which had been foretold, and at the appointed hour it was fulfilled.
And again, in the first book of his treatise on the holy Pascha, he speaks thus: "Neither in the first nor in the last is it clear that he lied; for it is evident that he who had formerly foretold, 'I will no longer eat the Pascha,' likely ate the dinner before the Pascha; but the Pascha he did not eat, rather he suffered. For it was not yet the time for the eating of it."
Of Apollinarius, Bishop of Hierapolis, that at the time the Lord suffered, he did not eat the typical Pascha.
And Apollinarius, too, the most holy bishop of Hierapolis of Asia, who lived close to the apostolic times, in the book which he wrote concerning the Pascha, taught things in agreement with this, speaking thus: C "There are, therefore, some who, out of ignorance, stir up contentions concerning these matters, having suffered a thing worthy of pardon—for ignorance does not admit of accusation, but requires teaching—and they say that on the fourteenth the Lord ate the lamb with his disciples, but on the great day of unleavened bread he himself suffered; and they claim that Matthew says this, as they have understood it, whence their understanding is discordant with the Law, and the Gospels seem to them to be in conflict." And again, in the same book, he wrote: "The fourteenth…
A is the true Pascha of the Lord, the great sacrifice, the Son of God instead of the lamb, he who was bound and bound the strong one, who was judged and is the judge of the living and the dead, and who was delivered into the hands of sinners that he might be crucified, who was exalted upon the horns of the unicorn, and who was pierced in his holy side, who poured out from his side the two purgations once again, water and blood, the Word and the Spirit, and who was buried on the day of Pascha, with the stone placed upon the monument."
But also Clement, the most holy presbyter of the Church of the Alexandrians, a most ancient man who was not far removed from the apostolic times, teaches similar things in his book concerning Pascha, writing B as follows: "In the past years, therefore, the Lord kept the feast, eating the Pascha as it was sacrificed by the Jews. But after he had preached, he himself who was the Pascha, the Lamb of God, as a sheep led to the slaughter, immediately taught the disciples the mystery of the type on the thirteenth, on which they also asked him: 'Where wilt thou that we prepare for thee to eat the Pascha?' On this day, therefore, the sanctification of the unleavened bread and the preparation of the feast took place. Whence John, on this day, having already prepared the disciples so that they might be washed by the Lord, wrote and added: 'The Lord suffered on the following day, for he himself was the Pascha, sacrificed by the Jews.' And after other things: 'After this, therefore, on the fourteenth, when he suffered, C having been led in the morning to the palace, the chief priests and Scribes did not enter the praetorium, that they might not be defiled, but that they might freely eat the Pascha in the evening.' To this accuracy of days all the Scriptures consent, and thus the Gospels are in agreement with one another. Furthermore, the resurrection testifies to the same thing: for he rose on the third day, which is the first [day] of the weeks of the harvest, on which the priest is commanded by the Law to offer the sheaf."
That, therefore, at the time when our Lord and Savior suffered, he did not eat the legal and shadowy lamb, but he himself was sacrificed as the true Lamb for us on the day of Paraskeue, the fourteenth of the first month of the moon, is made clear from these things. Our Lord and God Jesus Christ having therefore suffered, as we have said, according to the flesh, his voluntary and life-giving passion D during the feast of the legal Pascha—that is, on the fourteenth of the first month of the moon—and having risen on the third day according to the Scriptures, on the one day of the Sabbaths, which is the Lord's Day, the sixteenth of the first month of the moon, on which the Law also commands the priest to offer the sheaf, the typical Pascha received its end, with the true Pascha having arrived. Then, therefore, the typical and shadowy Pascha having ceased, or rather having been fulfilled, the true [Pascha] of the holy, catholic, and apostolic Church of God began, in whose memo-
memory the Church of God celebrates the holy feast of Pascha each year, accurately observing the fourteenth day of the first month of the moon, which is the day on which it was commanded to celebrate the legal Pascha, after the passing of the day on which the Holy Spirit taught that the vernal equinox occurs. And if this day—I mean the fourteenth of the first month of the moon—is found to be on a Sunday, [they are] to celebrate the holy feast of the resurrection of Christ our God from the dead on the following Sunday. A If, however, it occurs on a Monday, Tuesday, Wednesday, Thursday, Friday, or Saturday, the disciples of the Church were unable to bridge this dissonance of Pascha. But Divine Grace, having overthrown the enemies of the Church, raised up the truly great and most faithful Emperor Constantine, by the grace of God, who advanced the affairs of the Christians into splendor and glory, having performed many and very great deeds acceptable to God for the sake of the Church. For when he perceived that there was such a dissension in the holy Churches of God, and that in them the impious Arius and his followers were zealously endeavoring to subvert the correct and blameless faith, and were causing much turmoil in the Churches of God, he, moved by divine zeal for peace and concord and for the integrity of the dogmas of piety, convened the holy, great, and ecumenical synod of the three hundred and eighteen holy Fathers at Nicaea. B These, having gathered there with the Holy Spirit and having refuted the madness of Arius and those around him, set forth the symbol of faith and all unanimously defined the rule concerning the holy and life-giving Pascha, so that those from Coelesyria and all, simply speaking, who preserve the apostolic and evangelical word of the orthodox faith unscathed, should follow the ancient custom of the Roman Church, and of the Alexandrines, and of most of the holy Churches of God throughout the whole world, and should all unanimously celebrate the most holy and life-giving Pascha on one and the same day. These things having been defined and promulgated unanimously by the holy synod, the pious and Christ-loving Emperor Constantine, having sent his imperial letters everywhere, exhorted the leaders of the priesthood and all the fosterlings of piety, without exception, to cultivate peace with one another C and to persist in what was ordained regarding the correct and blameless faith and the salutary and life-giving Pascha by that holy and ecumenical synod. Furthermore, he commanded that those who acted otherwise should be excommunicated and be aliens from the holy, catholic, and apostolic Church of God, while all those who were blamelessly set over the holy Churches of Christ, the holy Fathers and teachers, consented with him in these matters. This having been done, each of the holy Fathers who were in Nicaea and had gathered for the holy synod returned to his own city. D
A Having established peace and concord along with the integrity of the dogmas of the holy Churches of God, those holy and God-bearing luminaries and teachers of the Church, perceiving that not everyone calculates the lunar months in the same way, and considering that, from this, some other discord and disturbance might arise in the Churches of God regarding the holy and life-giving Pascha, and being eager to prevent such a dissension, they divinely inspired, brought forth that miraculous and celebrated nineteen-year cycle of the moon. This reveals in each year on what day of the two months—I mean March or April—the fourteenth day of the first lunar month is found according to the ecclesiastical rule, in which the legal Pascha is commanded to be performed. They confirmed by writing things that for a long time, from the beginning, had been held without writing, though accurately, so that those nurtured in piety, knowing these things and keeping them unmoved, might celebrate in peace the all-holy and redemptive Pascha of our Christ.
It was enough, therefore, for those who think correctly regarding the ecclesiastical rule for the festival of the holy Pascha, that the nineteen-year cycle of the moon set forth by the God-bearing Fathers—which constantly recurs in itself and declares in each year on what day of March or April the fourteenth day of the first lunar month is found, B on which the legal Pascha is commanded to be performed—be known. Anyone who knows this, and knows on what day of the week it is found in each year, and understands the rule that has been laid down—that if this day is found to be a Sunday, it is necessary to celebrate the holy Pascha on the following Sunday; but if it be on any other of the six days, it is necessary to celebrate the holy Pascha on the approaching Sunday—will clearly and very easily be able to know in each year on what day of March or April the Church of God will celebrate the saving Pascha.
D Some, however, led by a certain ambition, established a cycle of five nineteen-year periods which they rashly claimed to always recur in itself, asserting that it not only brings the fourteenth day of the first lunar month on the same days of the solar months of March or April, but also on the same days of the week. Certain simpler folk, having found this and suspecting it to be true, not only recorded it in books but even posted it on tablets in many of the Churches. Thus, when both Gentiles and Jews, as well as the leaders of heresies, noticed this set before them, they stirred up broad laughter against the Church and through it mocked the great mystery of piety.
Since this had happened, some of the Catholic Church,
stirred by necessary arguments, refuted the absurd and uneducated opinion of those who had compiled the aforementioned cycle of ninety-five years, and they demonstrated the true cycle, consistent with the facts, to be the one of twenty-eight nineteen-year periods—or rather, B of nineteen twenty-eight-year periods—which together make the total number of 532 years. For this cycle, I mean the cycle of 532 years, always revolving back into itself, shows not only on what days of the two solar months—I mean March and April—the 14th of the first month of the moon falls, but also on which days of the week, and in which year of the quadrennium of the leap year, and in which year of the nineteen-year period, and indeed in which year C of the twenty-eight-year period. For the aforementioned cycle of 532 years is completed when divided by 19, by 28, by 4, and by 7.
With this understood, many wrote down festive cycles of 532 years, mixing falsehood with truth, providing occasions for scandal and confusion to the simpler sort. For some did not keep the fourteenth of the first month of the moon immobile, according to the days written down in the nineteen-year cycle proposed by the God-bearing Fathers, but compiled their own nineteen-year cycles contrary to the one set forth by the God-inspired teachers of the Church, and thus they composed cycles of 532 years. Following these, some persons, being ignorant of the ecclesiastical rule D concerning the saving Pascha, often stirred up confusion in vain, imagining that the life-giving Pascha is celebrated erroneously in the holy Church of God.
Others, however, kept the fourteenth of the first month of the moon immobile, according to the days of the two months, March and April, written down in the nineteen-year cycle set forth by the most renowned teachers of the Church, and thus they constructed the cycle of 532 years. And indeed, concerning the holy festival of Pascha, they were found to agree with the holy rule according to which the Church of God has celebrated, celebrates, and will celebrate the life-giving Pascha. But in the cycle of 532 years, they added years from the creation of the world, and from the incarnation of the great God and our Savior Jesus Christ, and from his resurrection from the dead, which do not agree with the God-inspired Scripture, the ecclesiastical rule, and the nature of things. To these, certain people adhere; while they are not indeed mistaken regarding the holy feast of Pascha, but rather agree with the Catholic Church, they go very much astray regarding other festivals that are celebrated in it, such as the Nativity of Christ, which the holy Church of God quite rightly celebrates on the twenty-fifth day of the month of December according to the Romans. Thus, in the same way, in the Annunciation of our holy, glorious Lady, the Mother of God, and ever-
-virgin Mary, which the Church of God likewise celebrates blamelessly on the twenty-fifth day of the month of March according to the Romans; furthermore, in the Nativity of holy John the Forerunner and Baptist, which the Church of God rightly celebrates on the twenty-fourth day of the month of June according to the Romans; in addition to these, also the holy Meeting of our Savior A God and Lord Jesus Christ, when the righteous Simeon received him into his arms, which the Church of God safely celebrates on the second day of the month of February according to the Romans. Therefore, some of the simpler sort, following those who have inscribed the cycle of 532 years thus constructed, and believing them to be truthful, very boldly and rashly reproach the holy Churches of God everywhere for celebrating the aforementioned feasts on the said days.
Since, however, we have not found by anyone a paschal cycle of 532 years recorded that is in all respects consistent with the God-inspired Scripture and the feasts blamelessly celebrated in the holy, catholic, and apostolic Church of God, but have instead known those paschal cycles recorded by some to be discordant and contrary to the holy Church of God B in one or more or even all of the feasts of the holy Church of God, and causing disturbances and scandals for the nurslings of piety; we have considered it necessary to record a paschal cycle of 532 years that is in all things accordant with the God-inspired Scriptures and with the feasts that were handed down without error by the God-bearing Fathers and are rightly celebrated in the holy Churches of God everywhere, for the benefit and peace and concord of our own selves and of those who read, and of the holy Churches of God, illuminating us with the light of knowledge and providing us with a word of truth, that we may open our mouth for the edification of the holy Church of our great God and Savior Jesus Christ, from whom every good gift and every perfect present C is given to all who faithfully worship him.
We shall place before the paschal cycle of 532 years the natural twenty-eight-year cycle of the sun, which, having begun its course with the creation of the luminaries and revolving into itself forever, indicates the epacts of the sun in each year, being restorative of the day of the solar month and the day of the week and the fourth year of the bissextile. Furthermore, we shall also show the exposition of the natural nineteen-year cycle of the moon, which itself also, having begun with the creation of the luminaries and revolving into itself forever, indicates in each year, according to the ecclesiastical rule, the fourteenth day of the first month of the moon, D on which it is commanded that the legal Passover be celebrated, and what the epacts of the moon are in each year, which is the nineteen-year restorative of the day of the solar month and the day of the lunar month.
A We shall also trace the course of the times from the beginning of the creation of the world; and we shall deliver a method, taking the years of the world, by which one will be able to know for each sought-after year which year it is of the twenty-eight-year cycle of the sun. We shall declare another method, taking the years of the world, by which one will be able to know for each sought-after year what the solar epacts are. We shall again make known another method, by which one will be able to know on which day of the week the day of any given month sought is found. We shall write of yet another method, taking the years of the world, by which one will be able to know for each sought-after year what the lunar epacts are. We shall declare still another method, by which one will be able to know for each sought-after year on which day of March or April the fourteenth day of the first lunar month is found according to the ecclesiastical rule. B For when all these things have been clearly set forth, thus we shall clearly demonstrate in which year of the world, and in which year of the twenty-eight-year cycle of the sun, and in which year of the nineteen-year cycle of the moon the first Passover was celebrated in Egypt; and in which year of the world, and of the twenty-eight-year cycle, and of the nineteen-year cycle the annunciation to holy Zacharias concerning the conception of the Forerunner and Baptist John took place; and furthermore, the annunciation made to the holy, glorious, ever-virgin Theotokos Mary, and the conception in the flesh of the great God and our Savior Jesus Christ, which occurred without seed and without defilement. And also in which year of the world, and of the twenty-eight-year cycle, our Lord Jesus Christ came to the Jordan, came to C John, and was baptized; and in which year of the world, and of the twenty-eight-year cycle, and of the nineteen-year cycle he was crucified for our sake, and having spoiled hell, rose from the dead. And thus, continuing from there, having taken as the beginning of the Paschal cycle the year in which Christ, our true God, having endured the life-giving death in the flesh for us, rose from the dead on the third day, we shall demonstrate in which year of the world the first Paschal cycle of 532 years of the ecclesiastical Passover was completed, and from whence the second cycle of the holy and life-giving Passover takes its beginning, adding the years which appear to have elapsed from the foundation of the world, with as great an inquiry into the truth as possible. For when anyone has understood all these things, he will immediately perceive how the holy catholic and apostolic Church of God rightly and blamelessly celebrates the feasts mentioned a little above.
The cycle of the twenty-eight years of the sun, recurring into itself, always indicating the epacts of the sun in each year.
A The things outside the wheel indicate how many cycles there are: there are twenty-eight. The things inside the wheel indicate on what day the month of March begins. And where B is dotted, it denotes the bissextile [year], which occurs every four cycles, that is, years. For you will find the same bissextile in the 4th cycle, and in the 8th, and in the 12th, and so on; every 4 cycles, so that in total there are 7 bissextiles in 28 cycles. For according to such a four-year period, you can also find the 29th day from the summation of the three hours that remain over each year.
B It must be known that at the creation of the luminaries, that is, at the beginning of the foundation of the world, the first year of the natural twenty-eight-year cycle of the sun has no epacts. For epacts are taken after the completion of the fifty-two weeks of each preceding year, from the day and quarter of the solar year that remains, and they are brought into each following year. How then is it possible at the beginning of the creation of the world to take epacts? For that is ridiculous; I mean to take at the beginning of the foundation of the world epacts, or an epact, or even fractions of epacts. But after the first twenty-eight-year cycle of the sun, which began at the creation of the world, has been completed, the first year of the second twenty-eight-year cycle [of the sun] has an epact of 7. But if they exceed 7, no longer 8 or 9...
are said, but by subtracting the 7, one or two [is the epact], and so on again up to 7. The second and third year of the twenty-eight-year cycle, and the remaining B years of it, likewise hold as they did in the first twenty-eight-year cycle, and in the second, and in all the rest in the same way. Here also this must be noted, that each year of the natural twenty-eight-year cycle of the sun has its beginning on the 21st day of the month of March, according to the Romans, on which day the Holy Spirit taught through the God-bearing Fathers that the vernal equinox occurs. Let the exposition of the natural nineteen-year cycle of the moon therefore be set forth.
The Calculation of the Circles
Those things written on the outside of the wheel indicate how many cycles there are; and they are 19. Those on the inside indicate in which month the legal Pascha is. And the third wheel indicates on which day of the month the legal [Pascha] occurs. And the one furthest inside indicates how many days the light of Saint Basil ought to have on the first of the month of January. And on the wheel on the back you will find everything concerning the sun. And thus the Paschal cycles are constituted until the consummation.
What is written outside the wheel indicates how many cycles there are: they are 29. Those properly inside denote in which month the legal Pascha falls. The third wheel, however, teaches on which day of the month the same legal Pascha is celebrated. That which is entirely interior shows how many days the moon of Saint Basil ought to have on the first day of the month of January. In that wheel, however, which is on the back, you will find all things that concern the sun. Thus, furthermore, the Paschal cycles are fixed until [the] consummation. [alt-version omitted]
A brief solution with demonstration regarding the holy and salutary legal Pascha of any given year, and the questions pertaining to it.
A The Law explicitly describes the holy and blessed Pascha of God, at the same time indicating the month in which it must be done, and commanding the day to be observed with great accuracy. For the voice of God is brought into the Law, which commands the "month of new things" to be observed: "And you shall keep the Pascha to the Lord your God on the fourteenth day of the first month." By the "month of new things" he means what he also calls the "first," in which the budding fruits announce the already-occurring cessation of the old. He commanded the Pascha to be observed on the fourteenth day of the first month for no other reason than that, in imitation of the moon's light having its own full circle, we ourselves, having a perfect luminary of the mind, might not abide in the darkness of sin, but rather, flourishing with virtues of every kind, and covered with their leaves as if they were pleasant plants, we might remain bright like standing crops.
He says "fourteenth of the month," not according to the solar cycle, but according to the moon. B For the children of the Hebrews were taught to compose the month not from the solar course, but from the lunar cycle, since the "month" (mēn) is also named after the moon (selēnē); for this is what it is called in the Greek language. The Egyptians, therefore, were the first to devise that the days of the month should be reckoned from the sun, because the moon’s course is most extreme, and from this it happens that a wandering of the days occurs among some—since the moon, moving according to its own course, is shorter, and thus it could be more easily grasped.
Since these things are so, many also set the first month of the year, which is the completion of the winter solstice, as the "first" in every way. But they do this, being ignorant that when the spring equinox begins—which happens from the 12th day before the Kalends of April, which is the 25th of Phamenoth, and according to the Syrians, Antiochenes, and Macedonians, the 21st of Dystrus, according to the solar course—this one it is necessary to observe most especially, lest anyone, C having been deceived and having set the fourteenth day according to the moon below this, should miss the Pascha, thinking it to be the first month. For, as I said above, the month of new things is not positioned in the twelfth month, when the winter solstice is, for the fruit of the new things is not yet ripe, nor can the sickle be sent into the harvest; for the divine Law established this as the primary sign of the first month.
But since it happens that, on the pretext of the fourteenth day according to the moon of the same first month, some fall into error, and when it falls on a Sunday or a Saturday, they break the fasts—finding it to be the thirteenth day according to the moon—and thus act in a way foreign to the Law, it is necessary to consider this. D
A First, so that we do not break the fasts when the thirteenth day of the moon occurs on a Saturday; for this is not consistent, as the Law does not command it, and since the luminescence of the moon is still incomplete in its cycle. Then, so that when the Sunday occurs and the fourteenth day of the moon exists, we be not forced to fast, doing an unseemly thing; for such a thing is peculiar to the Manichaeans. Therefore, since on the one hand it is not right to fast when the fourteenth day of the moon is found on a Sunday, nor on the other hand is it consistent to break the fasts when the thirteenth day occurs on a Saturday, a postponement to the following week is necessary, as was said a little earlier, with no dissolution of the Passover occurring by means of the postponement; but just as the number ten includes the number nine, so does the fourteenth day of the moon—when found on a Sunday—necessitate a postponement to the following week because it is not right to fast on that day, with the postponement not causing any diminution of the Passover, as the six days B contain the others as well. Furthermore, since our Savior was betrayed on the thirteenth day, that is, on the fifth day of the week, and was crucified on the fourteenth, rising after three days—that is, on the sixteenth day according to the moon, which was then found to be on a Sunday, as the observation of the Gospels indicates—we have consolation in celebrating the Passover rightly, even if a postponement occurs due to the necessity that has overtaken us. If, therefore, the fourteenth day of the holy Passover comes on a Saturday or before the Saturday, it is fitting to celebrate this firmly on the other days of the week; but if the fourteenth day of the moon of the first month occurs on a Sunday, it must by all means be postponed to the following week, for Sunday is the first day of the week, as has been said before.
C From this point on, it is necessary to make a brief history of the years from Adam, the first man formed by God—that is, from the beginning of the creation of the world—of those things which harmonize with the divinely inspired Scripture and with the festivals which have been blamelessly handed down by the God-bearing Fathers and are rightfully celebrated in the holy, catholic, and apostolic Church of God.
SUMMARY OF YEARS FROM ADAM TO THE TWENTIETH YEAR OF THE REIGN OF THE MOST PIOUS HERACLIUS, AND THE NINETEENTH YEAR AFTER HIS CONSULATE, AND THE EIGHTEENTH YEAR OF THE REIGN OF HERACLIUS NEW CONSTANTINE, HIS SON, INDICTION III.
A Adam, the first of men formed by God, begot two sons, Abel and Cain. Afterward, he also begot Seth, having lived for two hundred and thirty years until he brought him into the light. Adam lived on for another seven hundred years; together, the years total nine hundred and thirty.
On Adam
This first-formed Adam was worthy to speak regarding himself and his own wife how, by the blessing of God, they were joined together through their union into one flesh. What the Lord testifies to in the Gospels, saying that God spoke these things through the mouth of Adam, who was also his bridesman. But the Apostle Paul B used this example in a more mystical sense regarding the Lord Christ, applying it to Him and the Church, saying, "This mystery is great; but I speak in regard to Christ and the Church." For just as Adam is the head of all men in this world, since he is their author and father, so too is the Lord Christ, according to the flesh, the head of the Church and father of the age to come. He was likewise worthy to be called the image of God. This, moreover, is more truly fulfilled in the Lord Christ, just as the Apostle says, "Who is the image of the invisible God." He is the only man...
primarily—by the power of God—who brought forth the female from his side without seed. But the Lord Christ, alone among men, was brought forth according to the flesh without seed—a male from a female—thereby fulfilling the equality and the debt of nature. A This first of men, having been deceived by the devil, sinned. The Lord Christ paid the debt for him, wisely tearing up the handwriting of the ordinance and defeating the enemy.
Of Abel.
This just Abel, who first of all men was taken away by an unjust death, showed that the foundations of death are frail. Wherefore, though dead, he still speaks, announcing in advance the resurrection of the dead, which the Lord Christ, the first of all, demonstrated in Himself when He destroyed the power that death seemed to have. This is Abel, who existed as a figure of the passion of Christ, and who, out of envy for his good deeds, was unjustly killed by his brother; of whom the Apostle Paul also says in the Epistle to the Hebrews: "But you have come to Mount Sion and to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the assembly and Church of the firstborn who are inscribed in heaven, and to God the judge of all, and to the spirits of the just made perfect, and to Jesus the mediator of the new testament, and to the blood of B sprinkling that speaks better than Abel."
(A. M. C. 251.) Seth 205. Supervixit 707. Coll. an. 912. ( — 436.) Enos 190. Supervixit 715. Coll. an. 625. ( — 626.) Cainan 170. Supervixit 740. Coll. an. 905. ( — 796.) Malaleel 165. Supervixit 730. Coll. an. 795. C ( — 961.) Jerad 162. Supervixit 800. Coll. an. 910. ( — 1123.) Enoch 165. Supervixit 200. Coll. an. 960.
Of the prophecy of Enoch
He prophesied, saying: "Behold, the Lord comes with His holy myriads to execute judgment against all, and to convict the impious of all the wicked things that the impious sinners have spoken against Him."
This is Enoch, over whom the sentence of death did not prevail: for he was translated by God, so that he should not see death, as the holy Scriptures testify, so that it might even be signified to us through him that death will not prevail over men, but that those things which D
are decreed are realized, just as it happened in the Lord Christ, when His power was brought to an end. A This is Enoch, who was translated to life as a specimen of God’s power for future generations—the power that can prevent men from dying, so that while they are survivors, they may await the change for the better. This is he who, together with Elias, in the last days shall oppose the Antichrist and refute his impostures, according to the tradition of the Church. This is he who by faith and pleasantness avoided the path of death.
(A. a M. C. 1288.) Mathusala 187. Superlived 762. Total 1474. coll. an. 949. (— 1475.) Lamech 188. Superlived 565. Total 1662. coll. an. 753. (— 2163.) Noe 500. coll. an. 2162. Noe had three sons, Sem, Cham, and Japhet. Sem 100. Total 2262.
In the one hundredth year of Sem, and the six hundredth of Noe, and the 2262nd year from the creation of the world, the flood occurred on the earth. Africanus calculated so many years up to that point, B since the accurate books of Genesis show that Mathusala reached the 187th year when he begot Lamech. And the flood occurred on the twenty-seventh day of the second month on the earth, and lasted for forty days and forty nights; and the water was diminished after one hundred and fifty days, and the ark rested in the seventh month, on the twenty-seventh day of the month, upon the mountains of Ararat. And the water decreased until the tenth month. In the tenth month, on the first day of the month, the tops of the mountains appeared. And after forty days, Noe opened the window of the ark, and sent out the raven to see if the water had abated. And in the six hundred and first year of the life of Noe, in the first month, on the first day of the month, the water ceased from the earth. And in the second month, on the twenty-seventh day of the month, the earth was dried. There are X generations from Adam to Noe.
Insisting upon the proposed argument, let us teach for what cause and on account of whom the flood came to pass, lest any exist who might suppose God to be the author of destruction. C Although, furthermore, among other chroniclers, neither this nor the building of the tower is mentioned, since many are doubtful about these things, we shall demonstrate the same thing from the holy Scripture. Thus, therefore, the book of Genesis: And it came to pass, when men began to multiply upon the earth, and daughters were born to them. D Seeing, then, the angels of God [the daughters of men, that they were fair, they took to themselves wives...]
from all whom they chose. And God said: My spirit shall not remain in these men for ever, because they are flesh. And their days shall be one hundred and twenty years.] A
By those whom He called angels of God, those who are from the heavens are not to be understood—far from it; for those are intellectual and incorporeal angels—but He calls these men famous, carnal, and mortal, for He says: "because they are flesh." And some commentators have rightly taught and handed down that the chosen race of Seth was called the angels of God by Moses. Genesis itself will teach this, since after the murder committed through envy, and fratricidal hatred, and the rejection of God prevalent in the tribe of Cain, the first of the tribe of Seth began to call upon the name of the Lord, which is an angelic hymn. For it is written in Genesis: "To Seth also a son was born; and he called his name Enos. This man began to call upon the name of the Lord God." This is Genesis. B
These descendants of Seth, therefore, having become like angels and invoking the angelic hymn, associated themselves with those apostates born of Cain, and the Divine was angered. For Genesis says: "My spirit shall not remain in these men for ever, for that they are flesh."
Having, then, been joined to them, and having procreated children of huge stature, the divine Scripture called them giants. Hear Genesis saying: "Now giants were upon the earth in those days." For after the sons of God had gone in to the daughters of men, and they had borne children, these were the mighty ones from of old, the men of renown. Those whom He called angels of God above, those invoking the name of the Lord God, He also calls sons of God here. So much, then, for Scripture. Furthermore, these angels were by some called gods. C Among the Chaldeans, the first to rule over them was Alorus, and after him Alaprus, and those who succeeded them. The Scripture indicated these, saying: "Giants were from ancient times, the men of renown."
And these things were committed to writing by those who followed their history—Berosus, clearly, and those who wrote after him—from whom Josephus took occasion to record these matters. D
For in his first book of Antiquities, A he says: “Berosus, a man who is by descent a Chaldean, is known to those who study learning, as he is the one who published in Greek books concerning astronomy and the philosophy of the Chaldeans.” This, therefore, is what Josephus says. But what need have I to produce testimony from outsiders and profane writers, when Epiphanius, bishop of Cyprus, writing in our Catholic Church in his *Panarion*, says this: “The tradition that has come down to us is that wickedness began to exist in the world; and from the beginning, through the disobedience of Adam, then through the parricide and fratricide of Cain, and afterwards in the times of Jared and beyond, sorceries, magic arts, and licentiousness and injustice prevailed.” Some have even gone so far as to claim that Adam, Eve, and the serpent, and even Cain and Seth, were gods. B
Since, therefore, humans behaved in such a way as to name and worship as gods those who were like themselves, while forgetting the true God, Genesis again says: “And the Lord God saw that the wickedness of men had multiplied upon the earth, and God determined to wipe out man.” And after other things: “And God said to Noah: Behold, I destroy them with the earth. Make for yourself an ark.” These things are from the Genealogy. Whence the Apostle Peter also explains to Clement, saying: “To a certain just man, Noah, along with those from him, he announced that they should be saved in an ark, so that by the destruction of the impious, the world might receive purification, and being preserved in that same ark for the posterity of the race, it might be rendered pure; C but after all these things had been accomplished, men began to act impiously again.”
Concerning Noah
Noah, being a just and perfect man in his generation, though he suffered drunkenness involuntarily and in it perceived certain mysteries. For the Scripture says: “And Noah awoke from the wine, and he knew what his younger son had done to him.” And after having predicted to him how—
A in the order of a curse, he says what is to come, and to the others, as in the order of a blessing, what shall be; and he says: “Blessed be the Lord God of Shem.” For in a certain manner he cursed neither the first, nor did he bless these, but he uttered a prediction of mysteries that were fulfilled through the Lord Christ. For never did the sons of Canaan serve their brothers, but rather they served them in Egypt; nor did the Gibeonites, as some have supposed, serve them, but they served God, for they were appointed as woodcutters and water-carriers for the temple of God, and not for themselves. What then is it, if not entirely a prediction that they too would serve the Lord, who would be born from Shem according to the flesh? And this: “Blessed be the Lord God of Shem”—what has that to do with Shem if God is the one who is blessed? But he adds: “May God enlarge Japheth, and may he dwell as if God in the tabernacles of Shem.” Then: “May God enlarge Japheth.” For he enlarged both Japheth and Canaan; and again, both serve Christ, who was born from Shem. For all the dwellings which God made among men—partially in the prophets, but perfectly and indistinctly and universally in the Lord Christ according to the flesh—were made for those descended from Shem, just as it is written concerning the Lord Christ according to the flesh: “In whom dwells all the fullness of the Godhead bodily.” These visions, therefore, he himself was also deemed worthy to foretell, which were fulfilled B according to the dispensation of the Lord Christ.
The mother-sects—preeminent, chief, and famous—of all heresies are these: Barbarism, Scythism, Hellenism, and Judaism; from these mothers other heresies also sprang.
Barbarism is a certain manner of living according to one's own will, such as existed from Adam for ten generations until the flood of Noah. Barbarism is so called because men had no leader, nor did they agree or consent with one another, but each followed what he pleased, and his own will was law for each individual.
From what has been stated before C it is clear on whose account the flood occurred. Now let us also speak of what happened after the flood.
NOTES OF DUCANGE
(14) *In the order of a curse.* Note this expression, as the author uses it again below. (15) *The mothers of all the heresies.* From Epiphanius, Haer. 1, 4, from which others who have written about heresies derive. See Scaliger on the Greek of Eusebius, p. 411. Furthermore, Holstenius's codex deletes all these things of Epiphanius as interpolated, up to the word *died*. (16) *From what has been stated before*, etc. After this passage, there follows in the codex of Holstenius: *all the heresies*, etc., up to the word, *then*, etc. *towards Noah*, etc. And after that, *other things* starting with this, etc. *and the things after the flood*, etc. And thus we have published it, since these things had been written in an entirely preposterous order.
Noah lived after the flood three hundred and fifty years; and all the days of Noah were nine hundred and fifty years, and he died.
The years after the flood until the building of the tower and the confusion of the languages of the earth are six hundred and fifty-nine years.
A Arphaxad 135. Total years 2397. He survived 330, total years 465. Cainan 130, total 2527. He survived 330, total years 460. Sala 130, total 2657. [A. a M. C. 2528.] He survived 350, total years 480. In the 85th year of Sala, Noah died. Heber 134, total 2791. 2658. He survived 270, total years 404. Phaleg 130, total 2921. He survived 209, total years 339.
B In the days of Phaleg, the earth was divided: whence Phaleg in the Hebrew tongue means division. In his time the building of the tower took place, and from the one language which had formerly prevailed, many kinds of languages were formed, and they became distinct from one another, as the divine Scripture mentions C these, saying: *And the whole earth was of one lip and one speech for all. And it came to pass, as they journeyed from the east, they found a plain in the land of Sennaar, and they dwelt there. And man said to his neighbor, Come, let us make bricks and bake them with fire. And the brick became to them as stone, and bitumen was to them mortar. And they said, Come, let us build for ourselves a city and a tower, whose head shall be even unto heaven, and let us make for ourselves a name before we be scattered abroad upon the face of all the earth. And the Lord God came down to see the city and the tower, which the sons of men were building. And the Lord God said, Behold, the race is one, and there is one lip for all. And this they have begun to do, and now nothing shall fail them of all that they may set themselves to do. Come, and let us go down and there confound their language, that they may not hear D every man the voice of his neighbor. And the Lord God scattered them from thence upon the face of all the earth, and they ceased building the city and the tower. Therefore its name was called Confusion, because there the Lord confounded the lips of all the earth, and from thence the Lord God scattered them upon the face of all the earth.*
Since, therefore, we have made mention of these things, for the sake of the proposed chronology it is necessary to mention—
A summarily what concerns them, derived from the teachings of Epiphanius of Cyprus and from certain others. And who they were and in what places they settled after being divided, the same Epiphanius explains in his Ancoratus, drawing from Genesis.
‹To Japheth, the third son of Noah, are born sons, and sons of sons, 14. And to Ham, the second son of Noah, there are also born to him sons, and sons of sons, 31. And to Shem, the firstborn son of Noah, are born sons, and sons of sons, 27.› And having said these things, he records: ‹The fifth generation, therefore, after the flood—that is to say, from Arphaxad to Phaleg—when mankind had just begun to multiply from the three sons of Noah in succession of descendants, and of these there were born 72 in number B as the progenitors and heads in the world. Advancing further and proceeding past the mountains of Lubar and the borders of Armenia—that is to say, the region of Ararat—they reached the plain of Senaar, the place which they chose for themselves.› And here men first dwelt after the flood; and there Noah the prophet, having planted a vineyard, became an inhabitant of the place. Senaar itself lies today in the land of the Persians, though it was formerly held by the Assyrians. Therefore, having gathered there C and taken counsel with one another to build a tower and a city, they set about the tower-building and build Babylon. And God was not pleased with the work of their wickedness; for He scattered their languages, and from one language He divided them into 72, according to the number of the men found at that time; wherefore they are also called *Meropes* [articulate-speaking] on account of the divided speech.› And these are the things Epiphanius D says concerning the tower-building and the 72 languages, which even until now is sought by men as something unknown. It is worth the trouble, however, to explain now where each of these dwelt after the division and what nations have arisen from them.
To Japhet, the third son of Noah, fell A all that pertains from Media as far as the Gadarini, and from Rhinocorura whatever looks toward the north; those who, having turned toward the region of Europe, chose for themselves a dwelling in the part of Scythia, and were allotted to their own customs. The sons of Japhet, the third son of Noah, are in total 14 tribes.
Gamer, from whom are the Celts. Magog, from whom are the Aquitani. Some say that from Magog sprang the Goths, as also the Sarmatians and the Scythians. Madai, from whom are the Britons. Jovan, from whom are the Spaniards who are also the Tyrrhenians. Elisa, from whom are the Moors. Thobel, from whom are the Macuaci. Mosoch, from whom are the Gaetuli. Theras, from whom are the Africans. B
DUCANGE’S NOTES
Regarding the division of the parts of the world among the sons of Noah, the sacred annals proceed everywhere, though they little agree with one another in most respects. For Josephus, in *Antiquities of the Jews*, book 1, ch. 8; Africanus, or anyone else in George Syncellus, p. 45 (from which Scaliger transcribed what he inserted into the Greek text of Eusebius); the author of the *Chronicle* concerning the divisions of the nations (which we have judged ought to be ascribed to Hippolytus); Jerome in the *Hebrew Traditions*; Arnobius in *Psalm 103*; and the Scaligerian Alexandrian miscellany (which we assign along with Cujacius to the name of the Alexandrian Chronicle); Epiphanius in the *Ancoratus*, n. 115, and in *Heresy 66*, n. 43; Cedrenus, p. 12; and the manuscript chronicles of George the Monk and the Logothete Symeon, all attribute the peoples and regions to them and their descendants in different ways. To these must be added an eclogue of histories in manuscript with this title: *An Eclogue of histories from the book of Moses and the noteworthy men among the outsiders who wrote histories, and of the Holy Scripture, a volume running up to the reign of Anastasius*. But in the Royal codex 11.MCDXXXI, it ends merely at the times of Abraham. Nor is there any doubt that some of them drew from some primordial source, like the author of the *Chronicle of Pascha*, who testifies that he transcribed what he inserted in this place from Epiphanius, having, as he himself confesses, borrowed from other writers from time to time, perhaps from Hippolytus and that Alexandrian chronicle, with which he agrees in many things, so that it must be held for certain that he had seen these writers. We have judged that we ought not to dwell on setting them forth too minutely, both because the matter was already performed or attempted by the authors of the ecclesiastical annals—Cardinal Baronius, Salian, and other chronologists—and by more recent interpreters of Holy Scripture, and because Goar compared this division, which the *Chronicle of Pascha* has, with that which is read in the same Syncellus: especially also because, as Augustine says in *City of God*, book xvi, ch. 41, the names of those nations of which mention is made among these writers, if some remain today so that it is apparent whence they were derived, many others have been so changed by the antiquity of time that even the most learned men can scarcely find the origins of the nations while examining the most ancient histories, and not of all, but of some of them. Wherefore, we shall only indicate certain variant readings where they occur, as well as the writers by whom the parts of this partition are illustrated, so that the reader may be able to draw light from them. For to pursue everyone and burden them with notes would be a task too laborious and perhaps superfluous, since the whole thing consists almost entirely of conjectures and divinations. C D
Archanath, from whom come the Mazices. A Riphat, from whom come the outer Taramantes. Thosmagar, from whom come the Borades. Herca, from whom come the Veltiones. Tharsis, from whom come the inner Taramantes. Rhodii, from whom come the Romans, or Latins.
There are, moreover, all the nations of Greece, formed from these same ones who migrated there later: such as the Saitarum, who inhabited the city most celebrated among the Greeks, Athens; furthermore, the Thebans, since they are colonists of the Sidonians, descended from Cadmus, son of Agenor. And the Carthaginians B are colonists of the Tyrrhenians, as are the others who migrated into Greece.
The nations born of Japhet, dispersed from Media as far as the Hesperian Ocean, looking toward the north, are these: Medes, Greeks, Albani, Venni, Armenians, Dauni, Corzeni, Hippici, Paphlagonians, Iberians who are also Tyrannii, Chalyces, Celtaei, Sauromatae, Gauls, Taurii, Basantes, Illyrians, Vaccai, Ligures, Iapyges, Gageni, Latins who are also Romans, Amazones, Legestani, Dennageni, Acytini, Mariandeni, Cyrtiani, Mossynoeci, Connii, Maeotae, Calabri, Thracians, Gauls who are also Celtiberians, Macedonians, Illyrici, Istri, Lusitani, Errei, Britons, and Coli. C
DUCANGE'S NOTES. Tharsis, Citii, or Rhodii, or, as Chronicon C in the manuscript of Symeon Logothetes prefers, Opici. [...] (46) Mazices. Of whom. (47) Taramantes. See also the Vatican codex. Perhaps Taramantes, says Raderus: he prefers Sauromatas from Eusebius, as Salianus holds. (48) Thorgarma. See other [manuscripts]. Same, Salianus n. 32, in Schol. (49) Borades. See Bochart, Phaleg, lib. III, cap. 11, at the beginning. (50) Saitarum. Pliny mentions the Saitan people. But Hippolytus's manuscript gives this passage differently. "There are also among them the nations that are in Ellada [Hellas], besides those who came later, the kings who inhabited the city which is honored among the Greeks, Athens, and of the Thebans, since they are inhabitants of the Sidonians, and whoever else..." (51) The nations of Japhet. See the anonymous author. Ravennas, Lib. IV, sect. 1. (52) Vennoi. So Syncellus, where Goarus placed 'Oyenous on the margin: Logothetes; Cedrenus. (53) Dauneis. So Syncellus and Cedrenus. (54) Corzeni. Corzini, in Chron. Alex. (55) Hippici. Vatican codex. Hippici, Opici, Syncellus and in Chron. Alex. See Stephanus. D (56) Chalyces. Chalybes, Syncellus and Logothetes. (57) Taurii. Epiphanius, Syncellus, and Logothetes have Tauroi. (58) Basantes. So Syncellus and Cedrenus. Bazantii, in Chron. Alex. Epiphanius has Benegynoi. (59) Gageni. Syncellus. Cedrenus has Garganoi. (60) Amazones. In the Vatican codex, Amazones. (61) Ligystani. Chron. Alex. Ligistini. Epiphanius has Libystikoi. (62) Dennageni. Dennagynoi, Vatican codex, Syncellus, Logothetes. Dennaci. Chron. Alexandrinum. (63) Acytini. Epiphanius. Syncellus. Cedr. has Akountanoi. (64) Mariandeni. Epiphanius. Mariandynoi. (65) Cyrtiani. Epiphanius. Kartanoi. Syncellus. Logothetes and Cedrenus. Kyrtanoi. Chron. Alex. Cyrtanti. (66) Istri. Istri, Syncellus and others. (67) Lusitani. Epiphanius. Lusitanoi. (68) Errei. Epiphanius. Syncellus, Logothetes: Arreoi. But Cedrenus in this place has, Vaccari. (69) Britanni. Epiphanius. Britannikoi. (70) Coli. So Logothetes and Chron. Alex.: Kolloi, Syncellus and Cedrenus. Kolchoi, Raderus and Goarus think it should be read.
A Those who know their letters among them are these: Cappadocians, Iberians (who are also called Tyrannians), Tabarini, Latins—whom the Romans use—Sarmatians, Spaniards, Scythians, Greeks, Bastarnians, Medes, and Armenians.
The boundaries of these lands, according to length, extend from Media as far as Gades, looking toward the north; B their width extends from the river Potamis as far as Mastusia, which faces the sun [east]. The regions belonging to them, according to their tribes, are these: Lychnites, Media, Adriake (from which comes the Adriatic Sea), Albania, Gaul, Amazonis, Italy, Armenia (both minor and major), Tuscany, Cappadocia, Lusitania, Paphlagonia, Messalia, Galatia, Celtis, Colchis, Hispanogallia, India, Iberia, Achaia, Spain the Great, Bosporine, Maeotis, Derris, Sarmatis, Tauriannis, C Bastarnnis, Scythia, Thrace, Macedonia, Dalmatia, Colchis, Thessaly, Locris, Boeotia, Aetolia, Attica, Achaia, the Peloponnese, Acarnania, Epirus, and Illyris.
Here end the borders of Japheth, extending as far as the British islands, all of which look toward the north. There also belong to them these islands: Sicily, Euboea, Rhodes, Chios, Lesbos, Cythera, Zacynthus, Cephalenia, Ithaca, Corcyra, and the Cyclades, as well as a part of Asia called Ionia. D Their river is the Tigris, which separates Media from Babylonia. These are the borders of Japheth, the third son of Noah.
A To Ham [(90)], the second son of Noah, from Rhinocorura to Gadara, Egypt and all the regions looking toward the south, which are thought to be completely parched by the heat, were subjected.
From Ham, the second son of Noah, there descended thirty-one tribes [(91)]. Chus, from whom are the Ethiopians [(92)]. Mesraim, from whom are the Egyptians. This Mesraim [(93)] the Egyptian afterward dwelt in the eastern regions; he became an inhabitant of Bactria, and he calls the inner part of Persia "Asoa of the great Indians." From this point, impiety invaded the circuit of the earth. For this man was the inventor of a depraved discipline, namely, of astrology and magic; whom the Greeks also called Zoroaster. Peter [(96)] designated this man when he said, "After the flood, men began again to act impiously."
Phud, from whom are the Troglodytes. Chanaan, from whom are the Afri [(97)] and the Phoenicians. The sons of Chus the Ethiopian, who was born of Ham, the second son of Noah, are these: Saba, from whom are the Itabeni. Evilat, from whom are the Ichthyophagi. Sabatha, from whom are the Ellani. Rhegma, from whom are the Egyptians, and Sabacatha, from whom are the Libyan Ethiopians. The sons of Rhegma, son of Chus, son of Ham: Saba, from whom are the Marmaridae [(99)]. Dadan [(1)], from whom are the Carians, and Nembrod [(2)] the hunter and giant, the Ethiopian, from whom are the Mysians.
For Scripture says [(78)]: "And Chus begat Nembrod the hunter and giant Ethiopian." This is Nembrod, the giant and hunter before the Lord. To this Nembrod divine Scripture assigns the kingdom of Babylon after the flood. For Scripture says: "The beginning of his kingdom was Babylon." C Furthermore, the apostle Peter relates in the Clementines [(3)] how he began [end 123 | start 124]
A to rule in Babylon, having been allotted his portion in Egypt. For Peter says: "This Nembrod, having migrated from Egypt to the Assyrians, and having dwelt in the city of Ninus, which Assur had founded, and having built the city, which was of Babylon, he gave the city its name from that [event]. The Assyrians called this Nembrod himself Ninus. He taught the Assyrians to worship fire. Hence, the Assyrians also made him their first king after the flood, whom they renamed Ninus." These things Peter says concerning him.
The tribes of the Egyptians with Mesraim their father are eight. For Scripture says thus: "And Mesraim begat the Ludiim." Ludiim, from whom are the Lydi. Anemetiim, from whom are the Pamphyli. Labiim, from whom are the Libyes. Nephthaliim, from whom are the Phryges. Patrosoniim, from whom are the Cretes. Chasloniim, from whom are the Lycii. Philistiim, from whom are the Mariandini. Caphthoriim, from whom are the Cilices.
The tribes of the Chanaanaeans with Chanaan their father are twelve. For Scripture says: "Chanaan begat Sidon his firstborn." Sidon, from whom are the Mysi. Chetteum, from whom are the Dardani. Jebusaeum, from whom are the Jebusaei. Amorrhaeum, from whom are the Germani. Gergesaeum, from whom are the Sarmatae. Evaeum, from whom are the Pannonii. Arucaeum, from whom are the Paeones. Asennaeum, from whom are the Dalmatae. Aradium, from whom are the Romans, who are also the Citiaei, [that is] the Latini. Samaraeum, from whom are the Ligures. Abathe, from whom are the Amathusii. B
DUCANGE'S NOTES
(3) *In the Clementines.* The learned Cotelerius notes that these books have been interpolated by the author from the Clementines, and also from other sources cited by Damascenus and Maximus.
(4) *Peter says.* Cf. Recognitions, lib. IV, n. 29.
(5) *To Ninus.* Ibid., again below, for Ninive. Eusebius: Ninus founded the city Ninus in the region of the Assyrians, which the Hebrews call Ninive. According to Josephus, Assur, from whom the Assyrians [are named], is said to have founded the city.
(6) *To the name.* The same Cotelerius notes that these words are set down for "in relation to this," a locution which occurs more frequently among later Greeks, so that from this [fact], in relation to the name of the region of Babylon, he imposed the name upon the city of Babylon.
(7) *To worship fire.* Concerning the fire of Zoroaster, [there are] various writers whose passages others have collected, and above all Brissonius, *On the Kingdom of the Persians*, and the same Cotelerius on the Recognitions of Clement, p. 376.
(8) *From whom are the Ludiim.* The descendants of Mesraim are missing in Syncellus, the Logothete, and Cedrenus, among whom a note of deficiency is placed; but they are to be found both in this chronicle, and in the Alexandrian, and in Hippolytus.
(9) *Anemetiim.* The Logothete: In these, however, in listing the sons of Mesraim, the author of the Alexandrian Chronicle errs more than once. See Salian, at the cited year, n. 66.
(10) *Phryges.* Vatican Codex. Phryges.
(11) *Cretes.* C Eriphan. Cretes.
(12) *Chasloniim.* Salian, at the cited year, n. 67.
(13) *Caphthoriim.* Syncellus and Cedren. Caphthoriim. Logothete: Caphthoriim.
(14) *Cilices.* Leg. Cilices: Cilices, in the Alexandrian Chronicle.
(15) *Chetteum.* Supplement Syncellus and Cedrenus from the Paschal Chronicle, from whom are the Dardani. But both incorrectly have *Chatteum* for the rest of the sons of Chanaan, as regards the nations, [for] they do not agree with this same Chronicle.
(16) *Arucaeum.* The others: Hippolytus, *Aracaeum*; only Cedrenus [has] *Aroucon*, as below, for *Aradon*... where Symeon Logothete incorrectly reads *Aradios*, from whom are the *Aradii*. See Salian, at the cited year, n. 80.
(17) *Asennaeum.* Idem, Salian, n. 79.
(18) *Romans, who are also Citiaei.* Citiaei are called so from the son of Kition: Javan. See Suidas under *Amathi*.
(19) *Abathe.* Syncellus and others, *Amathis*; Hippolytus, *Amathi*. D
A These possess the regions from Egypt as far as the southern Ocean. Those who know their own letters are the Phoenicians, the Egyptians, the Pamphylians, and the Phrygians.
The borders of the sons of Cham (20) extend from the region of Rhinocorura, which separates Syria and Egypt and Ethiopia, as far as Gades toward the south. The names of the regions of Cham are these: Egypt with all the lands adjacent to it; Ethiopia, which looks toward the Indians; and another Ethiopia (21), from which the river of the Ethiopians originates, called the Nile, which is also called Gihon (22); Thebais; Libya, which extends as far as Cyrene (23); Marmaris with all the regions adjacent to it; the Syrtis, composed of three nations: the Nasamones, the Macae (24), and the Tautamaei; another Libya, which extends from Leptis as far as the Pillars of Heracles opposite Gades (25).
B He also possesses, in the parts pertaining to the north, the maritime regions: Cilicia, Lygdonia (26), Caria, Bithynia, Pamphylia, Phrygia, ancient Lydia, Pisidia, Camilia (27), Troas, Phrygia (28), Mysia, Lycia, and Aeolia.
There are also among them these common islands: Corcyra (29), Taurianis (30), Astypalaea, Cos (31), Lampadusa, Galatia, Chios, Cnidus, Gausus (32), Gorseya, Lesbus, Nisyros (33), Melita, Creta, Tenedus, Megiste (34), Cercina (35), Gaulorete (36), Imbros, Cyprus, Meninx, Thera, Jas- C D
- os (38), Sardania (39), Cariathus, Samus. A These islands are held in common between Cham and Japhet. The maritime islands together are twenty-six.
The region of Cham has other islands besides: Sardinia, Crete, and Cyprus.
It also has the river (41) Gihon, which is called the thick-flowing Nile, and the gold-bearing [river], encircling the whole land of Egypt and Ethiopia. The mouth of the western sea separates the regions of Cham and Japhet. And this is the genealogy of Cham, the second son of Noah.
Afterward, Epiphanius (42) again [says]: To Shem, the first son of Noah, the lot fell from Persia and Bactria as far as India (43). The length of the lot extends as far as Rhinocorura. This place, Rhinocorura, is situated between Egypt and Palestine, lying opposite the Red Sea.
Children of Shem, the firstborn son of Noah: twenty-seven tribes (45). Elam (46), from whom are the Elamites (47). Assur, from whom are the Assyrians. Arphaxad (48), from whom are the Chaldeans. Lud, from whom are the Mazonians (49), and the Medes, and the Persians. B Aram, from whom are the Ectae (50). Hevila, from whom are the Gymnosophists. Cainam (51), from whom are the Arabs. Jobab, from whom are the Phoenicians. Hos, from whom are the Madinaeans (52). Hul, from whom are the Lydians. Gather, from whom are the Garphenians (53). Mosoch, from whom are the Alassenians (54). Arphaxad begat Cainan. C Cainan, from whom are the Sarmatians. Sala, from whom are the Salathiaeans.
DUCANGE'S NOTES
(37) Meninx. Gaulorides, Syncellus, Logotheta and Cedrenus; Gauloroda, Chronicon Alexandrinum. Epiphanius distinguishes the words: Hippolytus, Creta, Gaulus. The Anonymous Ravennas considers Gaulometin, perhaps for Gauloretin, among the islands near Lampedusa, book V, section 23. (38) Jasus. Syncellus and Logotheta and Cedrenus: Minua, Chronicon Alexandr. Menis, Hippolytus. Victor in Epitome. On the island of Meninx, which is now called Girba. (39) Sardania. Cedrenus: Jasa, Chron. Alexandr. Epiphanius. (40) Sardania [is] called Sardinia. (41) River. We have emended it from Cedrenus, as [the text] was published: "The river which defines the Nile, which is also called Gihon and Chrysorrhoas." So also in the Chronicon Alexandrinum. D (42) Epiphanius. In Ancorato, n. 114. (43) As far as India. The Chronicon Regium adds, and Rhinocorura. (44) Rhinocorura. Epiphanius mentions Rhinocoruran, and we have emended it thus. (45) Tribes xxvii. Logoth., etc., xxv. (46) Elam. Eusebius and Cedrenus. Alam, Syncell. Logoth. Elam. (47) Elamites. Syncell. and Cedren. Elamites; Logoth. (48) Arphaxad. Cod. Vatie. Salian. in the year cited, n. 93. (49) From whom are the Mazones, etc. Others: "from whom the Alyonii." Chron. Alexandr. Elyaonii. (50) Ectae. The Vatican codex and others. Writers vary entirely regarding the nations of the sons of Aram and Arphaxad. Epiphanius here reads "Etae," where Petavius notes that it is in the Reg. codex, as Hippolytus has it, whence Ethes [are derived]. (51) Cainan. Salian. in the year cited, n. 97. (52) Madinaeans. Epiphanius. Madianaei. (53) Garphenians. Cod. Vatie. Epiphanius. Syncell., Logoth., Cedren. Gosphini in the Chronicon Alexandrinum. (54) Alassenians. Epiphanius. Elamasenians.
Eber, from whom the Albanians. Phaleg, from whom the race of Abraham the forefather A originated. Jectan, from whom the Ethiopians. Elmodad, from whom the Indians. Saleph, from whom the Bactrians. Sarmot, from whom the Arabs. Jarach, from whom the Camplii, who are also the Canaanites. Odorra, from whom the Arriani and the Pherezæi. Ezel, from whom the Hyrcani, who are also the Evei. Decla, from whom the Cedrusii, who are also the Amorites. Abimeel, from whom the Scythians, who are also the Gergesæi. Sabau, from whom the interior Arabs. Ophir, from whom the Armenians.
Up to this point, all these are the sons of Sem, the firstborn son of Noah. B The dwelling of all the sons of Sem extends from Bactria as far as the region of Rhinocurura, which divides Egypt and Syria, and the Erythræan Sea, from the mouths standing around the Arsenoite of India.
These are the nations born from him: I. Hebrews, who are also Jews, II. Persians, III. Assyrians the second, IV. Hælymei, V. Chaldæans, VI. Aramossyni, VII. Arabs the second, VIII. Medes, IX. Hyrcani, X. Marcadi, XI. Cossæi, XII. Scythians, XIII. Salathiæi, XIV. Gymnosophists, XV. Pæones, XVI. Indians the first, XVII. Parthians, XVIII. Arabs the ancient, XIX. Carmelii, XX. Bactrians, XXI. Arriani, XXII. Indians the second, XXIII. Germans, XXIV. Cedrusii, XXV. Garpheni, XXVI. Hermæi.
Those who know their own letters are the Hebrews, who are also C Jews, Persians, Medes, Chaldæans, Indians, and Assyrians.
Furthermore, the dwelling of the sons of Sem extends in length from India to Rhinocurura, and in width from Persis and Bactria to Ethiopia and Cilicia.
DUCANGE'S NOTES
(55) Eber. Salian, in the year cited n. 99. (56) Phaleg. Idem Salian, n. 100. (57) Forefather. It is absent in the Vatican Cod. But in the margin it is written, "forefather Abraham." (58) Sarmot. Hippolytus. Asarmot, from whom the first Arabs. (59) Camplii. Epiphanius. Camplii, perhaps those who are below the Camplii. (60) Arriani. Epiphanius. Arriani. *Chronicon Alexandrinum*. Hippolytus. Derra, from whom the Mardi, and Ezel, from whom the Arriani. (61) Sabau. Cod. Vat. Sabat, as with others. Leg. *Chronicon Alexandrinum*. Hippolytus, Sabat, whence the first Arabs. (62) Ophir. Cod. Vat. Oupheir. Syncellus and Cedrenus. Logothetes. *Chronicon Alexandrinum*. Hair: Hippolytus. Ufr. See Salian, year 381, no. 6. (63) All these. So also Syncellus, Cedrenus, and others cite this passage. (64) Assyrians the second. So below. "Arabs first and second, Indians first, Indians second, Madianæi first and second, interior/exterior." Carmanians. D that these provinces were always called "first" which were nearer to Rome, or which occurred first to those departing from Rome, as Germany the first, Belgica the first, Lugdunensis the first, Aquitania the first, Pannonia the first, which all were nearer to Rome than those which were nominated "second": and that these first were called "superior" by the more elegant writers, and the "second" were called "inferior" or "interior," as in Senator, in Severus. In this chronicle they are more than once opposed. These regions, however, are called "first" or "second" with respect to the homeland of each writer. (65) Scythians. Cod. Vat. Scythians. (66) Germans. So Hippolytus. Epiphanius, and *Chronicon Alexandrinum*, where Petavius thinks it should be read Carmanii. (67) Garpheni. Cod. Vat. Garpheni, of whom above. (68) Bactria. Leg. Bactria, as above; and so we have edited. Hippolytus. Bactris. Eclogae: *are the lands that have fallen by name to Sem, the firstborn son of Noah, and they are: Persis, Badiane, Hyrcania, Babylonia, Corduene, Assyria, Mesopotamia, Arabia the Ancient, Elymais, Indica, Arabia Felix, Coele...*
The names of the regions of the sons of Sem, the firstborn son of Noah, are these: I. Persis, II. Bactriane, III. Hyrcania, IV. Babylonia, V. Cordylia, A VI. Assyria, VII. Mesopotamia, VIII. India, IX. Arabia Felix, X. Calesyria, XI. Commagene, XII. Phoenicia, altera Syria.
The nations, however, which the Lord God dispersed upon the earth after the flood in the days of Phaleg and Jectan his brother at the building of the tower, when their languages were confounded, are these: I. Hebræi, II. Assyrii, III. Chaldæi, IV. Medi, V. Persæ, VI. Arabes primi et secundi, VII. Madinæi, VIII. Madinæi secundi, IX. Taiani, X. Alamosini, XI. Saraceni, XII. Magi, XIII. Caspii, XIV. Albani, XV. Indi primi, Indi secundi, XVI. Æthiopes primi, Æthiopes B secundi, XVII. Ægyptii et Thebani, XVIII. Lybyes primi, et Libyes secundi, XIX. Chettæi, XX. Chananæi, XXI. Pherezæi, XXII. Evæi, XXIII. Amorrhæi, XXIV. Gergesæi, XXV. Jebusæi, XXVI. Idumæi, XXVII. Samaræi, XXVIII. Phœnices, XXIX. Syri, XXX. Cilices, XXXI. Cappadoces, XXXII. Armenii, XXXIII. Iberes, XXXIV. Bebrani, XXXV. Scythæ, XXXVI. Colchi, XXXVII. Sannii, XXXVIII. Bosporiani, XXXIX. Asiani, XL. Isauri, XLI. Lycaones, XLII. Pisidæ, XLIII. Galatæ, XLIV. Paphlagones, XLV. Phryges, XLVI. Græci, qui et Achæi, XLVII. Thessali, XLVIII. Macedones, XLIX. Thraces, L. Mysi, C LI. Bessi, LII. Dardani, LIII. Sarmatæ, LIV. Germani, LV. Pannonii, qui et Pæones, LVI. Norici, LVII. Delmatæ, LVIII. Romani, qui et Citii, LIX. Ligures, LX. Galli, qui et Celtæi, LXI. Aquitani, LXII. Britanni, LXIII. Hispani, qui et Tyrannii, LXIV. Mauri, LXV. Macuaci, LXVI. Getuli, LXVII. Afri, LXVIII. Mazices primi, Mazices secundi, LXIX. Garamantes exteriores, LXX. Borades, qui et Macores, LXXI.
DUCANGE'S NOTES
Symi. Logoth. pro habet pro Calesyria. Ita infra pro Hippolyt. Celessyria. Ita etiam Chron. Alexandr. quod in recensendis LXXII nationibus Chronico Paschali consentit, tametsi earum nomina paulo aliter interdum describantur D ab homine utriusque linguæ pene imperito.
A Celtiones, who are also the Sporades, [the 71st]. The Nausthi, who are also the Nabolæ, and they extend as far as Ethiopia.
These are the nations which the Lord God dispersed over the face of the earth according to their own seventy-two languages.
It seems worthwhile also to set forth the colonies of the nations, their names, and how the unknown peoples live, and which of them possess more land than the others. I shall proceed to write, beginning from the East and moving toward the West, regarding how they live and in what order.
The colonists of the Persians and Medes were the Parthians and the peoples who lie round about Cyrene as far as Cœlesyria. The colonists of the Arabs are the Happy Arabs; for by this name Arabia Felix is called. The colonists of the Chaldeans were the Mesopotamians. The colonists of the Madineans were the Cendocolpitæ and the Troglodytes and the Ichthyophagi.
The nations and names of the Greeks are five: I. Ionians, II. Arcades, III. Bœotians, IV. Æolians, V. Lacones. Their colonists were: I. The Pontici, II. The Bithyni, III. The Trojans, IV. The Adiani, V. The Cares, VI. The Lycii, VII. The Pamphyli, B VIII. The Cyrenæi.
There are also very many islands, among which are those that are called the Cyclades, eleven in number: I. Andros, II. Tinos, III. Tio, IV. Naxus, V. Cea, VI. Curos, VII. Delus, VIII. Sephnus, IX. Rhenea, X. Cyrnus, XI. Marathon, amounting to eleven.
There are also other major islands, twelve in number, which also have most of the cities, called the Sporades, in which Greeks settled. They are these: I. Eubœa, II. Crete, III. Sicily, IV. Cyprus, V. Cos, VI. Samos, VII. Rhodes, VIII. Chius, IX. Thasus, X. Lemnos, XI. Lesbus, XII. Samothrace.
There are also from the Bœotians, Eubœa, just as from the
A Iones, sixteen cities of the Ionians are named; these are: I. Clazomenæ, II. Mitylene, III. Phocæa, IV. Priene, V. Erythræ, VI. Samos, VII. Teos, VIII. Chius, IX. Colophon, X. Ephesus, XI. Smyrna, XII. Perinthus, XIII. Chalcedon, XIV. Byzantium, XV. Pontus, XVI. Amissus. The nations and colonies of the Romans, also called Citaeans—that is, those to whom the name Latins is applied—are four: I. Tusci, II. Apulienses, III. Calabri, IV. Lucani.
The nations and colonies of the Africans are five: I. Nebdeni, II. Cnethi, III. Numides, IV. Nasamones, V. Sæi. There are also for them five islands which have cities. These are: I. Sardinia, II. Corsica, III. Gerba, which is now called Meninx, IV. Cercina, V. Galati.
The nations and colonies of the Moors are three: I. Mosulami, II. Tigsitani, III. Sarinei.
The nations and colonies of the Spaniards, also called Tyrinians, but known as Tarraconenses, are five: I. Lusitani, II. Bætici, III. Autrigoni, IV. Vascones, V. Callæci, who are called Astures.
The nations and colonies of other peoples, also called Narbonenses, are four: I. Lugduni, II. Velici, III. Sicani, IV. Hedui.
The nations and colonies of the Germans are five: I. Marcomali, II. Varduli, III. Quadi, IV. Veridi, V. Hermoëli. B C D [alt-version omitted] [index: entries preserved]
A The nations and colonies of the Sarmatians are two: I. Hamaxobii, II. Graecosarmatae.
It is also advantageous to know the regions, celebrated mountains, and notable rivers of unknown nations. I shall begin to describe the nations from the East to the West, as they dwell.
The Adiabeni and Tajani dwell beyond the Arabs. B The Alamosyni are interior to the Arabs. The Sacceni are beyond the Tajani. The Albani dwell beyond the Caspian Gates. The greater Madianitae, who were conquered by Moses, dwell on this side of the Erythraean Sea. But the lesser Madiam lies beyond the Erythraean Sea, near Egypt, where Rhaguel, the father-in-law of Moses, reigned.
Beyond the Cappadocians, to the right, dwell the Armenians, the Iberians, the Berrani, the Scythians, the Colchi, and the Bosporiani. And those who are called Salli, who are also termed Sanitai, extend as far as the Pontus, where there is the encampment of Asparus, and Sebastopolis, and the harbor of Issus, and the river Phasis; these nations extend as far as Trapezus.
There are also twelve more celebrated mountains: I. Libanus in Syria, II. Caucasus in Scythia, III. Taurus in Cilicia, IV. Atlas in interior Libya, V. Parnassus in Phocis, VI. Cithaeron in Boeotia, VII. Helicon in Telmissus, VIII. Parthenius in Thrace, IX. Nyssus, C X. Sina in Arabia, XI. Lycabitus in Chios, XII. Appenninus in Italy, XIII. Olympus in Macedonia...
A Having enumerated the renowned mountains, it is necessary to speak of the distinguished rivers that discharge into the sea. There are, in fact, forty renowned rivers: 1. The Indus, also called the Phison; 2. The Nile, also called the Geon; 3. The Tigris; 4. The Euphrates; 5. The Jordan; 6. The Cephissus; 7. The Tanais; 8. The Isminus; 9. The Erymanthus; 10. The Halys; 11. The Asopus; 12. The Thermodun; 13. The Erasinus; 14. The Rius; 15. The Alpheus; 16. The Borysthenes; 17. The Taurus; 18. The Eurotas; 19. The Maeander; 20. The Hermus; 21. The Axius; 22. The Pyramus; 23. The Boios; 24. The Hebrus; 25. The Sagarius; 26. The Achelous; 27. The Pinnius; 28. The Evenus; 29. The Sperchius; 30. The Caystrus; 31. The Simois; 32. The Scamander; 33. The Strymon; 34. The Parthenius; 35. The Ister; 36. The Baetis; 37. The Rhenus; 38. The Rhodanus; 39. The Eridanus; 40. The Thuberis, which is now called the Tiber.
It also seemed good to me to recount the illustrious cities of the seven climates. B
I. Of the first climate, of Libya that is in Egypt: Nigres, the metropolis of Ethiopia which is in the same Egypt; 1. Meroe; 2. Ptolemais; 3. Arabia; 4. Muza.
II. Of the second climate, of Egypt: Diospolis Magna, Syene, Ammoniaca, the Great Oasis.
III. Of the third climate, of Mauritania: Oppidaneum, Africa, Carthage, Adramystus, (in Cyrene: Arsinoe, Ptolemais, Tauchira, Apollonia, Cyrene); of Egypt: Paratonion, Alexandria Magna, Pelusium, Memphis, Ptolemais Hermii; of Syria and Judea: Caesarea, Ascalon, Tiberias, Neapolis, Sebaste, Scythopolis, Aelia; of Arabia Petraea: Petra, Medaba, Bostra; of Babylon: Teridon. C
DU CANGE'S NOTES
(29) Lycabitus in Chios. Lucabantus in Chron. Alex. Lycabantus in Italy and Gaul, Pinnius in Chios, which is also called Mimas. All this is confused. Lycabetus is established by Pliny and others as a mountain in Attica. By Pinnius, however, in Italy, the author of the Chronicle understands the Apennine mountain. Mimas, finally, is placed on the island of Chios by the scholiast of Callimachus. (39) Thuberis. Thubris in Chron. Alex. Thember, which is now called Tiberis. One ought perhaps to read Thymbris, for thus Dionysius of Alexandria, Stephanus, Hesychius, and others pronounce it, as observed by Salmasius in his *Inscriptiones Herodiani* and by us in the *Annals of Zonaras*. (41) Syene. In the *Codex Regius* 2281, fol. 171: The second climate is through Syene, in which the Egyptians dwell. A synopsis and gathering of the teachings of the philosophers concerning natural things. And they called this [the second climate] because of Syene; but Syene is a city on the border of the Aethiopian country. Ptolemais Hermii.A IV. Of the fourth climate: Coele-Syria, Antioch, Arca, Hierapolis, Seleucia, Apamea, Emisa, Samosata, Palmyra, the Arabs, Heliopolis, Damascus, Zeugma. Of Arabian Mesopotamia, Nisibis, Seleucia, Babylon. Of Assyria, Ninus, Arbela, Ctesiphon. Of Susiana, Susa. Of Media, Ecbatana, Arsacia.
V. Of the fifth climate, the more remarkable cities: Of Italy, Neapolis, Rome. Of Sicily, Messana. Of Thrace, Aenus, Philippopolis, Adrianopolis, Trajanopolis, Abdera, Proconnesus, Perinthus, Thasus island, Samothrace island, Chersonesus, Cyla, Sestus. Of Macedonia, Dyrrachium, Thessalonice, Amphipolis, Heraclea, Edessa, Pella, Philippi, Cassandria, Larissa, Apollonia, Hadrianopolis. Of Dalmatia, Epidaurus. Of Hellas, Argos. Of Bithynia, Nicomedia, Apamea, Juliopolis, Nicaea. Of Greater Asia, Cyzicus, Alexandria Troas, Lampsacus, Pergamus, Smyrna, Tenedus, Ezali, Ancyra, Sardis, Hierapolis, Apamea, Cibyra, Mitylene island, Chios island. Of Galatia, Sinope, Pompeiopolis, Antiochia, Pisidia, Ancyra, Germia, Taunium, Pessinus, Lystra. Of Pamphylia, B Hypepa. Of Cappadocia, Comana, Amasia, Caesarea, Mazaca, Melitene, Iconium, Nicopolis, Neocaesarea, Satala. Of Greater Armenia, Colchis.
VI. Of the sixth climate, Lugdunum. Of Dalmatia, Salona. Of Cappadocia, Trapezus. Of Italy, Ravenna, Aquileia. Of Lower Mysia, Odyssus, Dorostolus. Of Thrace, Apollonias, Anchialus, Byzantium. Of Chersonesus, Eleus, Calchedon, Heraclea, Amastra. Of Lesser Asia, Tenedus. Of Galatia, Amisus.
VII. Of the seventh climate, through the Borysthenes.
Concerning astronomy
C In the times in which the tower was being built, from the lineage NOTES. (45) Arca. Concerning this city Scaliger to Eusebius, p. 233, col. 2. Casaubon on Lampridius in *Alexander Severus*, p. 158, ed. and Salmasius on the same Lampridius p. 273. (46) Emisa. Thus elsewhere in this Chron. Emesa to Stephanus: Emesa to Herodian: Emesa to Ptolemy and others. (47) Of the Arabs. Cod. Vat. Of the Arabians. (48) Nisibis. Or rather Nisibis, for the word is uttered here once again, a city which the law v. Cod. Th. *De exaction.* and almost all writers call; but to the deity, as Holstenius and the V.C. Jo. Harduinus advise. (49) Ecbatana. Zonaras, lib. III, Annal. no. 14. Bochartus in *Phaleco*, lib. III, cap. 14, etc. (50) Of the fifth climate. Cod. ms. the fifth climate is that through the Hellespont, or through the more northern [parts] D of the sea and the interior of the so-called Opsikion, of the Bucellarians, and of the Armenians. Coelesyria. (51) Cyla. Henry Valesius advises that Cyla should be read in book XXII of Ammianus, p. 215, 1, edit. But in the Vatican codex, u is used promiscuously for o; as etc. (52) Calchedon. This word is written thus also in the ms. Chronicle of Symeon Logothetes, just as the ancients prefer to the deity, as observed by Sirmondus, Spanhemius, Harduinus, and others. See Sirmondus on Sidonius in the panegyric of Anthemius, v. 49. (53) Of the seventh climate. Cod. ms. the seventh climate is that through the Borysthenes, and the Danube, and the more northern parts, where the Franks and Chazars live, nearing the Ocean. (54) Concerning Astronomy. Exact in the divisions of nations, in the history of the gods, almost...Indians.
There was born also another from the tribe of Shem, Chus by name, an Ethiopian, from whom was begotten Nimrod the giant, the founder of Babylon, whom the Persians claim was deified and placed among the stars of heaven—the one they call Orion. This Nimrod first taught the hunting of wild beasts for food and the providing of the same to all; and he held primacy among the Persians.
From the same tribe of Shem, which held sway over Syria and Persia and the remaining parts of the East, there was born and appeared, of the first son of Noah, a man of giant stock named Cronus, B who was surnamed by Damnus, his own father, after the name of the wandering star. This man became powerful, the first to demonstrate how to reign, that is, how to rule and hold sway over other men; and he himself was the first to reign for many years over Assyria, and he subjected the whole land of Persia, having begun from the Assyrians. He was a terror to all, being hostile and putting all to death. He had to wife Semiramis, who was also called Rhea by the Assyrians, because she too was arrogant and haughty. She also was of the tribe of Shem, the son of Noah.
Now Cronus had a son named Picus, who by his parents was called Zeus, after the name of the wandering star. The same Cronus had also another son named Ninus, C and he had a daughter named Hera. Picus, who was also called Zeus, took as his wife his own sister, Hera, whom some also called Jugalis Nemesis, giving thanks to her as being good and desiring all things to be just. From her he had a son, Picus, who was also Zeus, whom he named Belus because the boy was swift of foot.
D DUCANGE'S NOTES. Ancient Christian chronologists set about their task in order to demonstrate that those beings were not in truth gods, but men, and that they were long posterior to those ancient Fathers whose holy deeds Scripture mentions. Thus Georgius Syncellus, who immediately subjoins this from an ancient Chronicle, and Symeon Logotheta and Cedrenus from other writers. Finally, the author of the *Chronicon Paschale* pursues this history of the pagan names more fully than the rest, to illustrate which, perhaps, Johannes Antiochenus alone might suffice, whose excerpts are held in the Royal codex, until the whole of it is published.
*Concerning the pagan history.* Marcianus Capella, and others, call a part of Mesopotamia and Assyria by that name; which Berosus, as Alexander Polyhistor is the authority among Georgius Syncellus, writes. Moreover, Augustinus admits Nimrod to be the founder of Babylon in *De civitate Dei*, book XVI; Orosius, book II, cap. 6; Severus Sulpitius, book I, *Hist.*, etc.
*Bλoç.* It refers to the etymon of the word *belos*, for it is said to mean swift, nimble, just as grammarians note: as in Homer, and the common interpretations. Johannes Antiochenus, Cedrenus, and Logotheta have, as Seldenus thought it ought to be emended in the second syntagma, *De diis Syris*, cap. 1, where he touches upon the origins of such Greek words among the Phoenicians.
A Cronus, having left his son Picus in Assyria, along with his own wife Rhea—who is also Semiramis—and with Picus, who is also his son Zeus, and having taken a large auxiliary force of brave men, went off into the West, which was without a king and not held by any reigning sovereign. And he seized the western regions, having vanished from Syria, and he remained ruling and reigning over the entire West for many years. And he had B there a wife named Philyra, from whom he had another son named Aphraus, to whom he gave the land towards Libya. And Aphraus ruled over the kings there, and he took as his wife Astynome from the island of Laceria, and he begat a daughter, whom he called Aphrodite, after the name of the wandering celestial star of Aphrodite, for she became a philosopher; and she was married to Adonis, the son of Cinyras, an Athenian and himself a philosopher, and they remained together philosophizing temperately until death. C Cronus also had from the same Philyra another son called Chiron, who was also a philosopher. After Picus—who is also Zeus—had reigned over Assyria for thirty years, he too left his own mother and Hera, his own sister and wife, and having made his own son Belus king of Assyria, he went off into the West to his own father, Cronus. And Belus reigned over the Assyrians for two years and died; the Persians deified him. And Cronus, having seen his son Picus—who is also Zeus—come to him in the West, yielded to him the kingdom of the West, for he, Cronus himself, had grown old and feeble. D And Picus—who is also Zeus—reigned over the West, that is, Italy, for sixty-two years in total. But over Assyria, after Belus, reigned Ninus, another son of Cronus, who took his own mother Semiramis as his wife; whence it is allowed to the Persians by law to take mothers and sisters as wives, since Picus also took his own sister Hera for a wife, just as the most learned Homer states: "He addressed Hera, both sister and consort." And Cronus dies. And Ninus, having gained control of Assyria, builds the city of Nineveh for the Assyrians, and reigns first in it, having with him Semiramis—who is also Rhea—his own mother and wife. Cronus also had another son named Aphron, to whom he allotted the land towards Libya, who married Astynome, having begotten from her a daughter, whom he called Aphrodite.
A From his race, therefore, Zoroastres was born—the famous astronomer among the Persians—who, when near death, prayed that he might be consumed by heavenly fire, speaking thus to the Persians: "If the fire consumes me, gather the ashes from my burnt bones and preserve them; for as long as you preserve my bones, sovereignty will not be taken away from your land." Having thus invoked Orion, he was consumed by fiery air. The Persians did as he had told them, and they possess and guard his remains, reduced to ashes, to this day. B After Ninus, Thurras, who was also called Zammes, reigned over the Assyrians. He was the brother of Rhea, and he gave him the name of the wandering star, Mars. He was a very fierce warrior, who, having undertaken an expedition towards the northern reaches, attacked Caucasus—who was himself a man of great power, born of the giants and a warrior, descended from the tribe of Japheth, the son of Noah—and having slain him, he seized his territory. Having arrived in Thrace, he died and lies there; to this Mars, the Assyrians first erected a statue, and from that time forth he was worshipped by them as a god, and to this day, in the Persian tongue, they call him Baal, which means in Greek the same as Mars, the god of wars. The prophetic book of Daniel mentions him, in the text where it says that the three children were forced to worship him. After the death of Mars, Lames reigned. After Lames, the great Sardanapalus reigned over the Assyrians, whom Perseus, son of Danae, killed, C and taking away the kingdom from the Assyrians, and having reigned over them, he called them Persians after his own name, as Sempronius the Babylonian recorded. But Ninus's brother, Picus, who is also Jupiter, held the kingdom of Italy.
In those times there was neither city nor administration in the West, but all that land was simply inhabited by those who had migrated there from the tribe of Japheth, the son of Noah.
Picus, also known as Jupiter, lived for one hundred and twenty years, ruling the West and reigning over it; he had many sons and daughters by beautiful women. This same Picus, or Jupiter, had a son named Faunus, whom he also called Mercury, after the name of the wandering star. The same Picus, or Jupiter, had, after Mercury, Hercules, and after him another son, Per- D
Aseus, from an elegant woman named Danae, the sister of Acrisius, who originated from the region of the Argives—a woman about whom the most learned Euripides spun a myth in the composition of his play of the same name, claiming that Danae was placed in a chest and cast into the sea because she had been corrupted by Jupiter, who had transformed himself into gold. But the most learned historian and chronographer, Brutius, recounts that Danae, when confined in a bedchamber overlooking the sea, was persuaded by Picus, or Jupiter, with much gold to let him out; he then seized her, as she was of very striking appearance, corrupted her, and from her fathered the aforementioned son, Perseus. They commonly depict him as winged because, from boyhood, he was of a sharp and versatile mind. Whence also his father, Picus, who is Jupiter, taught him how to practice and perform the magic of the abominable bowl, instructing him in all the mystical and impious delusions concerning it, saying to him: "You shall conquer all your enemies and your foes, and every man against you, and all who look upon the face of the Gorgon B in it will be blinded and remain as if dead, and will be slaughtered by you." Later, Perseus, having been persuaded by his own father, Picus, who is Jupiter, and after the passage of time—once his own father, Picus, who is Jupiter, had passed away and he had reached full maturity—craved the kingdom of the Assyrians, being envious of the children of Ninus, his uncle, his father's brother. And having consulted an oracle, he went off to the land of Libya, and in that country he met a maiden of adult years, a rustic, bearing a certain wildness in her hair and eyes. And having stopped, he questioned her, saying: "What is your name?" She, for her part, replied with confidence: "Medusa." Then he, having seized the hair of her head, cut off her head with the curved sword with which he was girded. And taking it, Perseus immediately consecrated the head mystically, just as he had been taught by his own father, Picus, who is Jupiter; and he carried it for his own aid against all his enemies and foes, so as to subject them to his power or to destroy them. And the head, on account of the swiftness of its aid and its power against enemies, he called C Gorgon. And he called the head "Gorgon" because of the sharpness of the aid and its efficacy against his adversaries.
DULCANGE'S NOTES
D(68) Brutius: Eusebius in *Chron.*, lib. 1, p. 44, and Georgius Syncellus, p. 344, praise this writer. The author of the Chronicle discusses him again infra, p. 250. Furthermore, whom that person was is a subject of inquiry by Scaliger in *Euseb.*, p. 205, and Baronius in *Annal. eccl.*, an. 11. (69) *The magic of the abominable bowl*: Regarding the same Perseus, they add that the Logothete and Cedrenus, where Xylander translates "the foul cup of Medusa from the Persians, whom he loved most, initiating them into magic arcana, etc." Raderus translates it as "cup," and refers these things to lecanomancy. But since these things look toward a shield adorned with an image or head of Medusa, it seems that in this place it signifies a shield or buckler. Joannes Antiochenus expresses these things thus. (70) *Of the Gorgon*: Regarding which, see Eusebius, in *Chron.*, p. 17. (71) *With a curved sword*: Perhaps a curved spear, as we have edited the term; thus, it is implied here to be a curved spear, which he called a curved-sword, whereas we have edited it as the curved-sword. The passage is found in the *Glossarium mediae Graecitatis*. But the Vatican codex has it as Raderus does.Proceeding from there, he came into the Ethiopian country, which was ruled by Cepheus, and having found there a temple of Poseidon, he entered it, and saw A a maiden remaining in the temple according to the order of her own father, Cepheus (73), and called Andromeda, a virgin. And he dragged her away from the temple, and after defiling her, because she was beautiful, he took her as his wife. And having sailed away, he departed from that country, and coming toward the land of the Assyrians, he arrived in the country of Lycaonia. And the Lycaonians knowing this, resisted and fought against him; and having used the help of the head of the Gorgon, he conquered the Lycaonians. And having found a village called Amandra, he made it a city, and set up his own statue outside the gates B carrying the likeness of the Gorgon, and having performed a sacrifice, he named the fortune (74) of the city Persis after his own name; which statue stands there until the present day; which city he called Iconium, because before the victory he had obtained the image there of the Gorgon. He also subdued other countries with no one resisting him. And coming into Isauria and Cilicia, and when resistance arose against him from the enemy, it was proclaimed: «Falling from your horse, if you plant the heel of your foot into the ground, you shall gain the victory.» And having descended from his own horse in the village called Andrasus, he there planted the heel of his foot. And having conquered by the use of the Gorgon, he made the same village a city, which he called Tarsus (75) from the oracle regarding his own foot, having sacrificed a maiden who was innocent (76), by name Parthenope, for the purification of the city. And having given thanks, he rushed from there through the Argaeus C mountain against the Assyrians; and having conquered them and killed their king Sardanapalus, who was descended from his own lineage (77), he subdued them and D [the remainder of this page consists of Ducange's notes and variants].
Assyrians both the kingdom and the name. He also planted trees and called them *perseai*. Nor did he do this only there, but he also planted the *perseai* in the Egyptian regions (78) in his own memory. He also taught the Persians the rites of the abominable and forbidden scyphus, and he called the land Media (79). This same Perseus, after having ruled over the Persian land for many years, learning that Ionians from Argos were living in Syria, came into Syria to them at Mount Silpius (80), as if to his own kinsmen; and they, having received him with all honor, did him obeisance. When these same Achaean Iopolitae learned that he himself was also descended from the lineage of the Argives, they rejoiced and celebrated him with hymns. When winter came, and the river flowing by the city of the Ionians, called Draco (81)—but now called Orontes—had flooded greatly, he asked the Ionians to pray; and as they were praying and performing the *mystagogia*, a ball of lightning fire descended from heaven, which caused the winter to cease and the flooded currents of the river to be checked. Amazed at this event, Perseus immediately kindled a fire from that fire, and kept it carefully guarded with him. This fire he carried with him when he left for the Persian regions to the palace, and he taught them to worship that fire, which he said to them he had seen descend from heaven; which fire the Persians hold in honor even to the present day as divine. The same Perseus built for the Iopolitae a temple, which he named the Temple of the Immortal Fire. Likewise, he also built a fire temple in the Persian land, having appointed there holy men to minister to it, whom he called Magi. These things the most learned chronographer Pausanias (82) wrote down. C And after a time, King Cepheus, the father of Andromeda, coming from Ethiopia, waged war against him; but Cepheus was blind from old age. And when Perseus heard that he was warring against him, he was seized with great anger, and went out against him carrying the head (of the Gorgon), and showed it to him; but Cepheus, not seeing, rode against him on horseback. And Perseus, not knowing that he could not see, thought...
DUCANGE'S NOTES
(78) *In the Egyptian regions.* Concerning the Nile, where the Persian trees delight in its waters. Pausanias, book I, *Heliaca*. (79) *Medes.* We emend this from Cedrenus, instead of *Medes*. (80) *Silpius.* (81) *Of the river called Draco.* Logotheta speaks of the Orontes also being called Draco. Eustathius in *Dionysius* testifies: "Others say that Caesar Tiberius changed its name from Draco to Orontes, which in Roman [i.e., Latin] signifies the eastern one." But as for what the author of the *Chronicle* adds, that it is now called Orontes, it seems to look to the opinion of those who wish it to be called Oriens also, among whom are Hegesippus, book II, and Isidore, book XIII, cap. 21, whence this emendation is easy, if one should combine it with how it is named by Lactantius in his book, *De mortibus persecutorum*, n. 50. Zonaras writes in *Constantine* that the Orontes was once called Ophites, named after the son of Cambyses, king of the Persians, who was drowned in it. (82) *Pausanias.* These things are not in truth held by Pausanias; Logotheta and Cedrenus are silent on them.[index: entries preserved]
A that no power any longer resided in the head of the Gorgon, he turned it upon himself; and while he was contemplating it, he was struck blind, and remained as though dead, and was at once killed. Upon the death of Perseus, the kingdom of the Persians was succeeded by his son by Andromeda, Meros, who was proclaimed by his grandfather Cepheus, the king of Ethiopia, and was established as king by him. After the impious head of the Gorgon had been burned, Cepheus returned to his own kingdom, and the lineage of Perseus subsequently ruled over the territory of the Babylonians.
In the aforementioned times of Picus Jupiter, B there appeared in the western regions a certain man from the tribe of Japheth, in the country of the Argives, by the name of Inachus; he was the first to rule in that land, and he founded a city there in the name of the Moon (for he venerated it), which he called Iopolis (85); for the Argives to this day designate the name of the Moon by the mystical and secret term "Io." He also set up a sanctuary to the Moon in that city, having erected a bronze statue to her, on which he inscribed: "Io, blessed light-bearer."
The same Inachus took a wife by the name of Melia, from whom he had three children, Iason, Belus, and a daughter, whom he named Io after the name of the Moon: she was a maiden of very great beauty. Then Picus, who is also Zeus, having heard about Inachus—that he had a daughter who was a most beautiful maiden—the king of the western regions sent men and abducted Io, the daughter of Inachus; he defiled her, and having made her pregnant, he had a daughter by her, whom he called Libya. C Io, however, bore the injury done to her with indignation, and not wishing to remain with Picus Jupiter, having eluded him and everyone else, and having left behind her own child and her father Inachus, whom she feared, she fled lamenting and sailed to Egypt; and having entered the country of Egypt, Io lived there. And having learned after some time that Hermes, the son of Picus Jupiter, was ruling over Egypt, and fearing this same Hermes, she fled from there to Mount Sipylus, where years later Seleucus Nicator the Macedonian founded a city and gave it the name of his own son, Antioch the Great. Having gone to Syria, that Io died there, as the most learned Theophilus (86) has written. Others, however, have set forth that Io died in Egypt.
Inachus (87), her father, sent her brothers and kinsmen, and Triptolemus, and the Argives, to search for her; D and they, searching everywhere...
did not find her. But the same Argive Iopolites, learning that Io had died in Syria, went and stayed there for a short time, knocking on every house and saying, "Let the soul of Io be saved." And having been instructed in a vision, they saw a heifer speaking to them in a human voice, saying, "Here I am, Io." Awakening from sleep, they remained in awe at the power of the vision, and considering that Io lay on that very mountain, they built a temple to her and dwelt there on Mount Sipylus, building also a city for themselves, which they called Iopolis; these people are, even to this day, called Ionites by the Syrians themselves. The Syrian Antiochenes, therefore, from that time when the Argives came and searched for Io, perform the memorial by knocking on the houses of the Greeks at that same time every year even until now. The reason why the Argives stayed there in Syria themselves was that they had been ordered, upon being released from the land of the Argives by their king, Inachus, the father of Io, as follows: "Unless you bring my daughter Io back to me, do not return to the land of the Argives." Thus, those same Ionites built there a temple to Cronus A on Mount Sipylus.
Libya, the daughter of Io and Picus Zeus, was married to a certain man called Neptune, from whom were born Agenor, Belus, and Enyalius, or Mars—three sons. And Agenor and Belus reached Syria, they too in search of Io, to see if she still lived, and her brothers, if they were there (for there was an affinity between them). Finding no one, they returned. And Belus betook himself to Egypt, and there, taking Sida as his wife, he begat two sons, Aegyptus and Danaus. But Agenor, having journeyed to Phoenicia, took Tyro as his wife; and he founded a city, which he called Tyre after the name of his own spouse. He reigned there, and from Tyro had a son, Cadmus, Phoenix, and in addition Syrus and Cilices, and a daughter, whom he called Europa B. Furthermore, Agenor reigned in those regions for 63 years. But the poets handed down that Europa was the daughter of Phoenix, the son of King Agenor; in which matter they do not agree with the chroniclers.
Taurus, the king of Crete, having made an incursion against the city of Tyre, and having fought a naval battle, captured the same city of Tyre towards evening, and having chastised it, he led away a great multitude of captives; among whom was Europa, the daughter of King Agenor. But Agenor and his C sons were warring at the border. Hearing this, Taurus, the king of Crete, suddenly made an incursion by sea and invaded the region: the memory of which evening event... D
the Tyrians celebrate even to this day, saying: "Evil is the late-evening event" (89). Taurus brought away Europe to his own homeland, whom he also took as a wife, she being a maiden and very beautiful; and he called those regions by her name, Europaea. From her he had a son, Minos, just as the most learned poet Euripides recorded, who says: "Jupiter, transformed into a bull, stole away Europa." A In the same island of Crete, this same King Taurus built a great city, which he named Gortyna (90) after the name of his mother, the granddaughter of Picus, son of Zeus. And the fortune of this same city he named Callinice, after the name of the maiden sacrificed by him there. Now King Agenor, having come from the war in Tyre and having learned of the sudden incursion and raid made by him, immediately sent Cadmus in pursuit of Europa (91) with much wealth and a military force. But when the same King Agenor was about to die, he ordered that the whole B land which he had subdued should be divided among his three sons. And Phoenix took Tyre and the region surrounding it, having called the land under him Phoenicia. Likewise, Syrus also named the region that fell to him Syria, after his own name. In the same way, Cilix also named the climate that fell to him Cilicia, after his own name. During the times of the reign of Phoenix, there was C Hercules the philosopher, called the Tyrian, who discovered the conchylium (the purple shell). For as he was walking along the maritime part of the city of Tyre, he saw a shepherd's dog devouring what is called the conchylium, which is a small type of sea-shell, and a shepherd—thinking the dog was bleeding—took wool from a sheep's fleece and wiped up what was flowing from the mouth of the dog, and dyed the fleece. Hercules, D observing that it was not blood, but the quality of a strange kind of dye, was amazed; and having learned that the dye dripping from the wool came from the conchylium, he took the fleece from the shepherd and brought it to Phoenix, the king of Tyre, as a great gift. And he himself, being astonished at the sight of the strange color of the dye, and admiring the discovery of it, ordered the wool to be dyed from this liquor of the conchylium, and for a royal cloak to be made for him, and thus he was the first to wear a purple garment.
A, and all marveled at this royal apparel as a strange sight. And from that time King Phoenix ordered by edict that no one under his dominion should dare to wear this same precious garment—which was derived from earth and sea—except himself and those who reigned as kings in Phoenicia after him, so that the king might be recognized by his army and by all the people by this wondrous and strange garment. For formerly men did not know how to dye the colors of garments, but they used to make tunics from the wool of sheep, just as it was, and wear them; and even kings used to wear tunics of common wool, and the kings were not easily distinguished by the subject multitude. B Consequently, the kings—that is, the reges and toparchs—in that region, having heard of this, devised for themselves cloaks, or golden fibulae, as well as mantles, some purple and some russet, dyeing them from the juices of herbs; and they wore them so that they might be recognized by their own people, as the most learned Palaephatus has set forth.
Of the body of Picus
When Picus, who is also Jupiter, was about to die, he ordered his remains to be buried in the island of Crete, where his children built a temple in his name, and deposited him in it; and his sepulcher is visited there in the island of Crete to this day, with this inscription: C "Here lies dead Picus, who is also Jupiter, whom they also call Zeus." Concerning whom Diodorus, the most learned chronographer, has written, who in the context of his book *Concerning the gods* said this: "Jupiter, the son of Saturn, lies in Crete."
Of Faunus, king of Italy, who first discovered gold
After the death of this same Picus, who is also called Jupiter, his son Faunus, who is also called Hermes, reigned in Italy for thirty-five years; he was a cunning and mathematical man, who first discovered the metal of gold in the West and the method of smelting it. D Understanding that he was consumed by the envy of his brothers—whom Picus, or Jupiter, his father had begotten from various wives—and that they had formed a plan to kill him, as they were not few, being about seventy (for Jupiter, having had relations with many women, had begotten many children), he packed up a very great quantity of gold and withdrew, and went off to Egypt to the tribe
of the sons of Ham, the son of Noah, by whom he was received with honor. And he dwelt there, holding all others as nothing, and wearing a golden robe, A he philosophized among the Egyptians, telling them divinations of future events—for he was by nature of a very sharp intellect—and they worshipped him, calling him the god Hermes, as one who told the future and ministered to them the answers of future events received from God, and furnished them with wealth; whom for this reason they called the giver of riches, as they considered gold a god. When, therefore, this same Hermes came to Egypt, there was reigning over the Egyptians at that time Mestrem of the race of Ham; upon his death the Egyptians made Hermes king, and he reigned over the Egyptians for thirty-nine years in pride. And after him there reigned over the Egyptians Hephaestus for 1680 days, which amounts to four years, seven months, and three days. B For the Egyptians did not know how to measure years at that time, but called the cycle of a day years. And they called this same Hephaestus a god; for he was a warrior and a mystic. Who, going out to war, fell with his horse, and being wounded, remained lame. This same Hephaestus established a law that Egyptian women should be content with one husband and live chastely, and that those found in adultery should be punished; and the Egyptians gave thanks, because they received this as the first law of chastity.
Concerning iron, and who first invented it.
The same Hephaestus, C through a certain mystical and secret prayer, received the tongs from the air to fashion weapons out of iron. Whence he was also found to be a master of iron for wars. They therefore deified him as having legislated chastity, and having discovered food for men through the manufacture of weapons, and having brought power and salvation in wars—for before him they fought with clubs and stones. But after the death of Hephaestus, his son reigned over the Egyptians by the name of Helios for 4477 days, so that it was twelve years, three months, and four days. For the Egyptians, or any others, did not know the number in counting at that time, but calculated the cycles of the days as years. For the numbers of the twelve months were invented after these events, from the time when it was determined D that men should be subjects to kings. The same Helios, king, the son
A son of Hephaestus, was a powerful philosopher, who was instructed by someone that a certain Egyptian woman, among those who were in wealth and standing among them, was in love with a certain man and was practicing immoral conduct with him. And Helios, having heard this, sought to seize her on account of the legislation of his father Hephaestus, so that it might not be violated. And having taken soldiers from his own army, and having learned the time of her adultery—that it was about to take place at night—he burst into the house in her husband's absence, and found her sleeping with her lover. Having immediately taken her down, he paraded her throughout the entire land of Egypt, having punished her. And great temperance came to be in the land of Egypt. And he also killed that adulterer, and he was thanked; regarding whom the poet Homer relates in a poetic manner that, as he says, Helios caught Aphrodite in the act of adultery with Ares by night. And he called Aphrodite the desire for fornication, which was exposed by Helios the king; but the truth of the matter, as it has been written before, Palaephatus B the most wise recorded.
After the death of Helios the king, the son of Hephaestus, Sosis reigned over the Egyptians; and after his reign Osiris reigned; and after Osiris reigned Orus; and after Orus reigned Thulis, who with some forces occupied the whole earth as far as the Ocean; and while returning, he came to the region of Africa to consult an oracle; and having performed a sacrifice, he inquired of it, saying: "Tell me, O fire-powerful, truth-telling, blessed one, who direct the heavenly course, who before my reign was able to subject all things to himself, or who shall be able after me?" And this oracle was given to him:
God first, then with the Spirit, the Word: Yet these exist all together, and all into one Come distinctly: whose power is without end. With certain foot, mortal, direct the uncertain path of life.
And having immediately gone out from the oracle, plotted against by his own men, he was slain C in the region of Africa. Manetho recorded these ancient and old histories of the Egyptian kings. And in his writings it is mentioned that the names of the five planetary stars are spoken of differently. For the star called Saturn they called the Shining One, and that of Zeus [the Phaethon, and that of Ares the]
Pyroeis, and that of Venus the Callistus, and that of Hermes the Stilbon.
In the times following these, the first of the Egyptians to reign from the tribe of Ham was Sesostris, who, having armed his forces, waged war against the Assyrians and subdued them, as well as the Chaldeans and the Persians as far as Babylon. He likewise subdued all of Asia, Europe, Scythia, and Mysia. And as he was returning to Egypt from the regions of Scythia, he selected fifteen thousand young warriors, whom he made B migrants, ordering them to dwell in Persis, giving them the land there which they had chosen. And those same Scythians remained in Persis from that time until today, who were called by the Persians "Parthyenoi," which in the Persian language means Scythians, who also keep the clothing, the language, and the laws of the Scythians until this day, and are most warlike in wars, as the most wise Herodotus has recorded these things.
In the times of the reign of Sesostris, there was Hermes Trismegistus the Egyptian, a man to be respected for his wisdom; who declared that C there are three greatest powers of the name of the Ineffable and Creator God, but that there is one deity. Therefore, he was called by the Egyptians Hermes Trismegistus. For it is recorded in his various discourses to Asclepius that he said these things concerning the nature of God: "If there were not some providence of the Lord of all things so as to reveal this word to me, such a desire would not have seized you to institute an inquiry about it, for it is not permitted to impart such mysteries to the uninitiated; but listen with your mind. There was one intelligible light before D the intelligible light, and there was always a mind that was the cause of the mind, and there was nothing else than the unity of this mind."
(2) Sesostris. Concerning whom Joannes Marshamus in his *Chronicon Canone Aegyptiaco*, p. 259, 262 and following, treats more fully in this place and below. Joannes Antiochenus.
(3) Migrants. Either the word is to be corrected to 'migrants' or it should be deleted. See Henricus Valesius on Ammianus, p. 419, 1st ed.
(4) Herodotus. Herodotus, book II. He is silent concerning the rest of the things narrated here.
(5) Such. Note that the same words are described by Symeon Logotheta in his manuscript *Chronicon*, and from him by Cedrenus and Suidas in the entry "Hermes," after Saint Cyril: which, since they were corrupted in the edition of Raderus, we have emended as they are found in the same Joannes Antiochenus, Logotheta, and Cedrenus, here only observing the variant readings, having first described the ancient inscription which somehow refers to the first words of Trismegistus, from the Royal Codex, lest it perish for posterity.
To these things the following are added: On Friday, the Great Day, the blessed Lord Manuel came to the harbor of Cenchreae, and on the 20th of April he began to clear away and rebuild the Hexamilion, which is … in length. He also set up 153 towers upon it. There were also found letters carved in marble in the part which is in Greece, saying thus: LIGHT. FROM. LIGHT. GOD. TRUE. FROM. GOD. TRUE. MAY HE GUARD. THE. EMPEROR. JUSTINIAN. AND. HIS. FAITHFUL. SERVANT. VICTORINUS. AND. ALL. THOSE. DWELLING. IN. GREECE. THOSE. LIVING. IN. GOD. In the year 6... in the 10th Indiction, in the month of December, the Hexamilion was demolished by the Emir Murad, which had been rebuilt three years before by the blessed Lord Constantine, lord of kings, who was present then. This, incidentally.
(6) And. Suidas indeed deletes "mind." Cedrenus [adds], and "a luminous mind."
A Since it is always in itself, it always contains all things by its own mind, and light, and spirit. Outside this [mind] there is neither God, nor angel, nor demon, nor any other substance. For God is the Lord and Father of all, and all things are within Him and under Him. For His Word, having proceeded forth, being perfect in every way and fecund and a creator, having fallen upon a fecund nature into fecund water, rendered the water pregnant. »
Having said these things, he began to pray, saying: "I adjure thee, O heaven, wise work of the great God, be propitious. I adjure thee by the voice of the Father, which He uttered first, when He established the whole world by His counsel; by the voice of the Father, which He uttered first, [making it] His only-begotten Word." »
B These things are also collected in those which were compiled by the most holy Cyril against the emperor Julian, to demonstrate more clearly that even Hermes Trismegistus, ignorant of what was to come, confessed the Trinity to be of one essence.
King Sesostris, having gained the victory, returned to Egypt and died; and after him, Pharaoh, who is also called Nachor (8), reigned in the region of Egypt, and from his lineage the others reigned among the Egyptians.
The years are collected: 3053. Rhagau, 132. He survived 207 years, total 339. Seruch, 130. He survived 230 years, total 360. Nachor, 79. He survived 129 years, total 208. Thara (11), 70. He survived 205 years, total 275. C
Hellenism (12) began from the times of Seruch through idolatry; and since each one at that time was led by a certain superstition of his own, and was instructing the human race toward a specifically political manner of living, and [establishing] customs and habits, and the worship of idols: those who followed them at that time, magistrates and tyrants, or leaders, or whoever [held power]…
they deemed worthy of memory on account of their prowess or bodily strength. Later, however, in the times of Terah, who was the father of Abraham, they propagated the error of idolatry through statues and images, while they worshipped their ancestors through likenesses; and for those who had died, they first fashioned them with the potter’s art. Afterward, every craft imitated this: builders chiseled stone upon stone, and silversmiths and goldsmiths fashioned images from their own material, and likewise bronze-casters and engravers varied the work of art according to their own ingenuity; finally, smiths and other craftsmen in succession.
B The Egyptians, then, and the Babylonians, and the Phrygians, and the Phoenicians were the first initiators of this worship and of the rites of such mysteries; from whom, in the age of Cecrops, they migrated into Greece. In later ages, many declared Saturn and Rhea, Jupiter and Apollo, and the princes who came after them, to be gods.
The Greeks took their name from a certain man named Hellen, one of those who once dwelt in Greece; but as others have said, from the olive tree, which sprouted in Athens. C The Ionians, as reliable report holds, became their leaders, springing from a certain Javan, one of those who built the tower when the languages of men were divided; for which reason they are all also called Meropes on account of their divided speech.
Abraham, 75. coll. an. 3307. Abraham, a Chaldean by race, spent his first years among the Chaldeans.
D
SCHOLION.
Scythism continued from the days of Noah after the flood until the building of the tower and of Babylon, and for some years after the time of the building of the tower, that is, until Rhagau. Those who turned toward the borders of Europe dwelt in the parts of Scythia and conformed to their own customs until the age of Rhagau and beyond, from whom the Thracians have sprung. Later, Hellenism was established in sects in the following times, I mean the Pythagoreans, Stoics, Platonists, Epicureans, and others. The character of divine worship was preserved by these nations together with the law of nature, as it had remained intact from the foundation of the world until this day. Barbarism, Scythism, and Hellenism held the middle ground of heathendom, until the divine worship instituted by Abraham, and subsequently Judaism, together with the law of nature, became consolidated.A 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57, 58, 59. Nachor the grandfather of Abraham dies, having lived 208 years. 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 73, 74, 75. The sum of the years is 1406.
OF MELCHISEDEC
B A certain old man used to relate these things about Melchisedec, and asserted them in these words: "He is a man from the tribe of Ham; being found holy in his tribe, he was pleasing to God; and God translated him from his own land across the Jordan, in the same manner as He translated Abraham from the region of the Chaldeans. Now that holy and just man became a priest of God the Most High, offering bread and wine and holy prayers to God the Most High. He prayed for his tribe, saying: 'Lord, You have translated me from my tribe and have had mercy on me; have mercy also on them.' But the Lord said to him: 'I will save them when I call My Son out of Egypt.' This promise God gave to Melchisedec."
C Furthermore, that old man used to recount, saying: "It came to pass in those times that Lot was led away captive from the land of Sodom by those who were from the tribe of Chodollogomor; and Abraham, having pursued them, defeated them and turned back from them all the captives, and Lot the son of his brother Aran was rescued from their hands."
"Then Abraham said within himself: 'Lord, if in the time of my days You send Your angel upon the earth, may I see that day?' God said to him: 'Not so, but I show you the figure of that day; go down and cross the Jordan river, and you shall see the figure of that day.'"
D Abraham therefore crossed the Jordan river with his forces, and Melchisedec came out to meet him, being led by the Holy Ghost, having in his hands
the bread of thanksgiving and the cup of blessing. For Abraham did not see Melchisedec until he had crossed the Jordan, which is the symbol of baptism. And seeing Melchisedec coming to meet him, having the bread of thanksgiving and the cup of blessing, Abraham fell upon his face to the ground and worshipped, because he saw the day of the Lord and was glad. And Melchisedec, king of Salem, A a priest of God the Most High, meeting him, blessed Abraham and said: "Blessed be Abraham to God the Most High, who created heaven and earth: and blessed be God the Most High, who delivered your enemies into your hands, and subdued them to you." And Abraham gave him a tithe of all.
Melchisedec is therefore a man from the tribe of Cham, transferred from his own tribe and from the region of the Canaanites into the land beyond the Jordan, into the city of Salem, of which we have even seen the village. B He was a priest of God the Most High, according to the Scripture, without mother, without father, without genealogy. He was transferred into the village of Salem, which is translated "peace." Of him the apostle Paul remembers, writing to the Hebrews: "The Lord has sworn, and will not repent: You are a priest forever according to the order of Melchisedec." Regarding whom much has been said by us thus far, and what was told by that elder is true.
Inscription
This is that great Melchisedec, C priest of God the Most High, who received tithes from the priests who were under the law of Moses. This is the king of peace and of righteousness, and at the same time the priest of God the Most High, made like unto the Son of God, who received the priesthood neither by the succession of other priests, nor transmitted it to other priests. This is he who did not perform sacrifices according to the law of Moses, but offered sacrifice with other, better symbols. This is he who blessed the patriarch Abraham, without father and without mother and not genealogized from them, the sole priest and king made like unto the Son of God, and himself accounted worthy to be the messenger of such great blessings.
D In this year of Abraham, Thara, his father, died, having lived 245 years. In the same year, the Lord said to Abraham: "Go forth out of your land, and from your kindred, and from your father's house, and come into the land which I shall show you; and I will make..."
A you into a great nation, and I will bless you, and I will magnify your name, and you shall be blessed, and I will bless those who bless you, and those who curse you I will curse, and in you shall all the tribes of the earth be blessed." And Abraham went forth, just as the Lord had spoken to him, and Lot went with him. Abraham was seventy-five years old when he was deemed worthy of the divine oracle and the promise made to him. And he went forth from Charran into the land of Chanaan, and Abraham spent another twenty-five years in the land of Chanaan. In this seventy-fifth year of Abraham, as the sun was setting, a deep sleep fell upon him, and, behold, a great and dark fear fell upon him; and it was said to Abraham: "Know well that your seed shall be a sojourner in a land not their own, and they shall enslave them and afflict them for four hundred and thirty years. But I will judge the nation to whom they shall be in servitude, and after these things they shall go forth with great substance. But you shall go to your fathers in peace, buried in a good old age; but in the fourth generation they shall return here." Moses also agrees B with this in Exodus, saying: "Now the sojourning of the children of Israel, who dwelt in Egypt and in the land of Chanaan, they and their fathers, was four hundred and thirty years." Abraham year 25. The years gathered are 3132. He survived 75. gathered [to the] year 175. This is the first year of the promise of God made to Abraham, from the seventy-sixth year to the year of his life eighty-one, and up to the departure of the Hebrews from Egypt, there are 430 years, of which Paul makes mention in his epistle to the Galatians: "The covenant which was confirmed before by God unto Christ, the law, which was four hundred and thirty years after, cannot disannul to make the promise of none effect." LXXVII, LXXVIII, LXXIX, LXXX, LXXXI, LXXXII, LXXXIII, LXXXIV, LXXXV. In this year, a great famine occurring in the land of the Chanaanites, Abraham goes down into Egypt. (A. a M. C. 3418.) The tenth year of the promise C of God made to Abraham. LXXXVI. In this year, Hagar the handmaid bore Ishmael to Abraham, from whom the race of the Ishmaelites has arisen; but these are the same as those called Agarenes and Saracens. LXXXVII, LXXXVIII, LXXXIX, XC, XCI, XCII, XCIII, XCIV, XCV, XCVI, XCVII, XCVIII, XCIX. In this year of Abraham, God the Word appeared to him at the oak in the vale of Mambre, and two angels with Him, who were also received into the tent. And He said to him: "I am..." D
your God; walk before me and be blameless, and I will establish my covenant between me and between you, and I will multiply you exceedingly." And Abraham fell upon his face. And God spoke to him, saying: "Behold, my covenant is with you; and you shall be the father of a multitude of nations. And your name shall no longer be called Abram, but your name shall be Abraham, for I have made you the father of many nations, and I will increase you exceedingly, and I will establish my covenant between me and between your seed after you for their generations." A
And after other things:
The promise of Isaac and the circumcision of Abraham
And God said to Abraham: "Sara, your wife, her name shall not be called Sara, but Sarra shall be her name. And I will bless her, and I will give you a child from her, and I will bless him, and he shall be for nations, and kings of nations shall come from him." And Abraham fell on his face and laughed in his mind, saying: "Shall a son be born to a hundred-year-old man, and shall Sara, being ninety years old, give birth?" And Abraham said to God: "Let this Ismael live before you." And God said to Abraham: "Behold, Sara your wife shall bear you a son, and you shall call his name Isaac, and I will establish my covenant with him for an eternal covenant, to be God to him and to his seed after him. But concerning Ismael, behold, I have heard you; behold, I have blessed him, and I will increase him, and I will multiply him exceedingly; he shall beget twelve nations, and I will give him for a great nation. But my covenant I will establish with Isaac, whom Sara will bear to you at this time in the year to come." B
That at ninety-nine years of age Abraham was circumcised, and Ismael was fourteen years old.
In this twenty-ninth year of his life, Abraham circumcised the flesh of his foreskin, and Ismael being fourteen years old, and all the home-born of his, and all the bought with money, and every male of the men in the house of Abraham. After these things, God appeared to him at the oak of Mambre, as he was sitting at the door of his tent at midday. And looking up with his eyes, he saw, and behold, three angels stood over him; and seeing them, he ran to meet them from the door of his tent, and he bowed down to the ground and said: "Lord, if indeed I have found favor before you, do not pass by your servant. Let water be fetched and let them wash your feet, and cool yourselves under the tree, and I will fetch bread and you shall eat; and after this you shall pass on in your way, for the sake of which you have turned aside to your servant." C And they said: "Do so as you have spoken." And Abraham hasted to the tent to Sara and said to her: "Make haste and knead three measures of fine flour, and make hearth-cakes." And Abraham ran to the oxen and took a calf tender and good, and gave it to the boy, and he made haste to prepare it. D
A He also took butter and milk and the calf which he had prepared, and set it before them, and they ate. And he himself stood by them under the tree. And he said to him: "Where is Sarra your wife?" And he, answering, said: "Behold, in the tent." And he said: "Returning I will come to you according to this time in the hours, and Sarra your wife shall have a son." And Sarra heard at the door of the tent, being behind him. B Now Abraham and Sarra were old and advanced in days, and Sarra had ceased to be in her feminine cycle. And Sarra laughed within herself, saying: "It has not yet happened to me until now, and my lord is old." And the Lord said to Abraham, saying: "Why did Sarra laugh within herself, saying: 'Shall I indeed bear? And I have grown old. Is any word impossible with God? At this time I will return to you in the hours, and Sarra shall have a son.'" And Sarra denied, saying: "I did not laugh," for she was afraid. And he said: C "No, but you did laugh."
After Sodom and Gomorrah had been overturned, the Lord visited Sarra, as he had said; and the Lord did for Sarra as he had spoken. And having conceived, Sarra bore a son to Abraham in his old age at the time as the Lord had spoken to him. Abraham was one hundred years old when Isaac was born. In this hundredth year of Abraham, Isaac, his legitimate son, is born to him, whom he outlived by 180 years.
Being the first among the prophets, the Word of God, appearing to Abraham in the form of a man, proclaims the calling of the nations, which in our times the Word of Christ has brought to completion, the evangelical doctrine having been preached to all nations.
Isaac 60, he outlived 120, total 180. D Abraham called the name of his son who was born to him, whom Sarra bore to him, Isaac. And Abraham circumcised Isaac on the eighth day, as God commanded him.
Year xxx of the Promise. VI, VII, VIII, IX, X, XI, XII, XIII, XIV, XV. Year XL of the Promise. XVI, XVII, XVIII, XIX, XX, XXI, XXII, XXIII, XXIV, XXV. Year L of the Promise. XXVI, XXVII, XXVIII, XXIX, XXX, XXXI, XXXII, XXXIII, XXXIV, XXXV. Year LX of the Promise. In this thirty-fifth year of Isaac, and one hundred thirty-fifth of Abraham, God tempted Abraham,
A and said to him: Abraham, Abraham. And he said: Behold, I am here. And He said: Take your beloved son, whom you loved, Isaac, and go into the high land, and offer him there for a holocaust upon one of the mountains which I shall tell you.
And Abraham rising in the morning, saddled his ass. And he took with him two servants and Isaac his son, and having cleaved wood for the holocaust, rising he went; and he came to the place which God told him on the third day. And Abraham looking up with his eyes saw the place from afar.
And Abraham said to his servants: Sit here with the ass; I and the lad will proceed until here, and having worshipped we will return to you.
And Abraham took the wood of the holocaust and laid it upon Isaac his son. And he took in his hands the fire and the sword, and the two went together. And Isaac said to Abraham his father: Father. And he said: What is it, child? And he said: Behold the fire and the wood; B where is the sheep for the holocaust? And Abraham said: God will provide for Himself a sheep for a holocaust, child. And both of them going together came to the place which God told him. And Abraham built there an altar, and laid the wood, and having bound Isaac his son, he placed him upon the altar atop the wood.
And Abraham stretched out his hand to take the sword to slaughter his son. And the angel of the Lord called him from heaven, and said to him: C Abraham, Abraham. And he said: Behold, I am here. And He said: Do not lay your hand upon the lad, and do not do anything to him. For now I know that you fear God, and you have not spared your beloved son for my sake. And Abraham lifted up his eyes and saw. And behold one ram caught in a Sabek thicket by its horns; and Abraham went, and took the ram, and offered it up for a holocaust instead of Isaac his son.
And Abraham called the name of that place, The Lord saw, that they might say today: In the mount the Lord was seen. And the D angel of the Lord called Abraham a second time from heaven, saying: By Myself I have sworn, says the Lord, because you have done this word and have not spared your beloved son for my sake. Assuredly blessing I will bless you, and multiplying I will multiply your seed as the stars of heaven and as...
the sand which is by the seashore. And your seed shall inherit the cities of their enemies, and in your seed shall all the nations of the earth be blessed, because you have obeyed my voice. A And Abraham returned to his young men, and they arose and went together to the Well of the oath, and Abraham dwelt at the Well of the oath.
This is that great patriarch Abraham, who, being the first of men to have left behind his fatherland, his kindred, and his nation, and having believed in God and been justified, on that account received the promises which God made to him—he who from a dying body and a dying womb established myriads, who brought forth into the world from that root the blessed fruit, through whom the world is blessed and restored. He, through works and through promises, announces to the world the resurrection from the dead. Through promises indeed, as with these words: "In you and in your seed shall all the nations be blessed"; just as the Apostle also cries out: "To Abraham were the promises spoken and to his seed, which is Christ." B Through works, however, when he offered his only-begotten Son for a sacrifice. For thus the Lord says: "Abraham our father rejoiced to see my day, and he saw it and was glad." And the apostle Paul cries out: "By faith Abraham offered up Isaac when he was tested; and he who had received the promises was offering up his only-begotten, to whom it was said, 'In Isaac shall your seed be called,' accounting that God is able to raise even from the dead; from whence he also received him in a figure." For again he also cries out to the Romans: "As it is written: 'I have made you a father of many nations,' before Him whom he believed, God who makes alive the dead and calls those things which do not exist as though they existed; who against hope believed in hope, so that he might become the father of many C nations, according to what was said to him: 'So shall your seed be, as the stars of heaven and the sand of the sea,'[*] and he did not become weak in faith, nor did he consider his own body, which was already almost dead, when he was nearly a hundred years old."
and the deadness of Sarah’s womb. But concerning the promise of God, he did not waver through unbelief, but was strengthened by faith, giving glory to God and being fully persuaded that what He had promised He was also able to perform. Therefore it was also accounted to him for righteousness. Now it was not written for his sake alone that it was accounted to him, but also for us, to whom it shall be accounted, who believe in Him who raised up Jesus our Lord from the dead, who was delivered up because of our offenses and was raised because of our justification. B And the journeying for three days until he reached the place which God had shown him, so that he might offer his son as a sacrifice upon one of the mountains, as it is written, and that instead of his genuine and natural son he was shown a ram to offer—all these things were symbols and types of the mystery of the passion and resurrection of Christ; for all Scripture looks toward this goal.
XXXVI. In this thirty-sixth year of Isaac, Sarah, the wife of Abraham, died, having lived one hundred and twenty-seven years.
[Years] 37, 38, 39, 40.
In this year of his age, Isaac took to wife Rebekah, his father Abraham being one hundred and forty years of age.
[Years] 41, 42, 43, 44, 45. Seventieth year of the Promise. [Years] 46, 47, 48, 49, 50, 51, 52, 53, 54, 55. Eightieth year of the Promise. [Years] 56, 57, 58, 59, 60.
In this year, two sons, twins, were born to Isaac from Rebekah: the first, Esau, who is also Edom, from whom the nation of the Idumeans [descended]; the second, Jacob, who was surnamed Israel, from whom the Israelites and the Jews derived.
Isaac prophesied concerning Jacob, saying: "Let nations serve you, and let princes worship you; and be lord over your brother."
This Isaac, co-heir of the promises and blessings of God which were given to Abraham his father, became a type and figure of the slaying of the Lord Christ, D who went forth for three days toward death and after these things returned alive. He who carried the wood of his own sacrifice upon his own shoulders, just as the Lord Christ also carried His own cross upon His shoulders, because He suffered death voluntarily and was restored to life by God, in whose stead a sheep was slain. And his father heard from God: "Because you did not spare your beloved son." So also it has been said concerning Christ the Son of God: "He who did not spare His own Son, but delivered Him up for us all." And indeed it is flesh alone that was given for
the life of the world, since it is impossible for the Godhead to die. A Since it is the flesh that is given, the Scripture says that His own Son was given, being a substitute and a demonstration of the Son in the type of the blessed Isaac. For thus the Lord said, that Abraham rejoiced to see My day, and he saw it and was glad. This is Isaac, who involuntarily handed over to Jacob the blessing promised to him and to his father by God, saying: "Let nations serve thee, and let princes bow down to thee; and be thou lord over thy brother, and the sons of thy father shall bow down to thee. He that curseth thee is cursed, and he that blesseth thee is blessed." But we do not see all these things fulfilled in the case of Jacob; nay, rather, he himself fell seven times to the ground and bowed down to Esau. And thirty kings reigned from Esau, before anyone from Israel reigned, so that these blessings are transmitted to the expected Lord Christ, who comes from them, toward whom the whole scope of the Holy Scripture looks. B
(A. a. M. C. 3493) Jacob, 83. The years gathered are 3575. 1. From the Hebrews, Jacob, until the principate of his son Joseph C in Egypt, lived 137 years, and after these other 17 years, totaling 154.
2, 3, 4, 5. 90th year of the promise. 6, 7, 8, 9, 10, 11, 12, 13, 14, 15. 100th year of the promise. 16, 17, 18, 19, 20, 21, 22, 23, 24, 25. 110th year of the promise. 26, 27, 28, 29, 30, 31, 32, 33, 34, 35. 120th year of the promise. 36, 37, 38, 39, 40. 100th year of Isaac. 41, 42, 43, 44, 45. 130th year of the promise. 46, 47, 48, 49, 50, 51, 52, 53, 54, 55. 140th year of the promise. 56, 57, 58, 59, 60. 120th year of Isaac. 61, 62, 63. D In this year of his age, Jacob goes down to Mesopotamia to Laban, the brother of his mother, and serves with him for 20 years for the sake of Leah and Rachel. And there are born to him there four sons: Reuben, Simeon, Levi, and Judas.
64, 65. 150th year of the promise. 66, 67, 68, 69, 70, 71, 72, 73, 74, 75. 160th year of the promise. (A. a. M. C. 3568.) 76, 77, 78, 79, 80. In the eightieth year of his age, Jacob begets Reuben. 81. In this year Jacob begets Simeon. 82, 83. In this year Jacob begets Levi.
A "Your name shall no longer be called Jacob, but Israel shall be your name, because you have prevailed with God and with men—mightily." This Jacob was himself also a co-heir of the promises of God, he too awaiting the city which has foundations, of which the builder and maker is God, that is to say, the heavenly Jerusalem, into which Christ entered as a forerunner on our behalf. To this constitution the entire religion of the Christians looks, a new and living way for which the Lord Christ was the first of all to provide the beginning; which also the great Jacob foretold, while handing it down to his own son Judah, blessing him, from whom also the Lord Jesus Christ of the promises appeared, saying B thus: "Judah, let your brothers praise you; your hands shall be upon the back of your enemies. Let the sons of your father bow down to you. Judah is a lion’s whelp. From the shoot, my son, you have ascended. You laid down and slept as a lion, and as a lion’s whelp; who shall rouse him? A ruler shall not fail from Judah, nor a leader from his loins, until that which is reserved for him comes, and he is the expectation of the nations. Binding his foal to the vine, and to the tendril the foal of his ass. He shall wash his robe in wine, and his garment in the blood of the grape. His eyes are gladdened by wine, and his teeth are whiter C than milk." And yet his father's sons did not bow down to *him*, but on the contrary, he himself bowed down to Joseph even after the death of his father. It is evident, therefore, that this whole prophecy attained its fulfillment in the Lord Christ, who was born of him according to the flesh, representing both his power and royal dignity, and also his passion and the blessed resurrection from that passion.
Levi, 47. Total, 2222. 170th year of the promise. 2/3. In this third year of Levi and the 86th year of his age, Jacob begets Judah, from whom are the Jews. 4. In the fourth year of Levi and the 87th year of his age, Jacob begets Issachar, which means "reward." 5. In the fifth year of Levi and the 88th year of his age, Jacob begets Zabulon. 6/7. In the eighth year of Levi and the 90th year of his age, Jacob begets Dina by Leah. 9. In the ninth year of Levi and the 92nd year of his age, Jacob begets Joseph by Rachel. 10, 11, 12. 180th year of the promise. 13, 14, 15, 16. In this sixteenth year of Levi and the 99th year D of his age, Jacob ascends from Mesopotamia.
A
XVII. In this year, Levi and Isaac are in the 160th year of their age.
XVIII. In this eighteenth year of Levi and the 100th year of his age, Jacob prophesied, and said: "Judah, thy brethren shall praise thee. Thy hands shall be upon the back of thine enemies. Thy father's children shall bow down to thee. Judah is a lion's whelp." And the rest of the prophecy, as it was written above.
XIX, XX, XXI, XXII. The 190th year of the Promise.
XXIII. In this twenty-third year of Levi and the 106th year of Jacob, the events regarding Dinah took place, and Benjamin was born.
XXIV, XXV. In this twenty-fifth year of Levi and the 108th year of Jacob, Joseph is sold by his brothers, being 17 years old. B
(A. a M. C. 3601.) Then follow the ten temptations of Joseph.
XXVI. First, his brothers envied him.
XXVII. Then they accused him.
XXVIII. Then they considered how they might kill him. Then they cast him into the pit.
XXIX. Afterward, he was sold to the Ishmaelites. Then he was sold in Egypt by the Ishmaelites to Potiphar.
XXX. Then his mistress began to entice him, and to uncover her body before him, and to provoke him (to immorality).
XXXI. Afterward, finding him alone, and with all the doors locked, she presented herself naked to him and attempted to force him. C
XXXII. But when she despaired of obtaining anything from him, she accused him to her lord. Then he was cast into prison.
The 200th year of the Promise.
XXXIII, XXXIV, XXXV, XXXVI, XXXVII, XXXVIII. In this thirty-eighth year of Levi, Joseph, being 30 years old, interprets the dreams for Pharaoh’s eunuchs who were detained in prison, at the time of the tenth temptation.
Up to here, the years of Jacob are 121.
XXXIX. In this year of Levi and 122nd year of Jacob, Joseph, having reached his 31st year, is presented to Pharaoh in Egypt, and interprets his dreams for him. And from that time, this same Joseph became the prince of Egypt. D
Joseph rules the Egyptians for 80 years.
The first year of Joseph’s administration, and the first of...
of prosperity, in which Joseph himself spent the thirty-first year of his age.
XL, XLI, XLII. Year of the Promise CCX. XLIII, XLIV, XLV, XLVI. In this year, for Levi, it was the first year of the famine in Egypt. The sons of Jacob come into Egypt, having been sent by their father because of the famine.
(A. a M. C. 5622.) XLVII. In this XLVII year for Levi, which was the second year of the famine and the ninth of the principate of Joseph, Jacob descends into Egypt and stood before Pharaoh. And Pharaoh said to Jacob: "How many are the years of the days of your life?" And Jacob said to Pharaoh: "The days of the years of my life, which I sojourn, are 130 years. Few and evil have the days of the years of my life been."
Caath, 60. The years gathered together are 3682. I, II, III, IV, V. Year of the Promise CCXX. VI, VII, VIII, IX, X, XI, XII, XIII, XIV, XV. Year of the Promise CCXXX. XVI, XVII. C In this year, when Jacob was spending his 147th year, he prophesies concerning the Lord and concerning the calling of the nations through Christ, saying: "There shall not fail a prince from Judah, nor a leader from his thighs, until He comes for whom it is reserved. And He shall be the expectation of the nations. Binding his foal to the vine, and to the tendril the foal of his ass. He shall wash his robe in wine, and his garment in the blood of the grape. His eyes are joyous, and his teeth white as milk."
XVIII, XIX, XX, XXI, XXII, XXIII, XXIV, XXV. Year of the Promise CCXL. XXVI, XXVII, XXVIII, XXIX, XXX, XXXI, XXXII, XXXIII, XXXIV, XXXV. Year of the Promise CCL. XXXVI, XXXVII, XXXVIII, XXXIX, XL, XLI, XLII, XLIII, XLIV, XLV. Year of the Promise CCLX. XLVI, XLVII, XLVIII, XLIX, L. LXXX year of Joseph. LI, LII, LIII, LIV, LV. Year of the Promise CCLXX. LVI, LVII, LVIII, LIX, LX. Ambram, 75. The years gathered together are 3755. I, II, III, IV, V. Year of the Promise CCLXXX. VI, VII, VIII, IX, X, XI, XII. D In this year Joseph dies, in the 81st year of his principate, and 111th of his age. After the death of Joseph, the Hebrews serve the Egyptians for another 144 years. The entire time which the Jews spent in Egypt happens to be 215 years, calculated from the descent of Jacob and his children into Egypt.
XIII, XIV, XV. Year of the Promise CCXC.
A XVI, XVII, XVIII, XIX, XX, XXI, XXII, XXIII, XXIV, XXV. The three-hundredth year of the Promise. XXVI, XXVII, XXVIII, XXIX, XXX. Levi, the father of Amram, dies having lived 137 years. XXXI, XXXII, XXXIII, XXXIV, XXXV. Year of the Promise CCCX. XXXVI, XXXVII, XXXVIII, XXXIX, XL, XLI, XLII, XLIII, XLIV, XLV. Year of the Promise CCCXX. XLVI, XLVII, XLVIII, XLIX, L, LI, LII, LIII, LIV, LV. Year of the Promise CCCXXX. LVI, LVII, LVIII, LIX, LX, LXI, LXII, LXIII, LXIV, LXV. Year of the Promise CCCXL. LXVI, LXVII, LXVIII, LXIX, LXX, LXXI, LXXII. In this year, at the age of 72, Amram begets Aaron by Jochabeth. LXXIII, LXXIV, LXXV. In this same year, Amram begets Moses by the same Jochabeth, the daughter of his father's brother. Year of the Promise CCCL. Moses, 80. They calculate the year 3837. B 1. The first year of Moses being brought up in Egypt. In this year, Pharaoh, king of Egypt, ordered the male infants of the Hebrews to be cast into the river. Now, as many kings were ruling at that time, Palmanothes held power in the regions situated towards Heliopolis. He, together with the other kings, was hostile to the Hebrews. This Palmanothes had a daughter named Merrhi, whom he gave in marriage to Chenebron, who ruled in the regions above Memphis. Merrhi, however, being barren, having taken up Moses, who had been cast into the river, raised him as her own son. C II. In the second year of Moses, Amram, being in the 77th year of his age, begets Miriam the prophetess by Jochabeth. III, IV, V, VI, VII, VIII, IX, X. Year of the Promise CCCLX. XI, XII, XIII, XIV, XV, XVI, XVII, XVIII, XIX, XX. Year of the Promise CCCLXX. XXI, XXII, XXIII, XXIV, XXV, XXVI, XXVII, XXVIII, XXIX, XXX. Year of the Promise CCCLXXX. XXXI. In this same year, Moses founds Hermopolis, and waged war against the Ethiopians for ten years. D Chenebron, however, the king of the regions beyond Memphis
out of envy, was plotting against Moses. When Merrhina, his wife, who had taken Moses from the river and adopted him as her son, had passed away and been buried in the regions beyond Egypt, Moses founded the city of Hermopolis, which he decreed should be called Merrhin. A Afterward, when Moses learned of the plot of Chenebron, he killed Canethothes the Egyptian, by whom he was to be slain, and thus fled into Arabia to Rhaguel, who was reigning in those regions; and there he took Rhaguel’s daughter, Sepphora, in marriage. Artabanus relates these things (25). Eupolemus, however, says that Moses was the first to be wise and to transmit letters to the Jews; that the Phoenicians received them from the Jews, and the Greeks from the Phoenicians; and that Moses was the first to write laws for the Jews. B From Abraham (27) and Chetura is born Jezan; from Jezan is born Dadan; from Dadan is born Raguel; from Raguel are born Jothor and Jacob; from Jothor is born Sepphora, whom Moses took to wife. Therefore, Moses is the seventh from Abraham, and Sepphora is the sixth in the line of genealogy.
XXXII, XXXIII, XXXIV, XXXV, XXXVI, XXXVII, XXXVIII, XXXIX, XL. CCCXC year of the Promise. In this year, Moses, having left his habitations in Egypt, devoted himself to philosophy in the desert.
XLI, XLII, XLIII, XLIV, XLV, XLVI, XLVII, XLVIII, XLIX, L. CCCC year of the Promise.
LI, LII, LIII, LIV, LV, LVI, LVII, LVIII, LIX, LX. CCCCX year of the Promise. LXI, LXII. In this year, Ambran, the father of Moses, dies, having lived one hundred and seventy-seven years. C
LXIII, LXIV, LXV, LXVI, LXVII, LXVIII, LXIX, LXX. CCCCXX year of the Promise.
LXXI, LXXII, LXXIII, LXXIV, LXXV, LXXVI, LXXVII, LXXVIII, LXXIX, LXXX. Moses is deemed worthy of a theophany on Mount Sinai. CCCCXXX year of the Promise.
Judaism, from the times of Abraham, with the sign of Abraham having been received through circumcision, and in Moses [the] seventh...
from Abraham through the law given by God, was expanded. But from Judah, the fourth son of Jacob who was called Israel, through David, the first king from the tribe of Judah, it obtained the perfection of the name of Judaism; just as the apostle Paul speaks regarding these sects in his Epistles, saying: "For in Christ Jesus there is neither barbarian, nor Scythian, nor Greek, nor Jew, but a new creature."
Moses in the desert, XL. The years are summed up: III.MCCCLXXV. (A. a M. C. 3438.) LXXXI.
But after those many days, the king of Egypt died; and the children of Israel groaned because of their works, and cried out; and their cry ascended to God from their works. And God heard their groaning, and God remembered his covenant which he had made with Abraham, and Isaac, and Jacob. And God looked upon the children of Israel, and was known by them.
And Moses was pasturing the sheep of Jethro his father-in-law, the priest of Midian; and he led the sheep into the desert, and came to the Mount of God, Horeb. B And the angel of the Lord appeared to him in a flame of fire from the bush; and he saw that the bush was burning with fire, but the bush was not consumed. And Moses said: "I will approach and see this great vision, why the bush is not consumed." But when the Lord saw that he was drawing near to look, the Lord called to him from the bush, saying: "Moses, Moses." And he said: "What is it?" And he said: "Do not approach hither. Put off your sandal from your feet; for the place where you stand is holy ground." And he said to him: "I am the God of your father, the God of Abraham, and the God of Isaac, and the God of Jacob." And Moses turned away his face; C for he was afraid to look upon God. And the Lord said to Moses: "Seeing I have seen the affliction of my people who are in Egypt, and I have heard their cry because of those who exact the works; for I know their pain. And I have descended to deliver them from the hand of the Egyptians, and to lead them out of that land, and to lead them into a good and broad land, into a land flowing with milk and honey, into the place of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Hivites, and the Girgashites, and the Jebusites. And now behold, the cry of the children of Israel has come to me; and I have seen the affliction with which the Egyptians oppress them. And now come, I will send you to Pharaoh king of Egypt, and you shall lead my people the children of Israel out of the land of Egypt." And Moses said to
the A God: "Who am I, that I should go to Pharaoh king of Egypt, and that I should lead the children of Israel out of the land of Egypt?" And God said to Moses, saying: "Because I will be with you, and this shall be the sign for you, that I send you: when you have led my people out of Egypt, you shall serve God on this mountain." And Moses said to God: "Behold, I will go to the children of Israel, and I will say to them: The God of your fathers has sent me to you. They will ask me: What is his B name? What shall I say to them?" And God said to Moses: "I am who I am." And he said: "Thus you shall say to the children of Israel: 'The One who is' has sent me to you." And God said again to Moses: "Thus you shall say to the children of Israel: The Lord God of your fathers, the God of Abraham, and the God of Isaac, and the God of Jacob has sent me to you. This is my name forever, and my memorial throughout generations of generations. Go therefore and gather the elders of the children of Israel, and you shall say to them: C 'The Lord God of our fathers has appeared to me, the God of Abraham, and the God of Isaac, and the God of Jacob, saying: I have surely visited you and [seen] what has happened to you in the land of Egypt, and I have said: I will lead you up out of the affliction of the Egyptians into the land of the Canaanites, and the Hittites, and the Amorites, and the Perizzites, and the Girgashites, and the Hivites, and the Jebusites, into a land flowing with milk and honey.' And they will listen to your voice; and you and the elders of Israel shall go to Pharaoh D king of Egypt. And you shall say to him: The Lord God of the Hebrews has called us; we will go then a journey of three days into the wilderness, that we may sacrifice to the Lord our God. But I know that the king of Egypt will not let you go, unless by a strong hand. And I will stretch out my hand and strike the Egyptians with all my wonders which I will perform among them; and after this he will let you go. And I will give favor to this people in the sight of the Egyptians. And when you go out, you shall not go empty, but a woman shall ask from her neighbor and her lodger for gold and silver vessels and clothing; and you shall put them upon your sons and upon your daughters, and you shall despoil the Egyptians." Moses answered and said: "If therefore they do not believe me and do not listen to my voice—for they will say that God has not appeared to you—what shall I say to them?" And God said to him: "What is this that is in [index: entries preserved]
your hand?" And he said: "A rod." And he said to him: "Cast it upon the ground." And he cast it upon the ground, and it became a serpent, and Moses fled from it. And the Lord said to him: "Stretch forth your hand and take hold of its tail." And stretching forth his hand, he took hold of the tail, and it became a rod in his hand. "That they may believe you, that the Lord God of their fathers, the God of Abraham, and the God of Isaac, and the God of Jacob, has appeared to you." And the Lord said to him again: "Put your hand into your bosom." And he put his hand into his bosom, and brought his hand out of his bosom, and his hand became leprous as snow. And he said again: "Put your hand into your bosom." And he put his hand into his bosom, and brought his hand out of his bosom, and again it was restored to the color of his flesh. "But if they will not believe you, nor listen to the voice of the first sign, they will believe you in the voice of the second sign. And it shall be, if they will not believe you for these two signs, nor listen to your voice, that you shall take of the water of the river and pour it upon the dry land; and the water which you take from the river shall become blood upon the dry land."
But Moses said to the Lord: "I pray, O Lord, I am not eloquent, neither since yesterday, nor since the day before, nor since you began to speak to your servant; but I am slow of speech and slow of tongue." B And the Lord said to Moses: "Who has given a mouth to man, and who made the mute and the deaf, the seeing and the blind? Is it not I, the Lord God? And now go, and I will open your mouth and teach you what you ought to speak." C And Moses said: "I pray, O Lord, choose another who is able, whom you will send." And the Lord being angered with wrath against Moses, said: "Is not Aaron your brother the Levite? I know that he will speak for you; and behold, he will come out to meet you, and seeing you, he will rejoice in himself. And you shall speak to him, and you shall put my words into his mouth; and I will open your mouth and his mouth, and I will teach you what you shall do. And he shall speak for you to the people, and he shall be your mouth, and you shall be for him that which pertains to God. And you shall take this rod in your hand, which was turned D into a serpent, in which you shall perform these signs."
Moses departed and returned to Jethro his father-in-law, and says: "I will go and return to my brothers who are in Egypt, and I will see if they still live." And Jethro said to Moses: "Go in peace." But after those many days, the king of Egypt died. And the Lord said to Moses in the land of Midian: "Go, return into Egypt, for all they who sought your life are dead." Moses took his wife and his sons, placed them on beasts of burden, and returned into Egypt. And Moses took the rod of God in his hand. And the Lord said to Moses: "As you go and return into Egypt, see all the portents which I have given in your hand; you shall do them before Pharaoh. But I will harden his heart, and he will not let the people go."
A You shall say to Pharaoh: "Thus says the Lord: Israel is my firstborn son. I said to you: Let my people go, that they may serve me. But you refused to let them go; behold, I will kill your firstborn son." And it came to pass on the way, at the lodging place, that the angel of the Lord met him and sought to kill him. And Zipporah taking a stone knife, circumcised the foreskin of her son, and fell at his feet and said: "The blood of the circumcision of my child has ceased." And the angel departed from him, because she said: "The blood of the circumcision of my child has ceased." B And the Lord said to Aaron: "Go into the desert to meet Moses." And he went and met him at the mount of God, and they kissed one another. And Moses told Aaron all the words of the Lord which He had sent to him, and all the signs which He had commanded him. And Moses and Aaron went and gathered all the elders of the children of Israel. And Aaron spoke all the words which God had spoken to Moses. And he performed the signs before all the people. And the people believed and rejoiced, because God had visited the children of Israel and because He saw their affliction. And the people bowed their heads and worshipped. C And after these things Moses and Aaron went in to Pharaoh, and said to him: "Thus says the Lord, the God of Israel: Let my people go, that they may keep a feast to me in the wilderness." And Pharaoh said: "Who is this, whose voice I should hear, so as to let the children of Israel go? I do not know the Lord, and I will not let Israel go." And they say to him: "The God of the Hebrews has called us. We will go therefore on a three days' journey into the wilderness, that we may sacrifice to the Lord our God, lest death or slaughter happen to us." And the king of Egypt said to them: "Why, Moses and Aaron, do you turn the people away from their works? Depart each of you to his own work." D And after a few things: But the scribes of the children of
A Israel, seeing themselves in evil, said: "You shall not desist from the brick-making for the day." Now Moses and Aaron met them as they were coming to meet them, when they were departing from Pharaoh. And they said to them: "May God look upon you and judge, because you have made our odor abominable before Pharaoh and before his servants, to give a sword into his hands to kill us." But Moses turned to the Lord, and said: "Lord, why have you afflicted this people? And why have you sent me? And since the time I went into Pharaoh to speak in your name, he has afflicted this people, and you have not delivered your people." And the Lord said to Moses: "Now you shall see what I will do to Pharaoh. For with a strong hand he will send them out, and with a high arm he will cast them out of his land." And the Lord spoke to Moses and said to him: "I am the Lord. And I appeared to Abraham, and Isaac, and Jacob, being their God. And my name, the Lord, I did not make known to them. And I established my covenant with them, B so as to give them the land of the Canaanites, the land in which they dwelt and in which they sojourned. And I have heard the groaning of the children of Israel, whom the Egyptians are enslaving, and I have remembered my covenant. Go, say to the children of Israel, saying: 'I am the Lord, and I will lead you out from the dominion of the Egyptians, and I will deliver you from their slavery, and I will redeem you with a high arm and great judgment, and I will take you to myself for a people, and I will be your God; and you shall know that I am the Lord your God, who brings you out from the dominion of the Egyptians. And I will bring you into the land for which I stretched out my hand to give it to Abraham and to Isaac and to Jacob. And I will give it to you for an inheritance; I am the Lord.'" C And Moses spoke thus to the children of Israel; and they did not listen to Moses because of their faint-heartedness and because of their works, which were hard. And the Lord spoke to Moses, saying: "Go, speak to Pharaoh the king of Egypt, that he may send the children of Israel out of his land." And Moses spoke before the Lord, saying: "Behold, the children of Israel did not listen to me; and how will Pharaoh listen to me? D For I am stammering." And the Lord said to Moses and Aaron, and commanded them concerning Pharaoh the king of Egypt, so as to send the children of Israel out of the land of Egypt. And after a few things: And you shall add further to afflict the people of Israel, and to burden them with words towards Moses and Aaron. [alt-version omitted]
A Moses was eighty years old, and Aaron his brother was eighty-three years old, when they spoke to Pharaoh. And the Lord said to Moses and Aaron, saying: And if Pharaoh speaks to you, saying: Give us a sign or a wonder, you shall say to Aaron your brother: Take the rod, and cast it down upon the ground before Pharaoh and his servants, and it shall be a dragon. And Moses and Aaron went in before Pharaoh and his servants, and they did so, as the Lord commanded them; and Aaron cast down his rod before Pharaoh and before his servants, and it became a dragon. And Pharaoh called the wise men and the sorcerers, and the magicians of the Egyptians also did with their enchantments in like manner, and each cast down his rod, and they became dragons. But Aaron’s rod swallowed up their rods. And the heart of Pharaoh was hardened, and he did not hearken to them, as the Lord had spoken to them. And the Lord said to Moses: The heart of Pharaoh is hardened, so that he will not let the people go. Go to Pharaoh in the morning; behold, he is going out to the water; and you shall stand to meet him by the bank of the river; and you shall take in your hand your rod which was turned into a serpent, and you shall say to him: The Lord God of the Hebrews has sent me to you, saying: Let my people go, that they may serve me in the desert, and behold, you have not hearkened until now. Thus says the Lord: In this you shall know that I am the Lord; behold, I will smite with the rod that is in my hand upon the water that is in the river, and it shall be turned into blood, and the fish that are in the river shall die, and the river shall stink, and the Egyptians shall not be able to drink water from the river. And the Lord said to Moses: Say to Aaron your brother: Take your rod, and stretch out your hand over the waters of Egypt, and over their rivers, and over their canals, and over their pools, and over all their collected water, and it shall be blood. And there was blood in all the land of Egypt, both in the wood and in the stones. And Moses and Aaron did so, as the Lord commanded them. And Aaron lifted up his rod and smote the water that was in the river before Pharaoh and before his servants, and all the water that was in the river was turned into blood. And the fish that were in the river died, and the river stank, and the Egyptians could not drink water from the river, and the blood was in all D the land of Egypt. And the magicians of the Egyptians did likewise with their enchantments. And the heart of Pharaoh was hardened, and he did not hearken to them, as the Lord had said. But Pharaoh turned and went into his house, and did not set his mind even to this. And all the Egyptians dug round about the river, that they might drink water, for they could not drink water from the river. And there were fulfilled seven days after the Lord had smitten the river.
B And the Lord said to Moses: Go in unto Pharaoh, and thou shalt say unto him: Thus saith the Lord: Let my people go, that they may serve me. But if thou wilt not let them go, behold, I will smite all thy borders with frogs, and the river shall bring forth frogs, and they shall go up and come into thy houses, and into the chambers of thy bedrooms, and upon thy beds, and into the houses of thy servants and of thy people, and in thy kneading-troughs, and in thy ovens, and upon thee, and upon thy people, and upon thy servants, the frogs shall go up. And the Lord said to Moses: Say to thy brother Aaron: Stretch forth thy hand with thy rod over the rivers, and over the streams, and over the marshes, and bring up the frogs. And Aaron stretched forth his hand over the waters of Egypt, and brought up the frogs, and the frogs came up, and covered the land of Egypt. C And the enchanters of Egypt also did in like manner with their enchantments, and brought up the frogs upon the land of Egypt. And Pharaoh called Moses and Aaron, and said: Pray to the Lord for me, and let him take away the frogs from me and from my people, and I will let the people go, and they shall sacrifice to the Lord. And Moses said to Pharaoh: Appoint unto me when I shall pray for thee, and for thy servants, and for thy people, to destroy the frogs from thee, and from thy people, and from your houses, saving that they shall remain in the river. And he said: Tomorrow. He said therefore: As thou hast said, that thou mayest know that there is none like unto the Lord. And the frogs shall depart from thee, and from your houses, and from your storehouses, and from thy servants, and from thy people, saving that they shall remain in the river. D And Moses and Aaron went out from Pharaoh. And Moses cried unto the Lord concerning the appointment of the frogs, as he had appointed to Pharaoh. And the Lord did as Moses had said, and the frogs died out of the houses, and out of the storehouses, and out of the fields, and they gathered them together in heaps, heaps, and the land stank. But Pharaoh, seeing that there was a respite, his heart was hardened, and he did not hearken unto them, as the Lord had spoken.
Then other plagues came upon the Egyptians.
A 3. Gnats, as to those who are unthinking, disobedient, and lacking in judgment and confession. 4. Dog-fly, as to the shameless and stupid. 5. Death of all the four-footed animals, because they placed their hope in them. 6. Ulcers, because they boasted in their strength. 7. Hail and fire, because they boasted as if in great prosperity. 8. Locust. The locust is ungoverned by a king, just as it is not a ruler. For other animals, as if in camps, carry out commands, being sent forth in orderly fashion under the mandate of one for the destruction of enemies. 9. Darkness. 10. The death of the firstborn, because they grew insolent in the hope of a longer life, and likewise in power and glory.
B The Ten Plagues. Three by the rod of Aaron: Blood, frog, gnats. Three by God himself: Dog-fly, death, ulcers. And one by the hand of Moses, with Aaron assisting him. And three others by Moses alone: one by the rod, and one by his hand: hail, locust, darkness. And one, that of the firstborn, by God himself.
In this, the 1837th year from the creation of the world, which takes its beginning from the 21st of the month of March, and is the second year of the Exodus, the Lord said to Moses and Aaron in the land of Egypt, saying: "This month shall be unto you the beginning of months: it is the first to you in the months of the year. Speak unto all the congregation of the children of Israel, saying: On the tenth day of this month let them take to themselves every man a lamb according to the houses of their families, a lamb for a house. And if they be few in the house, so that they be not enough for the lamb, one shall take with him his neighbor who is near unto him, according to the C number of souls, every one according to his eating shall be counted for the lamb. A lamb perfect, a male, of a year old, shall be unto you; ye shall take it from the lambs and from the kids. And it shall be for you kept until the fourteenth day of this month, and the whole multitude of the congregation of the children of Israel shall sacrifice it towards evening. And they shall take of the blood, and shall put it upon the two side-posts and upon the lintel in the houses in which they shall eat them in them. And they shall eat the flesh in this night, roasted with fire, and unleavened bread with bitter herbs they shall eat. Ye shall not eat
of it raw, nor sodden in water, but roasted with fire; the head with the feet and the inwards. There shall not be left of it until the morning, and a bone ye shall not break of it. And the things that are left of it until the morning ye shall burn with fire. But thus shall ye eat it: your loins girt, and your shoes on your feet, and your staves in your hands, and ye shall eat it in haste; it is the Lord’s Passover. And I will pass through the land of Egypt in this night, and I will smite every firstborn in the land of Egypt from man even unto cattle; and against all the gods of Egypt I will execute judgment: I am the Lord. And the blood shall be to you for a sign upon the houses where ye are; and I will see the blood, and I will protect you, and there shall not be among you a plague to destroy you when I smite in the land of Egypt. And this day shall be unto you for a memorial, and ye shall keep it a feast to the Lord throughout your generations. An everlasting ordinance ye shall keep it, B for seven days ye shall eat unleavened bread; but from the first day ye shall put away leaven out of your houses. Every one that eateth leaven, that soul shall be cut off from Israel, from the first day until the seventh day. And the first day shall be called holy, and the seventh day shall be an holy convocation unto you. No servile work shall ye do in them, save what shall be done for every soul; this only shall be done for you, and ye shall keep this commandment; for on this very day I will bring your host out of the land of Egypt. And ye shall keep this day throughout your generations as an everlasting ordinance. Commencing on the fourteenth day of the first month, at even, ye shall eat unleavened bread until the twenty-first day of the month at even. For seven days leaven shall not be found in your houses. Every one that eateth leavened bread, that soul shall be cut off from C the congregation of Israel, whether he be a sojourner or one born in the land. Ye shall eat no leavened bread; in every habitation of yours ye shall eat unleavened bread. And after a few words: And if ye shall enter into the land which the Lord shall give unto you, as He hath spoken, ye shall keep this service. And it shall be, when your children shall say unto you, What is this service? And ye shall say unto them: This is the sacrifice of the Lord's Passover, who passed over the houses of the children of Israel in Egypt, when He smote the Egyptians, but delivered our houses. And after other things: D And the Lord spake unto Moses, saying: Speak unto the children of Israel, and thou shalt say unto them, When ye shall enter into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf, the firstfruits of your harvest, unto the priest, and he shall offer the sheaf before the Lord for your acceptance, on the morrow of the Sabbath...
the priest shall offer it. And you shall offer on the day in which you bring the sheaf a lamb without blemish of the first year for a burnt offering unto the Lord. And the B sacrifice thereof shall be two tenth deals of fine flour mingled with oil, an offering unto the Lord, for a sweet savour unto the Lord: and the drink offering thereof shall be the fourth part of an hin of wine. And bread, and parched corn, and new fruits you shall not eat until this same day, until you have brought the gifts of your God: it is a statute for ever throughout your generations in all your dwellings. And you shall count unto you from the morrow after the Sabbath, from the day that you brought the sheaf of the wave offering, seven full weeks; you shall number until the morrow after the seventh week; you shall number fifty days, and you shall offer a new sacrifice unto the Lord. Out of your habitations you shall bring the wave loaves, two loaves: they shall be made of two tenth deals of fine flour, they shall be baked with leaven, as the firstfruits unto the Lord. And you shall offer with the bread seven lambs without blemish of the first year, and one young bullock from the herd, and two rams without blemish, and they shall be for a burnt offering unto the Lord, and their sacrifices and their drink offerings, a sacrifice of sweet savour unto the Lord. And after other things: And thou shalt number unto thyself seven rests of years, seven years seven times, and they shall be unto thee seven weeks of years, nine and forty years. And you shall proclaim with the voice of the trumpet throughout all your land in the seventh month, on the tenth day of the month. On the day of atonement you shall proclaim with the trumpet in all your land, and you shall hallow the fiftieth year, and you shall proclaim release throughout all the land unto all the inhabitants thereof. That year shall be a year of release, a sign unto you. And each shall return unto his possession, and each shall return unto his family. That sign of release shall be unto you. C And the Lord spoke unto Moses in the wilderness of Sinai, in the second year after they were come out of the land of Egypt, in the first month, saying: Speak, and let the children of Israel keep the Passover at his appointed season. On the fourteenth day of the first month at even you shall keep it in his seasons; according to all the rites of it, and according to all the ceremonies thereof, you shall keep it. And Moses spoke unto the children of Israel that they should keep the Passover, beginning on the fourteenth day of the first month, in the wilderness of Sinai, according to all that the Lord commanded Moses, so did the children of Israel. D And there came men who were unclean by the dead body of a man...
and they could not keep the Passover on that day. And they came before Moses A and Aaron on that day. And those men said to them: We are unclean by the dead body of a man; shall we therefore be restrained from offering the gift of the Lord at its appointed time in the midst of the children of Israel? And Moses said to them: Stand here, and I will hear what the Lord will command concerning you. And the Lord spoke to Moses, saying: Speak to the children of Israel, saying: Any man who becomes unclean by the dead body of a man, or is on a journey afar off among you, or in your generations, and keeps the Passover to the Lord in the second month on the fourteenth day, toward evening they shall keep it; with unleavened bread and bitter herbs they shall eat it. They shall not leave any of it until morning, and they shall not break a bone of it; according to the law of the Passover they shall keep it. And the man who is clean and is not on a journey afar off, and is restrained from keeping the Passover, that soul shall be destroyed from his people, because he did not offer the gift to the Lord at its B appointed time; that man shall bear his sin. And if a proselyte shall come to you in your land, and keep the Passover to the Lord according to the law of the Passover and according to its constitution, so shall he keep it. There shall be one law for you and for the proselyte and for the native of the land.
These are the feasts of the Lord, holy convocations, which you shall proclaim in their seasons: in the first month, on the fourteenth day of the month, between the evenings is the Passover to the Lord. And on the fifteenth day of this month is the feast of unleavened bread to the Lord; seven days you shall eat unleavened bread. And the first day shall be a holy convocation to you; you shall do no servile work. And the seventh day shall be a holy convocation to you; you shall do no servile work.
Then, if we wish to know when the tenth of the first month arrived, we set down the 3858 years, and we divide them by 19. If we multiply [19] by 200, we get 3800. If we divide 19 by 19, we get 1, [leaving] a remainder of 19. Now the nineteenth natural year has 30 epacts. To these we add the 13 [days] before the luminaries and the 7 antelunar days, and furthermore those before the month of March, on which day the equinox is signified, and 9 from April; [the total] becomes 70. Subtract thereafter twice 30, it becomes 60; there will remain 10. It is therefore evident that the tenth moon of the first month (in which the first Passover was celebrated in Egypt, and the children of Israel were commanded to take the lamb and to keep it) fell on the ninth of the month of April. But why did we divide the year of the world 3858, and not rather divide after having subtracted one
A year of the world? And we rightly divide the 3858 by 19.
Then, wishing to know also when the fourteenth day of the moon occurred, on which the Pascha was celebrated, we set down the epacts of the nineteen-year cycle by nature, 30, and besides these, those before the luminaries, and the antelunars, and those from the 21st of March and 13th of April; they become 74. Subtract 30 twice, they become 60; there remain 14. Thus we learned how the 14th of the moon in the present year reached the 13th day of the month of April.
Then, wishing to know also what day of the week it was, when the first Pascha took place in Egypt, we set down the 3858 years. To these we append the fourth part; they become 4797. Divide by 7: the result is 685; there remain 2. To these add 3 for the time before the luminaries, and they become 5, and 11 from the 21st of March, they become 16. Add 13 from April, they become 29. Divide by 7, they become 28; there remains 1. And we learned that the 14th of the first month of the moon, on which the first Pascha in Egypt was celebrated, fell on the 13th day of the month of April, and on the first day of the week.
After the 10 plagues, the covering of the sea upon Pharaoh and the Egyptians was the 11th.
Moses, after he had brought upon them the plagues, was called by the Egyptians Psom-Thom-Phan-Chth (57), which is interpreted, "he to whom things to come were revealed."
Moses prophesied saying: "The Lord C thy God will raise up unto thee a Prophet, like unto me; unto him ye shall hearken in all things."
Aaron also prophesied saying: "Be not angry with me, Lord; for thou knowest the impetuosity of this people. For they say to me: Make us gods."
3, 4, 5, 6. In the 3rd year of the exodus of the sons of Israel, and in the 86th of Moses, Aaron (38) his brother, being in his 89th year, was created the first high priest of the Hebrews.
7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18.
Eleazar the son of Aaron succeeded to the high priesthood of the Hebrews.
19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30.
DUCANGE'S NOTES
(57) Psom-Thom-Phan-Chth. See what we have touched upon regarding this word in our Notes to the Annals of Zonaras, p. 6. Furthermore, Athanasius Kircher in *Prodromus Coptus*, chap. 5, and Stephan Le Moine, vol. II, *Sacrorum Variorum*, p. 130. He says that in this year, which is the sixth from the Exodus, the first year of the priesthood of Aaron is placed in the Alexandrian Chronicle, which is in truth the fifth. And this is no less absurd than that Eleazar was made pontiff in the eighteenth year of the departure, as is contained in the same Chronicle, an error having slipped into the numbers on both sides. For Aaron, whom he succeeded, departed from the living in the 39th year of his Pontificate; but the exit occurred in the fiftieth. But those things which were wrongly inserted here concerning Eleazar in the 18th year of the Exodus, we have restored after the 40th year, following Holstenius.
A
De Moyse.
This is the great Moses, the performer of wondrous signs and prodigies, who described the creation of the world; who was deemed worthy to adumbrate our true Shepherd, Christ, and to see God; who by words and deeds heralded the dispensation of Christ; and by deeds indeed, since he liberated the Israelites from the servitude of the Egyptians, instituted the Pasch and the shedding of blood, and expressed baptism through the actual crossing of the sea; who through the cloud, announcing the promulgation of the law and the life in the wilderness, prefigured the form of the Holy Spirit and the Church; who, having set up the bronze serpent on high, predicted the passion of the Lord Christ through the cross; who, by sending forward the entry into the land of promise through Jesus son of Nave, described the heavenly dwelling; for whom the status of the supernatural Mediator was described through many miracles. B And what further is there to say regarding the tabernacle, which existed as a figure of the whole world, and in which he placed the mercy-seat, which held the place of the Lord Christ? But that we may not prolong the discourse by repeating the same things too often, let us come to his prophecy which he uttered in words. So therefore he says: C *The Lord God will raise up for you a prophet from among your brethren, like me. Him you shall hear in all things whatsoever he shall say unto you. And it shall be, every soul which shall not hear that prophet, shall be destroyed from among its people.* Again he himself writes, as having been said by Balaam: *A star shall rise out of Jacob, and a man shall rise out of Israel, and shall strike the princes of Moab, and shall subject to himself all the sons of Seth.* Furthermore, by the name of the sons of Seth, the world is understood: yet this does not square with Seth, but with the Lord Christ. For Seth is equivalent to "foundation." For since Cain and all his offspring perished in the flood, and Abel ended his life younger without children, Seth was posterior to these, from whom and from Noah the whole world was propagated, having become as it were the foundation of men: therefore, moved by the divine spirit, Adam called him Seth, so that by this name he might designate the whole world. That, however, squares with the unique Christ, to whom all Holy Scripture looks. D
Jesus Nave, 27. The years are collected at 5904. 1, 2, 3, 4, 5. Eleazar, son of Aaron, was the high priest. 6, 7. In this year of his leadership, Jesus son of Nave, with
Joshua son of Nun led the children of Israel into the land of Canaan on the tenth day of the first month, through the midst of the Jordan, and the two luminaries of heaven stood still by the will of God; he took the first city, Jericho, its walls falling of their own accord without human boast, and he distributed the land of the Palestinians to the nation of the Jews by lot according to tribe, having razed seven provinces and laid waste twenty-nine kingdoms within six years; during which time he also took possession of the land of the Phoenicians. A B C D
Prophetavit quoque Jesus, et dicit: Dominus Deus noster Dominus unus est in cœlo sursum, et in terra deorsum. VIII, IX, X, XI, XII, XIII, XIV, XV, XVI, XVII, XVIII, XIX, XX, XXI, XXII, XXIII, XXIV, XXV, XXVI, XXVII.
After the death of Joshua, the people of the children of Israel sinned against God; and the Lord God delivered them to Chusarsathem, king of Mesopotamia, and they served him for eight years. (A. a M. 5921.) Chusarsathem 8. Coll. an. 3912. I, II, III, IV, V, VI, VII, VIII.
Phinehas was the third to hold the high priesthood of the Hebrews.
After the death of Chusarsathem, foreigners ruled over the Hebrews for eight years, which are added to those of Gothoniel, according to the traditions of the Hebrews. And when the peoples cried out to God, the Lord God raised up for them a leader, Gothoniel, the younger brother of Caleb, from the tribe of Judah. He joined battle with Chusarsathem, king of Mesopotamia, and defeated him, and plundered his army; and Gothoniel judged the people for thirty-two years. Colliguntur anni 1449. I, II, III, IV, V, VI, VII, VIII, IX, X, XI, XII, XIII, XIV, XV, XVI, XVII, XVIII, XIX, XX, XXI, XXII, XXIII, XXIV, XXV, XXVI, XXVII, XXVIII, XXIX, XXX, XXXI, XXXII.
And again the people of the children of Israel sinned against God. And the Lord God delivered them to Eglom, king of the Moabites, and the sons of Israel served him for eighteen years. Colliguntur anni 1461. I, II, III, IV, V, VI, VII, VIII, IX, X, XI, XII, XIII, XIV, XV, XVI, XVII, XVIII.
When the children of Israel returned to the Lord God, the Lord God raised up for them a leader, Aod, a man from the tribe of Ephraim; and he slew Eglom, king of the Moabites. And Aod from the tribe of Ephraim ruled the people, and they served him for fifty-six years. Aod, 56. Colliguntur anni 4018. I, II, III, IV, V, VI, VII, VIII, IX, X, XI, XII, XIII, XIV,
A XV, XVI, XVII, XVIII, XIX, XX, XXI, XXII, XXIII, XXIV, XXV, XXVI, XXVII, XXVIII, XXIX, XXX, XXXI, XXXII, XXXIII, XXXIV, XXXV, XXXVI, XXXVII, XXXVIII, XXXIX, XL, XLI, XLII, XLIII, XLIV, XLV, XLVI, XLVII, XLVIII, XLIX, L, LI, LII, LIII, LIV, LV, LVI.
The High Priest was Abiud. After the death of Aod the judge, his son Semegar judged the people of the sons of Israel. Semegar, 24. Colliguntur anni 4042. (A. a M. C. 4019.) I, II, III, IV, V, VI, VII, VIII, IX, X, XI, XII, XIII, XIV, XV, XVI, XVII, XVIII, XIX, XX, XXI, XXII, XXIII, XXIV.
The High Priest was Bocchi. After Aod and Semegar were dead, the people of the sons of Israel sinned before the Lord God, and were delivered by the Lord to Jabis, king of the Canaanites, and they served him for twenty years. Jabis, 20. Colliguntur anni 4062. I, II, III, IV, V, VI, VII, VIII, IX, X, XI, XII, XIII, XIV, XV, XVI, XVII, XVIII, XIX, XX.
In these same years, Deborra, wife of Laphido, of the tribe of Ephraim, prophesied and said: "Behold, shall not the Lord go out before thee, and shall he not overcome thy adversaries?" By her counsel, Barach, son of Aminoem, of the tribe of Nephthalim, led out the army of the people, who, having engaged with Sisara, the commander of the army of Jabis, conquered him, and Deborra ruled over them, judging for forty years. Deborra, 40. Colliguntur anni 4102. I.
Deborra, of the tribe of Ephraim, wife of Laphido, and Barach, son of Aminoem, of the tribe of Benjamin, led by the Spirit of God, engaged with Sisara, the commander of Jabis, and slew him with a great multitude of aliens, and they captured nine hundred iron chariots of Sisara. This Sisara, while being pursued by Deborra and Barach, was slain by Jael, wife of Ader the Cynaite, who took a stake of hers from the wall and drove it into his temples while he slept, and fixed the stake right through to the ground; for he had drunk milk, since he was being pressed by an intolerable thirst. II, III, IV, V, VI, VII, VIII, IX, X, XI, XII, XIII, XIV, XV, XVI.
In this year, Ilium was founded by Ilus, and D Aesculapius practiced the science of medicine. XVII, XVIII, XIX, XX, XXI, XXII, XXIII, XXIV, XXV, XXVI, XXVII, XXVIII, XXIX, XXX, XXXI, XXXII, XXXIII, XXXIV, XXXV, XXXVI, XXXVII, XXXVIII, XXXIX, XL.
DUCANGE'S NOTES
(41) Deborra. That this name is variously expressed, Cotelier observes in his notes on the *Constitut. Apostol.*, book VIII, chapter 20. But whether she was truly a Judge of Israel, Salianus inquires. (42) Ilium. From Eusebius, where Scaliger and Salianus, year II, 1737.A After Deborah and Barak departed from this life, the people again sinned against the Lord God, and they were delivered to Oreb and Zeeb, the princes of the Madianites, and they served them for seven years.
Oreb and Zeeb, 7. Total, 4109. I, II, III, IV, V, VI, VII.
During this time, God raised up Gideon from the tribe of Manasseh, who had three hundred men, and he destroyed Oreb and Zeeb, the princes of the Madianites, and one hundred and twenty thousand of the aliens; and Gideon of the tribe of Manasseh ruled over the people of the sons of Israel for forty years.
Gideon, 40. Total, 4149. I, II, III.
Cyzicus B (44) The metropolis of the Hellespont and Asia, was built by Cyzicus thirty-four years after the building of Ilium. IV, V, VI, VII, VIII.
Tyrus (45) was built three hundred and fifty-one years before the temple in Jerusalem. IX, X, XI, XII, XIII, XIV, XV, XVI, XVII, XVIII, XIX, XX, XXI, XXII, XXIII, XXIV, XXV, XXVI, XXVII, XXVIII, XXIX, XXX, XXXI.
Gideon, having torn down his father’s altar that belonged to Baal, and having received the Spirit of the Lord, and having firm faith through the sign of the fleece, with only four hundred men cut down one hundred and twenty thousand of the Madianites. XXXII, XXXIII, XXXIV, XXXV, XXXVI, XXXVII, XXXVIII, XXXIX, XL.
After the death of Gideon the judge, Abimelech, his son by a concubine, judged the people of the sons of Israel for three years.
Abimelech, 3. Total, 4152. I, II, III.
This is that Abimelech who slew his seventy brothers and established himself as king through tyranny, and caused the people to wage war against one another.
After the death of Abimelech the judge, Thola the judge ruled, the son of Phua, from Charran, of the tribe of Ephraim.
Thola, 25. Total, 4175. I, II, III, IV. High priest of the Hebrews, Ozi. V, VI.
D After whom, those of the house of Ithamar succeeded to the high priesthood, the first of whom was Eli the judge.
DUCANGE'S NOTES. (45) Twelve myriads. Below, twelve myriads. (44) Cyzicus. From Eusebius, where the same Scaliger discusses the place at greater length. See the same author in the Notes to the *Greek Fragments of Writers*, p. 29.
A VII, VIII, IX, X, XI, XII, XIII, XIV, XV, XVI, XVII, XVIII, XIX, XX, XXI, XXII, XXIII.
After Thola, there arose again Jair the Galaadite, of the tribe of Manasseh, and he himself judged Israel for 22 years. Jair, 22. Total years 4197.
I, II, III, IV, V, VI, VII, VIII, IX, X, XI, XII, XIII, XIV, XV, XVI, XVII, XVIII, XIX, XX, XXI, XXII.
After him, the people sinned again before the Lord God; and the Lord God delivered them to the Ammonites, and they served them for 18 years. Total years 4215.
I, II, III, IV, V, VI, VII, VIII, IX, X, XI, XII, XIII, XIV, XV, XVI, XVII, XVIII.
And as the people cried out to God, the Lord God raised up for them a leader, Jephthah the Galaadite, of the tribe of Manasseh, who warred against the foreigners and delivered them from the servitude of the Ammonites; and he judged the people of the sons of Israel for 6 years. Jephthah, 6. Total years 4221.
I.
This Jephthah, in the first year of his rule, intending to make war on the Ammonites, vowed that if he were victorious, he would offer as a sacrifice to God the first person who came to meet him from his house. And when he had won the victory, his only daughter came to meet him, whom, after she had mourned her virginity for two months, he sacrificed. In whose memory, to this very day, the maidens of the Hebrews, as many as are found, perform a lamentation every year. B
II, III, IV, V, VI.
After the death of Jephthah, Essebon from Bethlehem, of the tribe of Judah, ruled over the sons of Israel, and he judged Israel for seven years. Essebon, 7. Total years 4228.
I, II, III, IV, V, VI, VII.
After the death of Essebon, Æalon the Zabulonite ruled over Israel, and he himself judged Israel for 10 years. Æalon, 10. Total years 4238.
I, II, III, IV, V, VI, VII, VIII, IX, X.
After the death of Æalon, Labdon the son of Elim, the Pharathonite, of the tribe of Ephraim, ruled over the sons of Israel, and he himself judged Israel for 8 years. Labdon, 8. Total years 4246. C
I, II, III.
In the year of Labdon, Ilium was captured. D
IV, V, VI, VII, VIII.
DUCANGE'S NOTES. (46) *Essebon*. The same who in the Old Testament is called Abessan, or Esebbon, in Clement of Alexandria, Esebon in Eusebius's *Chronicle*, Esbon in Marianus and Nicephorus. See Scaliger on Eusebius and Salian, year 2, 1855. (47) *Labdon*. The Codex Holstenii, as with the LXX interpreters, and Africanus in Syncellus, *Abdon*. Labdon in Eusebius: Nicephorus. See the same Scaliger, and Salian year 2, 1872, n. 1. (48) *Ilium was captured*. The same Scaliger, p. 55, treats of the year of the destruction of Troy, as also in his books *De emendatione temporum* in more than one place: furthermore Petavius, Selden on the *Marmora Arundeliana*, Salian year 2, 1871, and other chronologists.
A This Labdon had thirty sons and thirty grandsons. A After the death of Labdon, the people sinned again in the sight of the Lord God, and He delivered them over to the Philistines, and they served them for forty years. Philistines, 40 years. Total: 4286 years. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40.
And upon the return of the children of Israel to God, God raised up for them a leader, Samson, the son of Manoah, from the tribe of Dan, who fought against the foreigners with great strength, and he judged Israel for twenty years. Samson, 20 years. Total: 4306 years. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. B
They say that Samson, the son of Manoah, of the tribe of Dan, was famous for his strength, and was the one who fought against the foreigners, and some say that his deeds are to be compared to those of Hercules. For having hunted three hundred foxes and tied lit torches to their tails, he burned the vineyards and grain fields of the foreigners. But the foreigners, having marched against Israel, demanded that he be handed over to them; and they seized him and led him away in chains. But he, having broken the fastenings of his bonds, chanced upon the jawbone of an ass, killed a thousand of them, and escaped. And when he thirsted, he called upon God, and having broken the molar tooth in the jawbone, a spring gushed forth. Afterwards, being shut up in Gaza, and the foreigners having closed the city gates and expecting to hold him under guard, at night, when the gates were locked, he broke the bonds and went out, being accustomed to consorting with a certain harlot named Delilah, and there he fell into the power of the satraps of the foreigners, because they had learned that his entire strength lay in his hair. And when he was asleep, and his hair had been shorn from his head by Delilah, his strength withered away. And the foreigners seized him, and having cut out his eyes, they brought him down to Gaza, and binding him, they shut him up in a mill. Then, holding a feast, they brought him out to make sport of him. But he, having asked his guide to bring him up to the pillars, as he was weary, and with the foreigners gathered around in their thousands, having prayed to God for vengeance, he pulled down the pillars and perished with the foreigners, having killed more in his death than he had killed while he lived. C D
After the death of Samson, of anarchy and peace, 40 years total. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40. After these things, Heli, the great high priest, judged Israel.
A Heli the high priest, 40 years; total 4386. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40. The fourth priest of the Hebrews, Heli, received the high priesthood; his sons, Ophni and Phinees, were wicked men and did not know the Lord. For before the sacrifices offered by the people could be brought to God, they would violently snatch away for themselves the best parts of them: these men, not long after, were crushed and perished in a single day in the war against the foreigners. In the time of this Heli, holy Samuel was born of Helcana and Anna, who also began to perform the priestly office, having been deemed worthy of visions from God. Anna prophesied and said: "The Lord has ascended into the heavens and thundered: He, being just, will judge the ends of the earth, and will exalt the horn of His Christ." After the death of Heli the high priest, the prophet Samuel judged the sons of Israel, having brought back the ark of the covenant of the Lord from the foreigners, and he brought it into the house of Aminadab the Chettite, and it remained there for 20 years. Samuel, 20. Total 4406 years. 1, 2, 3, 4, 5, 6. High priest of the Hebrews, Achimelech. 7, 8, 9. Samuel prophesied: "The Lord is witness, and God is witness this day." 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20. As Samuel was verging into old age, and the people were demanding a king, Saul is anointed king over Israel and Judah according to the divine command. Therefore, Saul, son of Cis, of the tribe of Benjamin, was the first to reign in Judea for 20 years. C Saul, 20. Total 4426 years. 1, 2. Of which he reigned according to the pleasure of God for two years; for the rest he transgressed, as it is possible to gather from those things which are written in the first book of Kings. 3, 4, 5, 6. Samuel the Bethleemite, son of Elcana and Anna, received the high priesthood. D
A 7, 8, 9, 10, 11, 12, 13. Homer, according to some, was known. 14, 15, 16, 17, 18, 19, 20. In this same year 20, Saul put to death Abimelech and 450 other priests, having as general of his army Abenner, the son of Ner.
Then the prophet Samuel anointed David, son of Jesse, from the tribe of Judah, as king over Israel. He was the first of the Judeans to reign for 40 years. The first king of the Hebrews from the tribe of Judah. David, 40 years. The years gather to 4466. 1, 2, 3.
David, having destroyed many cities of the aliens, called the city of Jebus "Jerusalem," a name devised from the event. For when David had arrived at the city of Jebus, a complete victory over the aliens was accomplished therein; whence he also called it Jerusalem, because it was built on a high mountain. But the mountain is called Jebus in the Hebrew tongue, and in the Greek tongue Salem, [which signifies] peace. 4, 5, 6, 7.
B David reigned in Chebron for seven years, and for the remaining thirty-three in Jerusalem. He brought back the ark of the covenant of the Lord from the house of Aminadab; and as he was bringing it back, the ox bowed it, and Osa, reaching out to hold the ark, was struck down, because he was not of the priests or the Levites. David, struck with fear, brought it into the house of Abededon the Chettite, and it remained there for three months.
8. Abiathar was recognized as high priest of the Hebrews.
9. Gad, Nathan, and Asaph prophesied. Nathan, prophesying, said: "Why is it that you have not signified to your servant who is to sit on the throne of my lord the king?"
10, 11, 12, 13, 23, 24, 25, 26, 27, 28, 29, 30. C Absalom, the son of David, having acted outrageously against his own father, while seated on a mule and fleeing, and passing under a large tree, was caught by the hair of his head in the tree and was hung. When this happened, one would not be wrong to take the saying of Moses concerning this as applying here: "Cursed is everyone who hangs on a tree." This is what Moses had otherwise foretold concerning the Savior, when he says: "You shall see your life hanging before your eyes by night and by day, and you shall not believe in your life." D
Concerning the Psalms. How the Psalter was composed
A After Moses and his successor Joshua the son of Nun, and after the judges who were in Israel, when Saul had subsequently taken up the kingdom and had later been rejected, God raised up for them a righteous king, who was at once a prophet. Moved by the Holy Spirit, he composed the book of one hundred and fifty Psalms in a metrical manner, according to the meter proper to the Hebrew language, and he himself sang them melodiously with rhythm, various musical instruments, dancing, and songs; for he himself held a cithara. B He also had under him various choirs of lesser prophets (for thus they called those who remained with the prophets, and they often also called them sons of the prophets), who possessed various instruments—some cymbals, others flutes, others drums, others trumpets, others the psaltery or cithara—and there were also singers, whom they called vocalists. Furthermore, each choir had its own leader: one was called Asaph, another Idithum, others the sons of Core, another Etham the Israelite, and another Moses the man of God. C When, therefore, he was moved by the Holy Spirit to prophesy, whether concerning the captivity of the people, or concerning their return, or concerning moral instruction, or concerning Providence, or concerning the Lord Christ, he would compose the psalm in a metrical form, relating each to a single theme—for this reason there are both long and short psalms—and he would assign it to one choir, as he deemed or judged appropriate to be assigned, and he would have it sung by that one choir first. But if, again, he deemed it fit to assign the remainder of the psalm to another choir in the middle of the psalm, this succession of rhythm was called a D *diapsalma*, so that even when he wished to assign it to the aforementioned singers or vocalists, in the middle of the psalm, it was then called a *canticle of the diapsalma*, since the singers would take up the remainder of the psalm in succession. It is possible for anyone who wishes to learn about this from what is written in the books of Chronicles, where these things are contained: "And he sang this canticle in the hand of Asaph the prophet." Having assigned the psalm in this manner in the first place, each choir, both by itself and simultaneously and with one voice, accompanied by rejoicing and rhythm—these ones with these instruments, and those ones in turn singing antiphonally with similar instruments—sang the psalm dancing to the glory of God. But it is possible, again, to learn regarding this, how he himself, by his own... [index: entries preserved]A choice, having taken up the ark from the foreigners, danced before it; and being reproached by his own wife, Melchol, he said, "I will play and I will rejoice before the Lord." For he did not merely cease, but promised to intensify such things. However, some who have not paid attention to this order and precision, and who have not wished to be taught by those who know, have turned to allegories; they have not even admitted that all the psalms are David's, but have claimed only those of which they asserted that he received them from David. They kept saying that this was especially evident from the promise made in them, which God fulfilled for our children at last when He raised Jesus from the dead, as it is written in the second psalm: "You are my son; today I have begotten you," taking this generation to refer to the resurrection, and confirming it by the fact that the second psalm itself was said concerning Him, as all the apostles also said. And these things indeed concern His humanity. For that which is said in this psalm concerning His divinity is this: "You shall shepherd them with an iron rod, and you shall shatter them like a potter’s vessel"—as if, in the same place, He recognized the strength and power of the divinity and indicated the renewal, or rather the reconstruction, of men; for a potter's vessel that is broken, not having yet been exposed B to fire, admits of reconstruction. Similarly, he again spoke the eighth [psalm] concerning Him, adapting the first part of the psalm to His divinity, just as the Lord Christ Himself bears witness concerning this in the Gospel, when they shouted with branches, saying, "Hosanna to the Son of David; blessed is He who comes in the name of the Lord." And since the Jews were not able to rebuke the crowds and the infants (for the things being seen were wondrous: both children and nursing babes, and disciples and crowds, were shouting praises and a hymn to Him), they attempted to cast the provocation [at Him], and they say to Him, "Do you hear what these are saying?" And another C evangelist says, "Some from the crowd said to Him, 'Rebuke your disciples,'" as if He were speaking blasphemously by accepting a hymn that is appropriate to God alone—both having the same meaning. To whom the Lord says to the former, "Yes, have you never read, 'Out of the mouth of infants and nursing babes you have perfected praise'?" explicitly stating that the eighth psalm was spoken concerning Him. At the same time He hinted that "I do not seize what belongs to God; for I am that," just as the Apostle cries out: "He did not consider it robbery to be equal to God, but emptied Himself, taking the form of a servant." To the others, He again said, "Do not marvel at the infants and the disciples; if these should be silent, the stones will cry out." Those who knew what was written, and seeing in reality that infants and nursing babes beyond the order [of nature] were shouting the hymn, believed that it could happen that, just as He elicits that infants should sing the hymn beyond nature, so He makes even those lacking in sense to cry out, in shameful... D
A acclamation: “Amazing! What power of the Lord Christ! Amazing, such love for mankind! Amazing, such compassionate condescension!” How, through the teaching of the form of a servant which He took, did He deign to show forth His divinity so meekly, and to receive insults from His own creatures, and to answer—not with anger, but placidly and clemently? O immensity of patience! O worthy David, who deigned to foretell such things! For again he speaks about His humanity in that same psalm, B from the point where he says: “What is man, that Thou art mindful of him?” unto the end. To these things the divine Apostle Paul bears witness, saying thus: “But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honor.” And again: “For God did not subject the world to come, of which we speak, unto angels.” But unto whom did He subject it, O Paul? He adds: “One has testified in a certain place, saying: ‘What is man, that Thou art mindful of him?’ Unto Him He subjected it.” For in that He subjected all things to Him, he says, He left nothing that is not subject to Him. Having thus spoken faithfully to the Hebrews, he says the same to the Gentiles, and declares: “And the times of this ignorance God overlooked, but now He commandeth all men everywhere to repent. Because He hath appointed a day, in the which He will judge the world in righteousness by that man whom He hath ordained; whereof He hath given assurance unto all men, in that He hath raised Him from the dead.” Similarly also Peter: “That He is the One ordained by God to be the Judge of the living and the dead.” C In like manner again, David spoke regarding Him in the forty-fourth psalm, in which he appears to speak again both of His divinity and of His humanity. To these things the blessed Paul bears witness again in the Epistle to the Hebrews, saying thus regarding Jesus: “Thy throne, O God, is for ever and ever: a scepter of righteousness is the scepter of Thy kingdom.” Having said this concerning His divinity, he immediately subjoins concerning His humanity, and says: “Thou hast loved righteousness, and hated iniquity: therefore God, even Thy God, hath anointed Thee with the oil of gladness above Thy fellows.” For the divinity is not anointed because it loves righteousness and hates iniquity, nor is it anointed at all, nor does it have a God, since the anointing is God; but His humanity is anointed with the oil of exultation, so that the Holy Spirit may say, “Above Thy fellows,” that is, above all who are anointed. For the divinity has no other fellows; for there is one God, Father, Son, and D Holy Spirit. But the humanity of Christ has all men, and especially those who are anointed, as fellows; and this is the paramount reason, because the humanity of Christ is anointed above all others, anointed with the Holy Spirit and with power—which happened to no other of those who were anointed—and therefore He said, “Above Thy fellows.” He completes the whole of that same psalm concerning Christ and the Church, when He had brought them together as King and Bridegroom, and Queen and Bride. Likewise
he has spoken the one hundred and ninth psalm to this same end. The Lord Himself testifies to this, saying to the Jews: “How then does David in the Spirit call Him Lord,” saying: “The Lord said to my Lord, Sit at my right hand”? “If He is his son, how is He his Lord?” A The words “his Lord” clearly proclaim Him as God, whereas the words “Sit at my right hand” plainly apply to His humanity. For the word “Sit” is addressed to one who is not yet seated; but the Divinity is settled in its own honor, glory, and blessedness, not being permitted or prompted toward this by another greater than Himself. Rather, the humanity of Christ is invited by the Divinity inseparably united to it, hearing the words: “Sit at my right hand,” as if to say: B “In My honor.” For God, being uncircumscribed, has neither a right hand nor a left; but this phrase itself means: “Sit in My honor,” as if to represent My countenance, shown to the whole world as the image of God. For thus Daniel also says: “And to Him was given the kingdom, and honor, and power,” and so forth. But the Lord Himself also says: “All power is given to Me in heaven and on earth.” And continuing again in the same psalm, He speaks concerning the Divinity: “From the womb before the morning star I have begotten Thee.” As if the Father were saying to the Son according to His Divinity, that before all creation, as if from a womb—wishing to signify the consubstantiality, not bringing Him forth subsequently, C but having Thee in Myself without beginning and without end—I have begotten Thee from My own substance, as if from a womb, existing together and subsisting together.
Then immediately afterwards, indicating that He is also speaking of the humanity, He says: “The Lord has sworn, and will not repent: Thou art a priest forever after the order of Melchizedek.” For the Divinity does not perform the priestly office; rather, worship is offered to It, and It receives the sacrifices. The Apostle Paul also remembers this passage in his Epistle to the Hebrews, speaking thus: “Just as Aaron, so also Christ did not glorify Himself to become high priest, but He who said to Him: Thou art My Son; today I have begotten Thee.” As he also says in another place: “Thou art a priest forever after the order of Melchizedek,” referring everything to His humanity. D Thus, therefore, the blessed David composed these four psalms concerning the Lord Christ alone. For he did not make common the things of the Lord Christ with certain others, nor did he make the things of the Lord common with those of servants, but he spoke of the things of the Lord separately, as of the Lord, and the things of the servants as of servants. As for those other things which the apostles took from the Psalms, they did not accept them as if they were spoken properly of Christ, but as things which suited their own purpose,
as, for example: "They divided my garments among themselves," and, "They gave gall for my food," and, "I foresaw the Lord before me always," and, "Ascending on high, He led captivity captive." And whatever things are like these, they took them as things suiting their own purpose. A Thus also the blessed Paul made the statement of Moses in Deuteronomy, having transposed it to his own argument as suiting it, saying thus: "Do not say in your heart: Who will ascend into heaven? that is, to bring Christ down; or who will descend into the abyss? that is, to bring Christ back from the dead," having interpreted the statement as appropriate to his own argument. For the rest of the Psalms do not at all fit the Lord Christ from which they took certain things; for instance, the passage, "They divided my garments among themselves," is from the twenty-first Psalm. He says, therefore, of Himself, "Far from my salvation are the words of my trespasses." This is incongruous and inconsistent with Holy Scripture, and it would be clear madness to accept such a thing concerning Christ. Therefore, only four of these Psalms spoken concerning the Lord Christ relate to Him entirely throughout. For neither, as we have said before, did the blessed David mix those things which are said concerning the Lord Christ with those things which are said concerning certain others. B For even the Savior Himself is seen to have done this, when the Jews accused Him, saying, "Why do you work on the Sabbath?" But He answered them, saying, "My Father works even until now, and I work." And when they were accusing His disciples, He says, "Have you not read what David did when he ate the loaves of proposition, which it was not lawful for him to eat, except for the priests alone?" Openly comparing Himself to the Father, and His disciples to the prophets, or rather to the priests—that is, servants to servants, and Himself as Son to Father. Thus, therefore, also the prophet David, being moved by the Holy Spirit, did not promiscuously mingle the arguments concerning the Lord with the arguments concerning servants, but was deemed worthy to foretell and compose specifically for the argument concerning Christ those four Psalms. All the other ones, however, he wrote for the common edification of all, concerning other persons or events or histories, using a useful instruction proposed for everyone. C For this reason, he published these in modulated speech adorned with rhythms, so that they might be prompt to the understanding of each and easily comprehended in memory through their sweetness. And this is evident in itself, in that the Psalms of David are sung in all the Churches of the world, and are held in the mouth of almost all men, little as well as great, and are sung daily, and are revolved in mind and memory far more than the prophets or the other remaining monuments of Holy Scripture. D
A Second among the Hebrews reigned Solomon, son of David, for forty years. The years amount to 1546. (A. M. 4467) 1, 11. Solomon began to build the temple in Jerusalem, having 70,000 men carrying burdens and 80,000 stone-cutters in the mountain, and he finished it within eight years. And the whole time is collected from the 81st year of Moses, in which the departure from Egypt occurred, to Solomon and the beginning of the construction of the temple, to 630 years.
III, IV, V, VI, VII, VIII. Vaphres, king of Egypt, sent to Solomon for the assistance of the building of the temple in Jerusalem 80,000 gold pieces, as Eupolemus relates.
IX, X. Solomon, having removed Abiathar from the high priesthood, appointed Baruch, who was of the lineage of Eleazar.
XI, XII, XIII, XIV. Thiramus reigned (over) the Tyrians, whose daughter Solomon married, as Tatianus relates.
XV. The high priest of the Hebrews was the seventh from Aaron, Sadoc. Nathan prophesied, and Achias the Silonite, and Samaeas, son of Emblas, and Adoc. Nathan, prophesying, said: "Why hast thou not made known to thy servant who shall sit upon the throne of my Lord the King?"
XVI, XVII. Solomon, when he had built the house of the Lord... B C D
and had been granted the vision of God, A founded cities in Judea: Asoed, Magdo, Gazer, the upper Bethoron, Baladad, Etimen, and Thamnor in the desert, which is now called Palmyra. Having thus completed many works worthy of admiration, when he had already grown old, he did evil and provoked the Lord to anger. For, having been deceived by Hierisoe, he aroused high places to Chamos, the idol of Moab, and to Melchom, an offense—that is, the idol of the children of Ammon—and to Astarte, the abomination of the Sidonians.
XVIII, XIX, XX, XXI, XXII, XXIII, XXIV, XXV, XXVI, XXVII, XXVIII, XXIX, XXX, XXXI, XXXII, XXXIII. B Achias the Silonite predicted to Jeroboam, the servant of Solomon, that he would rule over the ten tribes of Israel.
XXXIV, XXXV, XXXVI, XXXVII. In this year, Solomon attempted to put Jeroboam to death. He, learning of this, fled to Susacim, king of Egypt, and stayed there until Solomon died; and Jeroboam took the daughter of Susacim as his wife.
XXXVIII. Solomon, prophesying, said: "Let us lie in wait for the just man, because he is not for our turn, and he is contrary to our doings. He professeth to have the knowledge of God, and calleth himself the son of the Lord."
XXXIX, XL. C After the death of Solomon, the Jewish people having caused an insurrection and their kingdom being divided, Jeroboam, son of Nadab, a servant of Solomon, of the tribe of Ephraim, rules over the ten tribes of Israel in Samaria, for XXII years.
Roboam, son of Solomon, reigns in Jerusalem over Juda and Benjamin, to which tribes the name "Jews" was given, because kings reigned from the tribe of Juda; whence the whole nation of the Jews derived its name.
Jeroboam, the first, reigns over Israel for XXII years. D
A Achias the Silonite prophesied, who, wearing a new garment, met Jeroboam as he was leaving Jerusalem, tore his garment into twelve pieces, and said to him: "Take for yourself ten pieces: for the Lord has torn the kingdom from the hand of Solomon." And he reigned over Israel of the ten tribes in Bethel and in Samaria and over those round about, who were also called Israel. II, III, IV, V, VI. Achias the Silonite and Semeias the son of Balami prophecy. VII. Jeroboam, in the seventh year of his reign, provoked the Lord to anger through idolatry; for he made two golden calves, the one of which he placed in Bethel, and the other in Dan. And he appointed priests from the sons of Levi. Keep a feast day for the sons of Israel in Bethel. When he had ascended upon the altar which he had made high, a prophet who was of the tribe of Juda appeared to him, saying: "Altar, altar. Thus says the Lord God: Behold, a son shall be born to the house of David, Josias is his name, and he shall sacrifice upon thee the priests of the high places who are now offering incense upon thee, and he shall burn the bones of men upon thee." And he gave a sign, saying: "This is the word which the Lord has spoken: Behold, the altar is rent, and the fat which is upon it shall be poured out." B When Jeroboam heard these things, and extended his hand from the altar, commanding that the prophet be seized, his hand withered, and the altar was split, and the fat which was in it was poured out, according to the sign that the man of God had given in the word of God. And he besought the prophet to pray to God, that his hand might be restored. And upon his praying, it was restored. And he asked the prophet to eat bread; but the prophet was unwilling. And not even so did he return to the Lord, but rather adhered more to his idols, and whoever desired, he filled his hand, and he became a priest of the high places. And his child having fallen ill, he sent his wife up to Achias the Silonite prophet; and he heard from him: "Your son shall die, and there shall be destroyed from Jeroboam [those who] urinate against the wall, and those who have died in the field shall be devoured by the birds of the heaven." C D
A
The Chronicle of the Kings
Roboam, son of Solomon, of the tribe of Judah, forty-one years of age, reigned third in Judah for seventeen years; total: twenty-three years.
Prophesied: Samaeas.
B In this year of Roboam, king of Judah, Susakim, king of Egypt, having taken with him Africans, Ethiopians, and Troglodytes, came to Jerusalem and plundered the temple, taking away the treasures that were in it, along with the treasures of Roboam and the golden spears which David had received from the hands of the servants of Adrazaar, king of Suba, and the golden weapons which Solomon had fashioned.
Achias the Silonite and Samaeas, son of Elami, also prophesied.
The one who dwelt in Bethel and was at the altar spoke; he asked the one who had prophesied to Jeroboam, the servant of Solomon, to eat bread, and he ate with difficulty. They say that Josephus relates, by tradition, that a proverb obtained in Bethel: "Even Seth at the altar."
Roboam had twenty-eight sons and seven daughters.
After Jeroboam, Nadab, his son, reigned second over Israel for two years; total: twenty-four years. C
Nadab is slain by Asa, king of Judah, at Gabathon, in the kingdom of the aliens.
After Roboam, Abiud, his son, reigned fourth in Judah for three years; total: four years.
This Abiud, being devoted to idols, lost five hundred thousand of his army.
Jadoc and Ananias prophesied.
After Nadab, Baasa, son of Rachia, reigned third over Israel for twenty-four years; total: forty-eight years. D
A In the fifth year of Asa, king of Judah, Baasa, son of Ahia, destroyed the house of Jeroboam, and not a single soul was left to him, according to the word of the Lord, which He spoke through the hand of His servant Ahia the Silonite, the prophet, concerning the sins of the same Jeroboam. Afterwards, however, Baasa himself also walked in the sins of Jeroboam, to whom Jehu, the son of Anani, prophesied that the same thing would happen to his house as had happened to the house of Jeroboam; and that his corpse in the city would be devoured by dogs, and that in the field it would be devoured by the birds of the sky.
I, II, III, IV, V, VI, VII, VIII, IX, X, XI, XII, XIII, XIV, XV, XVI, XVII, XVIII, XIX, XX, XXI, XXII, XXIII, XXIV. B This Baasa walked in the sins of Jeroboam, to whom Jehu, the son of Anani, prophesied that the same thing would happen to his house as to the house of Jeroboam; and that his corpse in the city would be devoured by dogs, and that in the field it would be devoured by the birds of the sky.
After Abiud, the fifth to reign over the two tribes of Judah and Manasseh was Asa, his son, for 44 years. The years amount to 4. 1570.
I, II, III, IV. (Marg. Of the Jews of Judah.) The ninth high priest, Achimelech, was recognized.
V. (A. M. 4521.) Joel prophesied, who also said: "It shall be in those days, I will pour out of my spirit upon all flesh that prophesies. And I will give wonders in the heaven above and on the earth below." And further on, he said: "Behold, I will cast into the foundations of Sion a precious stone, chosen, a corner stone, honorable for its foundations; and he who believes in it shall not be put to shame, and I will place judgment into hope."
VI, VII. Zarath the Ethiopian, having taken the Libyans with him, invaded Judea with arms. But Asa went out and routed him in Gerara.
VIII, IX. Azarias, the son of Jodeth, and Ananias prophesied.
X, XI. Azarias, the son of Jodeth, and Ananias, and Zacharias, the son of Joiada the priest, prophesied—he who is called the Sickle—who, prophesying, said: "Rejoice and be glad, O daughter of Sion; for behold, I come, and I will dwell in the midst of you, says the Lord, and many nations will flee for refuge to God in that day."
A XII, XIII, XIV, XV, XVI, XVII, XVIII. Asa, king of Judah, being attacked in war by Baasa, king of Israel, hired into his aid the son of Ader, king of Syria. Prophesied Jehu. XIX, XX, XXI, XXII, XXIII. Prophesied Jehu. XXIV, XXV. Prophesied Ananias. XXVI, XXVII, XXVIII, XXIX, XXX, XXXI, XXXII, XXXIII, XXXIV, XXXV, XXXVI, XXXVII, XXXVIII, XXXIX, XL, XLI, XLII, XLIII, XLIV. After Baasa, the fourth to reign in Israel was his son Ela, for 2 years. The years total L. I, II. Zambri, when he had slain his master, reigned over Israel for seven days, and smiting the house of Baasa, he left not a single one who makes water against the wall, according to the word of the Lord which He spoke by the hand of Jehu the son of Ananias, because of his sin. But when Zambri received word that he had been proclaimed king by the people, Zambri killed himself by burning. B After Asa, the sixth to reign over Judah was his son Josaphat for XXV years. The years total IV. MDXCV. I, II. (A. a M. C. 4571.) Prophet Elias the Thesbite prophesied, and Abdiu the son of Ananias, who said: "Prope est dies Domini super omnes gentes: uti feceris, ita fiet tibi" (The day of the Lord is near upon all nations: as you have done, so shall it be done unto you). Furthermore, there prophesied Oziel the son of Zacharias, Jehu the son of Ananias, and Michæas the Morasthite, son of Amali: under whom were the false prophets Sedecias the son of Chamaan, C who fashioned for himself iron horns and, in a fury, struck Michæas on the cheek. Eliezer also prophesied, and other four hundred false prophets, and, for shame, four hundred and fifty false prophets of Baal. III, IV. The tenth High Priest of the Hebrews was Joannan. V, VI. Prophesied Eli, Abdiu, Oziel, Jehu, Michæas. VII, VIII, IX, X. False prophets: Sedecias, Eliezer, and others, four hundred. XI, XII, XIII. In Palestine, it did not rain for three years and six months. XIV, XV, XVI, XVII, XVIII. The High Priest of the Hebrews was known to be Azarias. XIX, XX, XXI. Prophesied Ezechiel son of Eliezer. D
A XXII, XXIII, XXIV. Josaphat, king of Judah, put to death his own brothers and some of the leaders of the people. XXV. (Marg. Of the Hebrews of Israel.) Of the Hebrews of Israel, the fifth to reign was Zambri for 12 years; total 65. I, II, III, IV, V, VI, VII, VIII, IX, X, XI, XII. (Marg. Of the Hebrews of Judah.) After Josaphat, there reigned the seventh of the two tribes of Judah and Manasseh, Joram his son in Samaria, for 10 years; total 75. 97 A I. (A. a M. C. 4596.) High Priest of the Hebrews, Achitob.
B II. Joram, son of Josaphat, a worshiper of idols, built the high places and sacred groves just like his father. III, IV, V, VI. Elias departed from among men. VII, VIII. Joram, king of Judah, became gravely ill, so that his entrails became visible. IX. Amos and Elisha prophesied. X. Jonadab son of Rechab became known. (Marg. Of the Hebrews of Israel.) After Zambri, the sixth, his son Achaab, 35 years of age, reigned over Israel for 22 years; total 84.
C I. This Achaab took as his wife the daughter of Ithobalus, king of the Tyrians and Sidonians, whose name was Jezabel. II, III, IV, V, VI, VII. In the seventh year of his reign, Achaab, because of his wife Jezabel, worshiped Baal and, adhering to idols, provoked the wrath of the Lord God. To him Elias the Thesbite prophesied that there would be no rain upon the earth for 3 years and 6 months. And Elias departed toward the East, and having sat down by the torrent of Chorath, which is facing the Jordan, so that he might draw drink from it, sustenance was supplied to him by ravens. Also, to a certain widow who was about to die of famine along with her own son, he caused the jar of flour and the cruse of oil to not fail for the necessity of life. But he also brought back her son who had died to life. D When the time of drought had been completed, by God's command, to him—
A Ahab came, so that rain might follow. And because he was moved by zeal for God, he told Ahab to assemble all Israel and the four hundred and fifty prophets of Baal and the four hundred prophets of shame upon Mount Carmel. Having requested two oxen, he told the prophets of shame that, by praying to their gods, they should spontaneously consume the offerings set before them with fire. And when, after they had performed the sacrifice to their gods, they accomplished nothing until midday, the same prophet, having offered the other ox as a sacrifice and having doused it with water, prayed to God, and fire coming down from heaven consumed everything. And having thus rendered Ahab obedient, he put the false prophets to death, and rain drenched the earth. But as he departed as far as Mount Horeb and Damascus, and after fasting for forty days, he was commanded by God to anoint Hazael as king of Syria, and Jehu, the son of Nimshi, over Israel, and Elisha as prophet. And having returned again to Ahab, he reproached him for the calamity of the murder of Naboth, whom he had caused to be stoned to death B through false testimony because of a garden, promising that there would be destruction for his entire house; which also came to pass. VIII, IX, X, XI, XII, XIII, XIV. There were false prophets, Eliezer and four hundred others.
XV. When the foreigners had gathered against Jehoshaphat, king of Judah, to make war against Judah, God sent among them an ambush, and they rose up and slaughtered one another, and Jehoshaphat and Judah were saved. C XVI, XVII, XVIII, XIX, XX, XXI, XXII. Ahab, king of Israel, is killed in battle, having engaged with Adad, king of Syria. (Marg. of the Jews of Judah.) After Joram, the eighth to reign over the two tribes of Judah and Manasseh was his son Ahaziah, for one year. The years total 4606. (4606 from the birth of Christ.) [1]. Elisha and Abdanai prophesy. Jehu killed Joram and Ahaziah and the seventy sons of Ahab and Jezebel. After Ahab, the seventh to reign over Israel was his son Ahaziah, for two D years. The years total 86.
I, II. This Ahaziah, a worshiper of idols, when he was seized by a severe illness, sent men to inquire of Baal, the abomination of the Ekronites, desiring to know if he would recover his health and life from that illness. Elijah, meeting his servants, said that he would not recover his health. But he, being angered, sent to Elijah three captains of fifty that they might bring him down from the mountain. And when two of them were consumed by fire, the third original-script column: see facsimile near here, but the context continues toward the next page
A besought him and came down. And coming to Ochozias, he said to him: "Because you have not returned to the Lord God, but have sent to inquire of idols, you shall not come down from your bed, but you shall die." And he died in his bed according to the word of the Lord which he spoke by the hand of Elijah, the servant of God.
(Marg. Hebrew of Judah.) After Ochozias, Gotholia, the daughter of Manasseh and wife of Joram, reigned over Judah for 6 years; total 4,612 years. B I, II. Gotholia, mother of Ochozias and daughter of Achaab, slew the children of her son Ochozias. For she was of the lineage of Achaab, that accursed king of Israel. III. Gotholia overthrew the house of God in Jerusalem and worshipped the Baalim. IV. Jonadab the son of Rechab is recognized, and Elisha prophesies. Hebrew high priest: Saduc. Elisha prophesied, as also did Abdanai, Jehu, and Oziel. VI. Josabech, wife of Jodae the high priest and sister of Ochozias, secretly stole Joas, the son of her brother Ochozias, and to him Jodae the high priest, having slain Gotholia, gave the kingdom.
(Marg. Hebrew of Israel.) After Ochozias, Joram, the brother of the same Ochozias, reigned as the eighth king over Israel for 12 years; total 98 years. I, II. As Azael, son of Ader, king of Syria, was besieging the Samaritans while Joram, brother of Ochozias, reigned as king of Israel, a severe famine prevailed in Israel for seven years, such that an ass's head was sold for fifty shekels, C and a quarter of a cab of pigeon's dung for five shekels, which they ate; and indeed, some even ate their own children, because, on account of their unbelief and the impious nature of their deeds, these punishments were justly brought upon them. III, IV, V. In the fifth year of Joram, king of Israel, the prophet Elijah, having set out with Elisha toward the Jordan, smote the water with his mantle, and it parted on this side and on that, and both passed over on dry ground. And Elijah said to Elisha to ask what he might wish. But he requested that he be given a double portion of the spirit which Elijah possessed. And Elijah said to him: "If you see me being taken up, it shall be so." And when Elijah was taken up in a chariot of fire, Elisha, seeing this, said concerning him...
A: "Chariot of Israel and the horseman thereof." And being filled with the Holy Spirit, he returned, and having smitten the Jordan with the mantle, he crossed it on dry land. Moreover, he also transformed the waters at Jericho, which were then bitter and barren, by invoking God, into sweetness.
When he came to Bethel, he was pelted with stones by some children and mocked for his baldness; observing them, he cursed them in the name of the Lord, and immediately two bears coming out of the forest tore and mangled forty-two of them. Thence he went to Mount Carmel, and from there to Samaria. Moreover, when a certain widow approached him, distressed by her creditors and with her sons being led away into slavery, upon learning that she had a very small amount of oil in a vessel, he ordered her to pour it into many other vessels. When they were all filled with oil, she satisfied her creditors, and together with her sons, she received her freedom. The same prophet also restored the son of the Shunammite who had died, bringing him back to life for his mother. And when he had arrived at Gilgal, as the famine was then prevailing, he set up a large cauldron and prepared food for the inhabitants. When some were gathering deadly wild gourds from wild vines and boiling them, and when they began to eat, they cried out that they were dying; but he, by casting in a little flour, warded off death and famine from them.
VI.
Prophets Amos and Elisha.
VII, VIII, IX, X, XI, XII. After Athaliah, Joash, son of Ahaziah, reigned over both tribes, Judah and Manasseh, for forty years. The years are reckoned as 1652. (A.M. 4613.) B I, II. Joda was recognized as high priest among the Hebrews, the only one after Moses C who lived 120 years.
III, IV. This Joash restored the house of God in Jerusalem, which had been deserted under Athaliah, doing what was right in the sight of the Lord, and hacking to pieces the idols of Jerusalem, and killing Matthan the priest of Baal in front of the altar; he did not, however, refrain from the high places, but sacrificed and burned incense to them. Hazael, son of Ader, king of Syria, waged war against him: and having received gold and silver from him, he returned home from Jerusalem, having been persuaded by this.
V, VI. Elisha and Zacharias, son of Joda the high priest. D
A VII, VIII, IX, X, XI, XII. Zacharias the prophet, son of Joda the high priest, was slain by Joas, son of Ochozias, king of Judah, in the twelfth year of his reign, between the altar, because he had rebuked the impiety of the king and the people of the Jews. (A. a M. C. 4619.) XIII, XIV, XV, XVI, XVII. Azael, king of Syria, having marched against Joas, slaughtered a great multitude of the people, according to the word of Elisha the prophet. B XVIII, XIX, XX, XXI. Azael came against Jerusalem, intending to besiege it. Joas, however, having learned that Israel had been subdued by him in war, took all the holy things and the gold, and sent them to Azael, who, having received these, withdrew. XXII, XXIII, XXIV, XXV, XXVI. Joas became impious. XXVII, XXVIII, XXIX, XXX, XXXI, XXXII, XXXIII, XXXIV, XXXV, XXXVI, XXXVII, XXXVIII, XXXIX, XL. After Joram, the ninth to reign over Israel was Jehu, son of Namessei, for 28 years; they total 126 years. I, II, III, IV, V, VI. Elisha the prophet prophesies to Joachaz concerning his reign, and the evils which he would inflict upon Israel while he reigned. C VII, VIII, IX, X, XI. Joda was recognized among the Hebrews as high priest, the only one after Moses who lived 120 years. XII, XIII, XIV. Jehu, king of Israel, worshipped the golden calves which Jeroboam had made in Bethel and in Dan, currently called Paneas. XV, XVI, XVII, XVIII, XIX, XX, XXI. Azael, king of Syria, ravaged Israel. XXII, XXIII, XXIV, XXV, XXVI, XXVII, XXVIII. After Joas, Amessias (or Amasias), his son, ruled Judea for 29 years. They total 4681 years. (A. a M. C. 4653.) I. Amessias, king of Judah, having reached his twenty-fifth year of age, having waged war against those from Israel and against the sons of Seir, defeated them, and having taken their gods, brought them to Jerusalem. D II, III, IV, V, VI. Azael, king of Syria, died, and his son Ader reigned in his stead.
DUCANGII NOTÆ. Symoen Logotheta, in his manuscript Chronicle, makes the priest [father of John the Baptist] by a strange anachronism.
[VII.] A The prophet Jonah, son of Amathi, having been swallowed by a sea monster and kept in its belly for three days, was cast out by the will of God, who also said: "I was Jonah in the belly of the monster for three days and three nights, and I prayed to the Lord my God from the belly of the monster, and I said: I cried in my affliction to the Lord my God, and he heard my cry out of the belly of Hades. You cast me into the depths of the sea's heart, and rivers surrounded me. All your disturbances and your waves passed over me. And I said: I have been driven from your eyes. Shall I ever again look toward your holy temple? Water poured around me even to my soul, and the final abyss encompassed me. My head descended into the fissures of the mountains, I went down to the earth, whose bars are eternal confines. And my life ascended from corruption, O Lord my God. When my soul was failing within me, I remembered the Lord, and let my prayer come to you, to your holy temple. Those who keep vain and lying vanities have forsaken their own mercy. But I will sacrifice to you with the voice of praise; whatever I have vowed, I will pay to you for salvation to the Lord." And it was commanded to the monster, and it cast Jonah out upon the dry land.
Josephus relates in the ninth book of his Antiquities that Jonah was swallowed by a sea monster in the Euxine Sea and was cast out alive after three days and as many nights. B C
(A. a M. C. 6660.) viii, ix, x, xi, xii, xiii. Joas, king of Israel, having engaged in battle with Amessias, and having taken that same Amessias captive, destroyed the walls of Jerusalem up to four hundred cubits.
xiv, xv, xvi, xvii, xviii. Osee, Amos, Jonas, and Naum prophesied. Amos, while prophesying, said: "Prepare to call upon your God, O Israel. For behold, he who strengthens the heaven and creates every spirit and announces to man his own word."
xix, xx, xxi, xxii, xxiii, xxiv, xxv, xxvi, xxvii, xxviii, xxix. Amessias, king of Juda, was killed by his own people in Lachis.
After Jehu, the tenth of the Hebrews reigned in Israel, Joachaz, for xvii years. The years amount to cxliii. D
i, ii. Azael, king of Syria, determined to make war against Joas, king of Juda. Then, having moved his army against Joachaz, king of Israel, he afflicted him throughout all the days of his life.
iii, iv, v. Elisha the prophet exchanged his life for death, having prophesied for xl years.
A vi, vii, viii, ix, x, xi, xii, xiii, xiv, xv, xvi, xvii. A certain man of the Moabite raiders, being dead and cast into the tomb of Elisha the prophet among his bones, by the will of God, revived.
After Amessias, the twelfth to reign over the two tribes, Juda and Benjamin, is Ozias, also called Azarias, his son, for lii years; the total is mcccxxxiii.
i. Ozias, who is also Azarias, son of Amessias and Telechia, reigned when he was xvi years of age. B ii, iii, iv, v, vi, vii, viii, ix, x, xi, xii, xiii. Osee, son of Beeri, Amos, and Jonas, son of Amathi, from Gofer, prophesied.
xiv. Ozias, king of Juda, razed the walls of Geth, Azotus, and Jamnia in war. He also waged war against the Arabs who inhabited Petra. C xv, xvi. Ozias, who is also Azarias, entered the temple of God to offer incense to God; but having been forbidden by Azarias the high priest, and not wishing to withdraw, he was immediately struck with leprosy throughout his whole body, Azarias then holding the high priesthood. xvii, xviii, xix, xx, xxi, xxii, xxiii, xxiv, xxv. Amos the prophet is the first to prophesy the things concerning the captivity of Israel, two years before the earthquake.
xxvi, xxvii. A great earthquake occurred in Jerusalem and in all Judea when Ozias—also called Azarias—king of Juda, had entered into the holy place of the altar, and having been struck with leprosy, the fat of the altar was spilled, the earthquake having taken place. xxviii, xxix, xxx, xxxi, xxxii, xxxiii, xxxiv, xxxv, xxxvi, xxxvii, xxxviii, xxxix, xl, xli, xlii, xliii, xliv, xlv.
In this year Isaias, son of Amos, began to prophesy, as did Osee, son of Beeri, and Naum. Isaias, prophesying, said: Behold, the Lord comes upon a light cloud. Osee, indeed, said as he prophesied: On that day there shall not be light, and cold and frost shall be for one day. And that day shall be known to the Lord, and it shall not be day nor night, and at evening there shall be light.
Naum prophesied, saying: He who blows has ascended into thy face, delivering thee from affliction; look upon the way, gird up the loins, be strong in power, for the Lord has turned away the pride of Jacob, as the pride of Israel. D xlvi, xlvii, xlviii, xlix, l.
In the first Olympiad Africanus [places this] according to the times of Jotham.
It also gathers the king of the Hebrews of Juda A. But our own canon also represents it in the same way. Africanus furthermore writes these words verbatim: "Aeschylus, son of Agamestor, ruled over the Athenians for twenty-four years, during whose reign Jotham likewise reigned in Jerusalem."
Our own canon, he says, includes king Jotham of Juda in the 1st Olympiad.
In the 51st year of Ozias, who is also called Azarias, king of Juda, the first Olympiad was established by Iphitus, during which the prophets were Isaias son of Amos, Osee son of Beeri, Joel son of Batouel, Oded, and Michaeas the Morathite. The first Olympiad was held among the Greeks, which comprises a four-year period.
1st Olympiad. 51, 52.
And this Ozias, who is also called Azarias, having done what was upright before the Lord, died. B
(Marg. Of the Hebrews of Israel.) After Joachaz, his son Joas reigned over Israel for 16 years, totaling 279 years. 1, 2, 3, 4, 5. Joas, king of Israel, defeated Juda, and joined battle with Amessias, king of Juda, and tore down three [cubits] of the wall of Jerusalem, and having plundered Jerusalem, returned to Samaria. 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16.
(Marg. Of the Hebrews of Juda.) After Ozias, who is also called Azarias, his son Jotham reigned over the two tribes of Juda and Benjamin for 16 years, totaling 2749 years. C
1. Isaias was deemed worthy of a divine vision. 2. Urias was high priest.
Prophesying were Isaias, Osee, Jonas, and Michaeas the Morathite, Joel son of Batouel, and Oded.
Michaeas prophesied, saying: "The law and the word of the Lord shall go forth from Jerusalem, and He shall judge between many peoples, and shall rebuke strong nations." And after other matters: "And you, Bethlehem, house of Ephratha, you are least to be among the thousands of Juda. Out of you shall come forth to me D that He may be in
A ruler of Israel; and His comings forth are from the beginning, from the days of eternity."
Joel prophesied, saying: "In those days I will pour out of my Spirit, and I will give wonders in heaven, and signs upon the earth, blood and fire and vapor of smoke; the sun shall be turned into darkness and the moon into blood, before the great and manifest day of the Lord comes. And it shall be, everyone who calls upon the name of the Lord shall be saved."
II Olympias. B III. In this year were born Romulus and Remus, the founders of the city of Rome. IV, V, VI. III Olympias. VII. Joatham erected the porticos in the temple; for only the eastern portico had been erected by Solomon. VIII, IX, X. Nahum prophesies. And the things predicted by him concerning Nineveh came to pass after one hundred and forty-four years.
IV Olympias. XI. Joatham built many buildings in Jerusalem. XII, XIII, XIV. V Olympias. C (Marg. Of the Hebrews of Israel.) After Joas, the twelfth [king] who reigned over Israel was Jeroboam, his son, for forty-one years; in total, two hundred.
I, II, III, IV, V, VI, VII, VIII, IX, X, XI, XII, XIII, XIV, XV, XVI, XVII, XVIII, XIX, XX, XXI, XXII, XXIII, XXIV, XXV, XXVI, XXVII, XXVIII, XXIX, XXX, XXXI, XXXII, XXXIII, XXXIV, XXXV, XXXVI, XXXVII, XXXVIII, XXXIX.
In the days of Ozias, who is also Azarias, king of Juda, and Manasses, and in the days of Jeroboam, king of Israel, Amessias the priest of Bethel sent to Jeroboam king of Israel, saying: "Amos has stirred up rebellion against you in the midst of the house of Israel; D the land will not be able to bear all his words. For thus says Amos: 'Jeroboam shall die in the sword, and Israel shall be led away captive from his land.'" And Amessias said to Amos: "You who see, go, flee into the land of Juda, and eat bread there, and prophesy there; and in Bethel you shall not add anymore to prophesy,"
for it is the sanctuary of the king, and it is the house of the kingdom." And Amos answered and said to Amessias: "I was not a prophet, nor the son of a prophet, but I was a herdsman and a dresser of sycamores. And the Lord took me from following the flock, and the Lord said to me: 'Go, prophesy unto my people Israel.' And now hear the word of the Lord: 'You say: Do not prophesy against Israel, and you shall not stir up trouble against the house of Jacob.' Therefore, thus says the Lord: 'Your wife shall be a harlot in the city, and your sons and your daughters shall fall by the sword, and your land shall be measured by the line, and you shall die in a polluted land; and Israel shall be led away captive from his land.' Thus the Lord God showed me. And behold a hook of fruits, and he said: 'What do you see, Amos?' And I said: 'A hook of fruits.' And the Lord said to me: 'The end has come upon my people Israel; I will not pass by him anymore. And B the doorposts of the temple shall creak in that day,' says the Lord God. And after a few things: 'In that day I will raise up the tabernacle of David that has fallen, and I will rebuild those of its parts that have fallen, and I will restore its ruined parts, and I will rebuild it as in the days of old, so that the remnant of men may seek me, and all the nations upon whom my name is called,' says the Lord who does these things."
XL, XLI. After Hierobaal [for thirteen years], Manahem reigned over Israel for twelve years. They total two hundred and twelve years. I, II, III, IV, V. Phua, king of the Assyrians, attacked Samaria, and having received one thousand talents of silver from Manahem, king of Israel, he withdrew. VI, VII, VIII, IX, X, XI, XII. In the days of Manahem, king of Israel, that is, of the ten tribes, Phua, king of the Assyrians, came up against the land, and Manahem gave him a thousand talents of silver to be his hand/help, having enrolled the people and every wealthy man. And the king of the Assyrians, having received the silver, returned to his own country.
After Manahem, the fourteenth, his son Phaceeias reigned in Israel for twelve years. They total two hundred and twenty-four years.
I, II, III, IV, V, VI, VII, VIII, IX, X. The fourteenth king of the Hebrews of Israel, Zacharias, for six months. After whom, the fifteenth, Selum, for one month. After whom, Phaceeias, son of Manahem, reigned for twelve years. XI, XII. This Phaceeias, having been conspired against by Phacee, son of Romelia, his C own officer, died, and the aforementioned reigned in his stead.
A Phacee, son of Romelia, reigned over Israel for thirty years. The sum is 254 years. 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30.
In the days of Phacee, Theglath-Phanassar, king of the Assyrians, came up and took nine cities: Ain, and Bedmalcha, and Ainon, and Chenes, and Asor, and Galaad, and Gaddi, and all Galilee, and the land of Nephthaleim, and carried their inhabitants away to the Assyrians. After this, Phacee, son of Romelia, together with Raasson, king of Assyria, waged war against Jerusalem and took it.
Hosee, son of Dale, struck Phacee and reigned in his place in Samaria for nine years. The sum is 263 years. 1. Hosee, doing evil in the sight of the Lord, more than all who were before him, served idols, building high places for them, and he brought his children through the fire, performing the abomination of the nations, and he sacrificed and offered incense in the high places and on the hills and under every shady tree. 2, 3, 4, 5. And in the days of Hosee, Salmanasar, king of the Assyrians, came up; and Hosee became his servant, that is, a tributary. 6, 7. C Hosee, king of Israel, sent to Adramelech the Ethiopian for his own aid. 8, 9.
In this, the ninth year of the reign of Hosee, son of Dale, the first captivity of the ten tribes of Israel took place, who had been ruled by kings in Samaria, but were now translated to the mountains of the Medes and Chaldaeans, when Salmanasar, king of the Chaldaeans, campaigned against Samaria and besieged it; having taken hostage the same Hosee, son of Dale, king of Israel, he departed. They had been ruled in Samaria for two hundred and sixty-three years. The ten tribes of Israel were translated from Judaea, from the time when their ancestors went out from Egypt, after 932 years; and from the time they possessed the region of Samaria, with Jesus, son of Nave, as their leader, 891 years are calculated. From the time they apostatized from Roboam, grandson of David, and were ruled by Jeroboam, who had been a servant of Solomon, 262 years and 7 months have passed, D which coincide with, or terminate in, the fourth year of Ezechias, king of Juda, in which the Passover is recorded as having been celebrated brilliantly and magnificently, as it had not been from the time of Solomon. Those who were translated into Samaria were called Chutaei, from the name of the region; for they were translated at that time from Cluta, a region so named. Now this region of Chuta [is...]
a region in Persis, and a river bears this name. And having been moved into Samaria, each had a god according to his own nation. Later, however, they were called A Samaritans, having taken the name of the region in which they were settled.
In this year, the Erythraean Sibyl was renowned in Egypt.
There were also eleven other Sibyls: The Hebrew Sibyl. The Persian Sibyl. The Delphic Sibyl. The Adana or Cimmerian Sibyl. The Samian Sibyl. The Rhodian Sibyl. The Cuman Sibyl. The Libyan Sibyl. The Trojan Sibyl. The Phrygian Sibyl. The Tiburtine Sibyl.
The aforementioned Erythraean Sibyl was from Erythrae, a small town opposite Chios, and it was so named; she was also a poetess, and a statue of her exists even today in that same Erythrae on the mainland opposite Chios.
After Joatham, his son Achaz reigned over the two tribes of Judah and Benjamin for 16 years. Total of years 4, 1665. (A.M. 4750.) B
1. Raasson, son of Aram, and Phacee, son of Romelia, besieged Jerusalem in the first year of Achaz, king of Judah, but they were unable to take it.
2. Urias was recognized as high priest, as was Zacharias, son of Barachias; concerning whom God said to Isaiah: "Make me faithful witnesses who are to prophesy concerning Achaz," namely this: "Behold, a virgin shall conceive and bear a son, and they shall call his name Emmanuel." And that: "Make haste to plunder, quickly carry off the spoils," etc. Isaiah, Osee, and Micah prophesied.
Sixth Olympiad. 3, 4, 5, 6.
Achaz, king of Judah and Benjamin, sent messengers to Thilath-Phalsar, king of the Assyrians, urging him and saying: D "If I am your servant and your son, help me, and come up, and..."
deliver me from the hand of Syria and from the hand of the king of Israel, for they have risen up against me," A sending him gold and silver. And indeed, the king of the Assyrians listened to him, and he went up against Damascus, and took it. And Hosea, son of Elah, struck Phacee and reigned in his stead in Samaria for nine years.
Olympiad VII. [Year] VII. In this seventh year of Ahaz, the Idumeans joined battle with him and took many captives. [Years] VIII, IX, X. In this year Salmanasar came against Samaria.
In this tenth year of Ahaz and the fourth year of the seventh Olympiad, while they were in the twenty-fourth year of their own age, Romulus and Remus B founded Rome, whence they were called Romans; who also deposited the arms of Hercules in the city founded by them, which was previously called the village of Valentia in the Forum Boarium. And these same two brothers restored what was called the Pallantium, the royal house of Pallas. They also built a great temple to Zeus, which they called the Capitol in Roman, which means the head of the city, and having brought the Palladion, an image, from the city of Silbe, they deposited it in Rome. And these brothers, while they were reigning together, came into enmity toward one another, and Remus was killed by his brother Romulus; and Romulus reigned alone. But C from the time that he killed his own brother, the whole city of Rome was shaken, and its populace was in factions, and civil war broke out under his sole reign. And having gone to the oracle, he inquired why it was that the city was in turmoil during his reign. And answer was given to him by the Pythia that: "Unless your brother sits with you on the royal throne, neither shall the city of Rome stand, nor shall the populace be at rest, nor shall the war cease." And having made a golden effigy of the character of his same brother, D a bust, he placed it on his throne upon which he sat, and thus he reigned for the remainder of his time with the solid gold effigy of his same brother Remus sitting with him, and the shaking of the city ceased.
A And whatever he ordained by decree, he would speak as if from himself and his brother, saying: "We have commanded, We have decreed." Which custom has been held by emperors from that time down to the present, to say: "We have commanded, We have decreed." He also sent to every city under Roman rule solid gold busts of himself and his brother to be placed near the magistrates.
The same King Romus, after he had completed the walls and adorned the city, also built a temple to Ares, and in that same month held a great festival, sacrificing to Ares, and also named the month March, which was formerly called Primus, which is interpreted as [the month] of Ares. B This festival all the Romans perform year by year to this day, calling the day of the public feast "Martis in Campo" [in the Campus Martius].
Immediately beginning again, he built a circus in Rome, which he named a Hippodrome, wishing to distract the crowd of the Roman people, because they were rioting and attacking him on account of his brother; and he was the first to hold games in the Hippodrome (91) in the city of Rome, for the feast of the Sun and the four elements under it—that is, earth, sea, fire, and air—reasoning that for this reason the kings of the Persians were successful in their wars, as they honored these four elements. For in Rome these four elements were not honored before in any festival.
The King of the Pisans, Oenomaus, used to hold a contest in the regions of Europe in the month of Dystrus, which is also called March, on the 25th day (92), in honor of the Sun Titan, as he was being exalted, with the earth and the sea, that is, Demeter and Poseidon, and the elements underlying the Sun, contending, it is said. And lots were cast between King Oenomaus himself and whoever came from any region to contend against him. And whenever the lot called upon Oenomaus to contend on behalf of Poseidon, he would wear a blue garment, C which is [the color] of the waters; and his opponent would wear green, which is the color of the earth. And again, if the lot brought Oenomaus to wear the habit of Demeter, he would wear the green habit, and his opponent would wear the blue habit, that is, of Poseidon, which is the color of the waters; and he who was defeated paid the penalty with death. To this royal and annual contest, an infinite multitude of men from every region and city used to flock. And those sailors who inhabited the maritime cities or islands or coastal villages used to pray for victory for him who wore the blue garment. D
the form of Poseidon, which is of the waters, the sea-blue one. And the loser was killed (93). And an infinite multitude came to witness the same annual royal contest from every country and city. And the citizens dwelling in the coastal cities and the islands, and the sailors in the coastal villages, prayed that he who wore the sea-blue form, that is, of Poseidon, might win, divining that if he who competed for Poseidon were defeated, there would be a dearth of all kinds of fish, and shipwrecks at sea, and a storm of violent winds. But the citizens dwelling inland, and the local farmers, and all who laboured in agriculture, prayed that he who wore the verdant form might win, divining that if he who competed for Demeter were defeated—which is to say for the earth—there would be a famine of grain and a scarcity of wine and oil and all other fruits. And Oenomaus defeated many of his rivals for many years; for he had also Absyrtus teaching him the charioteering art skillfully; which Oenomaus, having been defeated by Pelops (94) B the Lydian, was killed.
The equestrian contest was first devised by a certain Enyalius by name, son of Poseidon, who, having taken as his wife Libya, daughter of Ious and of Picus Zeus, having conquered the southern regions, called the same land in which he reigned Libya, after the name of his wife. And the same equestrian contest with two-horse chariots Enyalius devised, as the most learned Callimachus recorded (95) in his *Aetia*. And thereafter, after him, Erichthonius performed them, and others in various places performed them. But Oenomaus himself was the first to perform the same equestrian contest with four-horse chariots; wherefore he also became renowned, as is recorded in the histories of the most learned Charax (96), who also wrote these things, namely that the exercise of the equestrian gymnasia (97) was devised for the governance of the world, that is to say, of the heaven, and the earth, and the sea. For the Twelve Houses (98) of the Zodiac circle, they recorded, govern the earth and the sea and the transitory life of men; and that the arena of the Hippodrome is the whole earth, and the Euripus is the C sea separating from the earth, and the turn towards the gates is the east, and that which is at the goals is the west; seven
A spacings the course and motion of the seven stars of the Great Bear. The same King Romulus, in honor also of the Sun and of the four elements beneath him, was the first to discover the contest in Rome, and he celebrated it in that same region of the west, namely Italy, with four-horse chariots, signifying the earth, the sea, fire, and air. And Romulus applied to these same four elements these names: to the earth, the Green faction, which is the grassy; to the sea, that is to say the waters, the Venetian faction, as being sky-blue; to fire, the Red faction, as being fiery; and to the air, the white. And thence were four factions devised in Rome. He called the Green faction "Praesentem," which is a Roman term, translated as "ever-remaining," for it is said to "present" (remain) because the grassy earth stands always with the plants. And the Venetian faction he named from the province subject to Rome called Venetia, whose metropolis is Aquileia; and thence come the sky-blue—that is, the "Venetian"—dyes for the clothing. And he conjoined to the Green faction, which represents the earth, the white, which he says is the air, inasmuch as it waters and serves and is fitting for the earth. To the Venetian faction, which represents the waters, he conjoined, having mixed it in, the Red faction, which is fire, inasmuch as it quenches the fire, as being subject to it. And from this time, those who inhabited Rome were divided into the factions, and they no longer agreed with one another, because each desired his own victory and to champion his own faction as if it were a religion; and there arose a great schism in Rome, and the factions had great enmity toward one another, from the time when Romulus invented the spectacle of the Hippodrome for them. C Now, during the reign of this same Romulus, his army became large and newly arrived, and there was a multitude of wild men in Rome, and there were no women for the host of men, and the troops of young men were burning with desire for the pleasure of life, and they fell upon the women in the forum; and a disturbance and civil war arose. And Romulus was anxious, uncertain what he should do, for no woman consented to join with the soldiers, as they were wild and barbarian; and he proclaimed a law for them to take [wives]...
from the virgins, whom they called Broutidae. And no one chose to give them their own daughter, but they said that for the soldiers there was no hope of life from day to day because of the wars, but that everyone was joining their own daughters to the men of the city. And Romulus, being despondent, went off to the oracle; and an answer was given to him that he should provide A a spectacle of horse-racing for the women, so that the army might obtain wives for itself. And having gathered the multitude of the army at the Palatine, he performed a horse-race, having ordered that women alone should watch the hippodrome. And as if some strange spectacle were about to happen, multitudes of women from all the surrounding region and from the cities and villages far away arrived in the city of Rome, and women who were married and younger virgins filled the hippodrome. There also came the daughters of the so-called Sabines, a region near Rome, women of good appearance. And Romulus, having given secret orders that no Roman citizen woman who was married should watch, and having commanded his own army again so that they should not dare to touch a married B woman, but to seize only the virgins and those who did not have husbands—and having gone up into the hippodrome, Romulus watched; and as the games were being performed, the army, being released from the Palatine, rushed into the hippodrome, and from the seats they snatched the maiden virgins and those who had no husbands, and took them to themselves as wives. Romulus caused this to happen for once, just as the most learned poet Virgil, and likewise the Roman historian Apollonius, recorded, and in like manner also Silvius. But other historians have recorded that the first hippodrome games were performed for the Romans in the market-place.
They record that Romulus and Remus were suckled by a she-wolf, C because King Amulius, their grandfather, had ordered them to be thrown into the woods as bastards, since their mother, Ilia, being a priestess of Ares, was defiled by being debauched by a soldier, about which the mythologists say that Ares made her pregnant, and she bore them as twins; and because of this their grandfather threw them into the woods. And a certain country woman who was pasturing sheep found the children themselves, and being moved with pity, because they were well-favored, she took them and reared them with her own milk. And to this day in that region they call D the country women who pasture the sheep she-wolves, as those who pass their life with beasts and wolves and are continually conversing with them.
B For this reason, Romulus devised the so-called Brumalia, saying, it is said, that it was necessary for the king of the time to feed his entire senate, and those in offices, and all the soldiers within the Palace who were held in honor, during the winter season when military affairs were at a standstill; and he began to call and feed first those who had names from the letter A, and then successively down to the letter Ω, having commanded his senate to feed in the same manner. And they too fed the entire crowd, each choosing whom he wished. The buglers of the individual companies went to the houses of those who were invited to the banquet, so that they would know they were invited for the following day, and would indicate this on the eve of the day by blowing their trumpets, so that the invitee might know that he was to be fed at someone's house the next day. And this custom of the Brumalia held firm in the Roman state until the present time. Romulus himself did this desiring to erase the stigma cast upon him, because the Romans, who hated him and were hostile to him, would revile him, saying that he ought not to be king, because the two brothers were reared on foreign supplies until they had reached full manhood and became kings, signifying that they were reared in the style of Faustulus the husbandman and his wife Lupa, feeding on foreign food. For among Romans and all people of antiquity, it was considered a disgrace for anyone to be fed by others; C whence also in those banquets which are called *philikoi* (friendly), each of those gathering for the banquet brings his own food and drink with him, and everything is placed in common, and they eat while maintaining the ancient custom. Therefore, for this reason, Romulus himself devised this to appease the insult against him, and he called the name of this celebration in the Roman language "Brumalia," which means to be fed by others, just as the most learned Licinius, a Roman historian, has set forth.
Eighth Olympiad
XI, XII. In this year Isaiah saw the vision concerning Babylon. XIII, XIV. Ahaz the king of Judah commanded Uriah the priest to make another altar, similar to the one that was in Damascus, at Jerusalem.DUCANGE'S NOTES
(7) *Faustulus.* As the same Dionysius has it. (8) *Friendly banquets.* By these words are understood those banquets which the Latins call *Caristia* and *Cara cognatio*, which were accustomed to be held at the sepulchers of parents and relatives, as we previously noted in our *Glossarium mediae Latinitatis*. (9) *Licinius.* Epiphanius deals with matters involving earlier writers in *Ancoratus*, chapter 87. Licinius Macer, whom Dionysius of Halicarnassus lists among the writers of annals more than once, is praised by Pliny, book IV, sections 4 and 5, and Macrobius, book I, chapters 10 and 15.IX Olympiad. XV, XVI. A In this 16th year of his own reign, Achaz removed the bronze sea from the bulls made by Solomon; and during his reign the aforementioned Urias was high priest. After Achaz, Ezechias, his son, reigned over the two tribes of Juda for 29 years; total, 1504 years.
I. This Ezechias, walking in all the commandments of God, overturned the high places, shattered the pillars, and cast down the serpent which Moses had hung up; for many were sacrificing to it. But he also destroyed the book of Solomon, as the Hebrews say, containing remedies for every ailment, which he found affixed to the wall of the temple. B During his reign, Isaias, Osee, Joel, Michaas, Amos, Jonas, and Naum prophesied. This Ezechias, having worshipped God, restored Jerusalem and Juda, rebuilt the destroyed wall of Jerusalem, and diverted the spring of Siloam inside the walls. II.
X Olympiad. III, IV. The paschal solemnity, omitted since the times of King Solomon, was now performed with splendor and magnificence for the first time under Ezechias, C at which time also the inhabitants of Jerusalem were taken into exile. V. In this year, Thales the Milesian philosopher died in Tenedos.
VI. XI Olympiad. VII, VIII, IX, X. XII Olympiad. (Anno Mundi 4776.) XI, XII, XIII. Sobna was recognized as high priest, whom Eliacim, son of Helcias, succeeded, (he who betrayed the army of Sobna and defected to Sennacherim, king of Syria).
XIV. In this 14th year of the reign of Ezechias, Sennacherim, king of the Assyrians, marched against the fortified cities of Judaea and took them. D Having imposed upon Ezechias 300 talents of silver and 30 talents of gold, and having received these from him, he nevertheless besieged the city of Jerusalem with all his forces, intending to besiege it just as he had the other cities.
DUCANGE NOTES
(10) But also the book... See Georgius Syncellus, p. 200; Salianus, year 3022, n. 92; and Michael Glycas, Annales, p. 182 and 185, where there is much concerning books of this kind of Solomon. (11) Sobna. Who soon, as with others, Sobna. See Selden, book I, *De successione in pontificatum Hebraeorum*, ch. 5, p. 278 in my edition.A When Sennacherim had received word that Thartham (Tharacam), king of the Ethiopians, was advancing to make war upon him, he sent a legate to Hezekiah, saying: "Let your God, in whom you have placed your hope, not deceive you, saying: Jerusalem shall not be delivered into the hands of the king of the Assyrians. Have you not heard what the kings of the Assyrians have done to every land, how they have brought them into exile, and you, shall you be rescued?" But when Hezekiah fervently prayed to God, and God heard his prayers, the angel of the Lord went forth and destroyed 185,000 in the camp of the Assyrians in one night. Arising in the morning, they found all the corpses, and thus the people and Jerusalem were saved. Sennacherim returned and dwelt in Nineveh; and while he was worshipping Arrach, his paternal god, he fell, having been stabbed by the swords of Adrammelech and Sarasar, his own sons. B And from this it appears clearly how much the prayers of a just man avail, who walks in all the commandments of God.
At the same time, when Hezekiah was ill and near to death, God prolonged his life by fifteen years through the prophet Isaiah, the daily luminary (that is to say, the sun) having turned back by ten steps. During this time, Merodach, son of Baladan, sent letters and legates and gifts to Hezekiah. For they had heard that he was sick unto death, and had recovered from his illness; and Hezekiah saw the gifts and rejoiced over them.
XIII Olympiad. (A.M.C. 4780.) XV, XVI, XVII, XVIII. Prophesied: Isaiah, Hosea, and Micah. XIV Olympiad. XV Olympiad. XXIII, XXIV, XXV, XXVI. XVI Olympiad. XVII, XXVIII, XXIX. After Hezekiah, Manasses his son reigned for 55 years. The years are added up to 1449. I. XVII Olympiad. II, III. In this third year of Manasses, in the XVII Olympiad, Romulus perished, being torn into pieces in the Senate at Rome, after he had reigned 38 years. D After him, the second king of Rome was Numa Pompilius, and he reigned for 43 years. This Numa Pompilius, having received legates from the region of those whom they call Pelasgians, who [wore] cloaks with purple...
A adornments, just as those who are from the region of the Isaurians are accustomed to carry, was delighted by this dress, and he was the first at Rome to originate the wearing of such cloaks, decreeing that the royal ones be purple, having gold plaques, and that the cloaks of senators and others who were in offices and military commands should have purple plaques as a sign of the royal attire, indicating the dignity and submission of the Roman state; and he issued an order that no one be permitted to enter into his palace to him without the apparel of such a cloak. And those guarding the palace would not permit anyone to enter unless he wore a cloak having the honor of royal dress, just as the most learned Suetonius [(15)] Tranquillus, the Roman historian, B wrote.
IV, V. (A. a M. C. 4800.) XVIII Olympias. VI. Numa Pompilius in the fourth year of his reign builds the Capitol at Rome from the foundations.
VII. Numa Pompilius gave a congiarium to the citizens in Rome, of wooden [(16)] and leather coins.
VIII, IX. XIX Olympias. X, XI, XII, XIII. XX Olympias. XIV, XV, XVI. High priest of the Hebrews: Sellum. C
XVII. XXI Olympias. XVIII, XIX, XX, XXI. Isaiah the prophet, having been sawn [(17)] by Manasseh, because he had been reproved by him concerning the worship of idols, exchanged life for death, having prophesied for 90 years. And they buried him beneath the oak of Rogel, near the passage of the waters which Hezekiah had diverted, covering them up. And God performed the sign of Siloam on account of the prophet, because before dying he had become faint, and he prayed that he might drink water, and immediately water was sent to him from it, and he drank. For this reason it was called Siloam, which is interpreted "sent."
DUCANGE'S NOTES. (14) On clothing, or concerning the types of garments and other things with which one is dressed, as it is praised in the Vita of Suidas, where he lists his other works, of which other writers also make mention. (15) To enter his palace, etc. What subsequently prevailed is taught by Chrysostom, Homily on 1 Corinthians xxvi: where learned men emend it. Below: No one of the archons without a belt and cloak would dare to appear before him who possesses the diadem; the archon approaching the king [must] have the symbol of authority. See Theodor. Marsilius on Suetonius’ Vespasian, chap. 4, where Scalig. See Suidas in [the] following, where [he speaks] of the manner of Isaiah’s death, and the water of Siloam, from [other] writers. (16) Wooden coins. See Eusebius, Chronicon, book 1, where he emends in "Assaria." D (17) Sawn. Salian. ann. p. lxxxvi, n. 50 and following, on the kind of death of Isaiah, and the water of Siloam, from [other] writers.
A XXII Olympias. XXII. The commanders of the army of the king of the Assyrians took Manasses, king of Judah, prisoner and led him away to Babylon. XXIII, XXIV, XXV. (A.M. 4828.) XXIII Olympias. XXVI, XXVII, XXVIII, XXIX. XXIV Olympias. XXX, XXXI, XXXII, XXXIII. XXV Olympias. XXXIV, XXXV, XXXVI. Manasses, being in captivity, returned to the God of his fathers and was restored to his kingdom. XXXVII. XXVI Olympias. XXXVIII, XXXIX, XL, XLI. XXVII Olympias. XLII, XLIII, XLIV. B In this year, Numa Pompilius, king of the Romans, died a natural death. The third to reign at Rome was Tullus, who is Hostilius, for 33 years. XLV. XXVIII Olympias. XLVI, XLVII, XLVIII, XLIX. XXIX Olympias. L, LI, LII, LIII. XXX Olympias. LIV, LV. After Manasses reigned Amon, his son, for two years. XXXI Olympias. I, II. After Amon reigned Josias, his son, for 31 years. The years add up to 3882. C I. This Josias, before he was born, had been predicted to be born, as is written in the third book of Kings, by the prophet Sameias, during the reign of Jeroboam, king of Israel. This Josias began to reign when he was eight years old, and he followed all the commandments which the Lord God ordained, walking as a righteous man. For having cast out the idols, he purified the temple and Jerusalem and Judaea; and he did as the prophet had foretold concerning him D [continuing from the next page].
prophet who came from Judah unto the altar to Jeroboam king of Israel foretold.
This Josiah had sons: Joachas, whom Jeremiah calls Sellum; Joacim, who is also called Eliacim; and Matthanias, who is also called Sedecias.
Sophonias the son of Chusi, the son of Godolias, in the days of Josiah son of Amos, king of Judah, prophesied, saying: "Therefore wait for me, saith the Lord, in the days of my resurrection for a testimony, because my judgment is to the gatherings of the nations to receive kings, and to pour upon them all mine indignation of my wrath, for in the fire of my zeal shall the whole earth be devoured."
B And after other things: "Rejoice, O daughter of Sion; preach, O daughter of Jerusalem, exult and take delight with all thy heart, O daughter of Jerusalem; for the Lord hath taken away thine iniquities, he hath redeemed thee from the hand of thy enemies, the King of Israel; and the Lord is in the midst of thee. Thou shalt see [evil] no more. At that time the Lord will say to Jerusalem: Fear not, Sion; let not thy hands be slack. The Lord thy God, who is mighty in thee, will save thee; he will bring gladness upon thee and will renew thee in his love, and he will rejoice over thee in delight as in a day of feast, and he will gather together those of thee who are broken."
(A. a M. C. 4855.) II, III, IV. XXXII Olympias. V, VI, VII. Sophonias, Abacuc, and Naum prophesied. VIII. XXXIII Olympias. IX, X, XI, XII. XXXIV Olympias. XIII.
Jeremias the son of Helcias the priest, while dwelling in Anathoth in the land of Benjamin, began to prophesy in the thirteenth year of the reign of Josiah son of Amos, king of Judah. The same man also in the days of Eliacim, who is also called Joacim, son of Josiah king of Judah, and until the completion of the eleventh year of Sedecias, who is also called Jechonias, king C of Judah, prophesied for forty-two years. The same man also [prophesied] after the captivity of the people and the desolation of the temple in Jerusalem, under whom existed the pseudoprophet Ananias the son of Chananaios.
(A. a M. C. 4865.) XIV, XV.
Olda, the wife of Selem the keeper of the priestly vestments, prophesied among the Hebrews, as did also Elisabellem the son of the keeper of the priestly vestments, and Sophonias, and Odollam.
A XVI. The fourth year of the prophecy of Jeremiah. From this time to the first year of Cyrus king of the Persians are seventy years.
XXXV Olympiad. XXVII, XXVIII. In this year, the Passover was celebrated according to the law. For from the time that Jesus the son of Nave departed this life, the people had not kept the Passover according to the law until this time. And Chelkias B the priest, the father of Jeremiah the prophet, in the present time found the book of the law in the temple. At this same time, king Josias placed the remains of men upon the remains of idols, as it is written in the book of Kings. XXIX, XXX.
XXXVI Olympiad. XXI. In this year, Tullus, who is also called Hostilius, perished in Rome, consumed by fire along with his house, which had been struck from heaven. And Ancus Marcus reigned fourth in Rome for 24 years. XXII, XXIII, XXIV.
XXXVII Olympiad. XXV, XXVI, XXVII, XXVIII. Elisabellem the son of the keeper of the priestly vestments, and Sophonias, and Jeremiah, and Odollam, and Baruch prophesied. Ananias the hunchback was a false prophet.
XXXVIII Olympiad. XXIX. High priest of the Hebrews, Azarias. XXX, XXXI. C Josias king of Judah, having engaged in battle with Nechao, who is also called Nechepso, is killed by him; and the people appointed one of his sons as king. Whence it occurs to me to wonder how, according to the aforementioned canon, which appears contrary, the years of Josias coincided with the years of Nechao, or Psammetichus, king of the Egyptians, who is called Pharaoh Nechao in the holy Scripture at Jeremiah. After Josias, Joachaz, who is also called Sellum, his son, reigned in Judea for 3 months. The total years are counted as 4, and 3 months. The same Pharaoh Nechao, king of Egypt, took Joachaz, who is also called Sellum, the son of Josias, captive in the fourth month of his reign, and having bound him in bronze chains, led him into Egypt, along with a great multitude of the people, among whom Jeremiah the prophet also went down with them into Egypt. Moreover, his brother Achaz, who is also called Sellum, Jechronias, who is also called Joacim
A whom he appointed to lead the remaining Jews in Jerusalem, and after imposing a tribute of one hundred talents of silver and ten talents of gold upon him, he departed from Judea.
After Joachaz who is also called Sellum, Jechonias, who is also called Joacim, his brother, reigned in Judea at Jerusalem for one year, four months, and three days.
1. In the very beginning of the reign of Jechonias, who is also called Joacim, the son of Josias, king of Judah, the word of the Lord came to Jeremiah, saying thus: "Jerusalem shall be as Shilo." And the priests and the false prophets and all the people, having heard this word, seized Jeremiah and said: "This man deserves the sentence of death." But Jeremiah saying that B "The Lord has spoken to me thus," the priests themselves said: "This man does not deserve the sentence of death."
Urias the son of Samaeus, Jeremiah, and Buzi, and Baruch from Cariathiarim, and Ezechiel prophesied; and the latter is commanded by God to go into the house of the Rechabites and to call together his sons and the sons of Jonadab to drink wine. But they refused, saying: "Our father commanded us neither to dwell in a house, but in tents, nor to drink wine until our death." Whence God, reproaching Israel, says: "The sons of Jonadab and the sons of Rechabin kept the words of their father; but my people did not keep my word," and what follows.
C XXXIX Olympiad. (A. M. C. 4884.) 2, 3. Jechonias killed the prophet Urias, as he could not bear his boldness of speech.
4. In this fourth year of Jechonias the son of Josias, king of Judah, Nabuchodonosor, king of Babylon, came to Jerusalem and besieged it. And the Lord gave Jechonias, who is also called Joacim, the king of Judah, into his hand, and part of the vessels of the house of God, and he carried them away into the land of Sennaar into the house of his god, and brought the vessels into the treasure-house of his god. And the king said to Asphanez, his chief eunuch, to bring in from the children of the captivity of Israel and D of the royal seed and of the tyranny youths, in whom there was no blemish, handsome in appearance and wise in all wisdom and possessing knowledge and understanding...
and who had strength in them to stand in the palace before the king, and to teach them the letters and the language of the Chaldeans. And the king assigned them their portion day by day from the king’s table and from his own drink, and to nourish them for three years, and after this to stand before the king. And there were among them of the sons of Judah, Daniel, and Ananias, and Misael, and Azarias, and the chief eunuch gave them names: to Daniel, Balthasar; and to Ananias, Sidrach; and to Misael, Misach; and to Azarias, Abdenago. And Daniel set it in his heart that he would not be defiled by the king’s table nor by the wine of his drink. And he entreated the chief eunuch that he would not be defiled. A And God gave Daniel favor and mercy before the chief eunuch. And the chief eunuch said to Daniel: I fear my lord the king, who appointed your food and your drink, lest he see your faces looking downcast compared to the youths your peers, and you will condemn my head before the king. And Daniel said to Amelsad, B whom the chief eunuch had set over Daniel, and Ananias, and Misael, and Azarias: Test your servants for ten days, and let them give us of the seeds of the earth, and we shall eat and drink water, and let our features and the features of the youths who eat of the king’s table be examined before you, and as you see, do with your servants. And he heard them, and tested them for ten days. And at the end of the ten days their features appeared good and robust in their flesh more than all the youths who ate the king’s table. Furthermore, Amelsad would take away their portions and the wine of their drink, and was giving them seeds. And God gave these youths knowledge and discipline in every book and wisdom: and to Daniel, C understanding of all visions and dreams.
Jechonias, also known as Joakim, son of Josias, reigned in all for eleven years, but at the end of the third year of his reign, Nabuchodonosor reigned in Babylon, so that the first year of the reign of Nabuchodonosor falls in the fourth year of Jechonias, also known as Joakim, just as it is possible to perceive this from the second book of Chronicles. D In this fourth year of the reign of Jechonias, also known as Joakim, king of Judah, and the first of Nabuchodonosor, king of Babylon, the word of the Lord came, which Jeremias the prophet spoke to all the people of Judah and the inhabitants of Jerusalem, saying: From the thirteenth year of Josias himself, son of Amos, king of Judah, until this day, these are three and twenty years. And it came to pass
A that the word of the Lord came to me, and I spoke to you, rising early and speaking, but you did not listen to me. And the Lord said: I have sent to you my servants the prophets, rising early and saying: Let each one turn from his evil way and from your wicked practices, and you shall dwell upon the land that I gave to your fathers from of old and forever. Do not walk after alien gods to serve them and to worship them, so that you do not provoke me to anger by the works of your hands to harm you; yet you did not listen to me. Therefore, thus says the Lord of hosts: Since you did not believe my words, behold, I will send and take all the lineage of the north, and Nebuchadnezzar the king of Babylon, my servant; and I will lead them against this land, and against those who dwell upon it, and against all the nations round about it. B And I will devastate them and will give them over to destruction and to hissing and to everlasting reproach, and I will destroy from among them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, and the fragrance of ointment, the sound of the millstone, and the light of the lamp. And all this land shall be for a desolation and for ruin, and they shall serve among these nations the king of Babylon for seventy years. And when the seventy years have been fulfilled, I will take vengeance upon the king of Babylon and upon that nation, says the Lord.
In the same fourth year of Joakim, who is also called Jechoniah, king of Judah, the prophet Jeremiah is commanded by the Lord to take a volume of a book, and to write in it all the words of the Lord which were spoken against Jerusalem C from the days of Josias, king of Judah, until the fourth year of Joakim: Perhaps they will turn from what I am devising for them, yet you have not turned. And when Baruch, the son of Neriah, had read these words into the ears of all the people, Joakim sent Judin to take the volume; and Judin took it and read it. And when he had read three or four pages to Joakim the king as he sat in the winter house, where a fire was burning in the hearth, he cut it with the scribe’s knife and tossed it into the fire that was on the hearth, until the D volume was consumed in the fire, and they did not turn to the Lord. Therefore, the Lord, being angry, said to Joakim, who is also Eliakim, through Jeremiah the prophet: You have burned this volume, saying: Why did you write in it, saying: Nebuchadnezzar will come and will devastate this land, and will cause man and beast to cease from it? Therefore, the Lord said to Joakim: There shall not be one of his sitting upon the throne of David. And Jeremiah took another volume of a book and gave it to Baruch, and there were written in it all those things that were against Joakim.
Jeremiah the prophet is cast into a pit of mire by Melchias the son of Joakim. But Abdemelech the Ethiopian, an eunuch of the same Joakim, having heard this and that Jeremiah had been unjustly cast into the pit, spoke to the king. Having therefore been commissioned with the task, he took thirty men and drew Jeremiah up out of the pit of mire.
From the prophecy of Daniel.
In the second year of the reign of Nabuchodonosor, Nabuchodonosor saw a dream, and his spirit was terrified, and his dream fled from him. And the king said to call the enchanters, and the magicians, and the sorcerers, and the Chaldeans, that they might reveal the dream to the king. And they came and stood before the king. And the king said to them: A I have dreamed a dream, and my spirit is terrified so that I cannot know the dream. And the Chaldeans said to the king in Syriac: O king, live forever; tell the dream to your servants, and we will reveal the interpretation of it. The king replied and said to the Chaldeans: The word has departed from me; if therefore you do not make known to me the dream and the interpretation of it, you shall perish, and your houses shall be for plunder. But if you make known the dream and its conjecture to me, you shall receive gifts, and presents, and much honor from me. Therefore, tell me the dream and its interpretation. They answered a second time and said: Let the king tell his servants the dream, and we will reveal B the interpretation of it. The king replied and said: I know in truth that you are buying time, knowing that the word has departed from me. If therefore you do not tell me the dream, I know that you have conspired to speak a lying and corrupt word before me, until the time passes; tell me the dream, and I shall know that you will also tell me the conjecture of it. All the Chaldeans answered before the king and said: There is no man upon the dry land who can make the word of the king known; because every great king and prince does not ask such a word of an enchanter, magician, and Chaldean, because the word which the king asks is weighty, and there is no other who shall reveal it before the king, C except the gods, whose dwelling is not with any flesh. Then the king in fury and great anger said to destroy all the wise men of Babylon. And the decree went forth, and the wise men were being put to death; and they sought to kill Daniel and his friends. Then Daniel answered with counsel and wisdom Arioch, the chief cook of the king, who had gone forth to kill the wise men of Babylon, and he questioned him, saying: O prince of the king, why has this impudent decree gone forth from the presence of the king? And Arioch made the word known to Daniel. And Daniel asked that he should give him time, and he would reveal the conjecture of it to the king. D And Daniel entered into his house, and Ananias, and Misael, and Azarias.
A his friends, he told the matter. And they sought mercies from the God of heaven concerning this mystery, so that Daniel and his friends might not perish with the rest of the wise men of Babylon. Then to Daniel in a vision of the night the mystery was revealed, and Daniel blessed the God of heaven and said: "Blessed be the name of the Lord from eternity and even unto eternity, for his is the understanding and the wisdom, and he changes the times and the seasons; he establishes kings and removes them, giving wisdom to the wise and prudence to those who have understanding. And he reveals things deep and hidden, knowing what is in the darkness, and the light is with him. To thee, O B God of my fathers, I confess and give praise, because thou hast given me wisdom and power, and hast made known to me what we asked of thee; and the vision of the king thou hast made known to me." And Daniel came to Arioch, whom the king had appointed to destroy the wise men of Babylon; and he said to him: "Do not destroy the wise men of Babylon; bring me before the king, and I will announce the interpretation to the king." Then Arioch in haste brought Daniel before the king, and said to him: "I have found a man from the sons of the captivity of Judea, who will declare the interpretation to the king." And the king answered and said to Daniel, whose name was Balthazar: "Art thou able to make known to me the dream which I saw and its interpretation?" And Daniel answered in the presence of the king and said: "The mystery which the king asks is not for wise men, magicians, enchanters, or soothsayers to declare to thee, but there is a God in heaven revealing mysteries. And he made known to king Nabuchodonosor what must come to pass at the end of the days. C Thy dream and the visions of thy head upon thy bed are this: Thou, O king, thy thoughts upon thy bed arose, as to what must come to pass hereafter. And he who reveals mysteries has made known to thee what must come to pass; and to me it was not revealed because of any wisdom in me beyond all those living, but in order that the interpretation might be made known to the king, that thou mightest know the thoughts of thy heart. Thou, O king, wast looking; and behold, one great image, and that image, its appearance was excellent before thy face, and its vision was terrible. An image, whose head was of pure gold, its hands and breast and arms were silver, its belly and thighs brass, its legs iron, its feet were part iron and part earthen. Thou wast looking until a stone was cut out from a mountain without hands, and it struck the image upon the feet D of iron and clay, and crushed them to the end. Then crumbled altogether the clay, the iron, the silver, the gold, and they became as
dust from the summer threshing floor, and the abundance of the wind lifted them up, and no place was found for them. And the stone that struck the image became a great mountain, and filled all the earth. This is the dream; and the interpretation of it we shall declare before the king. A You, O king, king of kings, to whom the God of heaven has given a strong, and mighty, and honorable kingdom in every place where the sons of men dwell, and [to whom] he has given the beasts of the field and the birds of the heaven and the fish of the sea into your hand, and has appointed you lord of all; you are the head of gold. And after you shall arise another kingdom inferior to you, which is silver; and a third kingdom, which is copper, which shall bear rule over all the earth. And the fourth kingdom shall be strong as iron; in the manner that iron crushes and subdues all things that are in the earth, so shall it crush and subdue all. And whereas you saw the feet and the toes, a part of them being earthenware and clay, and a part of them iron, the kingdom shall be divided, and it shall be of the iron root in it; in the manner you saw the iron mixed with earthenware; and the toes of the feet [were] a part of them iron, and a part of them earthenware, and a part of the kingdom shall be strong, and from it shall be that which is broken. But whereas you saw the iron mixed with the earthenware, they shall be commingled in the seed of men, and they shall not be adhering, this with that, just as iron is not mixed with earthenware. And in the days of those kings shall the God of heaven set up a kingdom, which shall never be destroyed, and his kingdom shall not be left to another people, and it shall crush and winnow all kingdoms, B and it shall stand forever; even as you saw that a stone was cut out of the mountain without hands, and it crushed the earthenware, the iron, the copper, the silver, the gold. The great God has made known to the king what must come to pass after these things; and the dream is true, and the interpretation of it is faithful.
Then king Nebuchadnezzar fell upon his face, and did obeisance to Daniel, and commanded that gifts and sweet odors should be offered to him. And the king answering, said to Daniel: In truth your God is the God of gods and Lord of lords and King of kings and the one revealing mysteries, because you were able to reveal this mystery. D And the king magnified Daniel, and gave him great and many gifts, and made him ruler over all the regions of Babylon and over all the wise men of Babylon. And Daniel requested of the king, and he appointed over the works of the region of Babylon Shadrach, and Meshach, and Abednego; and Daniel was in the court of the king.
40th Olympiad, 9th and 10th years. 41st Olympiad. 10th year. A In this tenth year of Jechonias, also called Joakim, Nabuchodonosor, king of Babylon, in the seventh year of his own reign, having subjugated Judea and taken 3,023 captives from the Jews, and having taken the greater part of the sacred vessels which were in the temple, and having imposed a tribute upon Jechonias, also called Joakim, of 100 talents of silver and 10 talents of gold, departed.
From the 16th year of Phacee, son of Romelias, king of Israel—which was also the second year of the reign of Joatham, king of the two tribes of Judah and Benjamin—up to the present tenth year of Jechonias and Joakim, 150 years are completed, which Ezechias is said to have seen through the 150 days of turning his face to the wall and sleeping on account of the impiety of Israel.
The precise calculation of the sum is therefore as follows: Phacee in Samaria, 14 years. Osee in Samaria, 9 years. Ezechias, 29 years. Manasses, 55 years. B Amon, 2 years. Josias, 31 years. Joachaz, who is also Sellem, 3 months. Jechonias, who is also Joakim, 10 years.
From the fifteenth year of Phacee, son of Romelias, to the present tenth year of Jechonias, who is also Joakim, there are, as stated above, 150 years.
11. C Jeremias, prophesying to Jechonias, also called Joakim, says: "Woe to him who builds his house without righteousness, and his upper rooms not in judgment, whose neighbor makes use of him without wages, and does not give him his reward. You have built yourself a proportionate house, spacious upper rooms, fitted with windows and paneled with cedar and painted with vermilion. Shall you reign, because you contend against the cedar? Your father ate and drank and did justice, and it was well with him; and it behooved you to do likewise. Therefore, he says, they shall not lament for him: Alas, Lord, alas, brother; nor shall they weep for him: Alas, brother, D alas, brother. He shall be buried with the burial of an ass. Dragged away, he shall be cast out beyond the gates of Jerusalem." Which also came to pass not long after.
A For Nabuchodonosor, having stripped away from the kingdom of Egypt everything from the Mares of Egypt as far as the river Euphrates, and having added it to the land of the Babylonians, came again to Jerusalem and took Jechonias, who is also Joacim, in the third month of the twelfth year of his reign. Having bound him in bronze fetters in the ninth year of his own reign, he took him prisoner and led away a very great part of the people to Babylon, and used them as he pleased according to the prophecy of Jeremias; among whom he also led captive Daniel and the three children with him, and Ezechiel. But Jechonias, who is also Joacim, having reigned for 3 months, died; and after him reigned Joacim his son, the grandson of Josias, whom the book of Paralipomenon and the Gospel name Jechonias, who reigned for just three months.
After Jechonias, who is also Joacim, reigned Jechonias, the grandson of Josias, for 3 months. B In total, 4 years and 3 months. In his time, Nabuchodonosor came again in the third month of his reign to Jerusalem, and the city was besieged and surrounded. Then Jechonias himself went out, along with his mother and his children, to the king of Babylon; and they were taken by Nabuchodonosor in the ninth year of his reign. The king of the Assyrians entered the city and carried off the treasures of the temple and the king, and broke in pieces the vessels which Solomon had made, and deported from the city of Jerusalem all the princes and all the mighty men, together with the whole people—17,000 captives—and every craftsman and smith; and there were left none but the poor of the people of the land. C Among these, he also deported Jechonias himself to Babylon, along with his mother and his wives and his eunuchs. Jeremias took another roll of a book and gave it to Baruch, and there were written therein all the things that had been predicted against Jechonias. And there reigned after him Sedecias, who is also Matthanias, his son, for 11 years. In total, 15 years and 6 months.
D (A.M. 4895.) XLII Olympiad. II. In this year, Ancus Marcius is extinguished by a natural death in Rome; to whom succeeded Lucius Tarquinius, who is also called Priscus, and he reigned over Rome likewise for 38 years.
In Judæa, Jeremias and Baruch were prophesying. A
IV.
In this year Matthanias, who is also Sedecias, sent to Jeremias: Pachor, son of Melchia, and Sophonias, son of Madassæus the priest, to ask him concerning Nabuchodonosor, who had come against him and Judæa, whether the Lord would show mercy to them. And Jeremias said to them on behalf of the Lord: "The Lord will fight against the city and those who dwell in it with a stretched-out hand and a high arm, with fury and anger and great indignation. And after this, He shall deliver Matthanias, who is also Sedecias, the king of Juda, and his sons, and the people who are left in the city from death, and from the sword, and from famine, into the hand of Nabuchodonosor, king of Babylon; and they shall cut them down at the mouth of the sword, and I shall not spare them, and I shall not pity them." And Matthanias, who is also Sedecias, sent to those who were in Babylon what he had learned from the prophecy of Jeremias concerning the seventy years of captivity. But Ananias, the false prophet who had contradicted the prophecies of Jeremias, dies in this same fourth year.
In this same fourth year of Matthanias, who is also Sedecias, and the fifth year of the captivity of Eliakim, who is also Joakim, it is the twenty-ninth year, in which the Passover was celebrated according to the Law in the eighteenth year of Josias. B
In this fourth year, C Ezechiel, the son of Buzi the priest, in the fourth month, on the fifth of the month, began to prophesy in Babylon by the river Chobar; with whom were prophesying Nahum, Malachias, and Daniel. Malachias, prophesying, said: "I have no pleasure in you, says the Lord Almighty, and I will not receive a sacrifice from your hands, because from the rising of the sun even to the setting, My name shall be glorified."
Ananias, and Azarias, and Misael were well-known in Babylon. In Judæa, Jeremias and Baruch the son of Nerias were prophesying.
In this fourth year, in the fifth month, Ezechiel prophesies concerning the iniquities which the house of Israel was committing. And again, on the tenth of the same fifth month, the same man, when they were acting more impiously and lamenting for Thamuz, which is interpreted as Adonis, prophesying, rebukes and upbraids Israel for their iniquities. D
Baruch prophesied in Egypt, and Ambacum, and Nahum, and Malachias the younger, and Aggæus, and Zacharias.
V.
In this year Ezechiel began his prophecy in Babylon.
VI. In this year, King Matthanias, who is also Sedecias, and his nobles and the priests defiled the house of the Lord in Jerusalem by introducing the idols of the gentiles. A
VII. Saraeas, the father of Josedec, is known as the high priest of the Hebrews.
VIII, IX. In this ninth year B of Sedecias, who is also called Jechonias, king of Juda, in the tenth month, Nabuchodonosor the king, having come to Jerusalem with a great force such as he was able to gather, in the eighteenth year of his reign, besieged it and led away from it eight hundred and thirty-two captive Jews to Babylon. At which time he also erected his own golden statue, that it might be adored by all who were there. Its height was sixty cubits, and its width six cubits. And he set it up in the field of Deera, in the province of Babylon. And Nabuchodonosor the king sent to gather together the satraps, the magistrates, and the judges, the commanders and tyrants, those in authority, and the lords of the regions, to come to the dedication of the statue which King Nabuchodonosor had erected. Then the satraps, magistrates, and judges, commanders, tyrants, and lords who were established in power, and all the princes of the regions were gathered together to come to the dedication of the statue which King Nabuchodonosor had erected. They stood in the presence of the statue which Nabuchodonosor the king had placed there, C and a herald cried out mightily: "It is told to you, O peoples, tribes, and tongues, that in the hour in which you hear the sound of the trumpet, the pipe, the lyre, the sackbut, the psaltery, the symphony, and every kind of music, you shall fall down and adore the golden statue which Nabuchodonosor the king has set up. But whoever does not fall down and adore, in that same hour he shall be cast into the burning furnace of fire." After this, therefore, immediately as all the peoples heard the sound of the trumpet, the pipe, and the lyre, the sackbut, and the psaltery, the symphony, and every kind of music, all the peoples, tribes, and tongues fell down and adored the golden statue which Nabuchodonosor the king had set up. And immediately, at that very time, certain Chaldean men came forward and accused the Jews, and they said to King Nabuchodonosor: "O King, live forever. You, O King, have issued a decree that every man who hears the sound of the trumpet, D the pipe, the lyre, the sackbut, and the psaltery, and the symphony, and every kind of music, shall prostrate himself and adore the golden statue; but whoever does not fall down and adore shall be cast into the burning furnace of fire. There are, therefore, Jewish men whom you have set over the works of the province of Babylon, namely Sidrach, Misach, and Abdenago; these men have disregarded your decree, O King, and they do not worship your gods, and the image
A of gold which you have set up they do not adore." Then Nabuchodonosor in his rage and fury ordered that Sidrach, Misach, and Abdenago be brought; and they were immediately brought into the presence of the king, and Nabuchodonosor answered and said to them: "Is it truly so, Sidrach, Misach, and Abdenago, that you do not worship my gods, and the image of gold which I have set up you do not adore? Now therefore, if you are prepared, so that as soon as you hear the sound of the trumpet, pipe, harp, B sackbut, and psaltery, and symphony, and every kind of music, you fall down and adore the image which I have made. But if you do not adore, in this very hour you shall be cast into the burning fiery furnace; and who is the God who shall deliver you out of my hands?"
Sidrach, Misach, and Abdenago answered the king Nabuchodonosor, saying, "We have no need to answer you concerning this matter; for there is a God in heaven whom we worship, who is able C to deliver us out of the burning fiery furnace, and He will rescue us from your hands, O King; but if not, let it be known to you, O King, that we do not worship your gods, and the golden image which you have set up we do not adore." Then Nabuchodonosor was filled with rage, and the expression of his face was changed against Sidrach, Misach, and Abdenago, and he said, "Kindle the furnace sevenfold, until it is thoroughly burned." And he ordered the most powerful men to bind Sidrach, Misach, and Abdenago and cast them into the burning furnace. Then those men were bound, with their cloaks and turbans and leggings and their garments, and they were cast into the midst of the burning fiery furnace, for the king's command was urgent. The furnace was heated exceedingly; but the three men, Sidrach, Misach, and Abdenago, fell down bound into the midst of the burning fiery furnace, and they walked about in the midst of the flame, praising God and blessing the Lord. And Azarias stood and prayed thus; and opening his mouth in the midst of the fire, he said: "Blessed are You, O Lord the God of our fathers, and worthy to be praised and glorified is Your name for ever. For You are just in all that You have done to us, and all Your works are true, and Your ways are straight, and all Your judgments are true. And You have executed true judgments according to all that You have brought upon us and upon the holy city D of our fathers, Jerusalem; for in truth and judgment You have brought all these things upon us because of our sins, for we have sinned and acted lawlessly in departing from You, and we have committed errors in all things and have not listened to Your commandments, nor have we kept them, nor have we done as You have commanded us, so that it might go well with us. All things that You have brought upon us, and all things that You have done to us, You have done in true judgment. And You have delivered us into the hands of our most wicked, most inimical, and apostate enemies
A and to a king most unjust and most wicked beyond all upon the earth. And now we cannot open our mouth; shame and reproach have come upon your servants and those who worship You. Do not deliver us up forever, for Your name's sake; and do not nullify Your covenant, and do not take away Your mercy from us, for the sake of Abraham, Your beloved, and for the sake of Isaac, Your servant, and Israel, Your holy one, to whom You spoke, saying, "I will multiply their seed as the stars of the heaven, and as the sand which is on the shore of the sea." For, Master, we have been diminished B more than all nations, and we are humbled in all the earth today because of our sins. And in this time there is no prince, nor prophet, nor leader, nor burnt offering, nor sacrifice, nor oblation, nor incense, nor place to offer before You and to find mercy; but may we be accepted in a contrite soul and a spirit of humility, as in burnt offerings of rams and bulls, and as in ten thousands of fat lambs, so let our sacrifice be before You today, and may we follow after You, for there is no shame for those who trust in You. Now, therefore, we follow You with all our heart, and we fear You and seek Your face; do not put us to shame, but deal with us according to Your gentleness and according to the multitude of Your mercy, and deliver us according to Your wonderful works, and give glory to Your name, O Lord. And let all those be ashamed who show evil to Your servants, C and let them be confounded in all their power and dominion, and let their strength be broken, and let them know that You are the Lord, the only God, and glorious over all the world."
And the ministers of the king who cast them in did not cease stoking the furnace with naphtha, and pitch, and tow, and brushwood; and the flame poured out over the furnace for forty-nine cubits, and it erupted and burned those whom it found around the furnace of the Chaldeans. But the angel of the Lord descended with Azariah and his companions into the furnace, and shook the flame of fire out of the furnace, and made the midst of the furnace like a whistling wind of dew. And the fire did not touch them at all, D nor did it distress or cause them any annoyance. Then the three, as if with one mouth, hymned and glorified and blessed God in the furnace, saying, "Blessed are You, O Lord God of our fathers, and worthy to be praised and highly exalted forever; and blessed is Your holy name, and worthy to be praised and highly exalted forever. Blessed are You in the temple of Your holy glory, and worthy to be praised and highly glorious forever." And after a few words, "Bless, Ananiah, Azariah, and Mishael, the Lord; praise and highly exalt Him forever, for He has delivered us from hell and saved us from the hand of mor-
mortality, and rescued us from the midst of the burning fiery furnace, and from the midst of the fire He has rescued us. Confess to the Lord, for He is good, for His mercy is forever. Bless, all you who worship the Lord, the God of gods, praise and confess, for His mercy is for all ages." A And Nebuchadnezzar heard them singing, and he marveled, and rose up in haste, and said to his nobles, "Did we not cast three men bound into the midst of the fire?" And they said to the king, "True, O king." And the king said, "Behold, I see four men loose and walking in the midst of the fire, and there is no corruption in them, and the appearance of the fourth is like the Son of God."
Then Nebuchadnezzar approached the door of the burning fiery furnace, and said, "Shadrach, Meshach, and Abednego, B you servants of the most high God, come out and come hither." And Shadrach, Meshach, and Abednego came out from the midst of the fire. And the satraps, and the generals, and the toparchs, and the powerful men of the king gathered, and they beheld the men, that the fire had no power over their bodies, and the hair of their head was not burned, and their garments were not changed, and there was no smell of fire upon them. And the king worshipped the Lord before them. C And Nebuchadnezzar answered and said, "Blessed be the God of Shadrach, Meshach, and Abednego, who sent His angel and delivered His servants, because they trusted in Him. And they changed the king’s word and delivered their bodies to the fire, that they might not serve nor worship any god, except their own God. I make a decree: Every people, tribe, and tongue, whoever speaks blasphemy against the God of Shadrach, Meshach, and Abednego, shall be destroyed, and their houses shall be for plunder, because there is no other God who is able to save in this way."
Then D the king promoted Shadrach, Meshach, and Abednego in the province of Babylon, and he increased them, and deemed them worthy to lead all the Jews who were in his kingdom.
XLIV Olympiad.
In this tenth year of Mattaniah, who is also Zedekiah, the word of the Lord came to Jeremiah, at the time when he was being kept in the court of the prison of the king of Judah, in which Mattaniah, who is also Zedekiah, had shut him up, saying, "Why do you prophesy, saying, 'Thus says the Lord: Behold, I am giving this city into the hand of the king of Babylon, and he shall take it, and Matt..."
[alt-version omitted]
Matthanias, who is also Sedecias, shall not be saved from the hand of the Chaldeans, for he shall surely be delivered into the hands of the king of Babylon; and his mouth shall speak to his mouth, and his eyes A shall see his eyes; and Matthanias, who is also Sedecias, shall enter into Babylon, and there he shall sit until I visit him, says the Lord, because he is fighting against the Chaldeans.'"
(A. a M. C. 4905.) 11.
In this year, on the ninth day of the fourth month, Jerusalem was laid waste, and all the commanders of Nabuchodonosor entered, and Matthanias, who is also Sedecias, and those who were with him fled by night into his garden, and they wished to flee; B and the Chaldeans pursued from behind the king and captured him; and his entire army was scattered, and he slaughtered his sons before his eyes, and blinded him, and led him away to Babylon.
But in the fifth month, on the ninth day, which is the nineteenth year of Nabuchodonosor, Nabuzardan, his chief cook, came to Jerusalem and burned the temple of the Lord, which had stood for 425 years, and the royal house of Sedecias, who is also Joacim, and he burned it, and all the houses of the city, and all the wall of Jerusalem in a circuit did the entire army of the Chaldeans that was with Nabuzardan C pull down, and those who were left in the city and those who were falling he transferred to the king of Babylon. But the poor of the land Nabuzardan left to cultivate the vineyards and the fields. And the bronze pillars in the house of the Lord the Chaldeans shattered, 136 and they took all their bronze, and carried it off to Babylon. And the basins, and the supports, and the harps, and the crown, and the bowls, and the meat-hooks, and all the bronze vessels in which they sacrificed and performed divine service; and also the water-pots, and the bowls, and the censers, and the pitchers, and the basins, and the lampstands, and the libation vessels, and the mortars or thuribles, and the ladles: whatever was of gold and whatever was of silver the chief cook took. And the D two pillars, and the one sea, and the twelve bronze calves that were under the sea, which King Solomon made for the house of the Lord, the weight of the bronze of all these vessels was immeasurable.
And this Sedecias, who is also Jechonias, did evil before the Lord, according to all that his fathers had done.
In the same eleventh year of Sedecias, Sor, which is Tyre, insulting the city Jerusalem because of the things it had suffered from Nabuchodonosor and Nabuzardan his chief cook, Ezekiel prophesies against it, and those things which to it impend
A point to the disasters that will befall it, and how it will be delivered unto a desolate place, and it will be a drying of nets.
Under him, the kings of the Jews ceased, having been taken captive by Nabuchodonosor, and being no longer able to resist, they served the Babylonians and Medes. For the Lord God delivered the kingdom of the earth into the hands of the Assyrians, and Chaldeans, and Medes, and Persians. Up to Matthanias, who is also Sedecias, the kings from the tribe of Judah reach, having lasted for 479 years in total. B
The 70 years of the captivity of the Jews which were prophesied by Jeremias the prophet, just as the second book of Chronicles and the Scripture of Esdras teach, have their beginning after the 11th year of Matthanias, who is also Sedecias, and are completed in the second year of Darius, the son of Hystaspes, king of the Persians.
Concerning the captivity of the Jews and the destruction of the temple in Jerusalem.
The first year of the beginning of the destruction of the temple and the captivity of the Jewish nation—except for a few who went down to Egypt to King Vaphres of Egypt after the partial captivities that had occurred to them—is when the king of the Chaldeans and Babylonians, Nabuchodonosor, stopped besieging Jerusalem, and having blinded Sedecias, took him captive. Nabuzardan, however, the chief cook, C on the tenth day of the fifth month, set fire to the temple, which had stood from the first building of Solomon for 442 years. Clement also agrees with us in the first book of the Stromata, saying that the captivity of the Jewish people into the city of Babylon took place in the 44th Olympiad, while Vaphres was reigning over the Egyptians and Philippus was archon at Athens: and furthermore, that the 70 years of the desolation of the place were completed in the second year of Darius, the son of Hystaspes. These are the words of the aforementioned man.
Ezekiel the prophet prophesies to Pharao Vaphres, king of Egypt, all the things that will happen to him and to Egypt, for the reason that he had become to the house of Israel like a broken reed staff. D The same man also says concerning this same destruction: In the twelfth year of the captivity of Eliakim, who is also Joakim, which is the first year of the destruction of the temple in Jerusalem. In the tenth month, on the fifth of the month, one who had escaped from Jerusalem came into the land of the Chaldeans, saying to the
A prophet Ezekiel: "The city has been captured." The hand of the Lord had come upon the prophet himself in the evening, before the one who had escaped arrived, and in the morning his mouth was opened, [as the one who had escaped came to him, and upon the opening of his mouth] he was silent no longer; and after this he says: "The word of the Lord came to me, saying: Son of man, those who dwell in the ruined cities on the land of Israel say: 'Abraham was one, and he possessed the land, and we are many; the land has been given to us for a possession.' Therefore say to them: Thus says Adonai the Lord: Since you eat with blood and lift your eyes to your idols and shed blood and possess the land, and each one defiles his neighbor's wife, as I live, says the Lord, those who dwell in the ruins shall fall by the sword, and those in the field shall be devoured by the wild beasts of the field, and the mountains of Israel shall be desolate because there is no one passing through them, and they shall know that I am the Lord." B
Daniel was prophesying in Babylon, and there Ananias, Azarias, and Misael were held in high regard.
XXII. XLV Olympiad. XXIII. In this year, Nabuchodonosor, in the third year of the captivity, sent Nabuzardan again to take 745 Jews from Jerusalem into exile. The total of the souls of the Jews who were taken into exile from Jerusalem to the city of Babylon was 4,600.
After Nabuchodonosor, his son Evilad Marodach succeeded to the rule of the Chaldeans, C who reigned for 7 years. Total years: 4,915.
I. In this year, Evilad Marodach, the son of Nabuchodonosor, brought Joacim, who is also called Jechonias, out of the prison in which he was kept, and he spoke kindly to him, and placed his throne above the thrones of the kings who were with him in Babylon, and he changed the garments of his prison, and he ate bread always in his presence all the days of his life. He also established for him his provision without intermission, which was given to him by the king of Babylon D from day to day until the day he died.
II, III. XLVI Olympiad.
A
After Evilad Marodach, there reigned over the Chaldeans his brother Baltasar for 4 years. In total, 510 years.
20th year of the prophecy of Ezechiel and 30th of the prophecy of Daniel in Babylon.
IV.
Baltasar the king made a great banquet for his magnates, a thousand men. Facing the thousand drinkers, Baltasar said, while tasting the wine, to bring out the golden and silver vessels which Nabuchodonosor his father had carried out from the temple that was in Jerusalem, so that the king and his magnates, and his concubines, and his wives might drink from them. And the golden and silver vessels were brought, which he had carried out from the temple of God that was in Jerusalem. And the king and his magnates drank from them, and his concubines and his wives were drinking wine, and they praised their gods—the golden, and silver, and bronze, and iron, and wooden, and stone [gods]—and they did not bless the God of the age, who has authority over their spirit. B In that same hour, fingers of a human hand came forth and were writing opposite the lamp upon the plaster of the wall of the king's house. And the king watched the knuckles of the hand that was writing. Then the appearance of the king was changed, and his thoughts were troubling him, and the joints of his loins were being loosened, and his knees were knocking together.
And the king cried out with strength to bring in the magi, the Chaldeans, and the soothsayers. And the king answered and said to the wise men of Babylon: «Whoever shall read this writing, and make known to me the interpretation of it, shall be clothed in purple, and the golden necklace [shall be] upon his neck, and he shall rule as the third in my kingdom.» And all the wise men of the king were entering, and they were not able to read the writing, nor to make known the interpretation to the king. And the king Baltasar was troubled, and his appearance was changed in him, and his magnates were troubled. And the queen came into the house of the drinking, and the queen answered and said: «O king, live forever; let not thy thoughts trouble thee, and let not thy appearance be changed. There is a man in thy kingdom in whom is the holy Spirit of God, and in the days of thy father C watchfulness and understanding were found in him, and the king Nabuchodonosor thy father appointed him chief of the enchanters, the magi, the Chaldeans, and the soothsayers, because an excellent spirit [was] in him, and prudence, and understanding, and [the power of] interpreting dreams, and declaring things hidden, and loosing knots, Daniel... D
A whose name the king called Balthasar. Now therefore let Daniel be called, and he will declare the interpretation to thee.” Then Daniel was brought in before the king: and the king said to Daniel, “Art thou Daniel, of the sons of the captivity of Judea, whom the king my father brought from Judea?” And he said, “Yes, O king, I have heard concerning thee that the spirit of God is in thee, and wakefulness, and prudence, and excellent wisdom have been found in thee, and now the wise men, magi, Chaldeans, Gazarenes have entered before me, that they might read this writing and declare the interpretation of it to me; and they were not able to declare it to me. But I have heard concerning thee that thou canst interpret judgements. Now therefore if thou canst read the writing and declare its interpretation to me, thou shalt be clothed in purple, and the golden neck-chain shall be about thy neck, and thou shalt be the third prince in my kingdom.” B Then Daniel answered and said before the king: “Let thy gifts be to thyself, and give the reward of thy house to another; but I will read the writing for the king, and will declare the interpretation of it to thee. O king, God the Most High gave the kingdom, and the greatness, and the glory, and the honor to Nabuchodonosor thy father; and because of the greatness which He gave to him, all peoples, tribes, and tongues were trembling and fearing before his face. Whom he wished he slew, and whom he wished he struck, and whom he wished he exalted, and whom he wished he humbled. But when his heart was lifted up, and his spirit was hardened to pride, he was brought down from the throne of his kingdom, and his honor was taken away from him, and he was driven out from men, and his heart was given with the wild beasts, and his abode was with the wild asses, and they fed him with grass as an ox, and his body was washed with the dew of heaven, until he knew that the Most High ruleth over the kingdom of men, and to whomsoever He wills, He will give it. C And thou therefore, his son Balthasar, hast not humbled thy heart before God; all these things thou knewest, and against the Lord God of heaven thou hast lifted up thyself, and the vessels of His house thou hast brought before thee, and thou, and thy nobles, and thy concubines, and thy wives have drunk wine in them, and thou hast praised the gods of gold, and silver, and bronze, and iron, and wood, and stone, which see not, nor hear, nor understand; and the God of heaven, in whose hand is thy breath and all thy ways, Him thou hast not glorified. Therefore from His face was sent the joint of a hand, and this writing was inscribed. And this is the writing which is inscribed: Mane, Thecel, Phares. This is the interpretation of the [word]; Mane, God hath numbered thy
kingdom and hath fulfilled it; Thecel, thou hast been weighed in the balance, and found wanting; Phares, thy kingdom has been divided and given to the Medes and Persians. A And Baltasar spoke, and they clothed Daniel in purple, and they put the golden chain about his neck, and they proclaimed concerning him that he should be the third ruler in his kingdom. In that night Baltasar the Chaldean was killed, and Darius the Mede received the kingdom.
XLVIII Olympiad.
After Baltasar, Darius the Mede reigned over the Chaldeans for three years. In all 4922. (Year of the World 4920.) 1.
This Darius set up one hundred and twenty satraps over his kingdom, B and over them three commanders, of whom one happened to be Daniel the prophet. But through the intrigue and slander of those same satraps and commanders, Darius being persuaded cast Daniel into the lions' den, and he was not destroyed, because of his worship of God with confidence. And the angel of the Lord said to Habakkuk: "Carry the dinner that thou hast to Babylon to Daniel in the lions' den." And Habakkuk said: "Lord, I have never seen Babylon, and I do not know where the den is." Then the angel of the Lord took hold of his crown, and carrying him by the hair of his head, he set him in Babylon over the den in the rush of his spirit. And Habakkuk cried out saying: "Daniel, Daniel, take the dinner which God hath sent thee." And Daniel said: "Thou hast remembered me, O God, and thou hast not forsaken those who love thee." C And Daniel arose and ate. And the angel of God straightway restored Habakkuk to his own place.
In the same first year, Daniel, who was called Baltasar, saw in a dream the vision of the four beasts: a lioness, a bear, a leopard, and another beast more fearful and stronger than these, which are four kingdoms removed from the earth. D In the same year he also saw the Ancient of days, until the thrones were set, and upon the clouds of heaven one like a son of man was coming, and he reached to the Ancient of days, and to him was given the rule, and the honor, and the kingdom, and all peoples, tribes, and tongues shall serve him; and his power is an eternal power, which shall not pass away and shall not be corrupted.
Who then might this one be who appeared in the flesh to the race of men? God the Word, the God begotten before the ages.
(Year of the World 4921.) 2, 3.
In the third year of Darius, Daniel saw a vision in Susa the fortress, which is in the country of Elam of Babylon, a ram butting towards the sea and the north and
south, and all the beasts could not withstand him. “I saw a goat coming from the west over the face of the whole earth, A which crushed the ram and his horns (that is, of the kingdom which shall precede the empire of the Romans) and shall crush its seed.”
After Darius the Mede, Darius, son of Ahasuerus, of the lineage of the Medes, reigned for thirteen years. The years amount to 4935. Some say that this Darius was also surnamed Astyages. 1. The 60th year of the prophecy of Jeremiah in Judea. 49th Olympiad. 2. The 61st year of the prophecy of Jeremiah in Egypt. 3, 4, 5. 50th Olympiad. 6, 7, 8, 9. 51st Olympiad. 10, 11, 12. That anything done against God’s decree is in vain, this also teaches. For when the dragon whom the Babylonians worshiped was destroyed (by Daniel), they demanded he be surrendered to them and cast him into the lions’ den. But by God’s providence, fed B by Habakkuk for seven days, he was brought out safe, and in his place his adversaries were cast by the same king into the lions’ den and were immediately devoured. (A. M. 4935.) 13. Cyrus, having removed Astyages, destroyed the kingdom of the Medes, which had lasted for 259 years; which indeed is compared, together with the kingdom of the Babylonians, to the golden head of the statue which Nebuchadnezzar saw. 52nd Olympiad. Cyrus the Persian reigned over the Persians first for 30 years. The years amount to 4965. 1. Cyrus gave permission to all the captives of the Jewish nation to return to Jerusalem; C at which time, approximately 50,000 having departed Babylon, they restored the sanctuary and laid the foundations of the temple. But because the neighboring nations were attacking the Jews, the work remained incomplete until the second year of Darius, son of Hystaspes, king of the Persians, with only the sanctuary standing; since indeed the prophecy makes mention of Darius D and of the three prophets, Haggai, and Zechariah, and Malachi, who is also called Angelus, prophesying the same things.
A They prophesied in Persia, Daniel and Ezekiel; but in Judea, Habakkuk, Haggai, and Zacharias: in whose time Jesus, son of Josedec, the priest became known, and Zorobabel, son of Salathiel, who was of royal lineage, and who were the leaders of the return from Babylon.
To Daniel, in this same first year of Cyrus, a word was revealed on the twenty-fourth day of the first month, being at the river Tigris, concerning the five kings who were yet to rise, and concerning the total desolation of Jerusalem, and the incense, and the anointing in it, and concerning the calling of the nations; in which year Daniel fell asleep, having prophesied for fifty years. B
143. II, III, IV. LIII Olympiad. V, VI, VII. Simonides was known. VIII. Chilon, one of the seven wise men, was Ephor at Lacedaemon. LIV Olympiad. Pythagoras, the natural philosopher, was known. IX, X. Xenophanes of Colophon was known. XI, XII. LV Olympiad. XIII, XIV. Croesus went to war against Cyrus. XV. C Cyrus destroyed the Lydian kingdom and took Croesus prisoner. The same man also took other kingdoms of Asia, Caria, Lycia, and of the Indians to the north, and of the Sacae and the Scythians.
DU CANGE'S NOTES.
(31) Simonides. See Scaliger on Eusebius, p. 95, where he also mentions along with Chilon, Pythagoras, Xenophanes, Thales, Theognis, Pherecydes, and other illustrious men, of whom the author of the Chronicle makes mention from Eusebius; and concerning whom Salanus also comments copiously in his own locations.
A XVI. Thales, son of Examyas, a Milesian, the first natural philosopher, died after having lived ninety-one years.
LVI Olympiad. XVII, XVIII, XIX.
The entire time of the captivity of the Jewish nation comprises seventy years, calculated, according to some, from the third year of the reign of Eliakim, who is also called Joakim, down to the nineteenth year of Cyrus, king of the Persians; but according to others, from the beginning of the prophecy of Jeremiah, which occurred around the thirteenth year of Josiah, king of the Jews, down to the thirty-sixth year of Astyages. From the prophecy of Jeremiah to the first year of Cyrus, seventy years are completed, which seems to be probable; although it is true that the space of seventy years of the destruction of the temple ends in the second year of Darius, son of Hystaspes, the beginning being taken from the nineteenth year of Nabuchodonosor.
B XX. Theognis, a poet, was recognized.
LVII Olympiad. XXI, XXII.
Pherecydes, the writer of histories, and Pythagoras were flourishing.
XXIII, XXIV. LVIII Olympiad. XXV, XXVI, XXVII, XXVIII. LIX Olympiad. XXIX, XXX.
Tomyris, a woman, queen of the Massagetae, killed Cyrus. After Cyrus, Cambyses, son of Cyrus, reigned as the second among the Persians for eight years. Total: 4973.
(A. M. 4966) I.
They say that Cambyses was called the second Nabuchodonosor among the Hebrews; under whose reign they wish the history of Judith to have occurred.
II. C A solar eclipse occurred.
LX Olympiad. III, IV, V, VI.
Cambyses occupied Egypt. The same king also broke the stone of Amnenophis, which was believed to be Memnon and to speak, since he suspected that there was some trickery in it, as Polyaenus the Athenian relates. D
61st Olympiad. A
The third to reign among the Persians were the twin brothers, Merdius and Patzates, for 7 months. The fourth to reign among the Persians was Darius, son of Hystaspes, for 36 years. Total: 5 years [of the era] B 49.
In the second year of Darius, son of Hystaspes, king of the Persians, Assyrians, and Egyptians, under whom Haggai, Zechariah, and the one from the twelve [minor prophets] called "Angel" (Malachi) prophesy, the 70 years of the desolation of the temple were completed; and the prophet Zechariah is a reliable witness, saying in the second year of Darius: "O Lord Almighty, how long wilt thou not have mercy on Jerusalem and the cities of Judah, which thou hast despised?" This is the 70th year. And under Cyrus, the freedom of the Jewish nation from the captivity took place, and the permission for the building of the temple; but the temple proceeded into the work and was completed in the 8th year of Darius the son of Hystaspes, during which time Jesus, the son of Josedec, was serving as high priest, together with C Zorobabel the son of Salathiel, while the neighbors were hindering the building in the intervening time. It is to be observed that after the return from the captivity, no king of the people is mentioned, because the manifestation according to the flesh of the heavenly King, Jesus Christ the Son of God, was drawing near. Clement also agrees with these things in the first *Stromata*, writing as follows: "And the captivity lasted 70 years, and ended in the 2nd year of Darius the son of Hystaspes, having become king of the Persians, Assyrians, and Egyptians, under whom Haggai and Zechariah and the one from the 12 called 'Angel' prophesy." And these things were said by the aforementioned man.
Concerning the fact that the 70th D year of the desolation of the temple extends until the second year of Darius, the prophet Zechariah is a witness beyond all exception, saying in the second year of Darius: "O Lord Almighty, how long wilt thou not have mercy on Jerusalem and the cities of Judah, which thou hast despised?" This is the 70th year. And under Cyrus, the freedom of the Jews from the captivity took place, and the permission for the building of the temple; but the temple proceeds into the work and is completed about the 8th year of the reign of Darius.
62nd Olympiad. 3. In the third year of Darius the son of Hystaspes, the temple in Jerusalem is built by Zorobabel, and it is completed within 4 years.
A IV. Darius the First imposed taxes upon his subjects. V, VI, VII. 63rd Olympiad. Harmodius and Aristogiton destroyed Hipparchus and Hippias, the tyrants of the Athenians. VIII. From the first year of Cyrus, the period of 46 years for the building of the temple in Jerusalem is completed: this is the time which the incredulous Jews mentioned to the Savior, or rather, not understanding what had been said by Him in the Gospel of John: "Forty-six years has this temple been building, and wilt thou raise it up in three days?"
After the return from Babylon, Jesus, the son of Josedek, together with Zorobabel, served as high priest for 31 years, being the first to do so after the building B of the temple. These two brought the construction of the temple to its conclusion. From that year, in which the temple in Jerusalem was finally completed, until the final year of Hyrcanus, the high priest of the Jews—who was the last king from the priestly line—there are 483 years, which make up the 7 and 62 weeks predicted by Daniel. (A. M. 4984.) IX, X. 64th Olympiad. XI, XII, XIII, XIV. 65th Olympiad. XV. C An eclipse of the sun occurred. XVI, XVII, XVIII. 66th Olympiad. XIX, XX, XXI, XXII. 67th Olympiad. Hellanicus the historian, and Democritus the philosopher, and Heraclitus the Obscure, and Anaxagoras the natural philosopher became known. XXIII, XXIV, XXV, XXVI. 68th Olympiad. XXVII, XXVIII, XXIX, XXX. 69th Olympiad. XXXI, XXXII, XXXIII, XXXIV. 70th Olympiad. XXXV, XXXVI. D Now, furthermore, one must briefly make mention of the prophets and of...
A show that they too had spoken beforehand concerning the mystery of Christ, and that all, from the first-formed Adam down to John the Baptist, looked toward the future state.
On Elias
This is Elias, who was the first of men to show men the way to travel the heavens; who, having taken the earth as his dwelling place, saw the heaven and traversed it; who, being mortal, contended with the immortals; who, while walking on the ground, traveled the heaven like a spirit with the angels; who, by means of the sheepskin, bestowed the double portion of gifts upon his disciple Elisha; who is the man of long life and ageless; who is preserved as the general against the Antichrist, who shall stand against him and expose his frauds and his pride; who shall, at the consummation of the world, turn all men from his deception back to God. This is he who is deemed worthy to be the forerunner of the second and glorious coming of the Lord Christ, B who together...DUCANGE'S NOTES
They say that [the work] of Musculus is in the *Bibliotheca Patrum*; I have not seen it. But as to who this Dorotheus the martyr is, and in what age he lived, the prologue to his treatise *On the LXX Apostles* teaches us: from which we learn—if credit is to be given to the writer—that he was highly versed in Greek and Latin literature, and that after the death of Diocletian and Licinius, he was made bishop of Tyre, and prolonged his life to the times of Julian the Apostate. Finally, while he was fleeing from the persecution of the latter, he was captured in the city of Odyssus by his ministers, and after being vexed with various torments, he ended his life in the midst of his sufferings at the age of 107. Thus he would be another person (if indeed he ever existed) than the Dorotheus who suffered martyrdom in the city of Nicomedia under Diocletian himself, as it is in the *Chronicon Paschale*, in the 19th year of the same Augustus; and likewise different from the other Dorotheus, whom the author of the Chronicle that we call the *Alexandrian*, like Theophanes and George the Alexandrian, writes suffered martyrdom under Gratian on the 14th of October, having been delivered as food for wild beasts under Tatianus the Augustalis, whom the heretics favored. C But we gather that Dorotheus wrote while he was staying in Rome in the Latin language, and that his writings were subsequently translated into Greek from those things which are found after his treatise on the apostles, if indeed he truly wrote it: for it is certain that these things were entirely fabricated by a Greek interpreter. And indeed, that part of his work, however futile, in which the births and lives of the prophets are recounted, was published under the name of Epiphanius, bishop of Cyprus, written in the same words as [the works of] Dorotheus, or at any rate with very few interpolations: so much so that it causes wonder why it is ascribed to Epiphanius, being that it is later attributed by others to another writer. Thus the ancients not only vended their spurious works, but, in order to give them some measure of credibility, attached illustrious names to them, as they did to these pamphlets—namely, that of the martyr and bishop Dorotheus, or presbyter of Tyre, and that of Epiphanius, bishop of Cyprus, when they belong to neither. The work of the latter, namely Epiphanius, is described in the Royal Codex 2941, fol. 228, written in the year 1291, and taken from the codex of ancient Rome written in the year 1259, as is noted therein: whence it is permitted to conclude, at least, that D as one may likewise gather from this *Paschal* chronicle at the end of the year of Heraclius, these writers, whoever they may be, are not very recent, as some might wish, since they lived before the year 702. And certainly the Greek interpreter of Dorotheus testifies, or rather pretends, that he drew and described those things which he wrote concerning the prophets and apostles from the Latin commentaries of the same Dorotheus in the year when Pope John was staying in Constantinople, during the consulship of Philoxenus and Probus—consequently, while Justin the Elder was emperor. The lemma of the work of Epiphanius in the Royal codex is conceived thus: *Of holy Epiphanius, bishop of Cyprus, on the prophets, how they fell asleep and where they lie. On the sixteen prophets, whence they were and*... [The rest of the lemma]. Which treatise is followed by another, by the same Epiphanius, on the apostles, of which we shall treat below. A double edition of this Epiphanius on the prophets has appeared: the first, by Albanus Torinus in 1529, the other by Joachim Zehner in 1612, who both revised the former and illustrated the writer with more extensive commentaries. This was the reason I considered that I should not at all dwell on elucidating it; since, moreover, that man of truly singular erudition, Petrus Daniel Huetius, bishop-designate of Suessiones, or "called" [as they once called their bishops-elect], had already solidly pursued the subject in his *Demonstratio Evangelica*, where he accurately collected the predictions of the XII prophets concerning the dispensation of Christ, and examined the writings of Dorotheus and Epiphanius, especially regarding their home country. Therefore, I deemed it sufficient if those things which are read in this *Paschal* chronicle, excerpted from these authors, were compared with that Latin version of Dorotheus which exists, and with the Epiphanius of the Royal codex, and with the manuscript *Chronicle* of Symeon Logothetes, in which almost the same things are held as are with Epiphanius. Finally, a third edition appeared in 1621, with the works of the same Epiphanius, interpreted by Dionysius Petavius. To this Epiphanius is further ascribed another treatise with this title in the Royal codex: *where they were perfected*, which in codex 2151 bears no author's name: which treatise, since our author occasionally transcribes it, we correct from time to time according to it. But concerning that fictitious Dorotheus, we shall speak again below.On Osee. - Savior.
A This Osee, the first of the twelve prophets, was deemed worthy to speak thus concerning the Lord Christ: "When they are in distress, they will rise early to me, saying: Come, let us return to the Lord our God, for he has torn, and he will heal us; he will strike, and he will bind us up; he will heal us after two days; on the third day we shall rise up before him, and we shall know." From this passage the apostle Paul says to the Corinthians: "For I delivered to you first of all that which I also received, that Christ died for our sins according to the Scriptures, and that he was buried, and that he has risen on the third day according to the Scriptures." That is not to be found elsewhere. Furthermore, the prophet says, applying these things to the Lord Christ: "My flesh from them." Again he says: "Ephraim has surrounded me in lying, and the house of Israel and Judah in impiety; now God has known them, and he shall be called a holy people of God." By naming Judah a holy people of God, he refers to the tribe, on account of the Lord Christ who, according to the flesh, was shown to come from it. B Yet again the same prophet: "I will deliver them from the hand of the netherworld; where is your lawsuit, O death? Where is your sting, O Hades?" The apostle Paul used this saying concerning the resurrection. This Osee was from Belemon, of the tribe of Issachar, and was buried in his own land in peace.On Amos. - Firmament.
C This second, Amos, was also deemed worthy to speak as follows concerning the advent of the Lord Christ: "For behold, I who establish the thunder, and create the spirit, and declare to men his Christ." Furthermore he says: "In that day I will raise up the tabernacle of David that fell, and I will establish what has fallen of it, and I will restore it, as in the days of old, so that the remnant of men may seek the Lord, and all the nations upon whom my name is called, says the Lord who does these things." James the apostle makes mention of this sentiment in the Acts of the Apostles. D Amos was from Thecue, and Amessias frequently struck him with clubs; finally his son killed him, striking his temple with a club, and he, still breathing...came into his own land, and after two days A died, and was buried there.
Concerning Micah. — Leader.
This Micah is the third who was also deemed worthy to prophesy regarding the coming of the Lord Christ, and he says: "And you, Bethlehem, house of Ephratha, are too small to be among the thousands of Judah. From you shall come forth to me one who is to be ruler in Israel, and his goings forth are from the beginning, from the days of eternity." The chief priests and scribes of the Jews, having taken this passage when asked by Herod where Christ is born, said: "In Bethlehem." Whence he then sent the magi to Bethlehem. Furthermore, the same prophet says: "He himself will return and have compassion on us, he will suppress our iniquities, and will cast all our sins into the depths B of the sea; he will grant truth to Jacob, mercy to Abraham, as he swore to our fathers in the days of old."Micah was from Morasthi, of the tribe of Ephraim. Having done many things against Achab, he was killed by Joram his son, being cast down from a precipice, because he rebuked him for the impieties of his fathers; and he was buried in his own land alone, near a cemetery in Acim.
Concerning Joel. — Spontaneous strength.
This Joel, the fourth, was himself also deemed worthy to prophesy C regarding the mystery of the Lord Christ; for he speaks thus: "And it shall come to pass afterward, that I will pour out of my Spirit upon all flesh; and your sons and your daughters shall prophesy, and your old men shall dream dreams, and your young men shall see visions. And upon my servants and my handmaids in those days I will pour out of my Spirit; and I will show wonders in heaven above and on the earth beneath: blood, and fire, and vapor of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and manifest day of the Lord comes. And it D shall be that everyone who calls upon the name of the Lord shall be saved." The blessed Peter makes mention of this passage in the Acts of the Apostles, as being fulfilled when the descent of the Holy Spirit upon the apostles took place on the day of Pentecost.Joel was from the land of Reuben, of the field of Bethomoron, A and he died in peace and was buried there.
On Abdias
. — He who serves the Lord. This fifth prophet, Abdias, was also deemed worthy to speak concerning the mystery of Christ, thus saying: "For the day of the Lord is near upon all the nations." This is said in its immediate sense regarding the Scythians—that is, Gog and Magog—but it is more fittingly applied to the Lord Christ. For a little later he adds: "But on mount Sion there shall be salvation."Abdias was from the land of Sichem, of the field of Bithacharam. He was a disciple of Elias; having suffered many things on his account, he was finally saved. He was the third captain of fifty B whom Elias spared, and he went down to Ochozias, and after these things, having relinquished the service of the king, he prophesied, died, and was buried with his fathers.
On Jonas
. — Prayer of the Lord, and he himself the baptist.This sixth prophet, Jonas, indicated the resurrection of Christ not by word, but by deed and prefiguration. For the Lord says: "Just as Jonas remained in the belly of the whale for three days and three nights." For just as the whale returned Jonas unharmed, so too did the sepulcher C return the Lord unto a better life.
Jonas was from the land of Cariathmaus, near Azotus, a city of the Greeks situated by the sea. Having been cast out by the whale, he went to Nineve, and returning, he remained no longer in his own land, but taking his mother, he dwelt in Sur, a region of foreign nations. For he used to say: "Thus shall I remove my reproach, because I lied, prophesying against the great city of Nineve, which Elias was then reproving along with the house of Achab, and having called a famine upon the land, D he fled." And having come, he found the widow with her son, and he remained with them; for he could not live among the uncircumcised; and he blessed her. When Jonas had died, God raised him up again
A through Elias; for He wished to show him that he cannot flee from God. And after the famine, Jonas rose and came into the land of Juda, and he buried his mother, who had died on the way, near the terebinth of Lebanon. He died in the land of Saar, and was buried in the cave of Cenezeus, who had been a judge of one tribe during the days of the interregnum. And he gave a portent concerning Jerusalem and the whole land: "When they see a stone crying out lamentably, the end is near; and when they see all the nations in Jerusalem, then the city will be destroyed."
On Naum. — Consolation.
This Naum, the seventh, was also deemed worthy to prophesy concerning the resurrection of the Lord Christ, and he says: "Celebrate thy festivals, O Juda; render thy vows to the Lord, for they shall no longer add to pass into antiquity. It is finished, it is accomplished. He has ascended who blows into thy face, who rescues thee from tribulation."Naum was from Helcese, beyond Betabarem, of the tribe of Simeon. This man, after Jonas, gave a portent to Nineveh, that: "It shall perish by sweet waters and by subterranean fire." And this is what came to pass; for the lake that surrounded it, by an earthquake, flooded it and caused it to sink; and fire coming from the desert burned its higher B parts. He died in peace and was buried in his own land.
On Abacuc. — Comprises.
This Abacuc, the eighth, was also deemed worthy to speak concerning the resurrection of Christ, thus: "Behold, ye despisers, and look, and marvel, and perish, for I am working a work in your days which ye shall not believe, even if one should tell it to you." Paul very fittingly took this citation concerning the resurrection of the Lord Christ while he was at Antioch of Pisidia. Abacuc was of the tribe of Simeon, from the field of Bethrichar. He saw before the captivity what was to come C to pass. DA in the storming of Jerusalem, and he mourned. When Nabuchodonosor came to Jerusalem, he fled to Ostracina, and was a sojourner in the land of Israel. But when the Chaldeans had returned, and those who had been left in Jerusalem went down into Egypt, he dwelt in his own land, and ministered to the reapers of his field. And when he took food, he prophesied to his own people, saying: "I am going to a far land, and I shall quickly return. But if I should be delayed, carry the food to the reapers." And when he was in Babylon, and had given the meal to Daniel, he returned and stood by the reapers as they were eating, and he said nothing of what had happened. But he knew that the people would return from Babylon sooner. Two years before that return he died, and was buried in his own field, alone in Judea. He foretold the destruction of the Temple, and that it must come to pass by a western nation: "Then the veil," he said, "of the Dabir and the capitals of the two columns shall be taken away, and no one shall know where they are. But they shall be carried off into the desert by an angel, where in the beginning the tabernacle of testimony was pitched, and by them at the end the Lord shall be made known, and He shall enlighten those pursued by the serpent in darkness, just as from the beginning."
On Sophonias. — The Speculator.
B This Sophonias, the ninth, was himself also accounted worthy to prophesy concerning the Lord Christ. He says thus: "The Lord shall appear upon them, and He shall destroy all the gods of the nations of the earth, and they shall worship Him, every one from his own place, all the islands of the nations." Again he says: "I will turn upon the peoples a language for their generations, that all may invoke the name of the Lord, to serve Him under one yoke. From the ends of the rivers of Ethiopia they shall bring me sacrifices." And again he says: "Rejoice greatly, O daughter of Jerusalem, exult and delight with all your heart, O daughter of Jerusalem; the Lord has taken away your iniquities, He has redeemed you from the hand of your enemies, the King of Israel is the Lord, in your midst you shall not see evil anymore." All of which things apply more strictly to the Lord Christ. DSophonias was from the tribe of Simeon, from the field of Sabarthatha 87. He prophesied regarding the city and the end of Israel 88 and the shame of the wicked; and when he died, he was buried in his own field.
On Aggæus. — Feast 89.
This Aggæus, the tenth, was himself accounted worthy to foretell regarding the Lord Christ, speaking in the person of Zorobabel things which apply to the Lord Christ, saying: "And I will make you a seal, because I have chosen you, says the Lord Almighty." Just as the evangelist John also says: "For him God the Father has sealed."Aggæus came as a young man from Babylon 90 to Jerusalem, and openly prophesied regarding the return of the people. And he saw in part the building of the temple; and when he died, he was buried honorably near the tomb of the priests, as they were.
On Zacharias. — Memory of God 91.
This Zacharias, the eleventh, was himself accounted worthy to foretell regarding the coming of Christ, speaking thus: "Rejoice greatly, daughter of Sion, preach, daughter of Jerusalem, behold your king comes to you, righteous and saving, he is meek, and riding upon a beast of burden and a young foal." He spoke this saying hyper- bolically of Zorobabel, but its fulfillment has its proper place in the Lord Christ. He further says: "And I will say to him, What are these wounds in the midst of your hands? And he will say, I was struck in the house of my beloved." And after a very few words: "I will strike the shepherd, and the sheep of the flock will be scattered." The Lord remembers this scripture at the time of the passion, when he was about to be betrayed, having applied it to himself.Zacharias came 92 from the Chaldeans already well advanced in age, and there he prophesied many things to the people, and gave wonders as proof. This man 93 said to Josedech: "And in Jerusalem you shall be a priest." He also blessed Salathiel in his son and gave the name Zorobabel. And in the time of Cyrus 94 he gave a wonder as a sign of victory, and he foretold regarding his ministry which he was to perform in Jerusalem 95, and he greatly
A blessed him. He saw visions of prophecy in Jerusalem concerning the end of the nations 96, and of the temple, and of the cessation of [the line of] prophets and priests, and he discoursed regarding the double 97 judgment. He died at a very advanced age and was buried near Haggai.
On Malachias.—Angel.
This Malachias, the twelfth, was also deemed worthy to prophesy concerning the dispensation of the Lord Christ. He himself speaks thus: "For from the rising of the sun even unto the going down of the same, my name is glorified among the Gentiles, and in every place incense is offered unto my name, and a pure offering; for my name is great among the Gentiles, saith the Lord Almighty." And again B he says: "Behold, I will send my messenger, and he shall prepare the way before thy face." This passage the Lord applied to Himself and to John the Baptist. Furthermore, the same prophet says: "And unto you that fear my name shall the Sun of righteousness arise with healing in his wings; and ye shall go forth, and grow up as calves from the stall, and ye shall tread down the wicked, for they shall be ashes under the soles of your feet in the day that I shall make, saith the Lord Almighty. And behold, I will send you Elijah the Tishbite, before the great and notable day of the Lord come." Just as the Lord said to the Jews: "And if ye are willing to receive it, regarding John, he is the Elijah who is to come."
This Malachias, after the return (from Babylon) 98, was born in Sopha; and while he was still very young, he led a C distinguished life. And since the whole people revered him for his holiness of life and his gentleness, they named him Malachias, which means 99 Angel. For he was also comely in appearance; but whatever he said while prophesying, an angel of the Lord appeared and repeated on that very day, as happened in the days of the interregnum [1/d], as is written in Spherteilleim, that is to say in the Book of Judges. And furthermore...
Of the four great prophets
The twelve (prophets) having been finished with God's help, it remains for us to speak of the four great ones. All the prophets indeed prophesied and kept reminding the Jews of the promises which God had made to their fathers, and of how He had promised to bless all the nations in the seed of Abraham through the dispensation concerning the Lord Christ, and how God had previously delivered them from the slavery of the Egyptians with a high arm, and had given them the land of promise; and B how, being taken captive to Babylon by Nebuchadnezzar, they would gloriously return again, and how they would again suffer evils at the hands of Antiochus and the surrounding nations, and how they would prevail over these too by divine power, and that then He who was awaited from the seed of Abraham would come for the salvation of the whole world, according to the promises from above. This was the work of the prophets. Some of them, therefore, wrote their own books for themselves, such as David, who compiled the Book of Psalms, and Daniel, who in the captivity was commanded to write what had been revealed to him through visions, and certain others as well. But the rest did not write for themselves, but there were scribes C in the Temple who would write down the words of each prophet in the manner of a calendar. And when a prophet was sent by God to proclaim something—whether concerning Jerusalem, that it was about to be taken captive, or concerning Samaria, or other places, or concerning the return, or concerning Antiochus, or concerning the surrounding nations, or concerning the Lord Christ Himself—on the day that he prophesied, they would write in the discourse of that prophet what he had proclaimed concerning a given matter. And then, after some time, if he proclaimed something concerning another matter, they would again write it down, appending it D to his same discourse, as if making a beginning of a new chapter. And thus they compiled his whole book. Whence it is possible to find in their books a chapter that fits the captivity of Babylon, or the return, and then immediately another that speaks of Christ, and again of the captivity or of the return; and to put it simply, if you do not read it with attention to this, you will find everything jumbled together. Not only these, but the Books of Kings were also written in the Temple in this same manner, little by little, in the time of Saul that which concerned Saul, and in the time of David that which concerned David; and in like manner the acts of each king were recorded in their own proper time. In the same way they also wrote in the offices of the kings, which we call—
A the Paralipomena. And Moses wrote the Pentateuch, a history of things past, present, and to come. Joshua likewise composed his own book, and the Judges again in the temple, that is to say, in the Tabernacle; and similarly the book of Ruth. Solomon in like manner wrote his own books, the Proverbs, and the Canticles, and Ecclesiastes. For, having received from God the grace of wisdom, he exhorted all men to conduct themselves wisely in this life, yet he had not received the grace of prophecy. As many, therefore, of the prophets as we have found who were deemed worthy to speak of the Lord Christ, we have set forth. But now it seems worthwhile that we should write regarding the other four prophets, and whatsoever they were deemed worthy to say concerning the humanity of the Lord Christ, towards whom the whole scope of the divine Scripture looks. Let us therefore bring forward that great and high-sounding prophet Isaiah, who was deemed worthy to see and to foretell in figure and in word the sacrament fulfilled in Christ.
On Isaiah
B This is the great Isaiah, son of Amos, who in a figure indeed saw the mystery of Christ, when he beheld the Lord sitting upon a throne high and lifted up, whom the Seraphim stood around. Each had six wings with which they covered themselves, and one cried to the other: "Holy, Holy, Holy, Lord of Sabaoth, the whole earth is full of His glory." Then one of the Seraphim was sent, and he took with tongs a coal from the altar, and touched his lips, saying: "This shall take away thy sins." By the vision of that reverence, and of the hymn, and of the figure, he was clearly taught to foretell the sacrament fulfilled in Christ. C But he also speaks again thus: "He was led as a sheep to the slaughter, and as a lamb before the shearer He was dumb." When the Ethiopian eunuch had read this passage, he asked Philip to interpret it for him, who immediately answered that it was spoken by the prophet concerning the Lord Christ. Moreover, he further says: "A man in a stroke, and one knowing how to bear infirmity." And again: "Because He did no sin, nor was guile found in His mouth." And: "The Lord wills to cleanse Him from the plague, and to show Him the light." Then the Lord says thus: "Behold, I will cast into the foundations of Sion a stone, D a magnificent, chosen, corner-stone, precious, for her foundations; and he who believes in Him shall not be put to shame." And again: "There shall be in that day the root of Jesse, and He who rises to rule the nations, in Him shall the nations hope." And again: "The Spirit of the Lord is upon me, because He anointed me." When the Lord had read this in the synagogue on the sabbath, He said: "Amen I say to you, today this scripture is fulfilled in your ears."
Isaiah was from Jerusalem; he died by being sawn in two by Manasseh, and was placed under the oak of Rogel, near the crossing of the waters which Hezekiah the King destroyed by blocking them up. And God performed the sign of Siloam because of the prophet, for before he died, failing in spirit, he asked for water to be given to him to drink, and immediately it was brought to him from it; for this reason it was called Siloam, which is interpreted "sent." And under Hezekiah, before the ditches and pools were made, at the prayer of Isaiah a little water came forth there, because the people were being besieged on all sides by foreigners, and (this was) so that the city might not be destroyed, as it had no water. For the enemies were asking from where they drank; and having besieged the city, they sat down by Siloam. Therefore, whenever the Jews came with Isaiah to draw water, it came forth; wherefore, to this very day, it suddenly gushes forth as a proof of a great miracle. And since this came about through Isaiah, the people of the Jews buried him with great care and reverence near Siloam, so that even after his death they might continue to have the benefit of the water through his holy prayers, because a divine oracle had also been given to him to do so. His tomb lies next to the tomb of the Jews toward the south, behind the tombs of the Jews. For Solomon built the tombs of David, having arranged them toward the East of Sion, which has its entrance from Gabaon, twenty stadia distant from the city. He built this entrance crooked, complex, and undetectable; and the entrance is, to this day, unknown to most of the priests and the whole people. There King Solomon kept the gold brought to him from Ethiopia and the spices. And since Hezekiah had revealed the mystery of David and Solomon to the nations, and had defiled the bones of his ancestors, for this reason God consigned his seed to the servitude of enemies, and from that day on God made him unfruitful and sterile.
On Jeremiah
A Jeremiah was also deemed worthy to foretell the mystery concerning Christ, speaking as follows: "And they took the thirty pieces of silver, the price of him that was valued, whom they valued of the children of Israel, and gave them for the potter's field, as the Lord appointed me." The evangelist Matthew mentions this passage, since it was fulfilled at the time of the Passion. Again, the same prophet says: "Behold, the days come, saith the Lord, and I will make a new covenant with the house of Israel and with the house of Judah, not according to the covenant that I made with their fathers, in the day that I took them by the hand to bring them out of the land of Egypt; because they did not continue in my covenant, and I regarded them not, saith the Lord. I will put my laws into their mind, and B write them in their heart; and I will be to them a God, and they shall be to me for a people. And they shall not teach every man his brother, and every man his neighbor, saying, 'Know the Lord,' for all shall know me, from the least to the greatest of them; for I will be merciful to their unrighteousness, and of their sins I will remember no more." The Apostle mentions this passage in the Epistle to the Hebrews.Jeremiah was from Anathoth, and he died in Tahpanhes of Egypt, struck by stones by the people. He lies in the place of Pharaoh's dwelling, because the Egyptians honored him, having been benefited by him; for he used to pray for them. For when the waters C...
DU CANGE'S NOTES
(15) *epērasato*. Mending this word to *echirōsato*. But Logotheta reads *etheto*. The Vatican column, indeed, reads *epērasato*. I would prefer *epeiraxato*, "he attempted," but we have edited it as it stands. (16) *ex Anathōth*. Thus Dorotheus, the edition of Epiphanius, and Logotheta. In the ms. codex it is *Amathōth*. (17) *en Taphnais*. The edition of Epiphanius, and the ms. author. In the Logotheta, *en Taphnas*. (18) *lithois de hypoblētheis*. So we have emended it, since it was edited as *lithois de hypoblētheis*. (19) *euergethentes*. The Logotheta adds *hypo tou Theou* ("by God"). (20) *tōn gar hydaton*. Epiphanius: "For asps, and the wild beasts of the waters, which the Egyptians call *Nephōth*, and the Greeks *Krokodeilous* (crocodiles), are *Korkonēsous*." The text continues: "They were killing them, and upon the prophet Jeremiah praying, the wrath of the asps was stopped from that land, and likewise the ambush of the wild beasts from the river." Note that *Menephōth*... "It lies near the house of Pharaoh, because the Egyptians honored him, having been benefited by him; for he prayed, and the asps and crocodiles left them, and the wild beasts of the waters, D which the Egyptians call *Menephōth*, and the Greeks crocodiles, which were killing them (which were destroying them), and on the prophet having prayed, the kinds of asps were stopped from the land, and likewise the ambush of the wild beasts from the river; and as many as are faithful to God still to this day pray in the place where he lies; and taking of the dust of the place, they heal the bites of asps, and put to flight the wild beasts of the water. We heard from some old men, children of Antigonus and Ptolemy, that Alexander the Macedonian, having come to the tomb of the prophet and having recognized the mysteries concerning him, moved his remains to Alexandria, wrapping them up gloriously, and the race of asps was stopped from the land, and likewise the wild beasts from the river."A And thus he cast in the snakes called Argolai, which is to say "snake-fighters," which he brought from Argos of the Peloponnese, whence they are also called Argolai, that is to say, "right-hand men of Argos." They possess, however, a most sweet and auspicious speech.
This Jeremiah B gave a sign to the priests of Egypt that it must needs be that their idols would be shaken and fall down through the Savior, a child born of a virgin, and lying in a manger. Wherefore, even until now, they declare the virgin who has brought forth to be a goddess, and they worship the infant placed in a manger. And when king Ptolemy asked the reason, they replied that they had received this mystery from a holy prophet, handed down to our fathers.
This prophet Jeremiah, before the destruction of the temple, snatched away the ark of the law and the things in C D
A it, and caused them to be deposited in a rock, and said to the bystanders: "The Lord has departed from Sinai into heaven, and will come again as the Lawgiver out of Zion in power, and let the wood be to you a sign of his coming, when all the nations shall worship it." And he said that "No one B shall take out this ark except Aaron, and no one of the priests or prophets shall any more uncover the tablets reposed therein, except Moses, the beloved of God. And on the day of the resurrection, the ark shall be the first to rise, and shall come forth from the rock, and shall be placed on Mount Sinai. And all the saints shall be gathered to it, there awaiting the Lord, fleeing from the enemy who wishes to destroy them." B In that rock he impressed with his finger the name of the Lord, and the form of it became like iron engraving, and a bright cloud covered the name, and no one perceives the form, nor is any one able to read it even unto this day and until the consummation of the world. But that rock is in the wilderness, where the ark first was, between the two mountains in which lie Moses and Aaron. And by night a cloud as of fire appears about the place according to the ancient figure, because the glory of God shall not cease from his law. For this reason God gave this grace to Jeremiah, that he might perform the end of his mystery, that he might become a partner of Moses and Aaron; and they are together even to this day, since Jeremiah also was of priestly stock.
Of Ezekiel
C This Ezekiel, prophesying in Babylon, was himself accounted worthy to foretell concerning the economy regarding Christ, where he says: "And I will deliver them from all their iniquities, and I will cleanse them, and they shall be my people, and I will be their God, and my servant David shall be prince in the midst of them, and one shepherd shall be for all, because they shall walk in my commandments." And again he says: "And he said to me: This water which goes forth into Galilee toward the east, and descends into Arabia, and comes even to the sea, to the water of the outlet, and it shall heal the waters; and it shall be that every living soul of the creatures swarming in all places to which the river shall come shall live."
shall be, every soul of the living creatures that swarms and A over everything upon which it shall come, there the river shall live. This Ezekiel was from Arira 37 of the priests, and he died in the land of the Chaldeans during the captivity, having prophesied many things to those in Judea. But the governor of the people of Israel there killed him, being reproved by him for the worship of idols. And the people buried him in the field of Maur, in the tomb of Joseph and Arphaxad, the ancestors of Abraham. And the tomb is a double cavern, because Abraham in Hebron made the tomb of Sarah according to his own model. It is called double because it is winding and hidden on the level ground 40, and there is an upper chamber suspended above the earth on a rock. This prophet gave a sign to the people, that they should watch the river Chobar; when it should fail 41, they should hope for the sickle of desolation to the ends 42 of the land, and when it should overflow, the return to Jerusalem. For the holy man dwelt there, and many 44 gathered B to him. And once, while a multitude was with him, the Chaldeans bound the Hebrews, lest they should create a tumult and rise up against them to slaughter. And the prophet made the water divide 45, that they might escape to the other side. But those of the enemies who dared to pursue them were drowned. This prophet, by his prayer, spontaneously provided for them an abundant 46 supply of fish, and when many were failing in life, he besought them to receive help from God. This one, while the people were perishing 47, performed signs and checked the enemies, having terrified 48 them from heaven, when Israel was saying: "For we have disputed, our hope 49 has perished." And by the wonders
of the dead bones he persuaded them A that there is hope for Israel, both here and in the age to come. This man, when judging for Israel, showed what was happening in Jerusalem and in the temple. He was snatched up from there and came to Jerusalem, and he told what had happened in the temple at that very hour, for the conviction 51 of those who did not believe in God.
This man, like Moses, saw the pattern of the temple, the wall, the circuit wall, and the gate 52 by which the Lord shall enter and go out. And the gate shall be shut, and all B the nations shall hope in Him.
This man judged the tribe of Dan and of Gad in Babylon, because they were acting impiously toward the Lord, harassing those who kept the law, and he performed a great wonder for them, for snakes were devouring 53 their infants and all 54 their cattle on account of their impiety. And he said that on account of them the people would not return to their land, but would remain in Media 55 until the end of their error, and from among them would be the one who would destroy him 56 all the days of his life.
Concerning Daniel.
This Daniel, prophesying in Babylon, and he himself having been deemed worthy to foretell of the Lord Christ, says thus: C «And you shall know and understand from the going forth of the word to answer you and to build Jerusalem until Christ the Prince, seven weeks, and sixty-two weeks,» etc. Again: «And a stone was cut without hands, and it struck the image, and the stone became a great mountain, and it filled the earth.» And again: «And behold with the clouds of heaven, one like a Son of Man coming, and he reached as far as the Ancient of Days, and to Him was given the honor and the power,» and the rest of what was said.This Daniel was from the tribe of Judah, from the chief ministers of the king; he was brought as a child into captivity from Judea to the land of the Chaldeans; he was born
a man so temperate that the Jews considered him a eunuch.
He mourned much for the people and for the city of Jerusalem, and he trained himself in fasts, abstaining from all desirable food, eating only the seeds of the earth. He was a man thin and slender, beautiful in appearance, in the grace of the Most High. This man prayed often for Nabuchodonosor, when Baltasar his son urged him, when he became a beast and a brute, that he might not perish. For he resembled a bull in front B with his head, and a lion in his feet and hindquarters. But it was revealed to the holy man concerning this mystery, that he had become a beast because of his irrational love of pleasure and his stiff-neckedness, and that as a bull he would become a beast of burden for Belial, and a lion because of the rapacious, tyrannical, and wild nature of his ways. Such are men of power in their youth, but in the end they become wild beasts, plundering, destroying, striking, slaying, tyrannizing, behaving impiously, and receiving the rewards for these things from God the righteous judge. The saint knew through God that he ate grass like a bull, and that no desire for food of human nature C arose in him. Therefore, this same Nabuchodonosor also, after the digestion of his food, becoming possessed of a human heart, would weep and entreat the Lord, praying forty times every day and night. A demon, however, set upon him, being unaware that he was a human being. His tongue was constrained so that he could not speak, and when he understood this, he would weep; and his eyes were like dead flesh D as he wept, for many who went out of the city would gaze upon him.
But Daniel alone did not wish to see him, because during all the time of his transformation he was in prayer for him. For he used to say, “Again he shall be made into a man, and then I shall see him.” And they believed him.
A Daniel, therefore, having poured forth his prayers, asked of the Most High that the seven years, the times which he had mentioned, should come to pass, and he obtained that they should be reduced to seven months. And then the mystery of the seven times was fulfilled in him; for when, after seven months, he had received his former shape, six years and five months were subtracted. But he fell down before the Lord, confessing his impiety and all his iniquity, and the Lord restored to him his kingdom; neither did he eat bread or flesh, nor did he drink wine, confessing to the Lord. Indeed, Daniel had commanded him to appease the Lord with legumes steeped in water and with greens. B For this reason he called him Balthasar, as if he were his own son. He wished, moreover, to appoint him co-heir with his children. But the holy man said, “Far be it from me that, leaving my paternal inheritance, I should lay hold of the inheritance of the uncircumcised!” C Furthermore, among other kings of the Persians, he performed many wondrous things, which have not been written down. He died, and was buried alone in the royal cave with magnificence. Moreover, he performed wonders in the upper mountains of Babylon, when he said: “When that which is in the North shall smoke, then the end of Babylon shall be at hand. But when pure water shall come from the East, then God, appearing on earth as a man, shall take upon himself all the iniquities of the world, while he is led to the cross by the priests of the Law. And immediately the grace of the Spirit shall be poured out upon earth unto all nations. When, however, it shall burn with fire, then the end of the whole earth shall arrive. But when waters shall flow in the South, the people shall return to their own land. If, however, blood shall flow, there shall be slaughter of Belial throughout the whole world.” D The holy man of God died in peace.
DANCANGE'S NOTES
(75) *Daniel*, etc. The Logothete says: God caused the times to be seven months, as he prayed, and the mystery, that he settled [the matter] by a sevenfold mediator, he restored by a sevenfold mediator; the six years and six months [during which] he fell before the Lord God and confessed, were fulfilled in him; and having been restored in seven months, for the remaining years and five months he fell before the Lord, and confessed the impiety, and the Lord restored to him the kingdom; [that] having taken bread and wine and flesh [he would] spend the six years and five months confessing to the Lord, because Daniel ordered [him] to appease God with legumes steeped in water and with water and alms and greens.
(76) *Was fulfilled*, etc. Epiphanius and the others. [This is] in this book; but they are written in the book of Daniel, and he was buried in the royal cave with magnificence, and his tomb is known to all in Babylon to this day.
(77) *And with greens*. Thus we have amended, with legumes steeped in water and water and alms to appease God.
(78) *As his son*. The name of the only-begotten Son of his.
(79) *To appoint*. Epiphanius: to restore.
(80) *And to be joined*. Epiphanius: and not to be joined.
(81) *And to the others*. In the kings.
(82) *Which were not*. Epiphanius: what we have not written in this book; but they are written in the book of Daniel.
(83) *Died*. In Babylon in peace, and was buried in the royal cave with magnificence, and his tomb is known to all in Babylon to this day.
(84) *In the mountains*. The heights of Babylon, saying: when you see that which is to the North smoking, the end of Babylon shall come. The Lord shall come upon the earth having become man.
(85) *When... shall smoke*. This is a shorter sentiment among Epiphanius and Dorotheus: "But the Lord shall come upon the earth having become man."
(86) *By the priests*. The Logothete: by the priests and the elders of the people of Israel.
(87) *If*. Logothete: If blood shall flow, there shall be a slaughter of all unclean blood throughout the whole earth.
Elias the Tishbite A
This man was from the land of the Arabs, of the tribe of Aaron, dwelling in Galaad; for Thesbis was a dwelling-place for the priests. [(91)] When he was about to be born, Sbacha, his father, saw that he was being greeted by radiant angels, and that he was being wrapped in swaddling clothes in fire, and that a flame of fire was being handed to him to eat. He went and reported this in Jerusalem, and the oracle said to him: "Do not fear; for his dwelling-place shall be light, his word shall be a sentence, and he shall judge Israel with a sword and with fire."Concerning Elissæus B
This Elissæus was from Abelmaul, in the land of Rubin. And in his case this miracle occurred: when he was brought into the light, in Galgala the golden heifer let out a sharp cry, so that it was heard in Jerusalem, and the priest said by way of the omens that a prophet had been born for Jerusalem, "Who shall destroy their carved images and their molten statues." And having died, he was buried in Samaria.Zacharias
Zacharias, son of Joda the priest. He was from Jerusalem; Joas, the king of Judah, killed him near the altar, and the house of David shed his blood in the middle of Elam. The priests, however, taking him, buried him with his father.The fifth king of the Persians, Xerxes the Great, son of Darius, son of Hystaspes, 28 years. 1st, 2nd, C 71st Olympiad. 3rd, 4th. Aristides was ostracized. The second high priest, Joakim, son of Jesus, 30 years. 5th, 6th, total 67. Years of Jesus 30. Total 62.
DU CANGE'S NOTES
(89) Elias. The author drew this and what follows from Epiphanius, cap. 5, which he pursues with a slightly more expansive commentary: where Joachim Zehner should be consulted. (95) Monster. Cotelerius notes this in the *Notes on the Homilies of Clement*, cap. 1. (99) Zacharias. Three are reckoned under this name: the son of Joiada the pontiff, whom he mentions here; another, the son of Barachias; a third, the father of Saint John the Baptist. Regarding the year of his murder, Scaliger adds to the *Chronicle of Eusebius* as follows: "But who knows in what year of King Joas he was killed, when the time is not specified by Scripture?" See Salianus, an. 6057, n. 6. Furthermore, what is held here concerning Zacharias, the author received from Dorotheus; for Epiphanius writes differently about him, by whom he is mistakenly confused with the father of S. John. (1) In the middle of. The manuscript of Epiphanius has: "Jerusalem from the house of David, in the middle of Elam from the house of the Lord." [Another reading]: "He served in the middle of the house of the Lord, in the middle of Elam." The interpreter of Dorotheus translates "under Elam." (2) Aristides. From Eusebius, where one should consult Scaliger, p. 101.[index: entries preserved]
A
LXXII Olympiad. B VII, VIII, IX, X. LXXIII Olympiad. XI. Pindar is held in renown. XII. Themistocles flees to the Persians. XIII. Sophocles, a writer of tragedies, first distinguished himself. XIV. LXXIV Olympiad. XV. Euripides became known. XVI. Esdras the high priest became known among the Jews. B XVII. Herodotus, a writer of histories, became known. XVIII. Bacchylides flourished. C LXXV Olympiad. XIX, XX. Socrates is born. XXI, XXII. LXXVI Olympiad. XXIII, XXIV, XXV, XXVI. LXXVII Olympiad. XXVII.
Artabanus reigned over the Persians for seven months. After him, the eighth, Artaxerxes, surnamed Longimanus, reigned for 41 years. The years are collated as 1078. (A.a M. 5038.) C
Themistocles dies having drunk bull's blood. Some say that Mordecai was born about these times. But if this were so, the book of Esdras would by no means have been silent about his deeds: for in it, during the reign of Artaxerxes, it is narrated that both Esdras and Nehemiah returned from Babylon, as did the rest of the things which are circulated as having been done by them. D
A
LXXVIII Olympias. III, IV, V, VI.
The sun was eclipsed. The third high priest, Eliazibus, son of Joacimus, [ruled for] forty years. Total: 102 [years].LXXIX Olympias. VII, VIII.
Esdras, the teacher of the sacred laws, was recognized as distinguished.LXXX Olympias. IX, X.
Herodotus of Halicarnassus, the historiographer, was recognized.XI. XII, XIII.
Empedocles and Parmenides, the natural philosophers, were recognized.LXXXI Olympias. XIV, XV.
Pherecydes the younger, the historiographer, was recognized.XVI, XVII.
About this time, Nehemiah, son of Achelli, from the stock of Israel, built up Jerusalem. For being the chief cupbearer of King Artaxerxes, he requested of the king that he be allowed to build Jerusalem, and having obtained the authority from him, he went up into Judea with a great host. He raised the wall of the city B and constructed the streets therein, according to the prophecy of Daniel, which speaks in this wise: "Seventy weeks are abridged upon thy people and upon the holy city, that the transgression might be finished, and to seal up sins, and to make an end of sins, and to blot out iniquities, and to bring in everlasting righteousness, and to seal up the vision and the prophet, and to consecrate the Most Holy. Know therefore and understand that from the going forth of the commandment to answer and to build Jerusalem unto Christ the King, there shall be seven weeks and sixty-two weeks C," and [it] shall return to DA the square and the wall, and the times shall be emptied; and after the seven and sixty-two weeks the chrism and the anointing shall be cut off, and judgment shall not be in it. And he shall destroy the city and the sanctuary together with the coming leader, and it shall be cut off in a flood, and unto the end of the war, ordered by [divine] decree, [there shall be] desolations; and he shall confirm a covenant with many for one week, and in the middle of the week he shall cause the sacrifices and offerings to cease, and until the pinnacle from the desolation and unto the consummation, and the libation, by decree, shall be upon the desolation. And he shall confirm a covenant with many for one week, and in the middle of the week my sacrifice and libation shall be taken away, and in the temple shall be the abomination of desolations, and even until the consummation of the time, a consummation shall be given upon the desolation.›
From this point Africanus reckons the number in this same prophecy of the seventy weeks, so that he extends it not only to the beginning of the saving preaching, but even to the 490 years, whence the seventy-week years foretold by Daniel began their count, which are fulfilled in the twenty-second year of the reign of Tiberius Caesar, or in the fourth year of the 201st Olympiad: so that the sixty-nine weeks are filled in the fourteenth year of the reign of Caesar: and the first year of the 202nd Olympiad is that in which took place the baptism and the beginning of the saving preaching of the great God and our Savior Jesus Christ. As for the remaining one week, which shall confirm the covenant with many, it is fulfilled, as was said, in the twenty-second year of the reign of Tiberius Caesar. C But the half of the week, in which the prophet says, "My sacrifice shall be taken away," arrives at the nineteenth year of the reign of Tiberius, or the fourth year of the 202nd Olympiad, in which Christ, our true God, of his own accord endured the saving and life-giving cross.
[A. a M. C. 5055.] xvii. (Ol. Iph. 64.) LXXXII Olympiad. XIX, XX, XXI, XXII. (Ol. Iph. 65.) LXXXIII Olympiad. XXIII, XXIV, XXV, XXVI. (Ol. Iph. 66.) LXXXIV Olympiad. XXVII, XXVIII, XXIX, XXX. (Ol. Iph. 67.) LXXXV Olympiad. From this year the Romans began to be called consuls, D
and to administer Roman affairs for 395 years, that is, up to the second year of the 183rd Olympiad, under the consulship of Lepidus and Plancus, or up to the first year of Gaius Julius Caesar and the sixth of Cleopatra.
The Names of the Roman Consuls.
A 31. Consulship of Brutus and Collatinus. 33. Consulship of Publicola II and Publius. 34. Consulship of Publicola III and Lucretius II.
B LXXXVI Olympiad. 35. Consulship of Menenius and Postumianus. 36. Consulship of Tricostus and Vitellinus. 37. Consulship of Aruncus and Flaccus. 38. Consulship of Camerinus and Longus.
LXXXVII Olympiad. 39. Consulship of Eleus and Geminus. 40. Consulship of Flavus II and Siphulus. 41. Consulship of Atratinus and Augurinus.
Persian King VIII. Darius son of Xerxes, surnamed Nothus, 14 years. Total 117. 1. Consulship of Albus and Celemontanus.
LXXXVIII Olympiad. 2. Consulship of Sabinus and Priscus. 3. Consulship of Celemontanus II and Geminus II. 4. Consulship of Aruncus II and Vitellinus II. 5. Consulship of Macrinus and Augurinus II.
Fourth high priest Joda, son of Eliasib, 16 years. Total 138. C
LXXXIX Olympiad. Plato is born. 7. Consulship of Camerinus and Flavus. 8. Consulship of Tullus and Rufus.
Under these consuls, the D Roman rulers were designated.
DU CANGE'S NOTES.
(22) Publius. Schol. Publicio. Edit. Scaliger. Publilio. Senator, Pulvillo. Omitted then are two pairs of consuls, Lartius and Exquimus and Valerius and Tubertus, which we have supplied in italics, so that the continuous series of consuls might not be interrupted, and that the reader may note at first glance what was omitted by the author of the Chronicle. (25) Celemontanus. Idem, mox, Scal. Caelimontanus. (26) And Geminus. Idem, ms. Vitellinus III. (27) Aruncus. Idem. Aruns, as above. (28) Plato is born. From Euseb., where Scal., p. 107. (29) Tullus. Sillo. Read Sigonius in *Chronico*. (30) Rulers. From some ancient book of consular Fasti the author of the Chronicle drew these things; he who translated what the other wrote in Greek into Latin in this way: "Under these consuls, the Roman rulers were designated," as the Fasti...explain, for in it A *archontes* (rulers) are mentioned, whom the Latins called *proceres* (chiefs)—for this is precisely how the patricians were mostly designated among the Romans. For when, in the first times since the founding of the City, both under the kings and under the first consuls, Roman citizens were distributed merely into patricians, or those who were born from fathers or from senators, and plebeians, and the approach to the senate and the higher magistracies was open only to the patricians, at this time it was finally conceded to the plebeians that they might not only be senators, but also be admitted to any honors whatsoever. Indeed, in that year, under the consuls Gaius Julius Iulus and P. Pinatius Rufus, Dionysius of Halicarnassus is the preeminent author that Gaius Marcius Coriolanus, having taken up the Volscian army, brought war upon his fatherland: and indeed, a disagreement that had arisen between the patricians and the plebeians provided the cause and occasion for this civil war, when Coriolanus, during a serious shortage of grain, had persuaded the senate that the grain brought from Sicily should be given to the people at a high price, so that by this injury the plebeians might cultivate the fields and be compelled by necessity to modesty. A most grave secession, or sedition, was aroused, and Coriolanus was summoned to trial by the tribune of the plebs, Decius, and was subsequently driven into exile; the plebeians forced the patricians—some of them not even resisting—to admit plebeians into the senate and to any magistrate offices. Whence, just as the greatest increase accrued to the power of the plebs, so the faction of the aristocrats B received the greatest detriment to their original dignity, with plebeian men being admitted to dignities and priesthoods and other primary honors, which previously had been peculiar to the patricians alone, and which they shared with the plebeians partly unwillingly and compelled by necessity, and partly also led by wise counsel, as the same Dionysius narrates in Book VI at length. And that indeed appears to be what both writers—of the Chronicle and of the Idatius Fasti—expressed in the words cited above, by which they intimate that in this year the Romans, that is to say, the plebeians, were called *proceres*, or *archontes*: this is, they were then first elected to the senate and admitted to the higher magistracies, and consequently were numbered among the *proceres* and the fathers, to whom previously that right alone pertained; which, as Dionysius seems to wish to suggest, was perhaps finally decreed in this very year, or at any rate began to be in use; although the opinions of authors are varied as to when plebeians were first elected into the senate. Eusebius’s Chronicle at the year when Coriolanus was driven out: "At Rome, the people depart from the fathers, a sedition having been made."
Furthermore, *proceres* and *archontes* are the same; for in Festus under the heading "Procum," *proceres* are explained as *principes* (leaders), as in Servius on Book I of the *Aeneid*: "leaders of the state," in Charisius Book I, and in the ancient Glossaries: *exarchoi*, *protarchontes*, and *protopolitai*, just as Lactantius, in his book *De mortibus persecutorum*, no. 21, calls them *primores civitatis* (the first men of the state). Thus, Sidonius (Book VI, epist. 9) calls the *principes* the "primates of the municipality." This word, according to Varro in the same Servius, is derived from the *mutila* (mutilated parts) in buildings, or the heads of the beams, which are called *proceres*: or, as Isidorus writes in Book IX of *Origines*, chap. 4, they are called *proceres* because they move forward before all in honor, as if "those who proceed." Whence, he adds, the heads of beams are also called *proces*, because they project first; from this, however, the translation was made to the leading men, because they stand out from the rest of the multitude. Indeed, that *proceres* are almost always called senators by Roman writers is indicated by the laws of both codes, and especially law 12 of the *Codex Theodosianus*, "De praetor. et quaest.": "Let the praetors be designated by a legimitately celebrated senatus consultum, provided that ten be present from the number of the *proceres*, who have been ordinary consuls, and have held the dignity of the praefecture, sublime even with the honor of a proconsul." And this word is used in no other way in the law of the same Code, "De nuptiis," in law 2 of the *Codex Justinianus* "De leg.", 37 and 39 "De appellat.", as also in Cicero Book X, epist. 45; Pliny Book II, sect. 5, Book VI, sect. 31; and in the Senator Book VI, epist. 10 in the lemma, and Book VII, epist. 7; in Victor Schotti on Tacitus—to pass over other things concerning this word observed by the sons of the critics, who teach from Plautus, Virgil, Lucan, Martial, and others that any aristocrats at all are C often implied, which indeed fits uniquely with the senators in the places cited by us—I do not know whether it can be proven, as perhaps some might wish, that those of the Paschal Chronicle and of Idatius ought to be understood in such a way that, upon plebeians being admitted into the senate and to the higher dignities, the name of *proceres* was then first introduced, with which the ancient patricians, and those who were descended from them or were to be descended, were honored, so that they might be distinguished from the remaining senators from the plebs, whom they subsequently called newborn, and who did not enjoy the right of *imagines*, which pertained only to the patricians, although most agree that plebeian senators subsequently received the right of placing *imagines* as well, especially if they had held a few of the curule magistracies. D
A XI. The consulship of Rutilius and Vitellius. XII. The consulship of Fabius and Maluginensis. XIII. The consulship of Mamerco and Fabius for the second time. XCI Olympiad. XIV. The consulship of Fabius for the third time and Volisius. XV. The consulship of Tertullus and Fabius for the fourth time. XVI. The consulship of Sabinus and Fusus. XVII. The consulship of Cincinnatus and Fabius for the fifth time.
XCII Olympiad. XVIII. The consulship of Rutilius and Fabius for the sixth time. XIX. The consulship of Aemilius and Herculinus. Xerxes, having come into Greece, waged war upon Athens and burned it; and having been struck by a missile wound, he returned to Babylon and died. The ninth ruler of the Persians, Sogdianus, reigned for 7 years. Total years 1504. I. The consulship of Lanatus and Publicius. II. The consulship of Rutilius for the second time and Structus. XCIII Olympiad. III. The consulship of Nautius and Publicola. IV. The consulship of Mallius and Furius. V. The consulship of Aemilius for the second time and Julius. XCIV Olympiad. B The tenth ruler of the Persians, Artaxerxes Mnemon, the son of Darius and Parysatis, reigned for 40 years. Total years 1544. I. The consulship of Aemilius for the third time and Valerius. II. The consulship of Celemontanus and Priscus. Euripides dies, as does Sophocles, in Athens. III. The consulship of Celemontanus for the second time and Priscus for the second time.
XCV Olympiad. IV. The consulship of Aemilius for the fourth time and Vibulanus. V. The consulship of Regillianus and Fuscus. VI. The consulship of Priscus and Flavus. VII. The consulship of Tricipitinus and Veturinus.
XCVI Olympiad. C VIII. The consulship of Gallus and Camerinus. D
DU CANGE'S NOTES (35) Vitcellino. Fasti Viscellino. (36) Maluginense. (37) Volutio. Idal. Ms. Valesio. Fasti, Valerio Potito. (38) Frusso. Schott. Fuso. Fasti, Furio Fuso. (39) Herculino. Idal. Ms. Esculino. Fasti, Servilio Structo. (40) Lanato. Idal. Ms. Lanate et Publio. Fasti, Lanato. (41) Euripides. From Eusebius, where Scaliger, p. 108, and Selden, on the Arundelian Epochs. (42) And Sophocles. The same Scaliger and Selden in the indicated places.
VARIOUS READINGS 77 omit R. 78 of Fulvius P, Fusus V. 79 of Lanatus P. 80 Rutilius PV. 81 of omit R. 82 Parysatis. I omit. 83 Tricipitinus V. 84 of Veturius R, placing the other in the margin.
A A.U.C. 294. 9. [Consuls] Publicola II and Sabinus. 295. 10. Vibulanus II and Malovincensus. Isocrates the rhetor became known. 296. 11. Nautius and Atratinus. The Athenians began to use 24 letters, whereas previously they had used only 16.
XCVII Olympiad. 297. 12. Publius and Hilarianus. 298. 13. Maximus and Verginius. 299. 14. Regus and Veturius. 300. 15. Capitolinus and Varus. The fifth high priest, Jannas, son of Judas, [served for] 32 years. Total 174 years.
XCVIII Olympiad. 301. 16. Festus and Quintillus. 302. 17. Lanatus and Capitolinus II. 303. These same consuls. Decemvirs were created for the subsequent two years. 304. According to Idatius. 305. 18. Barbatus and Potitus. 306. 19. Armenius and Tricostus.
XCIX Olympiad. 307. 20. Macrinus and Julius. 308. 21. Furius and Capitolinus III. Eudoxus the astrologer became known. 309. 22. Genucius and Curtius. 310. B Mugillanus and Atratinus. Those who are also called Celts captured Rome, except for the Capitol. 311. 23. Macrinus II and Capitolinus III. Plato the philosopher flourished.
C Olympiad. 312. 24. Vibulanus and Helva. 313. 25. Pacillus and Crassus. 314. 26. Macrinus III and Lanatus. (In the year of the world 5140.) 315. 27. Mallius and Capitolinus V. 316. These same consuls. Tribunes of the people for three years. According to Idatius.
CI Olympiad. 317. 28. C Macrinus IV and Fidenas.
318. 29. Maluginensis and Crassus. 319. 30. Julius and Verginius. 320. 31. Capitolinus VI and Camerinus. 321. These same consuls. Tribune of the people III. 322. Year 11. According to Idatius.
B CII Olympiad. 323. 32. Poenus and Melito. The Campanian nation in Italy was formed. 324. 33. Crassus and Tullius. (A.M. 5150). 325. 34. Triciptinus and Fidenas II. 326. 35. Cossus and Poenus II. Isocrates the orator was recognized.
CIII Olympiad. 327. 36. Achilla and Mugilanus. 328. 329. These same consuls. Tribunes of the people IV. Year III. According to Idatius. 331. 37. Atratinus and Vibulanus. Plato and Xenophon, and other Socratics flourished. 332. 38. Capitolinus VII and Vibulanus II. These same consuls. Certain tribunes of the people IV. Year VIII. According to Idatius. 333, 334, 335, 336, 337, 338, 339, 340. C 341. Cossus and Medullinus. 342. Ambustus and Paculus. 345. 39. Mugilanus II and Rutilius.
CIV Olympiad. 344. 40. Aemilius and Rusticius. Xenophon, son of Gryllus, and Ctesias were recognized; and Socrates the philosopher died in prison, having drunk the hemlock, having lived 90 years.
For 28 years Artaxerxes, who is also called Ochus, reigned over the Persians. In total 1171 years.
345. 41. Cossus and Medullinus. These same consuls. Tribunes of the people IV and VI. Year XV. According to Idatius.
360. A II. Under Flavus and Camerinus. III. Under Potitus and Capitolinus. Diogenes, son of Icesius, the Cynic, was flourishing. Year of Rome 416. 95th Olympiad, years 1, 2, 3, 4. 96th Olympiad, years 1, 2, 3.
105th Olympiad. 587. IV. Under Genucius and Cubius. 588. V. Under Mamertinus and Lateranus. (Anno Mundi 5148). Democritus dies, having lived 100 years. B 390. VI. Under Petitus and Galba. Scipio Africanus, dictator of the Romans, having devastated Carthage, named it Africa. 591. VII. Under Mamertinus for the second time, and Sulla. Upon an earthquake occurring in Achaia, Helice and Bura were swallowed up, the vestiges of which are seen by those sailing from Corinth to Patras on the left-hand side towards the sea even to this day. Eudoxus the astrologer C was flourishing. The sixth High Priest Jaddus, 20 years. In total 129 years.
106th Olympiad. 592. VIII. Under Allus and Genucius. 595. IX. Under Stolo and Petitus. 595. X. Under Libo and Laenatus. 596. XI. Under Ambustus and Proculus. D
DU CANGE'S NOTES
(59) Flavus. Idatius ms. Flavo, others Flavo. Fasti, C. Furio Pacilo. (60) Curtio. Idatius and Curtio. Fasti, Quinto Servilio. (61) Democritus. From Eusebius, where Scaliger, p. 125. George Syncellus also recounts the same, p. 258, from which it is certain that instead of 'Elia, one must read Helice. (62) Galba. Idatius, Galva. Fasti, Licinio Calvo. (63) Scipio. George Syncellus reports similarly, p. 237, 258. Suidas: who was the country Africa, Carthage, or Africa, from which the great Cyprian came, was named Africanus? What if one reads, Vide Goar on the same Syncellus.[index: entries preserved]
Isocrates the rhetor was known. A CVII Olympiad. [397] 12th year. Under Rusticius and Capitolinus as consuls. [398] 13th year. Under Ambustus II and Lenatus as consuls. [399] 14th year. Under Potitus and Publicola as consuls. [400] 15th year. Under Ambustus III and Capitolinus as consuls. [401] 16th year. Under Petitus and Publicola as consuls. [402] 17th year. Under Publicola and Rutilius II as consuls. [403] 18th year. Under Rusticius II and Poenus as consuls. CVIII Olympiad. [404] 16th year. Under Scipio and Lenatus as consuls. [405] 17th year. Under Camillus and Crassus as consuls. Demosthenes the rhetor was known. [406] 18th year. Under Corvinus and Lenatus III as consuls. [407] 19th year. Under Venox and Torquatus as consuls. B CIX Olympiad. [408] 20th year. Under Cordinus II and Libo as consuls. [409] 21st year. Under Bulton and Camerinum as consuls. [410] 22nd year. Under Rutilius and Torquatus as consuls. [411] 23rd year. Under Cordinus III and Cosson as consuls. CX Olympiad. [412] 24th year. Under Allus and Rutilius II as consuls. [415] 25th year. Under Venox II and Mamertinus as consuls. [416] 26th year. Under Torquatus III and Musonius as consuls. Plato, and Aeschines, and Symmachus, and Aristophanes the comic poet were known, and Demosthenes. [415] 27th year. Under Mamertinus and Silo as consuls.
Artaxerxes, also called Ochus, king of the Persians, having descended into Egypt, besieged it. Then Nectanebus, the last king of Egypt, who was called Pharaoh, being outwitted, C and having learned that God had brought an end to the dominion of the Egyptians, having shorn the hair of his head and changed himself into another guise, fled through Pelusium, leaving behind his own kingdom, and he dwelt in Pella of Macedonia, where Philip, king of the Macedonians, reigned.
The seventh high priest, Onias, son of Jaddu, 21 years. Total 215 years. CXI Olympiad. 13th year. Arsiochus reigned among the Persians, 4 years. Total 5 years, [total] 1175. 1st year. Under Camillus and Munius as consuls.
DU CANGE'S NOTES
(67) Isocrates. From Eusebius, where Scaliger [is]. (74) Aeschines. Concerning whom Scaliger [writes] to Eusebius, p. 99. (75) Pella of Macedonia. See Syncellus, p. 256. (77) And Munius. Scaliger [reads] Minius; [compare] the Fasti [of] Idatius and Manius, C. Manius.VARIOUS READINGS
Capitolinus V. Torquatus V. Torquatus P. [omitted] R. Cosson V. Aeschines V. Aeschylus P. Philon V. Artaxerxes N. For having [been] in Ectabanus V. changed [verb form] V. Onias P. Jaddu V. Arsiochus P.A 417. 2. Consuls Festus and Longus. 418. 3. Crassus and Duilius. 419. 4. Regulus and Corvinus. 112th Olympiad. 13. Darius, who is also Arsaces, reigned for 6 years. 5177 A.U.C. 420. 1. Consuls Albinus and Galbinus. Total 1181 years. 422. 2. Consuls Albinus for the second time and Cossu. 423. 3. Consuls Potitus and Marcellus. 424. 4. Consuls Crassus and Venox. 113th Olympiad. 425. 5. Consuls Mamertinus for the second time and Decianus. 426. 6. Consuls Venox for the third time and Scipio. Alexander occupied Babylon, and the Persian kingdom was destroyed, having lasted for 246 years from the first year of Cyrus down to the present sixth year of Darius, son of Arsames, B of which kingdom the likeness corresponds to the statue, whose hands, breast, and arms were of silver. Alexander founded 12 cities, of which these are the names: I. Alexandria by the Pentapolis, formerly called Lettus, the emporium of Memphis. II. Alexandria in Egypt. III. Alexandria by Harpas. IV. Alexandria Cabiosa. V. Alexandria, which is also Scythia in the Aegean. VI. Alexandria by Porus. VII. Alexandria by the river Cypridis. VIII. Alexandria in the Troad. IX. Alexandria in Babylon. X. Alexandria by Mesargares. XI. Alexandria in Perside. C
[Alexandria Cason.] (89) Alexander, when he was in his thirty-second year, killed by poison at Babylon. A The twelve kings of Egypt from the Lagidae. The first king of Egypt, Ptolemy, son of Lagus and Arsinoe, forty years. The years total 1225.
427. 1. Lentulo and Silone, consuls. 2. 428. 2. Libone (91) and Cursore, consuls. 3. (A. a M. C. 5184.) 114th Olympiad. 429. 3. Camillo and Bruto, consuls. 4. Papirius (92) Cursor is created dictator: Drusus, master of the horse. Camillus the consul, because his own son had engaged in battle against his orders and had been victorious, struck him with the axe. B 430. 4. Longo and Ceratano (93), consuls. 2. 432. 5. Cursore II and Sulla (94), consuls. 3. 433. 6. Galbino and Balbino, consuls. 4. 115th Olympiad. 434. 7. Cursore III and Silone (95), consuls. 435. 8. Papirio (97) and Ceratano, consuls. 436. 9. Venoce and Flacco (96), consuls. 437. 10. Barbola and Bubulco (97), consuls. 116th Olympiad. 438. 11. Rutilio and Lenato, consuls. Eighth high priest in Jerusalem, Eleazarus, fifteen years. C Total 230. 439. 12. Cursore IV and Lenato II, consuls. 440. 13. Samnite and Longo, consuls. 441. 14. Cursore V and Bubulco II, consuls. 117th Olympiad. 442. 15. Maximo and Musone, consuls. 443. 16. Bubulco III and Barbulo, consuls. 444. 17. Rullo and Rutilio, consuls. From these consuls (99) are calculated the years of the Syromacedonians, that is, also of the Apameans, in the Paschal chronicle. D
445. In the aforementioned consulships, Bubulus was created Master of the Horse. A 446. 17. Muso II and Rullo II, consuls. CXVIII Olympiad. 447. 18. Appius and Violens, consuls. (A. a M. 5201.) 448. 19. Romulus and Albinus, consuls. 449. 20. Metellus and Minucius, consuls. 450. 21. Sempronius and Faberius, consuls. CXIX Olympiad. 451. 22. Lentulus and Aventinensis, consuls. B 452. 23. Dentoni us and Aemilius, consuls. 453. 24. Corvinus and Pansa, consuls. 454. 25. Potitus and Torquatus, consuls. [The] ninth High Priest, Simon, 14 years. Sum total, 240 years. CXX Olympiad. 455. 26. Scipio and Maximus, consuls. 456. 27. Rullo III and Muso III, consuls. Menander the comic poet dies. 457. 28. Claudius and Violens, consuls. C 458. 29. Rullo IV and Muso IV, consuls. CXXI Olympiad. 458. 30. Claudius and Violens II, consuls. 459. 31. Rullo V and Muso V, consuls. 460. 32. Metellus and Regulus, consuls. 461. 33. Cursor and Maximus, consuls. CXXII Olympiad. 462. 34. Maximus II and Gracchus, consuls. 463. 35. Metellus II and Bulbus, consuls. 464. 36. Ruffinus and Dentatus, consuls. 465. 37. Maximus III and Muso VI, consuls. D 466. 38. Cremulus and Albinus, consuls. CXXIII Olympiad. 467. 39. Marcellus and Rutilius, consuls. 468. 40. Potitus and Petitus, consuls. The tenth High Priest, Onias, son of Simon, 32 years. Sum total, 272 years.
A Egypt's second king, Ptolemy Philadelphus, son of Berenice and Ptolemy Soter, 38 years. Total sum 259. 1. Consuls: Lepidus and Cecinna. 2. Consuls: Tacitus and Dento.
Ptolemy Philadelphus set free the Jewish captives in Egypt who had been taken by his father Ptolemy, and sent royal gifts to Jerusalem to the High Priest Onias, son of Simon, the brother of Eleazar. He took pains to have the Jewish Scriptures translated from the Hebrew tongue into Greek by the seventy-two sages among the Hebrews, having shut them up in the island of Pharos of Proteus in 72 cells, and he deposited them in the libraries he had built at Alexandria, along with many other books of every kind collected from every city. B Having seen the books brought from Jerusalem written in golden letters, he marveled, and after having them transcribed, he sent them back with gifts. The books were translated on the island of Pharos in 72 days. And it was marveled at that, being separated from one another, the 72, having translated the Scriptures and come before Ptolemy for collation, were found to have the same rendering. God was glorified, and those Scriptures were truly known to be divine, as all had translated them in the same way, so that the present nations might know that the Scriptures were translated by the inspiration of God in 72 days on the island of Pharos.
CXXIV Olympiad. 3. Consuls: Dolabella and Maximus. 4. Consuls: Lucius and Pappus. 5. Consuls: Barbulus and Philippus. 6. Consuls: Levinus and Curuncanius.
CXXV Olympiad. 7. Consuls: D Saverio and Murus. 8. Consuls: Luscinius and Pappus (for the 2nd time).
DUCANGE'S NOTES
Ptolemy, etc. [See] Eusebius, up to "in Pharos," where Scaliger should be consulted. [Note on 72 cells/days]: Consult the island of Pharos of Proteus. See below at A.U.C. 724. Regarding the LXX interpreters, consult: Josephus, *Antiquities of the Jews*, book XII; Georgius Syncellus, p. 272, etc. Among moderns, Torniellus, Salianus, year 3, 1775, no. et seqq.; James Ussher; Henri Valois in *Dissertation on the version of the LXX translators*, etc.VARIAE LECTIONES
Berenice P. Tacitus V. Levinus V. Saverio V.A 477. 9th. Consuls Rufinus and Bubulcus. 478. 10th. Consuls Gorgitus and Clepsinus. 126th Olympiad. 479. 11th. Consuls Benacus and Lentulus. 480. 12th. Consuls Benacus (2nd term) and Merendus. 481. 13th. Consuls Licinius and Cambius. Under these consuls, a silver coin was first minted at Rome. 482. 14th. Consuls Cursor and Maximus. 127th Olympiad. 483. 15th. Consuls Claudius and Clepsinas. 484. 16th. Consuls Gallus and Pictor. 485. 17th. Consuls Sempronius and Rufus. 486. 18th. Consuls Regulus and Libo. 128th Olympiad. 487. 19th. Consuls Fabius Pictor and Peta. 488. 20th. Consuls Maximus and Vitulus. 489. 21st. Consuls Thaugatus and Flaccus. Nicomedes, king of the Bithynians, restored Astacia and gave it the name Nicomedia. 490. 22nd. Consuls Maximus (2nd term) and Crassus. 129th Olympiad. 491. 23rd. Consuls Albinus and Vitulus. 492. 24th. Consuls Flaccus (2nd term) and Crassus (2nd term). 493. 25th. Consuls Scipio and Dulius. 494. 26th. Consuls Scipio (2nd term) and Florus. 130th Olympiad. 495. 27th. Consuls Catacenus and Paterculus. 496. 28th. Consuls Regulus and Blesus. 497. 29th. Consuls Vulso and Decius. 498. 30th. Consuls Petinus and Paulus. 131st Olympiad. 499. 31st. Consuls Scipio and Catacius. 500. 32nd. Consuls Capito and Blesus (2nd term). Manasses, high priest of the Jews, 26 years. Sum total 298. 501. 33rd. Consuls Cotta and Geminus. 502. 34th. Consuls Metellus and Pappus. 132nd Olympiad. 503. 35th. Consuls Regulus (2nd term) and Vulso.
D DUCANGE'S NOTES. (18) Gorgitus. Idat. Gurgite and Clepyno. Schott. Gorgitus and Clepsinus. Fasti, Q. Fabio Maximo Gurgite and C. Genucio Clepsina. (19) Benacus. Idat. ms. Benago II, and the following year. Benago II, and Merendus. Fasti, M. Curio Dentato, and Cornelio Merenda. (20) Under these, etc. Ex Eusebio, ubi Scalig., p. 135. (21) Sempronius. Idat. ms. Simpronio Sapiente and Rufo. Fasti, Sempronio Sapiente. (23) Thaugatus. Schott. and Scalig. Thaugatus. Idat. Theudace. (24) Nicomedes, etc. Ex Eusebii Chron. ubi Scalig., p. 77, and Salian. an. III.MCCCXLII, n. 1. (25) And Vitulus. Schott. Scalig. and Fasti, Vitulus. Idat. Viturculo. (26) And Florus. Idat. ms. Scipione Asina and Dulio. Fasti, and Acilio Floro. (27) Catacenus, etc. Idat. ms. Catacano and Patrevulo. Schott. and Fasti, Calatino. (28) And Catacius. Idat. ms. Catatione. Schott. and Fasti, Calatino.
VARIAE LECTIONES. 51 first P. 53 Thaugatu P. 24 Astacian M, R, Tacian RV. 25 Vitullu P. 28 Patereulu V.
A 26. Under Pulcher and Pulcher. 27. Under Cotta II and Geminus II. 28. Under Metellus II and Buteo.
Egypt III. King Ptolemy Euergetes, also called Tryphon, reigned 26 years. The years amount to 1285.
CXXXIII Olympiad. 1. Under Crassus and Licinius. 507. 2. Under Buteo II and Bulbus. 508. 3. Under Torquatus and Blesus. 509. 4. Under Fundulus and Gallus. 510.
CXXXIV Olympiad. 5. Under Catulus and Albinus. 175 Seleucus Callinicus founds the city of Callinicum in Mesopotamia. B 6. Under Torquatus and Cato. 513. 7. Under Cento and Tuditanus. 514. 8. Under Toginus and Falco. 515.
CXXXV Olympiad. 9. Under Gracchus and Flaccus. 516. 10. Under Claudius and Varus. 517. 11. Under Torquatus II and Bulbus. 518. 12. Under Albinus II and Regus. 519.
CXXXVI Olympiad. 13. Under Maximus and Malchus. 520. 14. Under Lepidus and Balbulus. 521. 15. Under Maton and Mason. 522. C 16. Under Balliolus and Perus. 523.
CXXXVII Olympiad. 17. Under Albinus III and Centumalus. 524. 18. Under Gurga and Maximus. 525. 19. Under Flaccus and Regulus. 526. 20. Under Maximus and Arustius. 527.
22. Simon, high priest in Jerusalem, for 22 years. The total is 320 years.
DUCANGE'S NOTES (29) Bulbus. Idat. ms. Bullo. Fasti, Bulbo. (30) Fundulus, etc. Idat. ms. Fundulo and Gallus Longus. Fasti, Fundulo. (51) Catulus. Idat. ms. Catulo. Schott. Catulus. (52) City of Callinicum. So the Vatican Codex, not city of Callinicum, as Raderus had edited. It is also called Callinicus in Procopius, *De bello Pers.*, bk. I, ch. 21. It is called Callinicus by Marcellinus Comes in his *Chronicon*, by whom likewise it is said to be a city of Mesopotamia, and by other writers: of which city indeed the same Procopius treats in his book *De Aedificiis Iustiniani*, ch. 14, besides Eutropius, Zosimus, and others. But whether it had its name from Seleucus Callinicus, one may doubt from those things which Libanius writes in his book, *Epist. ad Aristaenetum*: "It is a station near the Euphrates, Callinicus is its name." For Callinicus having been slaughtered there, the sophist becomes the designation for the place, etc. Which Callinicus, the sophist, is the one who lived under Gallienus, according to Suidas, thinks Henricus Valesius in his notes to bk. XXI of Ammianus. (33) And Tuditanus. Idat. Tuditano. Schott. and Fasti, Tuditano. (34) And Bulbus. Idat. ms. Volho. Fasti, Bulbo. (35) And Malchus. Idat. ms. Machone. Schott. and Fasti, Malchone. (36) And Balbulus. Schott. and Malledulus. Fasti, Barbula. (37) Balliolus. Idat. ms. Balbulo and Pera. Schott. and Fasti, Aemilio Barbula and M. Junio Pera. (38) Gurga, etc. Scal. Gurga. Idat. ms. Gurga, and Maximo Vero. Fasti, Q. Fabio Maximo Verraco. (39) Arustius. Schott. Arustius.
VARIAE LECTIONES. 56 Licinii PV. 57 Catullus P. 58 city of Callinicum V, R, city of Callinicus R, city of Callinicus P. 59 Torquatus II P. 60 Ruga P, Gurga V, M, R.
A Under this pontiff, Jesus, son of Sirach, who composed the book containing precepts of every virtue under the title of Wisdom, made mention of this Simon. In the consulships mentioned, the first book of the Maccabees was completed. 138th Olympiad. 529. 21st year. Consuls: Pappus and Regulus, for the 2nd time. (4) 530. 22nd year. Consuls: Torquatus and Pappus, for the 2nd time. (1, 139) The virgins in Rome, having been caught in unchastity, were buried alive. Caria and Rhodes were so shaken by an earthquake that the Colossus which stood in Rhodes collapsed. The second book of the Maccabees began to be written. 531. 23rd year. Consuls: Flaminius and Philo. (2) Eratosthenes was flourishing. 532. 24th year. Consuls: Scipio and Marcellus. (3) 139th Olympiad. 533. 25th year. Consuls: Scipio, for the 2nd time, and Rufus. (4) Archimedes the mechanic was flourishing. 534. 26th year. Consuls: Catulus and Philo. (1, 140) The 4th king of Egypt, Ptolemy Philopator, who is also called Gallus, son of Ptolemy Euergetes, who is also called Trypho, [reigned] 17 years. Total: 5202. 535. 1st year. (A.M. 5266.) Consuls: Paullus and Salinator. (2) When the Jews were captured by this Ptolemy, and they had lost 40,000 armed men, and the captives had been brought to Jerusalem, by the order of that same Ptolemy, five hundred elephants, which he had made ready for the uses of war, were given wine mixed with frankincense to drink for three days, so that by this means he might destroy all the Jews in a common fate. But when the fourth day approached, and they were beseeching God, the elephants [turned] upon their own armed soldiers and... B C D
people as they rushed in, and trampled the choicest of that multitude in the madness that gripped them; and so, having been saved, the Jews returned home with thanksgiving.
2. Consuls Scipio (III) and Longus. A CXL Olympiad. 3. Consuls Geminus and Flamininus. 4. Consuls Paulus (II) and Varro. 5. Consuls Fabius Maximus and Gracchus.
CXLI Olympiad. 6. Consuls Maximus and Gracchus (II). 7. Consuls Pulcher and Flaccus. 8. Consuls Galba and Centumalus. An idol of Rhea, the mother of the gods, was brought to Rome from Phrygia. B 9. Consuls Levinus and Marcellus (III).
CXLII Olympiad. 10. Consuls Fabius and Flaccus (II). 11. Consuls Marcellus (IV) and Crispinus. 12. Consuls Nero and Salinator. 13. Consuls Metellus and Philo.
CXLIII Olympiad. 14. Consuls Scipio and Crassus. 15. Consuls Cethegus and Tuditanus. High Priest in Jerusalem, Onias II, 24 years. Total 344 years. C 16. Consuls Scipio (II) and Servilius.
177 Fifth [ruler] of Egypt, Ptolemy Epiphanes, son of Ptolemy Philopator who was also called Gallus, 24 years. Total 1326 years.
1. Consuls Nero (II) and Servilius (II). CXLIV Olympiad. 2. Consuls Lentulus and Petus. 3. Consuls Galba (II) and Cotta. 4. Consuls Lentulus (II) and Pappulus. 5. Consuls Flamininus and Petus (II).
CXLV Olympiad. 6. Consuls Cethegus (II) and Rufus. 7. Consuls Porphyrius and Marcellus. Antiochus, D king of Syria, having made a treaty with Ptole-
A maeus Epiphanes, entered into a pact with him, and gave his own daughter Cleopatra to Ptolemy in marriage, ceding to him in the name of a dowry Syria, Phoenice, Samaria, and Judaea. 2. 559. 8th year: Consuls Festus and Flaccus. 3. 560. 9th year: Consuls Scipio (III) and Longus. CXLVI Olympiad. 4. 561. 10th year: Consuls Merula and Hermus. 5. 562. 11th year: Consuls Flamininus (II) and Ahenobarbus. 563. 12th year: Consuls Glabrio and Nasica. 564. 13th year: Consuls Scipio (IV) and Laelius. CXLVII Olympiad. 565. 14th year: Consuls Vulso and Nobilior. 566. 15th year: Consuls Salinator and Messala. 567. 16th year: Consuls Lepidus and Flaminius. 568. 17th year: Consuls Albinus and Philippus. B CXLVIII Olympiad. (A. M. 5320.) 569. 18th year: Consuls Pulcher and Tuditanus. 570. 19th year: Consuls Pulcher (II) and Licinius. 571. 20th year: Consuls Labellus and Marcellus. 572. 21st year: Consuls Pamphilus and Paullus.
A certain Simon, an overseer of the temple in Jerusalem, who opposed Onias the high priest and in every way slandered the nation of the Jews to King Seleucus Nicator, and being unable to harm him, became a fugitive and determined to betray his own country. Having, therefore, gone to Apollonius, the governor of Syria, Phoenice, and Cilicia, he promised him money, declaring that the treasuries in Jerusalem were filled with many private funds which did not belong to the temple, but to the king. C Apollonius reported these things to King Seleucus, and having received authority from the king, Apollonius came to Jerusalem together with Simon and a very powerful army. When the people and the priests of the temple opposed him, Apollonius entered the temple with threats. But the people poured forth in prayer to God, that He might protect the temple D of the Lord.
A And suddenly, horsemen appearing from heaven, angels, struck down Apollonius, and he fell half-dead to the ground upon the enclosure of the temple; and stretching forth his hands, he besought the people to pray for him and to entreat God. B And the high priest Onias, being persuaded by his words, in order that Seleucus might not especially suspect that Apollonius had died by the treachery of men, prayed to God for him. And the same Apollonius, having been restored to safety, came to King Seleucus to report what had happened to him.
CXLIX Olympiad. 22nd year under Cethegus and Pamphilus (68), 2nd year. 23rd year under Albinus and Piso. 14th year, High Priest Jesus, 16 years. Total 360. 24th year under Acindynus and Flaccus. In Egypt, Ptolemy Philometor, son of Ptolemy Epiphanes, reigned for 35 years. Total 5, 1361. (A. from M.C. 5327.)
1st year under Brutus and Vulsone. CL Olympiad. 2nd year under Pulcher and Gracchus. Total 2031. 3rd year under Scipio and Petinus (69). 4th year under Lepidus and Scaevola. Aristobulus, a Jewish Peripatetic C philosopher, was known, who dedicated to Ptolemy Philometor his expositions of the writings of Moses.
5th year under Albinus and Benatus (71). CLI Olympiad. 6th year under Lenatus and Aemilius (72). 7th year under Crassus and Longus. 8th year under Macrinus (73) and Servanus. 9th year under Philippus and Piso (74).
CLII Olympiad. 10th year under Paulus and Crassus. 11th year under Petrus and Pennus. 12th year under Gallus and Claudius. CLIII Olympiad. 13th year under Torquatus and Octavius. 14th year under Torquatus the 2nd and Longinus. D
DUNCANGE'S NOTES. (68) And Pamphilus. L-dat. ms. Pamphilio. Schott. and Fasti Capitol. (69) Petinus. L-dat. ms. Petico. Fasti Capitol. Petillio. (70) Aristobulus. From the Chronicle of Eusebius, where [see] Scaliger, p. 112. (71) And Benatus. L-dat. ms. Benenate. Schott. and Fasti, and Lainatus. (72) And Aemilius. L-dat. and Schott. and Fasti, Alio. (73) Macrinus. Schott. and Fasti, Manrinus. (74) And Piso. L-dat. and Fasti, and Caepio. Schott. and Caepio.
VARIOUS READINGS. 60 [marginal number] to think RV. 61 Servanus, Bebranus.
A.U.C. A 591. 15th year of the consulship of Gracchus and Talinus. The high priest in Jerusalem was Oneias, who is also called Menelaus, for 7 years. Total: 367 years. 592. 16th year of the consulship of Scipio Nasica and Figulus. 593. 17th year of the consulship of Messala and Carbo. 154th Olympiad. 594. 18th year of the consulship of Gallus and Cethegus. 155. 595. 19th year of the consulship of Dolabella and Fulvius. 596. 20th year of the consulship of Lepidus and Lenas. (In the year of the world 5346.) Judas, who is also called Machabaeus, son of Mattathias, is the first to rule over the Jews, in the 3rd year of the 154th Olympiad. B After Oneias, also called Menelaus, the high priest of the Jews—who had betrayed his own nation to Antiochus Epiphanes—had been put to death by Antiochus Eupator, Alcimus, who was not of the priestly line, obtained the high priesthood through intrigue. Because of him, Onias, the son of the high priest Onias, went into Egypt and founded a city named after Onias, in which he also built a temple similar to the temple in Jerusalem. Alcimus, however, the high priest, after having carried on hostilities with Judas Machabaeus, perished not long after, struck by a plague from God. All the people of the Jews then bestowed the high priesthood upon Judas Machabaeus. C Having accepted this, he sent an embassy to the Romans, and it was decreed by the senate that the Jews should be registered as friends and allies of the Roman people, just as the history of the Machabees relates. 597. 21st year of the consulship of Caesar and Orestes. Antiochus the younger, Eupator, coming to Antioch, found that Philip was reigning, and he did away with him. D After this, while waging war against Jerusalem, he was defeated by Judas Machabaeus, the leader of the Jews. That same Antiochus, furthermore, through his general Andronicus, puts to death the priest Onias, who is also called Menelaus. After whom, Alcimus, not being of the priestly line, was recognized.
DUCANGE'S NOTES. (73) And Talinus. Schott. and Thalna. Fasti, D. Thalna. (76) Who is also called Menelaus. For they desired Hebrew names to be Greek, just as they desired their customs—says Selden, in his book *De success. in pontif. Hebr.*, chap. 6. Others also observed this regarding Alcimus, who was called Joacim. (77) And Carbo. Schott. and Fasti, and Strabo. (78) Mattathias. So also Georgius Syncellus, as is read below. (79) Oneias. From Eusebius' *Chronicon*, p. 38 and 140, where Scaliger, p. 143. (80) Who was not of the priestly line. See Selden, *De success. in pontif. Hebr.* lib. 1, cap. 8, p. 319, besides the same Scaliger.
VARIOUS READINGS. 88 Nasica K. 89 Fulvius, Fulvinus V. 90 Mattathias m. P. solius. 91 towards the Romans P. 92 the Jews P. 93 that Philip was reigning P.
known as high priest A, after whom Alcimus, who was not of the priestly lineage, began to be known.
CLV Olympiad. Year 14. Lentulus and Figulus consuls. 156 Year 14. High priest in Jerusalem, Judas Machabaeus, ann. 33. Total years 400. The Second book of Machabees contains the acts done under Seleucus Ceraunus, and Antiochus the Great, and Seleucus Philopator, and Antiochus Epiphanes, and Antiochus the Younger Eupator, up to the fifth year of Demetrius Soter, and Judas Machabaeus, son of Mattathias. After Judas, his brother Joannes, likewise a son of Mattathias, assumed the principate. Year 23. Nasica and Marcellus consuls. Aristarchus [(81)] the grammarian flourished. Year 24. Opimius and Albinus consuls. Year 25. Nobilior and Lausus [(82)] consuls. B
CLVI Olympiad. Year 26. Marcellus II and Flaccus consuls. 157 Year 27. Lucullus [(83)] and Albinus consuls. 2. Year 28. Flaminius and Balbus consuls. 3. Year 29. Censorinus and Manilius consuls. 4.
CLVII Olympiad. Year 30. Albinus II and Piso consuls. 1. 158. Year 31. Scipio and Drusus consuls. 2. Year 32. Lentulus and Numicius [(84)] consuls. 3. Samaritans [(85)] and Jews in Alexandria contend before Ptolemy Philometor concerning the sacred rites to be observed at the altar of either side, and the Jews win.
Year 33. Maximus and Manicius [(86)] consuls. 4.
CLVIII Olympiad. Year 34. Galba and Cotta consuls. 1. 159. Year 35. Claudius and Metellus consuls. 2. In Egypt, the 7th Ptolemy the Younger, the second Euergetes [(87)], 29 years. Total years 1390. Year 100. Metellus II and Maximus consuls. 3. Ptolemy the Younger, the second Euergetes, gives his own daughter in marriage to Alexander [(88)], king of Syria and Asia. D
DUCANGE'S NOTES. (81) Aristarchus. From Eusebius, where Scaliger, p. 144. (82) And Lausus. Idat. ms. Lausco. Fasti, Lusco. (83) Lucullus. Idat. ms. Loculo. Fasti, Lucullo. (84) And Numicius. Schott. and Fasti, and Mummius. (85) Samaritans, etc. From Eusebius, where Hieronymus: Samaritans and Jews in Alexandria, with Ptolemy judging, contend about the honors to be rendered to their temple from either side, and the Jews excel. See Scaliger on this passage. (86) And Manicius. Schott. and Fasti, and Manilius. (87) Second Euergetes. For there were two Ptolemies named Euergetes. See Scaliger on Eusebius, p. 145. (88) To Alexander. Eusebius of Hieronymus: Ptolemy gave his daughter as a wife to Alexander, son of Bala, king of Syria.
A 613. Capio and Rufus, consuls. 614. 11. Scipio and Laelius, consuls. CLIX Olympiad. 615. 111. Benatus and Piso, consuls. 616. IV. Nasica and Bruttius, consuls. Alexander, king of Syria and Asia, is killed by Ptolemy, his own father-in-law. 617. (A. M. 5566.) V. Lepidus and Flaminius, consuls.
Demetrius, who ruled Syria and Asia after Alexander, is given by Ptolemy the Younger, Euergetes, his own daughter in marriage, who had previously been the wife of Alexander. 618. VI. Philo and Servilius, consuls. CLX Olympiad. 619. VII. Flaccus and Piso, consuls. 620. VIII. Scipio and Flaccus II, consuls. 621. IX. Scaevola and Calpurnius, consuls. 622. X. Lenas and Rutilius, consuls. B CLXI Olympiad. 623. XI. Crassus and Flaccus, consuls. 624. XII. Lentulus and Peperna, consuls. 625. XIII. Audinatus and Anullinus, consuls. 626. XIV. Octavius and Rufus, consuls. CLXII Olympiad. 627. XV. Longinus and Caecinna, consuls. 628. XVI. Lepidus and Orestes, consuls. 629. XVII. Hypsaeus and Flaccus, consuls. 630. XVIII. Longinus II and Bolbinus, consuls. C CLXIII Olympiad. 631. XIX. Metellus and Flaminius, consuls. Demetrius Sidetes, king of Syria, having attacked Jerusalem, and having prepared for a siege, while he was negotiating for peace with Judas Machabaeus, is killed by the soldiers of Ptolemy the Second Euergetes at a banquet. 632. XX. Aenobarbus and Faenius, consuls.
DU CANGE'S NOTES
(89) Scipio, etc. Idatius manuscript: Capio and Laelius. Schott and Fasti: Laelius. (90) Benatus. Schott and Scaliger: Lenatus. Idatius manuscript and Fasti: Lenate. (91) Nasica, etc. Idatius manuscript: Narsica and Bruto. Schott and Fasti: Nasica and Brutus. (92) Lepidus, etc. Idatius manuscript: Lepidus Porcina and Mancino. Schott and Fasti: Lepidus and Mancinus. (93) To Demetrius, etc. Eusebius: Ptolemy gave his own daughter as a wife to Demetrius, with the kingdom which he had taken away from Alexander. (94) To D Lento and Aquilio. (95) Peperna. Idatius and Fasti: Perperna. Schott and Fasti: Lentulus and Peperna. (96) Audinatus. Idatius manuscript: Tuditano and Anulio. (97) And Caecinna. Idatius: Cinna. Schott and Fasti: Cinna. (98) Hypsaeus. Fasti: Hypso. (99) And Bolbinus. Idatius manuscript: Bulbinus. Schott and Fasti: and Calbinus. (1) Demetrius Sidetes, etc. [Read as] Sidetes. From Eusebius, p. 148: Antiochus Sidetes, king of Syria, taking up arms against Judea, and surrounding Jerusalem, when he had forced the high priest Simeon to terms, returned in the 162nd Olympiad. Scaliger discusses this on p. 146. (2) And Faenius. Idatius manuscript and Fasti: and Fannius. Schott and Fasti: and Fannius.
[alt-version omitted]
A The seventeenth high priest of the Jews, Jonathas Machabaeus, 17 years. 417 years are reckoned in total.
21. In the consulship of Opimius and Maximus. 22. In the consulship of Manilius and Carbo (4). 164th Olympiad. 23. In the consulship of Metellus for the 2nd time and Cotta. 24. In the consulship of Cato and Marcius (5). 417 years total. 25. In the consulship of Metellus for the 3rd time and Sinerebulus (6). 26. In the consulship of Geta and Maximus. Jonathas (7) Machabaeus, high priest of the Jews, besieged Samaria—which is called Sebaste in our time, and was then of the Samaritans—and razed it to its foundations. Later, Herod, a foreigner reigning over the Jews, rebuilt it and named it Sebaste.
165th Olympiad. 27. In the consulship of Scaurus and Metellus. 28. In the consulship of Balbus and Cato. 29. In the consulship of Metellus for the 4th time and Carbo. In Egypt, the 8th king reigned: Ptolemy Physcon (8), who is also called Soter, son of Cleopatra, for 17 years. 417 years total. 1. In the consulship of Brutus and Paenius (9). Jonathas Machabaeus, high priest of the Jews, ruled Judaea illustriously. 166th Olympiad. 2. In the consulship of Nasicarpus (10) and Bestia. 3. In the consulship of Rufus and Albinus. 4. In the consulship of Metellus for the 5th time and Silanus (11). 5. In the consulship of Sulpicius and Scaurus.
DUCANGE'S NOTES
(3) *Jonathas*. For *Joannes*; this is not the only place below where this occurs. But read *Joannes*, who succeeded to the high priesthood after his father Simon was murdered. Eusebius. (4) *And Carbo*. The Idatius manuscript and Fasti read *Carba*. Schott and Fasti: and *Carbo*. (5) *And Marcius*. The Idatius manuscript reads *Marciorega*. Fasti, *Marcius rex*. (6) *And Sinerebulus*. Scaliger: and *Scaedulus*; read as the Fasti of Schott and others have it. (7) *Jonathas*. Whom the Chronicle of Eusebius (p. 59 and 148) calls Joannes and Hyrcanus; for where he writes *Joannes*, we should read as we suggested above. For it is Joannes the pontiff who, as the same Eusebius writes a little before, took the name Hyrcanus while waging war against the Hyrcani. Although these things might be true regarding the surname, Scaliger (p. 148) shows by many arguments that it is false regarding the cause of the surname. But I do not know if it is a scribe's error, since he writes again below that Aristobulus was the son of Joannes Hyrcanus, so that it is better to say it is an error of Eusebius, whom the author of the Paschal Chronicle follows. And the same Scaliger (p. 149) is of the same opinion. (8) *Physcon*. He is so called by the writer of the Chronicle manuscript from Adam to Leo the Wise; by Georgius Syncellus, p. 290. *Fuscus*, in the Chronicle of Hippolytus. *Physco*, in the Eusebius of Jerome. Therefore it should be read here as they wish Ptolemy Evergetes to be called; as Syncellus says, because of the corpulence of the body and his distended belly. If that is so, it should seem strange, while he himself is still alive—as is reasonable to suppose—that he is gifted with this same epithet on an ancient coin in Ussher, PTOLEMAIOU PHOUSKONOS EVERGETOU. See Casaubon on Spartianus in Caracallum, p. 132, 2nd ed., and Petavius, book X, *De doctrina temporum*, ch. 46, from Josephus, Strabo, Valerius Maximus, Justin, and others. (9) *Brutus and Paenius*. Idatius manuscript: *Brutus and Peona*. Schott: *Paenius*. (10) *Nasicarpus*. Thus Scaliger. *Nasica* and *Bestia*, Schott. Idatius manuscript: *Nasica Scipio and Bestia*; so too the *Calpurnius* Fasti. So also do the Fasti. (11) *Silanus*. Schott: *Sillanus*. Fasti: *Sileno*.
VARIOUS READINGS
(5) *Opimii* V. (6) *Samarion* V. (8) *Physcon* M. P. (9) *Paenius*. *Pestus* P. (1) *Jonathas* R here and hereafter. *and Jews* V: and [included in brackets] P.
A CLXVII Olympiad. 2. 647. VI. Longino et Mario coss. 648. VII. Serrano et Scipione coss. 3. 649. VIII. Rufo II et Mallio coss. 4. XVIII. High priest at Jerusalem Simon, brother of Jonathan, 8 years. Total 425. 650. IX. Mario II et Fimbria coss. 1. 169. Seleucienses, who are situated near Antioch in Syria, reckon their years from this time.
(A. a M. C. 5400.) CLXVIII Olympiad. 651. X. Mario III et Oreste coss. 2. 652. XI. Mario IV et Catulo coss. 3. 653. XII. Mario V et Aquilio coss. 4. 654. XIII. Mario VI et Flacco coss. 1. 170. B
CLXIX Olympiad. 655. XIV. Antonio et Albino coss. 2. Ascalonites reckon their years from this time. 656. XV. Metello VI et Citidio coss. 3. 657. XVI. Lentulo et Crasso coss. 4. XIX. High priest at Jerusalem Joannes, 27 years. Total 452. 658. XVII. Aenobarbo et Longino coss. 1. 171. Joannes, both priest and general, having waged war against the Hyrcanians, was surnamed Hyrcanus; and he, having sent an embassy to the Romans, entered into a treaty of friendship with them by decree of the senate.
CLXX Olympiad. Egypt, 9th, king Ptolemy, who is also called Alexander, son of Ptolemy the second, Euergetes and Philometor, 10 years. Total 457. 659. I. Crasso et Scevola coss. 2. 660. II. Balbo et Aenobarbo coss. 3. 661. III. Flacco et Herennio coss. 4. 662. IV. Fulco et Perperna coss. 1. 172.
CLXXI Olympiad. 663. V. Philippo et Caesare coss. 2. 664. VI. Caesare et Lupo coss. 3. C
665. VII. By the consulate of Strabo and Cato. A 666. VIII. By the consulate of Sulla and Rufus. CLXXII Olympiad. 667. IX. By the consulate of Octavius and Cinna. 668. X. By the consulate of Marius for the seventh time and Cinna for the second time. Sallust [(21)] was born on the Calends of October. Ptolemy, who is also called Alexander, son of Ptolemy the Second Euergetes and his mother Coccæ [(22)], was cast out of the kingdom and slain in the city of Myra in Lycia. B In Egypt, the tenth king was Ptolemy Pothinus, who was cast out—he being the same as he who is called Physcon and Soter, son of Cleopatra—for eight years. Together 1425 years. (A. a M. C. 5418.)
669. I. By the consulate of Cinna for the third time and Carbo. 670. II. By the consulate of Carbo for the second time and Scribonius. CLXXIII Olympiad. 671. III. By the consulate of Scipio and Narbo [(23)]. 672. IV. By the consulate of Carbo for the third time and Marius for the second time. 673. V. By the consulate of Fusculus [(24)] and Dolabella. 674. VI. By the consulate of Sulla and Metellus. CLXXIV Olympiad. 675. VII. By the consulate of Bitius [(25)] and Pulcher. 676. VIII. By the consulate of Claudius [(26)] and Servilius. C In Egypt, the eleventh king was Ptolemy the New Dionysus [(27)], Auletes, son of Ptolemy Physcon, also called Soter, and brother of Cleopatra, for thirty years. Together 1455 years.
676. I. By the consulate of Lepidus and Catulus [(28)]. 677. II. By the consulate of Brutus and Mamercus. CLXXV Olympiad. 678. III. By the consulate of Octavius and Curio. 679. By the consulate of Lucullus and Micuttus [(29)]. D 680. IV. By the consulate of Marcellus and Cassius. 681. V. By the consulate of Lentulus [(30)] and Gellius.
A CLXXVI Olympiad. 683. VII. By the consulate of Lentulus and Orestes. 2. 684. VIII. By the consulate of Pompey and Crassus. 3. XX. High priest at Jerusalem, Aristobulus, year 1. The total years are 453. This Aristobulus, son of John Hyrcanus, first added the royal diadem to the dignity of the high priesthood, having reigned for 1 year, 527 years after the first year of the captivity at Babylon. (A.M. 5434). 685. IX. By the consulate of Hortensius and Metellus. 4. XXI. High priest Jannaeus, who is also called Alexander, king and high priest at the same time, 30 years. The total years are 483. He ruled cruelly.
Thence, therefore, it may be observed how the succession of the kingdom of Judah had been destroyed. For after the death of Zorobabel, who was of the tribe of Judah, after the return from the captivity until the revelation of Christ, there was not that aforementioned succession, so that the promised Christ, who was to follow, was sought for. Whence also the saints, who were awaiting the revelation of Christ’s presence in the flesh, were held worthy to see in the flesh that which they greatly desired to find, interpreting after the death of Zorobabel that which is written: "A prince shall not fail from Judah, nor a leader from his thighs, until he comes who is reserved, and he shall be the expectation of the nations," as being clearly fulfilled in the birth of Christ according to the flesh. Whence, I suppose, the disciples of Christ, instructed in the Law, said: "We have found the Messiah, which is Christ, of whom Moses and the prophets wrote."
Virgil was born. 686. X. By the consulate of Marcius Rex and Metellus II. 1. 178. CLXXVII Olympiad. 687. XI. By the consulate of Piso and Glabrio. 2. 688. XII. By the consulate of Vulcatius and Tullus. 3. 689. XIII. By the consulate of Cotta and Torquatus. 4. D
14. In the consulship of Lucius Caesar and Figulus. A 690. 14. In the consulship of Lucius Caesar and Figulus. 178th Olympiad. 15. In the consulship of Cicero and Antonius. Pompey, the second Roman general, having set out, besieges Jerusalem even to the inner sanctum, that is, to the Holy of Holies of the temple; he enters, and having plundered the temple, and taken much from it, he makes Aristobulus and his children captive for the Romans. 16. In the consulship of Silanus and Murena. 692. 16. In the consulship of Silanus and Murena. 17. In the consulship of Piso and Messala. 693. 17. In the consulship of Piso and Messala. Pompey the Great, having captured Jerusalem and plundered the temple, and having taken away the holy Scriptures and the golden basins and engraved works and many other holy vessels and the golden vine and the bed of Solomon, B hands over the high priesthood to Hyrcanus, the son of Alexander and Alexandra, who is also called Salina, and he appoints a certain Antipater the Ascalonite as procurator of Palestine; and having made the whole nation of the Jews tributary to the Romans, he led many captives from among them to the Senate in Rome. Hyrcanus restores the walls of Jerusalem destroyed by Pompey. 18. In the consulship of Afranius and Metellus. 694. 18. In the consulship of Afranius and Metellus. 179th Olympiad. 19. In the consulship of Decius Caesar and Bibulus. 695. 19. In the consulship of Decius Caesar and Bibulus. 20. In the consulship of Piso and Gabinius. 696. 20. In the consulship of Piso and Gabinius. C The Philadelphians count their years from this time. 21. In the consulship of Lentulus and Marcellus. 697. 21. In the consulship of Lentulus and Marcellus. Pompey the Great was hailed as supreme general of the Romans, and the foundations of the theatre were laid by him in Rome. 22. In the consulship of Marcellus, for the second time, and Philippus. 698. 22. In the consulship of Marcellus and Philippus. From this time the Gazaeans count their years. D
182 CLXXX Olympias. 699. 23. In the consulship of Pompeius and Crassus. Cicero the Orator is recalled from exile after the sixteenth month. Ptolemy the New Dionysus, who is also [called] Auletes, flees to Rome. 700. 24. In the consulship of Aenobarbus and Pulcher. Caius Julius Caesar waged war against the Greeks. 701. 25. In the consulship of Balbinus and Messala. 702. (A. M. 5451.) 26. In the consulship of Pompeius, for the second time, and Metellus. A Pompeius Magnus dedicated the theater built by him, and exhibited forty elephants, three hundred horsemen, eight hundred footmen, and one thousand gladiators; he also held a combat of elephants.
CLXXXI Olympias. 703. 27. In the consulship of Rufus and Marcellus. 703. 28. In the consulship of Marcellus, for the second time, and Paulus. 705. 29. In the consulship of Lentulus and Marcellus. 706. 30. In the consulship of Caius Julius Caesar and Servilius. 183
CLXXXII Olympias. In Egypt, the twelfth [monarch], Cleopatra, daughter of Ptolemy the New Dionysus, who is also called Auletes, reigns for 22 years. Total of years 1477. 707. 1. In the consulship of Calinus and Vatinius. The beginning C of the rule of Caius Julius Caesar, Pompeius, and Lepidus. Caius Julius Caesar, having completely defeated the Gauls, returned to Rome. 708. 2. In the consulship of Caius Julius Caesar, for the second time, and Lepidus. 709. 3. In the consulship of Caius Julius Caesar, for the third time, alone. 710. 4. In the consulship of Caius Julius Caesar, for the fourth time, and Antonius.
CLXXXIII Olympias. 711. 5. In the consulship of Pansa and Hirtius. Caius Julius Caesar is chosen as the first monarch of the Romans. D
NOTES OF DUCANGE
(52) Cicero. See Scaliger. (53) Ptolemy. Dio, book xxxix, and others. (54) Balbinus. Schott. reads Balbinus. Idatius, ms. Balbinus. Dio, Calvus. Thus the Fasti. (55) Waged war against the Greeks. Yet Caesar was waging war in Gaul this year, not against the Greeks. (56) Pompeius, for the second time. Schott and Dio, for the third. Idatius, however, Pompeius III and Metellus Scipio. (57) Dedicated the theater. Claudius Caesar restored it after it was burned, as it is in Suetonius, num. 21, and the same Dio. Finally, Eusebius reports it burned a second time while Philip was reigning. (58) Calinus. Schott. Calinus and Vatinius. Idatius, ms. Caleno and Vatino. Dio, Calinus and Vatinius. (59) The beginning. This line, and those which are written in the margin, are omitted by the Holstenian codex. See Herwart in *Chronolog.*, cap. 218. (60) For the third time, alone. Schottus also records the consulship thus. Idatius, however: Caesar III and Lepidus. Then, Caesar IV alone. Finally, Caesar V and Antonius. (61) Caius Julius, etc. The Holstenian codex omits this line.A Roman affairs were administered by Brutus and Collatinus and the consuls after them for 393 years, that is, until the present fifth year of Cleopatra and the first year of Caius Julius Caesar and the aforementioned consuls.
Julius Caesar (62) the dictator was not born; rather, as his mother died in the ninth month, they cut her open and extracted the infant. Hence he was called Caesar, for "Caesar" in the Roman tongue means "the incision." Having been raised and having become a brave man, he was appointed triumvir alongside Pompey and Crassus, who were consuls in the first year of the aforementioned 180th Olympiad (63). For it was by these three that Roman affairs were administered.
B Julius Caesar the dictator, after the slaughter of Crassus, who had been captured by the Persians in battle in the region of Persia itself, remained alone, waging war with his forces in the regions of the West. And having succeeded to the consulship, or rather the triumvirate, by the judgment of the common body of the Roman senate and Pompey the Great, his son-in-law, the same Julius Caesar, being aggrieved, tyrannized the Romans, and having stirred up wars against the Romans, he marched against the Roman senate and Pompey the Great. And having arrived in Rome and taken it, he slew its senators.
C This Caius Julius (64) the dictator, that is to say the monarch, held power over all in arrogance and tyranny for 4 years and 7 months, from the fourth day before the Ides of May of the first indiction. And his liberty was proposed and published in the great city of Antioch when it also came under the Romans, on the 20th day of the month of Artemisios, sent by the same Julius Caesar; and the same Julius Caesar was proclaimed dictator in the same great city of Antioch on the 21st day of the month of Artemisios. In regard to this liberty D [[original-script column: see facsimile]]
A of the month of Artemisios. It is reckoned, therefore, as the first year of the great city of Antioch in its honor, and the first year (66) of the fifteen-year cycle of the indictions from the first year of Gaius Julius Caesar. B Consulate of Lepidus and Plancus. Gaius Julius Caesar was the first of the Romans to be chosen monarch and king, under whom the affairs of the Romans flourished (67); and those who came after him were called Caesars. He was also the first consul and king of the Romans to come forward. He exerted himself to the highest degree in rhetoric. C Beginning of the Indictions (68). From the first year of Gaius (69) Julius Caesar and the aforementioned consuls, Lepidus and Plancus, and on the 12th day of the month D.
DU CANGE'S NOTES
(66) *And the first year.* The author of the Chronicle seems to establish principles of the indictions: this first year, and the other in the year of Christ 313.
After this final *perioché*, there followed in the Raderus edition a catalog of emperors from Augustus to Constantine Monomachus, with only the years of their reign inscribed—years which are quite often unreliable, and described even in the Vatican codex, but by a different and much more recent hand than the Chronicle itself, and which it is probable were inserted by some ignorant person, as they cannot belong to the author of the Chronicle, who concludes at the reign of Heraclius, under whom he lived. Moreover, the Holstenius codex does not recognize that catalog. And this was the reason that, as though it were erroneously inserted *parergon*, it was removed from there, lest the series of the writer be interrupted, and we relegated it to the end of the Chronicle along with other select items, so that the reader might not be cheated of this commodity, however trivial. Many such catalogs of emperors written by Greeks, with the years of their reign appended, are found in manuscripts; but also in some printed works, as in St. Maximus in his *Computus*, Nicephorus in his *Chronology*; Leunclavius in the *Jus Graecorum*; Labbe in his notes on Glycas; Petavius in his notes on the *Breviarium* of Nicephorus of Constantinople; Henry Dodwell in his *Dissertationes Cyprianicae*, etc., which the reader may compare with this one, if he thinks it worthwhile, not to mention Clement of Alexandria in *Stromata*, book 1, p. 539, who compiled an accurate catalog of emperors with the years of their reign up to the death of Commodus, and several others among the Latins.
(67) *Under whom the Romans flourished.* George Syncellus, p. 305, has, *under him* reigning. Therefore, read, *under whom*.
(68) *Beginning of the indictions.* These are absent from the Holstenius codex.
(69) *From the first year of Gaius Julius Caesar.* Some have thought—and among them George Hamartolus in his *Chronicle*, written in Greek, concerning this same Julius—that the use of indictions was invented by Julius Caesar: "And he invented the indictions and the leap year." The author of the Paschal Chronicle begins these from the first year of the same emperor; but the holy Maximus, or the author of the *Indiculus* described here, from the second year of Augustus, at which time the indictions began to be reckoned. But both are false, since it is established that this name first came into use in the calculation of times under the Emperor Constantine the Great. Furthermore, this passage, with regard to the Antiochene era, is examined by Scaliger, book V, *De emendatione temporum*, where he notes that the Antiochene years distributed into XV give a true indiction, and therefore from this point in this Chronicle all years from Caesar, "and from the proclamation of Antioch," are calculated by indictions, although in the Antiochene era there is no mark of an indiction in the years—which he says is also worth noting, since, he says, beyond doubt all the indictions are derived from the Antiochene, which began from the month of May. Here, moreover, the author of the Chronicle is strangely confused, when he places the first year of the reign of Julius Caesar in the consulship of Lepidus and Plancus, who had died two years before, slain by Brutus and Cassius, and he conflates other matters pertaining to that time into the following years, just as he conflates his death, which insertions—having been made from time to time in the *Paschalion* by dull-witted triflers in the wrong places—will not be hard to amend if only the years of Julius Caesar's reign noted here are observed, and not the consuls, and if they are inserted in their proper places above. For the author did not err, as Scaliger thought in his notes on Eusebius, p. 157, because he set the beginning of the Antiochene era VI years later, in the consulship of Plancus and Lepidus, since, he says, he follows Eusebius in the consuls—which Orosius and Cassiodorus also do—so that sometimes by VI, sometimes by an interval of a few years, they anticipate the era of the Regifugium or the Palilia of the city. Nor did they ascribe the events that occurred in the times of C. Julius Caesar, nor the years of his reign, to the years of Augustus, as we notice is done here. Since, therefore, Julius Caesar is called prince of the senate and emperor in the consulship of Pansa and Hirtius, that, as well as the beginning of the indictions and the Antiochene era, should be referred to the consulship of the same Caesar II and Servilius Isauricus, in which Caesar was first called dictator in perpetuity, just as it should be referred to the consulship of Calenus and Vatinius, which was the second year of Caesar's reign, in which he also writes that the era of the Laodiceans began and the Isaurian war was waged, even though others say it was done in the consulship of Antoninus and Isauricus, and to the consulship of Caesar III and Lepidus, to which he refers the war waged against Scipio and Hircanus the pontiff, and finally to the last consulship of Caesar, his murder, which the *Fasti Idatii* also erroneously refer to the consulship of Antoninus and Isauricus: for in this way all things will somehow be consistent.
A ...or of the month of Artemisium, the Antiochians (70) count their own years, and the indictions also began to be reckoned from the first day of that same month of Gorpiaeus (or September).
7, 60. Consuls Antonius and Isauricus.
2. Of Gaius Julius Caesar. The Laodiceans (71) count their years from this point onward.
Under the aforementioned consuls, the Isaurian war (72) was brought to a conclusion. Antonius (73) the consul decreed that the month Quintilis should be called Julius, because he (Caesar) was born in it. The same man (Caesar) added eleven days to the year, having observed the course of the sun and the moon.
8. Consuls Albinus (74) and Pollio.
3. Of Gaius Julius Caesar. Gaius Julius Caesar, in the third year of his rule, made a campaign against Scipio and Hyrcanus the high priest, and having put them to flight, he gave games for two hundred days.
188 These (76) ... and (77) are the high priests who presided over the Hebrews.
DUCANGE’S NOTES
(70) *Antiochenes*. Scaliger, in *Canonibus Isagogicis*, p. 501 and 502, and Petavius, lib. X *De doctr. temp.*, cap. 62, p. 267, discuss this place at length, where they comment much on the beginning of the indictions. But I do not fully understand why Georgius Monachus writes thus in his manuscript *Chronicle*: for the Antiochene years exceed the years of Christ by 48, as we touched upon above. B
(71) *Laodiceans*. Eusebius mentions the Laodicean era in his *Chronicle*; in *Probo*, from which Scaliger deduced that the Antiochene era precedes the Laodicean by one year, which this passage of the *Chronicle* confirms, where it observes that the Antiochene era leads by year 1 of Julius Caesar, and the Laodicean by year 2. A characteristic of the era of the Laodiceans exists, especially in a bronze coin of medium size in the royal treasury, in which the symbol of the city, that is, a turreted head, is depicted, with this inscription: at the sides of the head, C X and ... being described. On the other side of the coin, the laureated head of the emperor is held with these characters ... KAICAPI. CEBACTΩ. MANIKO. In the middle of the coin BAP. The same epoch is described in a bronze coin of the third magnitude, which is in the collection of Dronus, in which the head of the emperor with a radiated diadem is shown, without any notation of a name; at the bottom part this era BAP is described. On the reverse, a military figure stands with a spear, and the inscription... Which coins indeed relate to the fourth year of Diocletian. There exists another coin in the Gaza region of Antoninus Pius, in which these characters are described: ... D ... whereby this expressed Laodicean era squares with the fourth year of the same Antoninus. From these coins, it is concluded that the Laodiceans called themselves Julians, from the liberty granted by Julius Caesar, of which the indicators are other coins about which the most learned man Joannes Harduinus has written, in which mention is made of alliances formed with the Pergamenes, Ephesians, Smyrneans, and Nicomedians, which are certain proofs of the granted and preserved liberty. But by Laodicea in this place is understood the maritime city, which Pliny calls free, lib. v, sect. 78. See Herwart in *Chronolog.*, cap. 236.
(72) *Isaurian war*. History knows of this. (73) *Antonius*. Eusebius, Syncellus, and others. (74) *Albino*. Schott. Calluinus and Pollio. According to Scaliger, and Dio, it was written in the Raderian edition, which is missing in Scaliger’s edition and in the Halstenius codex: whence we have expunged that, as it was wrongly inserted here. We have furthermore inserted this Olympiad in its proper place later. (75) *Gaius Julius, etc.* See Josephus, lib. XIV *Antiq. Jud.*, and Dio, lib. XLVIII. (76) *These, etc.* These and the following are missing in the Scaliger edition. (77) *These and the*... I have inserted this series of high priests again below, p. 207.
[alt-version omitted]
A The high priests of the Hebrews after the return from the captivity of the seventy years, that is to say, from the eighth year of Darius the son of Hystaspes and the second year of the sixty-third Olympiad, are as follows:
I. Jesus, son of Josedec, with Zorobabel, 32 years. II. Joacimus, son of Jesus, 30 years. III. Eliazibus, son of Joacimus, 40 years. IV. Jodae, son of Eliazibus, 36 years. V. Jannaeus, son of Jodae, 32 years. VI. Jaddas, son of Jannaeus, under whom Alexander founded Alexandria, and having come to Jerusalem, worshipped, 20 years. VII. Onias, son of Jaddas, 21 years. VIII. Eleazarus, in whose time the seventy men interpreted the holy Scriptures, 15 years. IX. Onias, son of Simon, brother of Eleazarus, 14 years. X. Simon, under whom Jesus Sirach flourished, 32 years. XI. Manasses, 26 years. XII. Simon, high priest, 22 years. XIII. Onias, under whom Antiochus, having besieged the Jews, compelled them to follow Gentile customs, 29 years.
After him, Judas Maccabaeus presided, having cleansed the region of unholy worship.
XIV. Jesus, high priest, 16 years. XV. Onias, who is also Menelaus, 7 years. XVI. Judas Maccabaeus, 33 years. XVII. Jonathas, brother of Judas, 17 years. XVIII. Simon, brother of Jonathas, 18 years. XIX. Jonathas, son of Simon, who is also Hyrcanus, 27 years. XX. Aristobulus, who first added the royal diadem to the high priesthood, 1 year. XXI. Jannaeus, who is also Alexander, king and at the same time high priest, 30 years.
C Up to this point, those anointed by Cyrus, functioning as princes, lasted for 483 years, which make up sixty-nine weeks of years, which were also foretold to this effect in Daniel: ‹Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks.›
When the high priests and kings among the Hebrews failed, Herod the stranger, son of Antipater the Ascalonite, and of Cypris the Arabian, reigns, from the Romans...
DUCANGE'S NOTES
(78) *Those among the Jews, etc.* See Eusebius, Chronicon, p. 158, where Scaliger, pp. 161, 163, 164. (79) *Stranger.* Scaliger denies this in his Prolegomena to Eusebius, and Casaubon, Exercitatio 1, on the Apparatus to Ecclesiastical Annals, numbers 2, 3, 4, proves that Herod was neither a proselyte nor a foreigner, which Eusebius wrote from Africanus: against this view Serrarius and Petavius try to confirm it, lib. XI *De doctrina temporum*, cap. 5.
A the son of the Ascalonite and of Cypris the Arabian, having received the kingdom of the Jews from the Romans: at which time, as the birth of Christ approached, the hereditary succession, and the high-priesthood, and the kingdom of the Jews fell, fulfilling the prophecy of Moses: "A ruler shall not fail from Judah, nor a leader from his loins, until he comes for whom it is reserved, and he shall be the expectation of the nations."
B Now here the Christ, who is prophesied by Daniel to be the leader, receives his end; for up to Herod there were anointed leaders. These were the high priests who presided over their own nation, beginning from the complete renovation of the temple under Darius the son of Hystaspes, which occurred in the second year of the 183rd Olympiad. The years which intervene total 483, which is 69 weeks of years, exactly as the prophecy of Daniel predicts.
184th Olympiad. 715 A.U.C. Indiction 4. 9th year of the reign, under the consulship of Censorinus and Sabinus. 4th year of Caius Julius Caesar. Sallust died three days before the Ides of May. Indiction 5. 10th year of the reign, under the consulship of Pulcher and Flaccus. 5th year of Caius Julius Caesar. C Caius Julius Caesar, having returned to Rome, was slain by the second Brutus, with certain other senators who conspired with him.
After the death of Caesar Caius Julius, the Roman Senate chose Augustus Octavius, the kinsman of Caesar, and Antony, the brother-in-law of Augustus through his sister, and Lepidus. And they became the three triumvirs, and they governed Roman affairs until their death, nominating consuls.
Rome was ruled by Caesar Augustus, also called Octavius, for 56 years and 6 months—in total 521. Twelve years passed until Cleopatra was killed; then for 30 other years he ruled alone after her destruction, having conquered Egypt also, in which time our Lord Jesus Christ was born D according to the flesh in [Bethlehem of Judea, and the rest after this, as it is set forth here].
A Ind. vi, 11th year, under Agrippa and Gallus. 1st year of Augustus Caesar. By decree of the Senate, three men divided the world among themselves: 1st, Caesar Augustus [took] the West with Italy; 2nd, Antonius [took] the East with Asia; 3rd, Lepidus [took] Africa. From this time onward, the kings of the Romans were called Augusti and Sebastoi. Under these consuls, the orator Cicero died on the Kalends of May.
B Ind. vii, 12th year, under Publicola and Nerva Cocceius. 2nd year of Augustus Caesar. An eclipse of the sun occurred. Herodes, having summoned a certain Ananelus from Babylon, appointed him high priest of the Jews. Not long after, having deposed him, he elevated to that dignity Aristobulus, his wife’s brother, the son of Hyrcanus. After a year had passed, he restored the office to Ananelus, having removed and slain Aristobulus.
185th Olympiad. Ind. viii, 13th year, under Cornificius and Pompeius. 3rd year of Augustus Caesar.
Ind. ix, 14th year, under Antoninus and Libo. 4th year of Augustus Caesar.
Ind. x, 15th year, under Octavianus Augustus and Cicero. 5th year of Augustus Caesar.
Ind. xi, 16th year, under Octavianus Augustus for the 2nd time and Corvilius. 6th year of Augustus Caesar. An eclipse of the sun occurred. C
A 186th Olympiad. Ind. 12, 17th year, under Octavianus Augustus for the 3rd time and Crassus. 6th year of Augustus Caesar. Ind. 13, 18th year, under Octavianus Augustus for the 4th time and Crassus for the 2nd. 8th year of Augustus Caesar.
Antipater the Ascalonite (this man was the son of a certain Herod, one of the temple servants of Apollo), who had been an assistant to Hyrcanus, king of the Jews, in many matters, is appointed procurator of Judaea by Herod. In the 8th year of Augustus Caesar, Herod, son of Antipater and Cypris, who traced her lineage from Arabia, is appointed king by the Romans. Having removed Hyrcanus, he henceforth entrusted the high priesthood no longer to those in the line of succession, but to certain obscure men. In his reign, our Lord and Savior Jesus Christ being born, the prophecy of Moses is fulfilled, which says: «The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until he comes for whom it is laid up, and he shall be the expectation of the nations.» B Herod rules the Jews for 37 years; in the 35th year of whose reign, Jesus Christ is born in Bethlehem of Judaea. After him, Archelaus his son [reigned] for 9 years. After him, Herod, brother of Archelaus, tetrarch, reigned 28 years, under whom our Lord and Savior Christ suffered.
Ind. 14, 19th year, under Aenobarbus and Sosius. 9th year of Augustus Caesar. Ind. 15, 20th year, under Octavianus Augustus for the 5th time and Apuleius. 10th year of Augustus Caesar. C
187th Olympiad. Octavianus Augustus was proclaimed Augustus, and the month of Sextilis was named August, because in it he was proclaimed Augustus. Ind. 1, 21st year, under Octavianus Augustus for the 6th time and Agrippa. D
Augustus Caesar, 11th year. A Ind. 2, 22nd year, under Octavianus Augustus for the 7th time and Agrippa for the 2nd.
Augustus Caesar, 12th year. In the twelfth year of the triumvirate of Augustus Caesar, while the Egyptians and Cleopatra, who built 94 the Pharos in great Alexandria upon the island called the Island of Proteus, were ruling tyrannically at a distance of 4 miles 96 from the city itself, and having 192 filled in with earth and stones the sea over that distance, causing it to be traversable for people on foot as far as that very island and the Pharos; which marvelous work the same Cleopatra 97 accomplished through the architect Dexiphanes of Cnidus 98, who turned the sea into dry land. Now, the tyranny of the Egyptians and of Cleopatra having become known to the Romans, Antonius went forth B from Rome, having armed himself against Cleopatra and the Egyptians and the Persian regions, because they were disturbing the East.
It is related that at this same time a certain Sosibius 99 of Antioch, a man of senatorial rank, came to Rome with Augustus, and upon his death left all his revenues to his own homeland, on the condition that every five years, for the whole thirty days of the month of Peritius, musical performances, theatrical spectacles, athletic games, and equestrian matches be celebrated therein. C
[Note: The remaining Greek text at the bottom of column 471 is an elliptical rehearsal of the preceding narrative and the notes of Ducange, which are provided below in the Latin column.]
NOTES OF DUCANGE
94 *Tῆς κτισαμένης.* This is not attributed to Cleopatra alone, but also to M. Antoninus by Symeon Logotheta in his MS *Chronicle*, whose words are these: [The text here repeats the Greek summary of the construction of the mole]. But whether Cleopatra in truth founded the Pharos, and first attached the island of Pharus to the continent, learned men rightly doubt, and among them Scaliger on Eusebius, p. 132, Henricus Valesius on Ammianus lib. XXII, and Humfredus Hody in his *Dissertation on Aristeas*, chap. 20, whom anyone who wishes may consult.
96 *Απὸ μιλίων δ'.* This space between the continent and the island of Pharus, which Epiphanius in his book *On Weights and Measures* calls *Tetrastadium*, is termed by writers—and among them Tzetzes—the *Heptastadium* (seven-stadia) mole; indeed, Ammianus, like Josephus and Strabo, calls it *Heptastadium*. From which it is gathered that in this passage of the *Chronicle*, and in Cedrenus and Symeon Logotheta, the *milliare* is used for the *stadium*, although otherwise a *milliare* contains eight stadia, as is known to children. Caesar, in book III of the *Civil War*, testifies that it was 900 paces in length.
97 *Ἐποίησεν ἡ Κλεοπάτρα.* The Vatican Codex has "the same Cleopatra..."
98 *Κνιδίου.* We have so restored it from the Vatican Codex, and indeed elsewhere it would be wrongly printed as *Knesios*. John Tzetzes in his *Chiliads* III, 26, called him the Rhodian Diophanes, whom, however, he acknowledges in *Chiliad* VI, 194, to have been from Cnidus. Below, in place of *chthona*, the Vatican Codex reads *chthona*.
99 *Σωσίβιον.* The Vatican Codex reads *Sosibius*, as the learned man believed, as if he had written what is narrated. Suidas lists three by this name, but those who lived before these times; another—unless it be of these—is the Laconian in the *Chronographia* regarding the age of Homer, whom Clement in book I of the *Stromata* and Athenaeus praise as another Sosibius.
A He says that Augustus was the first to become B sole ruler of the Romans, having officially taken the title: Augustus Caesar Octavianus, triumphator, Augustus, invictus, imperator—which is to say, monarch.
Augustus, having arrived in Egypt, took possession of it, after extinguishing the kingdom of the Ptolemies, which had lasted for 256 years.
Augustus Octavius ruled as monarch for 44 years. Total: 5221.
Indiction 3, year 13. Under Octavianus Augustus for the 8th time and Taurus.
B Hence, some compute the first year of the monarchy of Augustus, that kingdom of the Romans which the imagery of the statue in Daniel calls iron, as it wears down [all things]. The kingdom of the Babylonians is gold, that of the Persians is silver, that of the Macedonians is bronze. C But the fact that one part of it is iron and another part is earthenware signifies the mixed kingdom of the Romans and Egyptians, such that the kingdom of the Romans is iron, and that [of the Egyptians] is earthenware.
Indiction 4, year 14. Under Octavianus Augustus for the 9th time and Silanus.
DUCANGE'S NOTES
(1) *First to become monarch.* This is the opinion of Orosius, who begins the series of emperors from Augustus.
(2) *Octavianus.* This is the reading of the Vatican codex, although not without error. If one attends to the inscriptions on the coins of Augustus, perhaps some would want to read *theiou huiou*, "Divi filius" [Son of God], for this word, which means nothing, in place of this. For it is written thus in Greek inscriptions: AUTOKRATOR KAISAR THEOU HUIOS. In Latin, however, and in the *Fasti Capitolini*, [it is written]: IMP. CAESAR DIVI F. AUGUSTUS. To this point pertain those matters in Censorinus (chap. 21): "On the day before the 16th of the Kalends of February, the emperor Caesar Divi F. [Son of the Divine], by the opinion of L. Munatius Plancus, was named Augustus by the senate and the other citizens, in the consulship of VI and M. Vipsanius Agrippa." But Petavius (book X, *De doctr. temp.*, chap. 70) judges that "Octavianus" should be read; which conjecture has been embraced by our late, blessed friend Joannes Baptista Cotelerius (vol. III, *Monumenta Ecclesiastica Graeca*). This is indeed the more plausible, in that the writer of this Chronicle almost always designates Augustus as "Octavianus," D although it is certain that he is nowhere so called in Suetonius, Tacitus, Velleius, Florus, and other writers contemporary with Augustus himself, by whom he is usually called "Octavius," as he is by Dio, while later writers who have written since—Julian, Festus, Rufus, Eutropius, both Victors, Zosimus, Vegetius, Senator, Freculfus, and others—call him "Octavianus" here and there. Furthermore, Augustus never called himself "Octavius" once he had usurped the supreme dignity of the empire after the extinction of his uncle Julius Caesar; for, as Suetonius testifies, he assumed the surname of Caesar, and then of Augustus, so that from this very time he is nowhere recorded as "Octavius." But why later writers formed "Octavianus" from "Octavius," as "Claudianus" from "Claudius," and "Tiberianus" from "Tiberius" (as the Idatian *Fasti* codex once or twice suggests), I confess I have not fully grasped, unless one says that this corruption of the common people introduced these endings for many such appellative nouns, of which I point out other examples here in these notes: for Spartianus in *Verus* calls both parties "Prasinians" for "Prasini" and "Venetians" for "Veneti." See the *Glossarium mediae Graecitatis* under the entry *Bevertavós*.
(5) *Took possession of Egypt.* Regarding Cleopatra, whose death is described better than by others by Galen in his book *De Theriaca ad Pisonem*, p. 460, Basil edition.
(4) 256. This is discussed at greater length by Petavius in his *De ponderibus* of Epiphanius, p. 582, and Scaliger edited it as 296.
(5) *Ruled as monarch.* Scaliger likewise treats the years during which Augustus ruled at great length in his book V, *De emendatione temporum*, and Petavius in his work on the heresies of Epiphanius and in his book *De ponderibus*, p. 584. But the same Scaliger observes that from this consulship the years of the Augusti are reckoned according to Censorinus in the same book, p. 456, and in book III of the *Canon Isagogicus*, p. 502, where he inquires at length regarding those who are called not only Augusti, but also Augustani and Actiaci.
[A.U.C. CLXXXVIII Olympias.] 730. 15th indiction, 5th year. Under Octavianus Augustus for the 10th time and Flaccus, consuls. 731. 16th indiction, 6th year. Under Octavianus Augustus for the 11th time and Piso, consuls. 732. 17th indiction, 7th year. Under Octavianus Augustus for the 12th time and Aruntius, consuls. 18th indiction, 8th year. Under Celsus and Tiberius, consuls. Augustus Caesar made Calabria and the Gauls tributary. The Theatre of Marcellus in Rome burned down. [CLXXXIX Olympias.] 735. 19th indiction, 9th year. Under Lollius and Lepidus, consuls. 735. 20th indiction, 10th year. Under Apuleius and Nerva, consuls. 735. 21st indiction, 11th year. Under Saturninus and Lucretius, consuls. 736. 22nd indiction, 12th year. Under Lentulus and Lentulus, consuls. [CXC Olympias.] 23rd indiction, 13th year. Under Lentulus the Younger and Cornelius, consuls. Herod built many and very great buildings in Jerusalem. The same man also raised the long-destroyed Samaria from its foundations and renamed it Sebaste in honor of Augustus Caesar. Moreover, he founded the Panium in Panias. 737. 24th indiction, 14th year. Under Fornicius and Silanus, consuls. 738. 25th indiction, 15th year. Under Domitius and Ahenobarbus, consuls.
DANCANGE'S NOTES
(8) *Augustus for the 12th time*. This year is reckoned otherwise in the *Fasti*: Eserninus and Aruntius. The edition of Scaliger also has *Aruntius*, not *Aruntinus*. But all the *Fasti* omit this consulship. (9) *Celsus and Tiberius*. Fasti Idatiani MSS: *Celsus and Hiberus*. But all the *Fasti* omit this consulship. (10) *Calabria*. Thus in the Vatican Codex. And *Cantabri* seems the reading: for Dio and others relate that the Cantabri were conquered by Augustus in the years of the city 730 and 731. (11) *The Theatre of Marcellus*. That the theatre was begun in Rome by Julius Caesar, completed by Augustus, and inscribed and dedicated in the name of M. Marcellus, son of his sister Octavia, with games held for that purpose in the year of the city 741, is related by Suetonius in *Augustus*, no. 29 and 43, and by Dio, book 50 and 54. Regarding the fire, however, in which it burned down this year, 732, and thus even before it was dedicated, they are, if I am not mistaken, silent: therefore, one must perhaps read *burned* instead of *was built*. (12) *Lentulus and Cornelius*. But the *Fasti* of Idatianus also have *Lentulus the Younger*. But it is established that these are the same as the previous ones. (13) *Samaria*. From the *Chronicle* of Eusebius, where one should consult Scaliger. See furthermore Georgius Syncellus, p. 308; Albert of Aachen, book X, cap. 26; Guibert in *Hist. Hierosol.*, cap. 14, and William of Tyre, book VIII, cap. 1. (14) *The Panium*. From the same *Chronicle* of Eusebius, where see the same Scaliger. Add Syncellus, p. 314, and Goar there. (15) *Fornicius and Silanus*. Fasti Idatiani MSS: for, as with Dio and in the *Fasti*, Eusebius mentions *Furnius* in the *Chronicle*. The father and son Furnius are held to be famous orators, of whom the son, a consular, dies before his father. (16) *Domitius and Ahenobarbus*. Fasti Idatiani MSS: *Domitius Scipio* and *Ahenobarbus*. But read *L. Domitius Ahenobarbus* and *P. Scipio*, as with Dio and others.
[VARIAE LECTIONES: index: entries preserved]
A Under these consuls, on the eighth day of the month of September, on the second day of the week, the fifteenth indiction, our Lady the Theotokos was born of Joachim and Anna. 739. 26. Ind. 1. Consuls: Libo and Piso. Herod in Jerusalem, having pulled down the temple, built a larger one. (17) CXCI Olympiad. 740. 27. Ind. 2. Consuls: Crassus and Lentulus. 741. 28. Ind. 3. Consuls: Nero and Clarus (18). 742. 29. Ind. 4. Consuls: Messala and Quirinius. Herod built Caesarea in the name of Caesar Augustus, which formerly was called Straton's Tower (19). The same man also, having rebuilt Anthedon (20), called it Agrippias, and he also added Persabine (21) in the name of his own father, Antipater. 194 743. 30. Ind. 5. Consuls: Rubellius and Saturninus (22). CXCII Olympiad. 744. 31. Ind. 6. Consuls: Maximus and Tubero. 745. 32. Ind. 7. Consuls: Africanus and Maximus for the second time. 746. 33. Ind. 8. Consuls: Drusus and Crispinus. 747. 34. Ind. 9. Consuls: Censorinus and Gallus. C
A 747. 35. Ind. 10. Consuls: Nero for the second time and Piso for the second time. 2. Tiberius undertook an expedition against the Britons and Armenians. 748. 36. Ind. 11. Consuls: Balbus and Vetus. 3. 749. 37. Ind. 12. Consuls: Octavianus for the 13th time and Sulla. 4. 750. 38. Ind. 13. Consuls: Sabinus and Rufus. Augustus sent into exile his daughter Julia, having discovered her adultery.
CXCIV Olympias. B 751. 39. Ind. 14. Consuls: Octavianus Augustus for the 14th time and Silvanus. 5. 194.
In this year 5506 from the creation of the world, after the completion of the 26th year and the 6th month of the reign of Augustus Caesar—that is to say, in the 39th year of his reign—if we wish to know how it stands according to the moon regarding the first day of the seventh month, Elul, according to the lunar tradition of Scripture, and what day of the week it is, we may calculate it as follows: From the 5506 years, subtracting 1, there remain 5505. Now let us operate by 19: let us multiply 19 by 200, representing 3800; let us multiply 19 by 80, giving 1520; let us multiply 19 by 9, giving 171. The remainder is 14. The fourteenth year of the nineteen-year cycle has 14 epacts. To these we add 13 before the luminaries, and 11, those C from the 21st of March, 30 of April, 31 of May, 30 of June, 31 of July, 31 of August, 1 of September; the total becomes 182. Remove the thirties, and there remain 2. We have understood, therefore, that in this present year 5506 from the creation of the world, the first day of the solar month of September fell on the second moon. Let us then also see on what day of the week the first day arrived.
To the 195 we add 485, and it becomes 680. Dividing these by 7, 7 times 90 is 630; 7 times 7 is 49; remaining is 1. Thus we have known that in the year 5506, the first day of September fell on a Saturday, and it had, according to the moon, the second day.
From Leviticus.
A And the feasts of the seventh month are these: And the Lord spoke to Moses, saying, "Speak to the children of Israel, saying, In the seventh month, on the first of the month, shall be to you a rest, a memorial of trumpets, a holy convocation to the Lord. You shall do no servile work, and you shall offer a burnt offering to the Lord."
B And the Lord spoke to Moses, saying, "And on the tenth of this seventh month, a day of atonement, a holy convocation shall be to you, and you shall humble your souls, and you shall offer a burnt offering to the Lord. You shall do no work on this day; for it is a day of atonement for you, to make atonement for you before the Lord your God. For every soul that shall not be humbled on this day, it shall be cut off from its people; and every soul that shall do work on this day, that soul shall perish from its people. You shall do no work. It is a perpetual statute throughout your generations in all your dwellings. It shall be a Sabbath of Sabbaths to you, and you shall humble your souls; from the ninth of the month, from evening until evening, you shall celebrate your Sabbaths." And the Lord spoke to Moses, saying, "Speak to the children of Israel, saying, On the fifteenth of this seventh month, when you have gathered the fruits of the earth, you shall celebrate a feast to the Lord seven days; C on the first day a rest, and on the eighth day a rest. And you shall take for yourselves on the first day the fruit of a beautiful tree, and palm branches, and thick boughs of trees, and willows, and branches of a tree from a brook, and you shall rejoice before the Lord your God seven days of the year. It is a perpetual statute throughout your generations; in the seventh month you shall celebrate it. You shall dwell in booths seven days; every native in Israel shall dwell in booths, that your generations may know that I made the children of Israel to dwell in booths when I brought them out of the land of Egypt. I am the Lord."
And the feasts of the seventh month, as it has been said, are these. The first is the feast of trumpets, D
A which, as has been demonstrated, is the seventh day, celebrated for seven days. The tenth, that of Expiation, is the second day; the third is that of the Dedication. The fifteenth, that of Tabernacles, is the seventh day, celebrated for seven days, during which Zacharias began his service and received the announcement from the angel concerning the conception of Elizabeth. And after the seven days of the feast of Tabernacles, the eighth day, the conclusion, is the seventh day. And he remained on account of the Sabbath because of the commandment of the Law. And on the twenty-third day, the first day (of the week), and the twenty-fourth according to the lunar calculation, being the first day (of the week), Zacharias went away to his house.
‹ And it came to pass B that when the days of his ministry were completed, he departed to his house. And after these days Elizabeth his wife conceived, and she hid herself five months, saying, "Thus has the Lord done for me in the days in which He took away my reproach among men." ›
Let us therefore count C the days according to the prevailing custom of the Scripture, in a lunar manner, from the conception of Elizabeth until the day of the Annunciation of the holy ever-Virgin and Theotokos Mary, on which was conceived the Lamb of God according to the conception of the typical lamb; we find that the sixth month of Elizabeth, from the time she conceived, was then being fulfilled. D We set down the days from the twenty-fifth of the seventh month according to the lunar calculation in this way: Elul, 7 September; Theeliph, 31 October; Morsuan, 30 November; Chasleu, 31 December. In this month, on the 18th day, on the fifth day of the week, the Theotokos went away into the hill country to Elizabeth and greeted her. Tebeth, or Tibith, 31 January; Sabath, 28 February; Adar, 25 March. They amount to 183. Divide these according to the moon: 6 into 20, there result 120; 6 into 10, there result 60; this is half of 6, which becomes 3.
DUCANGII NOTÆ. (31) "First day." The codex of Holstenius deletes these words. (32) "From the conception." See Scaliger and Petavius in *Auctarium*, lib. VIII, cap. 3, and against Epiphanius, p. 98 and 446, where there is much on the year of Christ's nativity, to omit others. (33) "Elul." Holstenius places 6 before this word. (34) "18th day." Holstein reads the 17th.
In the 576th year, the conception of our Lord Jesus Christ, the true God, was announced to our Lady the Theotokos on the 25th day of the month of March, the second day of the week.
This nineteen-year cycle of each year indicates the first day of the seventh month according to the moon, [the month] Eiloul, in which month the feasts are celebrated: on the first, the feast of Trumpets for seven days; on the eighth, the dedication of the temple; on the tenth, the day of Atonement; on the fifteenth, the feast of Tabernacles, on which day Zacharias began his service, which was performed for seven days; on the twenty-second, the departure, lasting seven days. And having remained over the Sabbath because of the commandment of the Law, he performed the handing over of the vessels of the house of the Lord on the following day and departed to his house, the solar month being the twenty-fourth, and according to the moon, the twenty-fifth. After these days his wife Elizabeth conceived, and from that time until the Annunciation, four months are completed, and six [months] of the moon.
In this same 576th year of the creation of the world, on the fifteenth of the seventh month, on the day of the feast of Tabernacles, Zacharias, living for God, had the conception of Elizabeth announced to him.
[Latin summary of the nineteen-year cycle omitted.]
A The twenty-fifth day, therefore, of the month Dystrus (or March), the six-month period of the conception of Elizabeth is completed; for this reason the evangelist also says: "In the sixth month the angel Gabriel was sent from God into a city of Galilee, named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house and family of David; and the name of the virgin was Mary. And the angel came in to her and said, 'Hail, O favored one, the Lord is with you.' But she was greatly troubled at the saying, and considered in her mind what sort of greeting this might be. And the angel said to her, 'Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great, and will be called the Son of the Most High; and the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob for ever; and of his kingdom there will be no end.' And Mary said to the angel, 'How shall this be, since I have no husband?' And the angel answered her, 'The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy, the Son of God. And behold, your kinswoman Elizabeth in her old age has also conceived a son; and this is the sixth month with her who was called barren. For with God nothing will be impossible.' And Mary said to the angel, 'Behold, I am the handmaid of the Lord; let it be done to me according to your word.' And the angel departed from her."
On this day, then—I mean the twenty-fifth of the month of March according to the Romans—the holy, catholic, and apostolic Church of God, following the tradition of the holy doctors, celebrates the Annunciation of our holy Lady, the glorious Theotokos and ever-virgin Mary.
D The sixth month for Elizabeth having therefore been completed, as was said above—the twenty-fifth of the month of March according to the Romans—and the seventh month now beginning for her, the all-holy, immaculate, and blessed ever-Virgin and Theotokos Mary conceived in her womb according to the flesh the eternal and consubstantial with the Father and the Holy Spirit, the only-begotten Son and Word, Christ our true God; and immediately there was in her womb the hypostatic union, in which the incorruptible ark entered into the land of the promise, and
the immaculate and all-holy flesh of the Word of God, which was not corrupted, began to be fashioned in the ensouled earth, in the Theotokos. By the coming of the Holy Spirit and the overshadowing of the power of the Most High, the flower A blossomed from the root of Jesse in the Virgin earth, in the Theotokos; this is the conception, according to the flesh, of the one of the holy Trinity, the Word of God, which began according to what is written: « And our earth shall yield her fruit. »
(A. M. 5505.) In the consulship of Lentulus and Piso, on the twenty-fifth of the month of Dystros, but according to the Egyptians, the thirtieth of Adar, on the eighth day before the Kalends of April, in the year 5505 of the creation of the world, in the first lunar month of Adar, on the tenth of the month—as He had signified beforehand through the taking and preserving of the lamb—the Lord and Master of all, Christ, our true God, who is in all things perfect, and the creator of every creature, in this way fulfilled His conception according to the flesh at the B perfect number of the conception. And again, just as He had prefigured in the ark His own immaculate, and blameless, and all-holy flesh, and brought it into the land of promise, so in the same month, on the same day of the month, on the second day, at the voice of the angel saying to the holy Virgin: « The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the holy One to be born shall be called the Son of God, » on which second day of creation Christ our God created the heavens, on this same day He is found to have perfectly put on human flesh and nature, as He who is the Sun of Righteousness; for the prophet says C concerning Him: « The Sun of Righteousness shall arise for those who fear Him, and there shall be healing in His wings. »
We find, however, the tenth of the first month of the moon, on which the Lord of all commanded that the lamb be taken and preserved, concurring in the present year 5505 with the twenty-fifth of the month of March.
For it is indeed in the present year 5505, the sixteenth year of the nineteen-year cycle, and it has fifteen epacts inscribed. To these we add the ten days before the luminaries, and the six and five before the lunar [periods], and from the twenty-first of the same March, they make forty; from these, thirty being cast away, ten remain.
And we know how D the tenth of the first month according to the moon was found in the present year to be the twenty-fifth of the month of March according to the Romans.
After Judas, his brother John, son of Mattathias, rules; he is also [high priest]. 23. Under the consulship of Nasica and Marcellus. Aristarchus the grammarian flourished. 24. Under the consulship of Opimius and Albinus. 25. Under the consulship of Nobilior and Lausus. 156th Olympiad. 26. Under the consulship of Marcellus for the second time and Flaccus. 27. Under the consulship of Lucullus and Albinus. 28. Under the consulship of Flamininus and Balbus. 29. Under the consulship of Censorinus and Manilius. 157th Olympiad. 30. Under the consulship of Albinus for the second time and Piso. 31. Under the consulship of Scipio and Drusus. 32. Under the consulship of Lentulus and Numicius. The Samaritans and the Jews in Alexandria are judged before Ptolemy Philometor concerning the sacred rites honored by each side, and the Jews win. 33. Under the consulship of Maximus and Manicius. 158th Olympiad. 34. Under the consulship of Galba and Cotta. 35. Under the consulship of Claudius and Metellus. In Egypt, Ptolemy the Younger, the second Euergetes, 29 years. Total 501 years. 1. Under the consulship of Metellus for the second time and Maximus. Ptolemy the Younger, the second Euergetes, gives his own daughter in marriage to Alexander, king of Syria and Asia. 2. Under the consulship of Scipio and Laeca. 159th Olympiad. 3. Under the consulship of Venatus and Piso. 4. Under the consulship of Nasica and Bruttius.
A regarding the economy fulfilled through the body; others, again, [claim] it is of earth, and others a heavenly body; some [say] his existence is before the ages, while others [say] it had its beginning from Mary: for this reason [he is set] as a sign that is spoken against. By "sword," [Simeon] designates the Word, which is piercing and critical of our inner thoughts, the one that penetrates even to the dividing of soul and body, of joints and marrow, and is a judge of our inner thoughts; inasmuch as every soul, around the time of the passion, was subjected, as it were, to a certain trial, in accordance with the Lord's voice when he said, "All of you will be made to stumble because of me." Thus, Simeon prophesies concerning Mary herself, that when she stands by the cross and sees the things that are happening and hears the words—after the testimony of Gabriel, after the ineffable knowledge of the divine conception, after the great demonstration of miracles—some B fluctuation will take place even in your own soul. For it was necessary that the Lord should taste death for everyone, and, having become the propitiation for the world, justify everyone by his own blood. Therefore, a certain trial—that is, a sword—will touch even you, who have been taught from above concerning the Lord, in order that the thoughts of many hearts may be revealed. Yet it will be of benefit, because, after the stumbling that happened at the cross of Christ both for the disciples and for Mary herself, a swift healing will follow from the Lord, confirming their heart in their faith. For thus we know Peter, after having stumbled, to have held more firmly to his faith in Christ. The human weakness, therefore, was exposed, so that the strength of the Lord might be taught; to whom be glory and power for ever and ever. Amen.
D Then, wishing to know also on what day of the week, in this present five-thousand-five-hundred-and-fifty-seventh year, the second of the month of February arrived, we set down the one epact of the sun, and to this we add the days from the first of the month of April up to this same second of the month of February, that is: April 30, May 31, June 30, July 31, August 31, September 30, October 31, November 30, December 31, January 31, February 2, totaling 309. If one divides these by seven: seven times forty makes 280, seven times four makes 28, [leaving] one remaining. We therefore understood that it arrived on a Sunday, when Simeon received into his arms the Sovereign Christ, our true God; the day on which he created the heaven and the earth, and the day on which he granted to us the incorruptible and life-giving resurrection.
A Having summoned his assistant and friend Paulinus, he asked him to bring his sister, Athenais, into her chamber [as if for some other matter], so that he might see her from behind the veil along with Paulinus. When she was brought in, and he had seen her, he was inflamed with love for her, while Paulinus wondered at her. And taking her, he made her a Christian—for she was a Hellene—and renamed her Eudocia.
The year of the fourteenth indiction, the thirteenth year, under the consulship of Eustathius and Agricola. Under these consuls, water was let into the cistern 52 of the Empress Pulcheria Augusta in the month of Peritius, before the first of the Ides of February, in the presence of the Lord Theodosius Augustus. In this year, Theodosius Augustus celebrated his wedding, having taken as his wife Athenais, who is also called Eudocia 53, in the month of Daesius, before the seventh of the Ides of June; and the circus games of these weddings were performed in the same month of Daesius, before the fourth of the Ides of June, and similarly the theater of these same circus games. And he had from this Athenais, who is also Eudocia, a daughter by the name of Eudoxia.
When the brothers of the Augusta heard that their sister was reigning, they fled into Greece out of fear. But she sent and brought them back under surety, and made them men of rank, the Emperor Theodosius promoting them. And she made the one called Gesius B Prefect of the Praetorium of the Illyrian nation, and Valerian Master of Offices, their sister, Eudocia Augusta, saying to them: "If you had not treated me badly, I would not have been compelled to come to Constantinople and reign. Therefore, you have granted the kingdom which my birth portended; for my good fortune made you behave disobediently toward me, and not your own will."
The Emperor Theodosius, because Paulinus was his friend and had mediated the marriage and was a fellow guest with them 54, caused him to pass through every rank of honor; and after this he raised him to be Master of Offices 55. And he was exalted, having such confidence toward the Emperor Theodosius and the Augusta that he even became their paranymph. In this year, the statue of Arcadius was dedicated, standing above the spiral [cochlea] of the column in the Arcadian forum. Athenais, who is also Eudocia—for she was called by both names—was present. C D
[alt-version omitted]
This Aristobulus, son of Joannes, also called Hyrcanus, in addition to the high priesthood, was the first to put on a royal diadem for one year, 527 years from the first year of the captivity in Babylon. 9. Consuls: Hortensius and Metellus. The twenty-first high priest was Jannaeus, also called Alexander, king and high priest at the same time, for 30 years; total 583. He also ruled most cruelly. One must observe, therefore, from this fact how the succession of the kingdom of Judah had finally been corrupted. For after the death of Zorobabel, who was of the tribe of Judah, after the return from the captivity until the manifestation of Christ, the aforementioned succession did not exist, so that the promised Christ was finally sought. Whence also those holy men who were awaiting the manifestation of Christ’s presence in the flesh became worthy to behold what they longed to find, interpreting the word: "A ruler shall not fail from Judah, nor a leader from his loins, until he comes to whom it is reserved, and he shall be the expectation of the nations," as being clearly fulfilled in the birth of Christ according to the flesh.
The entire nation of the Jews, having been made tributary to the Romans, brought many of them as captives to Rome to the Senate. Hyrcanus restored the walls of Jerusalem which had been torn down by Pompey. 18. Consuls: Afranius and Metellus. 179th Olympiad. 19. Consuls: Decius Caesar and Bibulus. 20. Consuls: Piso and Gabinius. The Philadelphians reckon their years from this time. 21. Consuls: Lentulus and Marcellus. Pompey the Great, the Roman general, was proclaimed Emperor, and the foundations of a theater were laid by him in Rome. 22. Consuls: Marcellus (for the second time) and Philippus. From this time the Gazaeans reckon their years. 180th Olympiad. 23. Consuls: Pompey and Crassus. 24. Consuls: Ahenobarbus and Pulcher. Cicero the orator was recalled from exile after 10 months. Ptolemy the New Dionysus, also called the Flute-player, fled to Rome. 25. Consuls: Balbinus and Messala. Gaius Julius Caesar waged war against the Greeks. 26. Consuls: Pompey (for the second time) and Metellus. Pompey the Great dedicated the theater built by him, and performed spectacles in it involving forty elephants, three hundred horsemen, eight hundred foot soldiers, and six hundred gladiators, having staged a battle of elephants. 181st Olympiad. 27. Consuls: Rufus and Marcellus. 28.
A regarding the economy accomplished through the body, others say it had an eternal nature, and others that it had its beginning from Mary: on account of this it is called a sign that is spoken against. B By the "sword" he means the piercing word, the critic of intentions, the one that penetrates even to the division of soul and body, of joints and marrows, and the critic of thoughts. Since, therefore, every soul was, at the time of the passion, as it were overwhelmed by some test, according to the Lord’s voice, who said: "All of you will become troubled in me," Simeon prophesies concerning Mary herself, that, standing by the cross and seeing the things taking place and hearing the voices—after the testimony of Gabriel, after the unspeakable knowledge of the divine conception, after the great demonstration of miracles—a certain agitation will arise even in your soul. For it was necessary that the Lord should taste death for all, and, having become the propitiation of the world, should justify all by his own blood. So, then, even for you, who have been instructed from above concerning the Lord, a certain test will touch you—that is, a sword—that the thoughts of many hearts may be revealed. But it will be profitable, because after the scandal which will arise from the cross of Christ for the disciples and for Mary herself, a swift healing will follow from the Lord, confirming their heart in their faith. For thus we know Peter, after having suffered the scandal, held more firmly to the faith in Christ. The human, therefore, was shown to be weak, that the power of the Lord might be taught; to whom be glory and power unto the ages. Amen.
B Then, wishing to know on what day of the week, in the present year 5007 C, the second day of the month of February arrived, we place one epact of the sun, and to this we join the days from the first day of the month of April up to the very second day of the month of February, that is: April 30, May 31, June 30, July 31, August 31, September 30, October 31, November 30, December 31, January 31, February 2, and they become 399. We divide these by seven; 7 times 40 makes 280, 7 times 14 makes 98, so 399 divided by 7 equals 57, and 1 remains. We have learned, therefore, that it arrived on a Sunday, when Simeon took into his arms the Master Christ, our true God; upon which day He created heaven and earth, and upon which day He granted to us the incorruptible and life-giving resurrection. D
A 2. Indiction 2, year 42, under the consulship of Vinicius (51) and Varus. 2. When Herod had learned of Christ’s birth from the Magi, he ordered the slaughter of the children in and around Bethlehem from two years old and under, thinking that in such a massacre of children of that same age he would destroy Christ along with them, though at that time the Lord was in Egypt with Mary His mother.
115th Olympiad.
3. Indiction 3, year 43, under the consulship of Lamia (52) and Servilius. 3. 5. Indiction 4, year 44, under the consulship of Magnus (53) and Valerius. 1. 206 Herod (54), having been seized by a grievous dropsy, and having bred worms from his body and completely putrefied, ended his life; having paid a just penalty for those children whom he had slaughtered around Bethlehem because of his plot against our Savior. In his place, Archelaus, his son, reigned in Judea for 9 years.
6. Indiction 5, year 45, under the consulship of Lepidus and Plancus (55). 2. Indiction 6, year 46, under the consulship of Tiberius (56) Caesar and Capito. Augustus appoints Archelaus (57), the son of Herod, as king of the Jews. He declares Herod, also known as Antipas, and Lysanias (58) and Philip, the brothers of Archelaus, to be tetrarchs.
116th Olympiad.
7. Indiction 7, year 47, under the consulship of Creticus (59) and Nerva. 8. Indiction 8, year 48, under the consulship of Camillus and Quintilianus. 9. Indiction 9, year 49, under the consulship of Camerinus (60) and Sabinus. 1. 197. 10. Indiction 10, year 50, under the consulship of Dolabella and Silanus (61). 2.
117th Olympiad.
11. Indiction 11, year 51, under the consulship of Lepidus (62) and Taurus. 3.
[DUCANGII NOTÆ.] (51) *Vindicium*. The Fasti vary. Epiphanius and Idatius have Vinicius and Varus; others have Senator, Vinicius, and Alfenus. But in this place one must read Vinicius and Varus. (52) *Lamia*. Epiphanius writes Lamia and Servilius Nummius, according to whom, as here, and in the Idatian Fasti, the consulate of Catus and Saturninus is omitted. (53) *Magnus*. Petavius says this is an error; for he was Cn. Cornelius Cinna Magnus, as is in Dio. Schottus adds *Volusus* to Magnus. (54) *Herodes*. From the Chronicle of Eusebius, where Scaliger is added. See Greg. Turn. lib. 1 Hist. cap. 25. (55) *Et Plancus*. Epiphanius writes Aemilius Lepidus and Lucius Arruntius. The Idatian Fasti [say] Lepidus and Arruntius. Others likewise. (56) *Tiberio*. This consulate is missing in the Fasti. In Epiphanius one reads Caesar and Capito. In the MS Idatian Fasti, Caesar and Capito. For Labbeus omitted these. See Petavius on the same Epiphanius, p. 95. (57) *Archelaum*. From the Chronicle of Eusebius, where Scaliger. (58) *Lysaniam*. Scaliger denies what Eusebius, and from him Georgius Syncellus and Cedrenus write, that there was any Lysanias who was a son of Herod, although he brings forward Josephus as a witness, who nowhere mentions any son of Herod whose name was Lysanias. The same Eusebius and the MS Chronicle of Symeon the Logothete call him Lysias. (59) *Creticum*. Read Creticus, as in Dio, Epiphanius, in the Fasti of Schottus, Idatius, and others. (60) *Camerinum*. Camerinus is in the Idatian Fasti. Camerinus [is in] Epiphanius: but Camillus must be read. For thus were called M. Furius in this year, consuls with Sextus Nonius Quintilianus, concerning whom see Dio. (61) *Et Silanum*. Schottus [writes] Sullanus.
A Ind. xii, year lii. Under Tiberius Caesar for the 2nd time and Scipio. B Ind. xiii, year liii. Under Flaccus (63) and Silanus. Upon the death of Archelaus, Herod (64) the tetrarch reigns over Judea, his brother, being himself also a son of Herod the tetrarch and king of the Jews—the same who [also] slew the infants. This Herod reigns 24 years. C Ind. xiv, year liv. Under Sextus (65) and Sextus. 128th Olympiad. Ind. xv, year lv. Under Pompeius Magnus (66) and Apuleius. D Ind. i, year lvi. Under Brutus (67) and Flaccus for the 2nd time. The third emperor of the Romans, Tiberius Caesar, reigned for 22 years. Sum total 1543. A Ind. ii, year i. Under Taurus and Libo. Ind. iii, year ii. Under Crassus (69) and Rufus. 129th Olympiad. Ind. iv, year iii. Under Tiberius Caesar for the 3rd time and Rufus for the 2nd time. Ind. v, year iv. Under Silanus and Balbus. Ind. vi, year v. Under Messala and Gratus (71). Ind. vii, year vi. Under Tiberius Caesar for the 4th time (72) and Drusus.
DUCANGE'S NOTES
(62) *Scipione*. Scaliger's edition erroneously published *Scipionis*, but read *Capitonium*, as in Schottus: for in this year the consuls were Germanicus Caesar, son of Caesar, and C. Fonteius Capito, concerning whom see Dio. They are missing in Epiphanius and in the Idalian Fasti, although Labbeus, contrary to the trustworthiness of the codex which he used, has inserted them. See Petavius on the same Epiphanius, p. 95. (63) *Flaccum*. The Idalian Fasti also name both consuls. Epiphanius [has] *Flaccus and Silanus*. Schottus's Fasti, as also Dio, [have] L. Plancius L. F. Plancus and C. Silius C. F. Caecina. (64) *Herodes*. Scaliger, in his Prolegomena to Eusebius, says it is ridiculous that the same Eusebius makes Herod Antipas the successor to Archelaus, as if, he says, the latter did not become lord of one tetrarchy by his father's testament at the same moment that Archelaus became [lord] of the two tetrarchies—which, when he was stripped of them by Augustus and relegated to Gaul, this Herod Antipas, and his brother Philip, had already been possessing for the tenth year. Then, why, adds he, did Herod Antipas rather than Philip, or why did not both together, succeed their brother Archelaus? But how could he or the other be the successor to the tetrarchies of Archelaus, which, having been confiscated to the treasury, never came into the power of the Herodians, but were administered by a procurator of Caesar? (65) *Sextum et Sextum*. Suetonius in *Octavius*, ch. 100. *During the two Sexti, Pompeius and Appuleius as consuls*. Idalian Fasti: *During the two Sexti, Pompeius Magnus and Apuleius*; Dio: *Sextus Pompeius and Sextus Apuleius*. These are wrongly [cited], as if they were two men, whereas they succeeded Brutus and Flaccus. (66) *Magnus*. This word is lacking in the edition. Scaliger, and in Dio; but it is found in Epiphanius. (67) *Brutum*. Epiphanius and the Idalian Fasti have *Flaccus*. See Petavius in the place cited. Dio has Drusus Caesar [and] Tiberius and A. Norbanus Flaccus as consuls this year, as does also Schottus [who has] *and Drusus and Flaccus for the 4th time, Tiberius Caesar for the 2nd time, and Drusus Germanicus for the 2nd time*. And Petavius and the writer of the Chronicle wish it to be read thus, that the Fasti are behind by one year those of Epiphanius and Capitolinus, up to the consulship of Messala and Gratus. Consult him. (68) *Years...* Regarding the years of the reign of Tiberius, see Scaliger, book v, p. 464, and Petavius on Epiphanius, page 384. (69) *Crassum*. The Idalian Fasti have *Flaccus*. See Petavius in the referenced place. (70) *Tiberium*. After this, the consulship of Silvanus, or Silanus and Balbus, which is found in Dio, Epiphanius, Idatius, and others, is omitted. Therefore, a note of defect should have been inserted here, and not, as in Scaliger's edition, *P. C. of the same Tiberius and Drusus*: and from this, the indictions v, vi, and vii are to be corrected. Furthermore, this year Epiphanius [has]: *Then follows the consulship of Silvanus and Balbus*. (71) *et Grati*. Read *Cotta*, as in Schottus: for he is M. Aurelius Cotta. (72) *Tiberii Caesaris for the 4th time*. Rightly, as in Dio: for Epiphanius and the Idalian Fasti wrongly read *t'*.
'*. A CC Olympiad. 22. Ind. 8, 7. Consuls Agrippa and Galba. (73) 23. Ind. 9, 8. Consuls Pollio (74) and Veter. 3 24. Ind. 10, 9. Consuls Cethegus and Varus. (75) 4 25. Ind. 11, 10. Consuls Agrippa II and Lentulus. (76) 1,201.
CCI Olympiad. 26. Ind. 12, 11. Consul Getulicus (77) and Sabinus. 2 27. Ind. 13, 12. Consuls Crassus and Piso. 3
In the time of these consuls, Pontius Pilate was sent to Judaea as procurator by Tiberius in the 12th year of his reign, as Josephus relates. (78) 28. Ind. 14, 13. Consuls Silanus and Nerva. (A.M. 5534) 4 29. Ind. 15, 14. Consuls Geminus and Geminus. 1,202.
In the time of these consuls, the high priest in Jerusalem was Annas. John the Baptist, prophesying, said: "I am the voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. Every valley shall be filled, and all the mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; and all flesh shall see the salvation of God."
C The same, when he saw Jesus coming toward him, said: "Behold the Lamb of God, who taketh away the sin of the world."
The Princes of the Hebrews, or Jews, being the High Priests after the return from Babylon to Jerusalem
1. The first high priest was Jesus, son of Josedech, together with Zorobabel, he reigned 32 years. 2. Joacim, high priest, 30 years. 3. Eliasidus, high priest, 40 years. 4. Jodae, high priest, 36 years. 5. Jannaeus, high priest, 32 years.
D DUCANGE'S NOTES.
(73) *Agrippa and Galba*. See Dio and the Fasti; Epiphanius has *Agrippa and Balbus*. See Petavius, p. 96. (74) *Pollio*. Thus the Scaliger edition; but according to Schottus, Dio, and the Fasti, *Pollione*. Epiphanius has *Veter* for *Betere*, as also does Dio. (75) *Varus*. Varro is also used; but read *Varrone*, from Dio, Schottus, and the Fasti. (76) *And Lentulus*. Add Epiphanius, *Galba*. Hatius calls him *Galva*. He calls Cornelius Lentulus *Cossian*; this is incorrect, for he is Cn. Lentulus Getulicus. (77) *Getulica*. See Fasti Idati; but it is incorrect. (78) *Josephus, Lib. II De Bell. Jud., cap. 8*. With regard to the series and succession of the Jewish high priests which he described above, p. 188, Petavius (Lib. X, *De doct. temp.*, cap. 47 et seqq.) and Selden (Lib. I, *De successione in pontificatum Hebr.*, cap. 7) have discussed this matter more than others, where the latter weighs at length the discrepancy between Eusebius and the author of the Chronicle concerning the succession and the years of the high priesthood, which anyone is free to consult. [alt-version omitted]
A 6. Jaddus, high priest, 20 years. In his times, Alexander the Macedonian and founder of cities, having founded Alexandria in Egypt, came up to Jerusalem and worshiped the Lord God. 7. Onias, high priest, 21 years. 8. Eleazarus, high priest, 15 years. 9. Simon, high priest, 14 years. 10. Onias, high priest, 32 years. 11. Manasses, high priest, 26 years. 12. Simon, high priest, 22 years. 13. Onias, another high priest, 24 years. 14. Jesus, high priest, 16 years. 15. Onias, also called Menelaus, high priest, 7 years.
In these times B Antiochus, king of Syria, having besieged the Jews, compelled them to adopt Greek ways. After him, 16. Judas, surnamed Maccabaeus, was in charge for 33 years. This man cleansed the land from all impiety. 17. Jonathas Maccabaeus, high priest, 17 years. 18. Simon, his brother, high priest, 8 years. 19. Jonathas, high priest, 27 years. 20. Aristobulus, high priest, 1 year. This man was the first to add the royal diadem to the high priesthood. C 21. Jannaeus, also called Alexander, king and at the same time high priest, 30 years. Up to this point, from Cyrus, king of the Persians, the anointed leaders continued for 483 years, which make up the 69 weeks of years that are described in this manner by Daniel. For the anointed leaders continued up to Jannaeus, also called Alexander, under whom ceased the high priests who were accustomed to be chosen by succession, and who were called "Christs" or "anointed" by the prophets. 202nd Olympiad. Indiction 1, in the consulship of Rufus and Rubellinus.
NOTES OF DUCANGE
(80) *And founder*. Rader annotated this word with an asterisk, as if something were missing here, although I do not know if anyone has ever addressed this epithet attributed to Alexander the Great, because he is said to have founded very many cities of his own name, a catalogue of which he wrote above. D (81) *In these times*. Josephus, *Bellum Judaicum*, bk. 1. (82) *This man was the first*. Josephus, *Antiquitates Judaicae*, bk. 13, and Epiphanius, *Haereses* 29, no. 3. (85) *Rufus and Rubellinus*. This consulship is the same as the consulship of the two Gemini; for they, as we have it in Dio, were called C. Rubellius Geminus and C. Fusius Geminus. The Idatian Fasti correctly expressed the consulship of the two Gemini as Rufus and Rubellio; although instead of Rufus, as also in this place of the Chronicle, it should be read Fusius. Epiphanius was involved in the same error in his book *Against Heresies*, chap. 51, where between the consulship of the two Gemini and the consulship of Vinicius and Longinus, he inserted Rufus and Rubellio, as if they were different from the two Gemini. Nor did Scaliger notice this hallucination in his *De emendatione temporum*, book 6, p. 556 and 557, who supposed them to have been suffect consuls; although, he adds, it is uncertain. See Lud. d'Orléans on the *Annals* of Tacitus, p. 409; Petavius on Epiphanius, p. 96; and Henr. Norisius in *Epistula Consularis*, p. 8.A In the fifteenth year of the reign of Tiberius Caesar, with Pontius Pilate governing Judea, and Herod being tetrarch of Galilee, and Philip his brother being tetrarch of the region of Ituraea and Trachonitis, and Lysanias being tetrarch of Abilene, and Annas and Caiaphas holding the high priesthood, the word of the Lord came to John the son of Zacharias in the desert. And he came into the region of the Jordan, preaching the baptism of repentance for the remission of sins; as it is written in the book of Isaiah the prophet, saying: "The voice of one crying in the desert, 'Prepare the way of the Lord, make his paths straight. Every valley shall be filled, and every mountain and hill shall be brought low, and the crooked shall be made straight, and the rough ways into smooth paths, and all flesh shall see the salvation of God.'" B And as it is written: "You shall sanctify the fiftieth year, and you shall proclaim remission in the land to all who dwell in it; it shall be a year of remission for you." And so it came to pass. For in this present year of the creation of the world 5536, on the sixth day of the month of Audynaeus (or January), and in the seven-hundredth year of the distribution of the inheritance of the children of Israel, with thirty-four Jubilees completed, the word of God came to John the son of Zacharias in the desert. And he came preaching the baptism of repentance, in the name of the Lord, and the true remission of sins to all men, near the river Jordan, announcing in their midst that the Christ of God was already present. And Jesus Christ himself, the Son of God, C after he was born in Bethlehem of Judea, when he had completed his thirtieth year, came from Galilee to Jerusalem to John, and was baptized by him. Then, on the thirteenth day of the thirty-first year of his age, Christ our true God was baptized on the sixth day, as has been said, of the month of Audynaeus, just as the catholic and apostolic Church rightly celebrates on the same day the holy Lights, or Epiphany, of our great God and Savior Jesus Christ, in the model of himself and of his twelve apostles.
Therefore, in the year of the creation of the world 5507, as has been set forth above, and in the eleventh year of the reign of Augustus Caesar, or the twenty-eighth of his monarchy, Christ our true God was born according to the flesh. D But in this present year 5536, the Lord and our God Jesus Christ himself was baptized in the Jordan, beneath the fiftieth year of the thirty-fourth Jubilee, from which the distribution of the inheritance of the children of Israel was made.
DU CANGE'S NOTES. (84) *To the Lord, and in truth.* These words added to those of Luke are obscure. (85) *In the fortieth year.* Petavius proves this to be a mistake in *Adversus Haereses* 51, p. 210, because above, p. 192, he attributes 56 years and 6 months to Augustus, of which 14 were lived after Christ's birth: whence he ought to have marked 42, the time when Christ was born. (86) *The thirty-fourth.* See the codex of the Vatican. Ant. Allaeus of Troyes, counselor, a learned man, read [the text as reconstructed here].
from the inheritance of the sons of Israel. For the divine law ordained that remission should take place every fiftieth year after the sons of Israel entered the land of promise, which they began to compute from the eighty-first year of Moses, A after the completion, that is to say, of the 430 years of the promise made by God to Abraham in the seventy-fifth year of his age, because of the servitude in Egypt and the liberation of the sons of Israel that was to come from there.
And John, blessing the waters, said: "The voice of the Lord is upon the waters; the God of glory thundered, the Lord is upon many waters." And it came to pass after all the people had been baptized, and Jesus had been baptized and was praying, that heaven was opened and the Holy Spirit descended upon Him in bodily form like a dove, and a voice came from heaven saying: "You are my beloved Son, in you I am well pleased." B
Then, wishing to know also what day of the week it was when the Lord was baptized, we set down the 536 years; to these we add the fourth part; they become 134. These we divide by 7; seven times 19 become 133; seven times 80 become 560; seven times 8 become 56; there remain 4, which are the epacts. To these we add the days from the first month, Nisan, up to the very day on which the Lord was baptized. By this method you have 4 epacts: April 30, May 31, June 30, July 31, August 31, September 30, October 31, November 30, December 31, January 6; they total 285. These, divided by 7: seven times 40 become 280; the remainder is 5. C
We know, therefore, that Christ, our true God, was baptized on the fifth day of the week in the river Jordan, on which fifth day, at the beginning of the creation of the world, the Lord and Creator of all things Himself commanded the waters to bring forth swarming creatures of living souls; and He Himself, at the consummation of the ages, was baptized on that very day in water and sanctified the water, and made it salutary and life-giving for us. And after He was baptized, He was led by the Spirit into the wilderness to be tempted by the devil, as the holy Gospels recount; and having fasted for 40 days and 40 nights, and having been tempted D by the devil, and having conquered the tempter, He came into Galilee, preaching the Gospel of the kingdom, and having called the disciples who believed and received the preaching of piety, He went up with them to Jerusalem to celebrate the legal Passover.
A Now, if we wish to understand on what day of the month the 14th of the first month of the moon occurred in the present year 5537, taking our beginning from March 21: we take the 24 of the first month of the moon, V. 1536 [era of the world], and perform the calculation by 19; by multiplying 200 by 19, we get 3800. Then 19, in creating 90, gives 1710; by subtracting 1, there remain 1709. Again, multiply 6 by 11, and they become 66. Subtract twice 30, and they become 6; there remain 6. Add to these the 14 antelunar [days] before the lights [the luminaries], and 6 from March 21, and they become 44; subtract 30, and there remain 14. Therefore, the 14th of the first month of the moon falls on the 27th day of March.
B If we also wish to know on what day of the week the 14th of the first month of the moon fell in the 5537th year, we add the fourth part of 1384, which becomes 61920. Divide these by 7; 6 in 9000, becomes 6 1300. Then 8 in 800, becomes 560; again 8 in 8, 56. The remaining epacts are 4; to these add the 3 antelunar [days] and 6 from March 21, and they become 14. Subtract 7 from these, and there remain 7. We have determined, therefore, that in the present year the 14th of the first month of the moon arrived on the 27th day of March, on a Saturday. But the 15th of the first month of the moon, which the divine law calls the first of the Unleavened Bread, arrived on the first day of the week, that is, on Sunday, which is the day after the Sabbath; for the God-inspired Scripture is accustomed to call every festive day a Sabbath. Therefore, it calls "Sabbath" not only the 14th of the first month of the moon occurring on a Saturday, but also the 15th of the first month of the moon, which is the first day of the Unleavened Bread, C and that one arriving on the first day, and the 21st of the same month, which is the seventh day of the feast of the Unleavened Bread, being also the seventh day of the week. This Passover, it seems to me, the divine evangelist Luke meant to indicate when he says: «And it came to pass on the second-first Sabbath, that Jesus was going through the grainfields with His disciples, and His disciples were plucking the heads of grain, to eat.» He calls it the "second-first Sabbath," not only because it is the seventh day on which the first of the Unleavened Bread was found, but also because from it men count the 50 days, and celebrate the feast which the divine law calls the feast of weeks. Since there are seven Sabbaths in this year of Pentecost, as it begins from the Sabbath and concludes again on the Sabbath, being the Seven Sabbaths of the total number of the whole, for these reasons the evangelist, wishing to indicate that in this Passover the Lord passed through the grainfields with His disciples, said that on the D second-first Sabbath Jesus was passing through the grainfields with His disciples.
That the divine law calls the fourteenth of the first month of the moon the Passover, and calls the fifteenth the first of the Unleavened Bread and a Sabbath, and furthermore calls the sixteenth the first day of Pentecost, the God-inspired Scripture clearly teaches. For it is written in Leviticus A verbatim as follows: "These are the feasts of the Lord, holy, which you shall call them in their seasons. In the first month, on the fourteenth day of the month, between the evenings is the Passover to the Lord. Seven days you shall eat unleavened bread. And the first day shall be called holy to you. You shall do no servile work, and you shall offer sacrifices by fire to the Lord for seven days. And the seventh day shall be called holy to you. You shall do no servile work. And when you have entered into the land which I give to you, and shall reap its harvest, and shall bring the sheaf, the firstfruits of your harvest, to the priest, he shall lift the sheaf before the Lord, that it may be acceptable for you. And on the morrow of the first, the priest shall offer it. And you shall count for yourselves from the morrow of the first of the Sabbaths, from the day upon which you offered the sheaf of the wave-offering, seven full weeks shall you count until the morrow of the last week; you shall count fifty days, and you shall offer a new sacrifice to the Lord, and you shall call this day a holy convocation: it shall be holy to you. You shall do no servile work in it."
Whether, therefore, the evangelist called the fifteenth of the moon a "second Sabbath" because it fell on a Sabbath after the sacrificing of the lamb, or whether it was because it was the first of the Pentecost—that is, B of the seven weeks of the Pentecost that existed in that year—it is altogether apparent that, as the evangelist wished to indicate the feast of the Passover in that year, he called it "second-first." This Passover was also indicated by the theologian and evangelist John, after the first miracle in Cana of Galilee, when the water became wine, saying as follows: "Jesus did this as the beginning of signs in Cana of Galilee and manifested his glory, and his disciples believed in him. After this he went down to Capernaum, himself and his mother and his disciples and his brothers; and they stayed there not many days, C and the Passover of the Jews was near, and Jesus went up to Jerusalem."
The Lord therefore celebrated the first legal Passover with his disciples after he was baptized, in the eighth year of the natural nineteen-year cycle of the moon, and the twenty-first D
nature of the twenty-eight-year solar cycle, when Ismael Baphi was high priest in Jerusalem.
The names of the disciples whom the Lord chose are these: 1. Simon Peter, the chief of the apostles. 2. Andrew, his brother. 3. James, the son of Zebedee. 4. John, his brother, whom Jesus loved, the evangelist. 5. Philip. 6. Bartholomew.
DUCANGHI'S NOTES
A Many of the learned have hitherto concerned themselves with Christ's disciples, and first of all Baronius (ann. 33, n. 40); Combefis, on Hippolytus concerning the twelve apostles; Binius, on Dorotheus concerning the twelve apostles and seventy disciples (Vol. VII of the Bibliotheca Patrum); and several others. But since whatever has been handed down regarding these disciples of Christ by even certain ancient writers—namely, Hippolytus, bishop of Tyre, and Epiphanius, bishop of Cyprus, as the manuscripts claim—has been drawn almost entirely from that spurious Dorotheus, I considered it not alien to my purpose if, for the illustration of our Chronicle's author, in place of a more expansive commentary, this opusculum, hitherto unpublished, were appended here from the Royal codex. For those things which concern only the twelve apostles and the seventy disciples are found in Latin translation in the Bibliotheca Patrum, with the rest omitted because they are to be held in contempt, as they expose not only the author's intent in compiling it, but also his corrupt faith. In it, almost all things are disjointed B and true things are intermingled with falsehoods, so that it is nowhere consistent with itself, and no account is taken of the anachronisms with which it teems. Furthermore, whatever it introduces regarding the seventy disciples is taken from the names found in the canonical epistles, to such a degree that Caesar is even added to them, of whom Paul makes mention as Caesar or Emperor—a fact long ago observed by learned men. Moreover, even the name of the author is fictitious; for that martyr Dorotheus never existed in the nature of things, as we touched upon above, nor did this person, who circulates under his name, write in Latin at Rome; rather, these things were fabricated by idle and treacherous little Greeks, who, bearing the primacy of ancient Rome with an unjust mind, always strove to assert the prerogative of the new [Rome] by any means whatsoever. And that is made clear enough by the intent of the one by whom it was fabricated, and who reveals his own age—that same Dorotheus, who, C while aiming to prove that the Christian faith was preached to the Byzantines long before the Romans after listing the seventy disciples of Christ, and thence concludes that primacy is owed to the Constantinopolitan bishop, grabbed the opportunity from that point to weave, or perhaps even fabricate, the catalog and line of the bishops of Byzantium from their first, Stachys, down to Metrophanes. Although this, as we have said, is completely fabricated, the authority of this futile author nevertheless grew so strong among the Greeks that it was thought to be true and genuine, to the extent that even Nicephorus, the patriarch of Constantinople himself, carried it over into his own Chronology in that very same sequence, even though that entire treatise teems with insipid narratives and ridiculous anachronisms, as I have said, everywhere. For he repeats the catalog of the bishops of Byzantium from St. Andrew himself, or at any rate from Stachys, whom D he says was made bishop of Byzantium by him, and adds a continuous line of successors to him, against which version of a faith somewhat more sincere, Georgius Cedrenus in *Severus* (p. 256), and Symeon Logotheta in his manuscript Chronicle, write that under that emperor, Philadelphus (of whom this Dorotheus makes no mention) was first appointed bishop of Byzantium and presided for [x] years, when a certain presbyter had presided over the Church for eight years beforehand. They assign his successor as Eugenius under Gordian, and wish him to have sat for twenty-five years. I know not if they have produced a third. Certainly, the same Cedrenus says that Metrophanes, the fourth bishop of Byzantium, was created in the ninth year of Constantine the Great, a point which Theophanes rejects in the sixth year, and in the seventh, the writer of the Chronicle—from whom the first bishop of Byzantium is named, like his successor Alexander, in the eighteenth year of the same Augustus—as if there were no bishops of Byzantium before Metrophanes unless these are to be understood from the time the city was founded by Constantine. But not only did the patriarch Nicephorus himself embrace this series of Byzantine bishops fabricated by Dorotheus, but so did the author of the *Catalog of the Bishops of Byzantium* edited by Leunclavius, and I know not which monk George—distinct from the one they call Hamartolus—who wove a Chronicle from Adam to Alexius Comnenus, having transcribed other writers word for word, of which Combefis edited a certain part among the writers of Byzantine History after Theophanes, although he writes nothing at all new in these. He, however, speaks thus about Dorotheus himself, in words almost the same as Dorotheus himself in the Prologue, under the year of the world 5815, of Christ 316: *He flourished*. This Dorotheus is mentioned again under Julian. It is to our interest that these fabricated writings, such as they are, occasionally be brought into public view, lest they henceforth be so rashly reckoned among the hagiographers or the ecclesiastical writers.
A 7. Thomas. 8. James the son of Alphaeus, the brother of the Lord according to the flesh, who was called the Just. 9. Matthew the evangelist. 10. Thaddaeus, who is also Lebbaeus, surnamed Barsabas. 11. Simon the Cananaean, called Judas, the son of James. 12. Judas Iscariotes.
When Christ had these twelve disciples, he named them apostles, with a certain singular prerogative above the rest of his disciples. And again he appointed other seventy, whose names likewise are these:
1. Matthias, whom the Lord designated, who was also numbered with the eleven apostles after the Lord was taken up, in the place of Judas Iscariot, as the Acts contain. 2. Sosthenes, whom Paul mentions in writing to the Corinthians. 3. Cephas, of the same name as Peter, against whom Paul contended regarding Judaism. 4. Linus, whom Paul mentions in writing to Timothy. 5. Cleopas, whom the Gospel according to Matthew mentions.
6. Aquila. 19. Hermas. 7. Epaenetus. 20. Patrobas. 8. Andronicus. 21. Hermes. 9. Amplias. 22. Philologus. 10. Urbanus. 23. Nereus. 11. Stachys. 24. Olympas. 12. Apelles. 25. Lucius. 13. Herodion. 26. Jason. 14. Aristobulus. 27. Sosipater. 15. Narcissus. 28. Tertius. 16. Rufus. 29. Gaius. 17. Asyncritus. 30. Erastus. 18. Phlegon.
31. Quartus, whom Paul mentions in writing to the Romans. 32. Apollos. 33. Stephanus. 34. Fortunatus. 35. Achaicus, whom Paul mentions in the first Epistle to the Corinthians. 36. Tychicus, whom Paul mentions in writing to the Ephesians. 37. Clement, whom Paul mentions in the Epistle to the Philippians.
DUCANGE’S NOTES. (96) Cleopas. Who is said to be otherwise Cleophas, the brother of Joachim, the father of the Mother of God, in the Royal Codex recently brought here from Chios.
XXXVII. Epaphroditus. A XXXVIII. Onesimus. XL. Aristarchus. XLI. Jesus, called Justus. XLII. Demas. XLIII. Nymphas. XLIV. Archippus, whom Paul mentions in the Epistle to the Colossians. XLV. Onesiphorus. XLVI. Crescens. XLVII. Erastus. XLVIII. Trophimus. XLIX. Eubulus. L. Pudens, whom Paul mentions in the Second Epistle to Timothy. B LI. Artemas. LII. Tychicus. LIII. Zenas the lawyer; whom Paul mentions in the Epistle to Titus. LIV. Philemon. LV. Epaphras. LVI. Demas, whom Paul also mentions in the Epistle to Philemon.
You will find the remaining fourteen gathered together with Paul after the Lord’s ascension into heaven. From Adam until the flood, 2262 years. From the flood until the exodus from Egypt, 1575 years. C From the departure from Egypt under the leadership of Moses until the first building of the temple, which began after the third year of Solomon, 614 years. From the fourth year of Solomon, or the first building of the temple, unto Cyrus, king of the Persians, 480 years and 3 months. From Cyrus, king of the Persians, unto Alexander the Macedonian, 248 years and 9 months. From Alexander the Macedonian unto the present 15th year of Tiberius Caesar, and the beginning of the saving proclamation, which occurred in the present 15th year, 356 years. D In total, from Adam until the present 15th year of Tiberius Caesar—that is, unto the 20th of the month of March—there are collected 5837 full years. After his baptism, the Lord spent three other years healing diseases, while dwelling with his disciples.
And Luke declares the things concerning this, saying: A “The Lord said concerning Herod: Go, tell that fox: Behold, I cast out devils and perform healings today and tomorrow, and on the third day I am perfected.” By these words, He points to three years. But the fact that He says “today” shows that in the first year of His healings He declared these things to Herod. John the Evangelist also signifies this very same thing, while he too establishes three years from Pascha to Pascha in the time of His healings.
Indiction 2, 16. Under [the consulship of] Vennicius and Longinus.
In this present year 5838 from the foundation of the world, which takes its beginning from the 21st of the month of March according to the Romans, the Lord celebrated a second legal Pascha after He was baptized, in the ninth year of the natural nineteen-year cycle of the moon and in the 22nd year of the natural twenty-eight-year cycle of the sun. B
If we wish to know on what date of the month the 14th of the first month of the moon occurs in this present year, we find in the ninth year of the natural nineteen-year cycle the epacts annexed as 28. To these we add 13, those preceding the luminaries, and 7 and 11, those from the 21st of the month of March, and 15 of April; they make 74. Subtract from these two 30s; the remaining is 14. We have understood, therefore, that in this present year the 14th of the moon occurred on the 15th of the month of April.
Then, wishing to know also the day on which the 14th occurred, we find in the 22nd year of the twenty-eight-year cycle C the epacts written as 5; to these we join the 4 and 3 preceding the luminaries, and the 11 from the 21st of March, and the 15 of April; they make 34. Divide these by 7; seven times 4 make 28; the remainder is 6. We have understood, therefore, that the 14th of the first month of the moon in this present year occurred on the sixth day.
This second Pascha the divine evangelist John appears to indicate, after the second miracle which Jesus performed in Cana of Galilee, when He healed the son of the royal official, D where he writes thus: “This second sign Jesus performed again, having come out of Judea into Galilee. After this was a feast of the Jews, and Jesus went up to Jerusalem.”
A Since the Jews held the Pasch as a celebrated, singular, and primary feast, the evangelist therefore sometimes makes precise mention of it, saying: “The Pasch, the feast of the Jews, was near,” and at other times writes indefinitely: “There was a feast of the Jews.” It seems to me, therefore, that he signifies the second Pasch here by saying: “After this there was a feast of the Jews, and Jesus went up to Jerusalem.” For where he mentions another feast of the Jews, he always designates it by name, just as when he speaks of the feast of Tabernacles, saying: “And the feast of the Jews, the Scenopegia, was near, when Eleazar, son of Ananias, was high priest.” B D [Ol. Iph.] 31. (In the year of the world 5538.) Year 17. Under the fifth consulship of Tiberius Caesar. Again, the Lord celebrated the third legal Pasch after His baptism in the 10th year of the natural 19-year cycle of the moon, and the 23rd of the natural 28-year cycle of the sun. If we wish to know on what day of the month it occurred, starting from the 21st of the month of March, we find that in the 10th year of the natural 19-year cycle, the epact of the moon is 9. To these we add the 13 before the lights, the 6 and 11 post-lunar days from the 21st of the month of March, and the 4th of April: they total 44. Subtract 30, and 14 remain. Behold, the 14th of the first month of the moon occurs this present year on the 4th of the month of April. Then, if we wish to know the day or feria on which it occurs, we find that in the 23rd year of the 28-year cycle, the epact is 4. To these we add the 3 before the lights and the 21 from the 21st of the month of March, and the 4th of April; they total 24. These we divide by 7; seven goes into them 3 times, making 21, and 3 remain. We conclude, therefore, that the 14th of the first month of the moon, on which the legal Pasch is commanded to be celebrated, in this present year 5539, fell on the 4th of the month of April, and on the 3rd feria. C The divine evangelist John, indicating this third Pasch, about to narrate the miracle which the Lord performed when He sated five thousand men with five loaves, says: “After this Jesus went across the sea of Galilee of Tiberias, and a great crowd followed Him, because they saw the signs which He did on those who were sick. Jesus went up into the mountain, and there He sat with His disciples. And the Pasch, the feast of the Jews, was near.” When Eleazar, the son of Ananias, was high priest. D
A In this year, in the month of Lous (August), on the 29th day, the holy John the Forerunner and Baptist was beheaded by Herod, king of Judea, son of the first Herod and brother of Archelaus, having been sent bound to the fortress of Machaerus because of Herodias, of whom the divine scripture of the Gospels makes mention. B Josephus also records in the 18th book of his *Antiquities* that it was because of Herodias, who was the wife of Philip, the brother of the same Herod, that holy John was beheaded. For Herod, having put away his previous wife who was still living—a woman who had been joined to him according to the laws—and she was the daughter of Aretas, king of the Petraeans—and having taken Herodias while her husband was still alive, for whose sake he also slew John, Aretas initiated a war against Herod, as his daughter had been dishonored; and in this war, they say, Herod’s entire army was destroyed, and that he suffered this on account of the plot hatched against John. The same Josephus records that Herod lost his kingdom because of Herodias, with whom he was also sent into exile, being condemned to dwell in the city of Lugdunum in Spain, while Simon, son of Camathus, was high priest in Jerusalem. C 4th Indiction, 18th year; under Persicus and Vitellius. D Jesus Christ, the Son of God, after His baptism, having handed down to His own disciples for three years and 76 days His saving and heavenly teachings and the prophecies concerning Himself, proceeded to His passion in the 19th year of the principate of Tiberius, which took its beginning on the 21st of the month of March, in the presence of the 4th indiction, and in the 11th year of the natural nineteen-year cycle...
of the moon, and in the 28th year of the natural eight-year cycle of the sun. A This is the fourth Pascha, wherein Christ our true God suffered for us. The evangelist John, indicating this Pascha after the miracle which the Lord performed when He raised Lazarus from the dead, spoke thus: "From that day forth therefore they took counsel for to put him to death. Jesus therefore walked no more openly among the Jews; but went thence unto a country near to the wilderness, into a city called Ephraim, and there continued with his disciples. And the Jews' passover was nigh at hand: and many went out of the country up to Jerusalem before the passover, to purify themselves. Then sought they for Jesus, and spake among themselves, as they stood in the temple, What think ye, that he will not come to the feast? Now both the chief priests and the Pharisees had given a commandment, that, if any man knew where he were, he should shew it, that they might take him." Jesus, therefore, six days before the Pascha, came to Bethany, where Lazarus had been dead, whom He raised from the dead. B Then the blessed disciples of the Lord asked Him, saying: "Behold, after two days the Pascha is held; where wilt Thou that we prepare for Thee?" It is evident, therefore, that He did not celebrate the Pascha at the same time, when the Pascha was to be eaten after two days. That He did not celebrate the Pascha on the 14th, but previously performed the typical supper, when the sanctification of the unleavened bread and the preparation of the feast were taking place, is gathered from the fact that He shared with the disciples not a sacrificed victim nor unleavened bread, but bread and the cup; at which time He also washed the feet of the disciples, as the God-inspired oracles teach, which indeed was not done according to the Mosaic precept. For if He had not been in the place of the typical C lamb and of the sacrifice, when it had long since been prescribed by Moses to those who were to come that they should offer a victim, He would in no way have transgressed the laws of Israel, but would have sacrificed a sheep and shared it with the disciples, just as He had done in previous years, had not the time for fulfilling the mystery of these things arrived, whereby the typical lamb ceased, on the 22nd day of the month of March according to the Romans, the moon being on its 13th day, at the 5th hour of the night, dawning into the 24th, being the time when Herod the tetrarch was king, as Luke the evangelist indicates. For when Herod, who had slain the infants, was dead, the kingdom devolved upon his sons, as Josephus narrates, and Archelaus was made king of Judæa, who reigned 9 years. After his death, however, Herod the tetrarch, his brother, reigned in Galilee for 24 years, D until the death of Tiberius. Furthermore...
A Pontius Pilatus was king of Judæa. Now, Pontius Pilatus is so called because there is an island in the sea near old Rome called Pontus, from which Pilatus hailed, and thus from his native land he was named Pontius Pilatus.
This Pontius Pilatus examined the Lord; and having learned that He was from the jurisdiction of Herod, that is to say from Galilee, as the evangelist Matthew says, he sent Him to Herod; and Herod sent Him back to Pilate. He, in turn, sent Him back to Annas, for he was the father-in-law of Caiaphas. And this Caiaphas, being high priest of that year, counseled the Jews, saying, "It is expedient that one man should die for the people." Then again Annas sent Jesus, bound, to Caiaphas the high priest. They therefore lead Jesus from Caiaphas to the praetorium. It was morning, and they themselves did not enter the praetorium, B so that they would not be defiled, but that they might eat the Pascha; and from there He was delivered to Pilate. It was then the Preparation, about the third hour, just as the accurate books contain, and the autograph of the evangelist John itself, which even to these times, by the grace of God, is preserved in the most holy Church of the Ephesians and is venerated there by the faithful.
And immediately, the wife of Pilate sent word to him: "Have nothing to do with that just man, for I have suffered many things today in a dream because of Him." Having perceived this, the Jews, stirring up a sedition, cried out: "Away with him, away with him, crucify him." C And when the true Pascha had been introduced according to the Holy Scriptures, He Himself suffers for us on the sixth day of the week, and is sacrificed, as being the true lamb and the true Pascha, our Lord and God Jesus Christ. And the sun was darkened over the whole world from the sixth hour. Of which darkness Dionysius the Areopagite makes mention in his Epistle to Polycarp, along with this eclipse of the sun.
year. And those from outside have also clearly marked this year, noting the earthquake that took place—and specifically Phlegon, who compiled the Olympiads. For he says in his thirteenth book thus: “In the fourth year of the 202nd Olympiad, there occurred the greatest eclipse of the sun of any known before; and it became night at the sixth hour of the day, so that stars appeared in the heavens, and a great earthquake occurring in Bithynia overthrew the greater part of the city of Nicaea.” B This the man above-mentioned observed, recognizing the paradox of the solar eclipse. For neither had it been heard of, nor had it happened in previous ages, that an eclipse of the sun should occur at the full moon, as this cannot happen according to the movement of the stars. And since these years were so famous even among the pagans themselves, it is neither right nor fair for us believers to be led astray, since this year happened for our sake.
Of this day, moreover, the prophet Zechariah son of Ioiada prophesied, when he says: “In that day there shall be no light, but cold and frost; and it shall be one C day, and that day is known to the Lord, and it shall not be day nor night, and at evening time there shall be light.”
The Lord Jesus Christ gave up His spirit on that same Preparation Day, at the ninth hour. And immediately there occurred a great earthquake in the whole world, and the tombs were opened, and the dead were raised, as is contained in the holy Scriptures, so that the Jews said: “Truly this was the Son of God whom we crucified.” Moreover, on that same feast of the Passover, by mutual, D agreement, the other evangelists also teach that the Lord was crucified.
The Jews, therefore, so that the bodies might not remain on the cross on the Sabbath—since it was the Preparation Day, for that day of the Sabbath was great—asked Pilate that their legs might be broken and they might be taken down. The soldiers went, therefore, and broke the legs of the first and of the other who was crucified with him. But when they came to Jesus and saw that He was already dead, they did not break His legs, but one of the soldiers pierced His side with a lance, and immediately there issued blood and water, the two purifications, namely of baptism and of participation in the immaculate mysteries. But
otherwise we celebrate this saving feast after His resurrection from the dead, which, according to the divine Scriptures, takes place on the third day after the crucifixion, on the sixteenth day of the first month of the moon; for the fourteenth is found to be not the time of the resurrection, but the time of the saving nailing to the cross. And from this it appears that the Jews act in the opposite way: for when they ought to be fasting and by no means celebrating, they are seen to be rejoicing and celebrating, in no way at all knowing the time of the resurrection from the dead of our truly Savior Jesus Christ, and from this they follow not the divine Scriptures, but certain customs of their own. B
Then, if we wish to show how in the present year, the five thousand five hundred and fortieth year of the creation of the world, starting from the twenty-first of the month of March, on what day of the month and on what day of the week the fourteenth of the first month of the moon falls, we find the 5540 years, calculating by 19. 19 times 200 equals 3800; 19 times 90 equals 1710; 19 times 1 equals 19; the remainder is 10. And we find according to the natural 10th year of the nineteen-year cycle, but by position the 11th, with the epacts fixed at 21. To these we add 13, those before the luminaries, 7 pre-lunar days, and 3 from the twenty-first of the month of March, and to the 21 minutes we add other minutes for the 14th, as it is the third year after the bissextile, and from the 66 minutes we take one, and they become 44; subtract 30; the remainder is 14. And behold, we have known that the fourteenth of the first month of the moon falls on the 23rd of the month of March. Then also wishing to know the day of the week, on which C the fourteenth falls, to the 5540 we add the fourth part, 1384, becoming in total 6924. Dividing these by 7: 7 times 900 equals 6300; 7 times 80 equals 560; 7 times 9 equals 63; the remainder is 1. To these we add 3, those before the luminaries, and 3 from the 21st of the month of March; they become 13. Subtract 7; the remainder is 6. And it is demonstrated D that the fourteenth in the present year, the 5540th year of the creation of the world and of the reign of Tiberius Caesar, starting from the 21st of the month of March... [index: entries preserved]
indiction 4, when our Lord Jesus Christ voluntarily underwent the saving cross, fell on the 23rd of the month of March and on a Friday. A That the Lord was crucified on a Friday, the divinely inspired oracles teach us, specifically on the feast of the Passover, as has been said before. Therefore, three Passover feasts having passed after the Lord was baptized, and the Lord having been crucified for us in the fourth year at the feast of the Passover, it is clearly demonstrated that He exercised His saving preaching for three full years and seventy-six days, some of them before the first Passover in the fifteenth year of the reign of Tiberius Caesar, and others before the saving Passover that occurred in this present 5540th year.
That the Lord, having preached the Gospel for three years, came to the voluntary and life-giving cross, B is also taught by Ignatius, the God-bearer and martyr, who was a genuine disciple of John the Theologian, and who had been appointed bishop of the most holy Church of Antioch by the apostles. For in his Epistle to the Trallians he wrote verbatim as follows: "Truly, therefore, Mary brought forth a body having God dwelling within, and truly the Word was born of the Virgin Mary, clothing Himself in a body like ours, subject to suffering, without sin. Truly He was conceived in the womb and made in the womb (He who forms all men in the womb), C forming and making for Himself a body from the seeds of the Virgin, yet without the intercourse of a man. Truly He was carried in the womb, as we were carried for a period of time, and truly He was born as we were. Truly He was nursed, and participated in common food and drink as we do, and having lived for thirty years, He was baptized by John in truth and not in appearance. And having preached the Gospel for three years and having performed signs and wonders, He was judged by the false Jews and by Pilate the governor, was scourged, was struck with blows, was spat upon, wore a crown of thorns and a purple robe, was condemned, was crucified in truth, not in appearance, not in imagination, not by deception. He died in truth, and was buried, and rose from the dead."
See, clearly this such great teacher of the Church says that the Savior preached the Gospel for three years. Those, therefore, who have dared to write against the feast days of the holy, catholic, and apostolic Church of God, asserting that the Lord preached the Gospel for four full years and some days, D are found to be contradicting the aforementioned God-bearer and martyr and the holy Scriptures.
DUCANGE'S NOTES. (55) On the testimonies of the writers who have handed down that Ignatius was ordained bishop of Antioch by the apostles, see the same Cotelerius in his discussion in *Constitutiones Apostolicae*, p. 298. (56) *Epistle*: namely the interpolated letter to the Trallians, no. 10, of which we provide here the ancient translation.
A That the Savior taught the proclamation for three years is shown also by other necessary arguments, both from the holy Gospels and from the writings of Josephus, a man learned among the Jews, and from what, as stated before, the chronicler celebrated among the Greeks, Phlegon, who set down the Olympiads, has recorded, saying: “In the fourth year of the four hundredth Olympiad, a great eclipse of the sun, the greatest of those known before, occurred; and the day at the sixth hour turned into dark night, such that stars were seen in the sky, and a great earthquake occurred throughout Bithynia that destroyed most of the city of Nicaea.” These things the aforementioned man said. Yet the holy Gospels say that the Lord began the saving proclamation when Annas was high priest, but they say that he was crucified under Caiaphas. B Now Josephus, in the eighteenth book of his *Jewish Antiquities*, writes that there were three high priests after Annas: Ishmael, son of Baphi; Eleazar, son of Ananus; and Simon, son of Camathi, and that only after them did Caiaphas become high priest. Now the time of each high priesthood was for one year. From which it is clear that for three full years of Ishmael, Eleazar, and Simon, the Savior preached the Gospel of the kingdom, plus some days from the end of the high priesthood of Annas and some days from the beginning of the high priesthood of Caiaphas. On the fourteenth, therefore, as stated before, of the first month of the moon, the Lord was crucified, and on the sixth day of the week.
C From here it is likewise manifest that on the same day on which the true God, our God, once formed man, the same man, at the consummation of the ages, on the sixth day, was crucified for us who had been procreated from him and had been sentenced to death on account of sin, so that by his own passion he might bestow upon us impassibility, even as the great Basil says. And on the sixteenth of the moon, on which the divine law had commanded the sheaf of the first fruits of the harvest to be offered, and before the sickle was sent into the harvest, our Lord and Savior Christ rose from the dead, having become the first fruits of humanity, before the sickle of the consummation was sent into the world. And just as he had prefigured in the offering D of the sheaf of the first fruits, so he rose, having redeemed our life from corruption, in which he offered the sheaf of the first fruits of our dough to God and the Father, the first fruits from the resurrection of the dead, according to the Scriptures foretold by him concerning himself.
A From this day, that is, the sixteenth of the same first month, the divine law commanded that the days of Pentecost be counted. And on the fortieth day after his resurrection, our Lord Jesus Christ was taken up into the heavens on the third day of the month of Artemisios, or May, B on the fifth day of the week, and as it is written: "Arise, O Lord, to thy rest, thou and the ark of thy holiness." And Saint Athanasius, in his explanation of the one hundred and thirty-first Psalm, wrote in this manner: "Arise, O Lord, to thy rest" pertains to his ascension into heaven. "Thou and the ark of thy holiness," he says, refers to his holy body; for with it he was taken up; for he does not put off his human nature throughout the ageless ages of ages.
After the ascension of our Lord Jesus Christ and the casting away of the nation of the Jews, as many of us as have become worthy by the mercy and compassion of the Lord Christ of the calling, we no longer celebrate that shadowy Passover; for the shadow of the law passed away when grace arrived. And on the thirteenth of the said month of Artemisios, on a Sunday, the very fiftieth day after the saving resurrection, the Holy Spirit came upon the apostles in the form of fiery tongues, and sat upon each one of them. And the apostles, being filled with the Holy Spirit, began to preach the Gospel of the kingdom. C Thereafter, regulating the resurrection which happened for our salvation on the holy Sunday, we celebrate the ecclesiastical preaching of the day, as Saint John says. And from this year we Christians began to celebrate the life-giving resurrection festival of our Lord and Master Jesus Christ, the true God of us, to whom be glory for the ages. Amen.
There are also other illustrious apostles besides the above-mentioned twelve disciples of the Lord enumerated up to the fifteenth year of the reign of Tiberius Caesar, who flourished after the Lord's ascension into heaven. They are indeed: LVII Barnabas, D LVIII Mark the evangelist, LIX Silas, LX Luke the physician and evangelist, of whom Paul makes mention in the Epistle to the Colossians, LXI Timothy.
A LXII Silvanus, LXIII Titus. There were also seven deacons appointed after the Lord's ascension into heaven: B LXIV Stephen, the first martyr of our Lord Jesus Christ, who was also put to death, having been stoned by the Jews; LXV Philip; LXVI Prochorus; LXVII Nicanor; LXVIII Timon; LXIX Parmenas; LXX Nicolaus. All these were companions of the apostles in their travels after the Lord's ascension into heaven. Then bishops were ordained: first at Rome, Peter; at Alexandria, Mark the evangelist; at Jerusalem, James, the brother of the Lord; at Antioch, the aforementioned apostle Peter. Concerning the aforementioned seventy disciples, beyond those already mentioned, the writer Clement speaks in the fifth book of his *Hypotyposes*. There were also certain holy women who followed the apostles after the Lord's ascension into heaven, of whom Paul made mention when writing his epistles: namely, Phoebe, Tryphosa, Eunice the mother of the apostle Timothy, Prisca, Persis, Prisca, Maria, Julia, C Claudia, Junia, Priscilla, Apphia, Tryphaena, Lois the grandmother of the apostle Timothy.
A brief narrative concerning the birth of our Lord Jesus Christ, the true God, and concerning his most holy baptism, and his saving Pascha.
The universal birth of our Lord Jesus Christ, the true God, is as follows: He was born on the twenty-eighth of Choiak, at the seventh hour of the night. He was baptized by John in the river Jordan on the eleventh of Tybi, at the tenth hour of the day, D and the Jordan was turned back. The Lord said to John: "Speak to the Jordan: 'Stop, the Lord comes to us.'" And immediately the waters stood still. Then John worshipped him, saying: "I, he says, [need to be baptized by you, and you come...]"to me?" And the Lord said to him: "Let it be so now; for thus it is fitting." Then, as they went down into the water, the waters boiled up like water being poured out. And when he went up from the water, immediately heaven was opened, and the Holy Spirit came down as a fiery dove; and a great voice was heard like the voice of thunder, saying: "This is my beloved Son, in whom I am well pleased." B Christ remained with us in the world, healing every disease and every infirmity for thirty-three years and three months; and in the thirty-fourth year he was seized and crucified on the twenty-ninth day of the month Phamenoth, on the fourteenth day of the moon, it being the day of Preparation. He rose again after three days, on the first of Pharmuthi, which was the Lord's day, on the sixteenth day of the moon, at the ninth hour of the night. Finally, he was taken up into heaven in the month of Paschon, at the ninth hour of the day.
(A. a. M. C. 5340.) 203rd Olympiad. [Ol. Iph.] A. D. 85. 29. Indiction 5. In the consulship of Arruntius and Ahenobarbus.
In the twentieth year of the reign of Tiberius, which begins its indiction on the twenty-first day of the month of March according to the Romans, being the twenty-fifth year of the twenty-eight-year solar cycle and the twelfth year of the nineteen-year lunar cycle, and in the aforementioned consulship, having found the fourteenth day of the first month of the moon C to be the eleventh day of the month of April according to the Romans, on the sixth day of the week, as we find by the aforementioned methods, the holy apostles first celebrated the Passover after the Ascension of the Lord into heaven, and his holy resurrection on the thirteenth day of the month Xanthicus. They, therefore, having first celebrated the Passover in this present year, as has been said, handed down to the holy Churches of God to observe every year the fourteenth day of the first month of the moon after the passing of the day on which the vernal equinox occurs, that is, the twenty-first of the month of March according to the Romans. And indeed it ought to be held beyond all controversy that the great luminaries were created in the constitution of the world after the first day, and that the mystical supper of the Lord with his disciples, at the time wherein he suffered, was performed three days before the holy resurrection. D Hence it was rightly decreed that it is not permitted to celebrate the Passover before the eleventh day before the Kalends of April, nor is it permitted to celebrate the Paschal feast after the seventh day before the Kalends of May. Thus, therefore, from the eleventh day to the last day before the Kalends of April, and up to the last day before the seventh day before the Kalends of May, these...
days are to be regulated. And if the age of the moon should fall on a Sunday, we, the disciples of the catholic Church of Christ, celebrate Pascha on the following Sunday, so that we may not celebrate it with the Jews. But if, by chance, the fourteenth day of the moon should fall on a Monday, or a Tuesday, or a Wednesday, or a Thursday, or a Friday, or a Saturday, as has been said in the preceding, we the Christians celebrate the Pascha A on the following Sunday B for the sake of the Lord’s day.
There have not been wanting those who, when they dared not only to set their tongues against the custom received by all the holy Churches of God that are under the sun in the celebration of the Paschal feasts, but even their hands, did not hesitate to rebuke the holy Church of God for this very thing: that she has bestowed the name of Pascha upon the venerable festival of the resurrection of Christ our God from the dead, being ignorant, as it seems, of what we understand by this word. For that which is called in the Greek tongue a crossing, an exit, and a transmission, is termed in the Hebrew idiom Phase, or Pascha.
Necessarily, therefore, the Church of God calls not only the passion of the Lord, but also His resurrection, Pascha. For through the passion of the Lord and His resurrection, the nature of man has received a crossing, an exit, and a transmission from him who has dominion over death—I mean, from death itself, from the underworld, and from corruption. For if the death of Christ bestowed this upon us, much more does His resurrection, when He rose from the dead, the firstfruits of those who have fallen asleep, no longer to return to corruption. For death no longer holds dominion, according to the teaching of the divine apostles C.
Furthermore, they seem to me to be in error who have dared to accuse the Church in this matter, while they presume to interpret wrongly the testimony from Leviticus where the legislator says: “And on the fourteenth day of the first month, toward evening, is the Pascha to the Lord. And on the fifteenth day of this month is the feast of Unleavened Bread to the Lord; seven days you shall eat unleavened bread, and the first day shall be called holy to you, and likewise the seventh day shall be holy to you.” But the legislator commands the Israelites to call only the fourteenth day Pascha, since on that D very day, according to the divine command, they sacrificed the lamb toward evening, and with its blood they first anointed the doorposts and the lintels, and ate the meat during that very night. And thus, just as it is written, the Lord passing through in the middle of the night into the land of Egypt so as to slay the firstborn of the Egyptians, having seen the blood, He covered the sons of Israel, passing over their doors and not allowing anyone among them to be struck by the destroyer. But upon the Egyptians He sent destruction, having taken away their first-
A were reckoned. And He struck the firstborn of the Egyptians, and thus after midnight led the sons of Israel out of Egypt. For it is written in the holy book of Exodus, word for word: "And Moses called for all the elders of Israel, and said unto them: Depart, take to yourselves a lamb according to your families, and sacrifice the Pascha. But you shall take a bunch of hyssop, and dipping it into the blood which is at the door, you shall touch the lintel and both side-posts with the blood that is by the door; and you shall not go out, each one from the door of his house, until the morning. For the Lord will pass through to smite the Egyptians; and when He sees the blood upon the lintel and on both the side-posts, the Lord will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you. And you shall observe this word as an ordinance for you and for your sons forever. And it shall come to pass, when you enter the land which the Lord will give you, as He has spoken, that you shall keep this service. And it shall be, when your children say unto you: What is this service? That you shall say unto them: It is the sacrifice of the Pascha to the Lord, who protected the houses of the children of Israel in the land of Egypt, B when He smote the Egyptians, but delivered our houses. And the people bowed the head and worshipped." And again: "If your son shall ask you hereafter saying: What is this? You shall say to him: Because with a strong hand the Lord brought us out of Egypt, out of the house of bondage; when Pharaoh hardened his heart to let us go, the Lord killed every firstborn in the land of Egypt, from the firstborn of men even to the firstborn of cattle. And it shall be as a sign upon your hand, and immovable before your eyes. For with a strong hand the Lord brought me out of Egypt." Since these things have been thus stated by the God-inspired Scripture, it is with good reason that the sons of Israel termed only that C day the Pascha, while the fifteenth and the six days following it were called the feast of Unleavened Bread. Hence, those who translated the Hebrew language into the Greek tongue called this feast *diabateria* and *hyperbasia*, that is to say, days of passing over and going forth, as can be gathered from those who were illustrious for their learning among the Hebrews, I mean Philo and Josephus. However, the Church of God necessarily calls the Pascha not only the passion and death of Christ, but also his resurrection, for the reason already provided, on whichever of the seven days after the fourteenth day of the first lunar month it may fall. Whence Basil the Great, Bishop of Caesarea in Cappadocia, in his exhortation to baptism, cries out with a great voice: "Indeed every time D
things contribute to the definition of the day of the Resurrection, which is called Passover A of necessity for the stated reason, even if this—I mean the Resurrection—were to be found being celebrated on any of the seven days following the fourteenth of the first lunar month.
Whence Basil the Great, having become bishop of Caesarea in Cappadocia, in his hortatory discourse on Baptism, proclaims with a great voice, crying out: "Every time, then, has an opportunity for salvation through baptism, whether you say night, or day, or hour, or moment of time, or the briefest interval. But much more, surely, is the most appropriate one likely to be suitable. For what could be more akin to baptism than the day of Passover? For the day is a memorial of the resurrection, and baptism is a power unto the resurrection. Let us, therefore, receive the grace in the day of the resurrection."
And Gregory the Theologian also, in his discourse on the Passover, the beginning of which is, "I will stand upon my watch," says the divine Habakkuk, teaches to the same effect, writing thus: "Passover of the Lord, Passover, and I say it again, Passover, honor of the Holy Trinity. This is the feast of feasts and the celebration of celebrations, B surpassing all other celebrations—not only those that are human and come from the earth, but even those of Christ Himself and performed for Him—as much as the sun surpasses the stars in brightness. The light of yesterday, which we carried, full of lamps and torches, which all mortals—and all orders of all ranks, in private and in public—celebrated in the night, having been struck with frequent fires, was indeed illustrious for us; it was a light, I say, that was the shadow of that great sun, and it was the more a shadow the more the heaven above illuminates the whole world with its ornaments, and the more clearly that light, which is supercelestial, shines in the angels and in the Trinity Itself, from which all splendor is drawn and plucked as from an eternal fountain of light. The light of today is more brilliant, because yesterday’s was as the messenger of today’s, and like the first dawning rays and a kind of anticipation of the joy of the future and following feast. But today we celebrate the triumph of the risen Christ Himself, no longer hoped for or expected, but present, and drawing the whole world to Himself."
From the holy and divinely inspired oracles, therefore, and the holy doctors C of the Church, having been clearly taught these things, as many of us as belong to the holy catholic and apostolic Church, let us say with boldness: "Christ our Passover is sacrificed for us, and has risen." And we call "Passover," as has been said above, the death and resurrection of the Lord.
Then, wishing to know also the fourteenth of the first lunar month and when it arrived, the 545 years D
things total 1519. This is 19 multiplied by 79, making 1501; there remain 18. Thus, the 11th year of the natural nineteen-year cycle has one epact added to it, to which we add 13, those [days] before the luminaries, 7, the lunar [days], and 11, those from the 21st day of the month of March, [totalling] 12th of April; A they make 45. Subtract 30; there remain 14. And we have learned that for the 14th day of the first month of the moon, in the present year, it reached the 12th of the month of April. Then we determined which day of the week this reached. To the 1540 years we add the fourth part, namely 385, making 1925, which we divide by 7. Seven times 274 make 1918; seven times 80 make 560; seven times 9 make 63; the remainder is 2, to which add 3, those [days] before the luminaries, and 11, those from 21st March, and 12th of April; they make 28. Subtract 7, three times, they make 21; there remain 7. Therefore, the 14th day in the present year fell on the day of the Sabbath. B In this second year after the Lord’s ascension into the heavens, Philip the Apostle brought the eunuch of Candace, the queen of the Ethiopians—the first-fruits of the calling of the nations—to subjection to the preaching of Christ. In the same year, Cornelius, the first in Caesarea of Palestine, together with his whole household, warned by a divine apparition and through the work of the Apostle Peter, received the faith in Christ.
54. Indiction 6, 20th year. Consuls: Galba and Sulla. Agrippa, son of King Herod, having set out for Rome to accuse Herod the tetrarch, is thrown into chains by Tiberius.
55. Indiction 7, 21st year. Consuls: Gallus and Nonnius. On the consulate of these men, Pontius Pilate communicated to Tiberius Caesar regarding Christ and the doctrine of the Christians, and he [Tiberius] C to the Roman Senate. As the Senate did not admit this, Tiberius threatened the death penalty to those who denounced Christians, as the Latin writer Tertullian records.
56. Indiction 8, 22nd year. Consuls: Lelianus and Plautus.
DUCANGE'S NOTES. (61) "The eleventh year." Holstenius reads 12th. Antonius Allenus, a man well-versed in these matters, also noted the same, stating: "The same error occurs in the year 1540. The natural lunar cycle is called '11', when the natural [cycle] is 12, which it produces in the same year, from which if the epacts were calculated, it would have been 12, not what it produces. Hence he opines that the words are a gloss." (62) "Galba and Sulla." The consulate of Servius Sulpicius Galba and L. Cornelius Sulla falls, as we noted above, in Indiction 5, in the year of Christ 33. See Norisius in *Epistula Consularis*, p. 16. (63) "Agrippa." From the Chronicle of Eusebius, where one should consult Scaliger. (64) "Gallus and Nonnius." C. Sestio Gallo, and M. Servilio M. F. Noniano, in the Onuphrian Fasti. The other, Nonnianus, is also called such in the Idatian [Fasti]. See Norisius, p. 23. (65) "On the consulate of these men." From the Chronicle of Eusebius, from which Orosius also [draws], lib. vii, cap. 4. (66) "Tertullian the Roman." These words are absent from Eusebius. (67) "Lelianus and Plautus." The Idatian Fasti [list] Aemilianus and Plautius. Prosper [lists] Gallienus and Plautius. The Anonymous of Cuspinianus [lists] Gallienus and Plautius. See Norisius, p. 24.
A In the fourth year (68) after the Lord’s assumption into heaven, Peter the Apostle journeyed from Jerusalem to great Antioch, where he taught the word of God, and having received the ordination of the episcopacy, he enthroned himself there, persuaded by those from among the Jews who had become Christians; and he did not welcome or love those from among the Gentiles who had received the faith, but left them thus and departed thence.
CCIV Olympiad.
The Emperor Tiberius dies a natural death in the palace (69) of Rome, being childless and unmarried (70), at the age of seventy (71).
Caius Caligula Caesar ruled over the Romans for four years (72). Total: 5548 (73).
Indiction 9, year 1. Under the consuls Proculus and Niger (74).
Caius Caesar, as soon as he began to rule, sent Herod into exile on account of Herodias, as Josephus says (75), and having released Agrippa (76) from his bonds, he appointed him king of the Jews. This is the Herod who killed James, who is spoken of in the Acts of the Apostles (77), and who became worm-eaten; he ruled for seven years: four years under Caius, and three years under Claudius who reigned after Caius, as Josephus records (78).
Indiction 10, year 2. Under the consuls Julianus and Asprenas.
Pontius Pilate (79), under whom the Savior endured various [sufferings]...
falls into calamities, and becomes his own executioner, divine justice, as it seems, not long after dogging him, as those who have written Roman and Greek histories relate, and those who have recorded the Olympiads along with them.
A 59. Indiction 11, year 3. Under Claudius Caesar and Cersianus (80). In the time of these consuls, Peter (81) the holy apostle first lays the foundations of the Church of Antioch. In the same year, Mark (82) the evangelist, having visited the Egyptians and Alexandrians, preaches the Word of Christ, and he first established the Churches in Alexandria itself, and presided over them for twenty-two years.
40. Indiction 12, year 4. Under Claudius Caesar for the second time alone (83). In the time of this Gaius (84) the historian Philo B was known. He records the events that happened to the Jews under Gaius. Under the aforementioned consuls, Gaius Caligula was slain in Rome in the palace by his own bodyguards, the chamberlain eunuchs, by consent of the senate, being thirty-nine years of age (86). 205 Olympiad. Claudius reigned over the Romans for fourteen years (87). Total years 1562.
41. Indiction 13, year 1. Under Claudius Caesar for the third time and Antoninus (88). In this first year (89) of Claudius, holy Stephen C suffers martyrdom, and Paul was consenting to his death. This Stephen, the first martyr and first deacon of the New Testament, who had as his own executioner the great Paul, while he was still a zealot for the Law—he who alone contended against the entire Synagogue, he who roused the agonothete to the spectacle, he who beheld the heavens opened and the Son of Man standing at the right hand of
God. For whereas all of divine Scripture speaks of Him as sitting, he saw Him standing; for the intensity of the struggle roused the agonothete to the spectacle; whence also, exhorted by Him to attain that glory, he prayed for those who were stoning him, saying: “Lord, do not hold this sin against them, but do Thou Thyself receive my spirit.” B Behold, he too C saw and preached the same things as the others, namely Christ, the prince of the second state, whom he beseeches even himself to be received in that same place.
42. Indiction 14, 2nd year, under the consulship of Claudius Caesar for the 4th time and Largus.
In this year, Paul, while persecuting the Church, is blinded on the road, and led by the hand comes to Damascus, and there receives his sight and is baptized by Ananias, just as it is reported in the Acts of the Apostles. And from Damascus he departed into Arabia, and again returned to Damascus, as he writes to the Galatians.
43. Indiction 15, 3rd year, under the consulship of Claudius Caesar for the 5th time and Vitellius.
In this year, Paul, fleeing from Damascus through the wall, came to Jerusalem, and this ascent he describes in the Epistle to the Galatians. Then after three years he went up to Jerusalem to visit Peter. He mentions these three years, which, however, he does not count among his own years. For at that time he had not yet been called to the apostolate, nor had Barnabas, and Herod had not yet died, as the detailed accounts in the Acts show. Barnabas, however, took him and led him to the apostles, of whom he found no one except Peter and James, the brother of the Lord, as he writes to the Galatians; and he narrated to them how he had seen the Lord on the road—whence it is clear that it is these three years he is recounting—and that He had spoken to him, and how he had dealt boldly in the name of Jesus at Damascus, as contained in the Acts. But the brothers, having perceived the plots of the Jews, who had determined to make away with him, sent him away to Tarsus, and Barnabas, having found him there, brought him to Antioch.
A Antioch, where they remained for the third year of Claudius. For the Acts have it thus: "Barnabas went out to seek Saul, and when he had found him, he brought him to Antioch. And it came to pass that for a whole year they were engaged in the Church." As I have said, therefore, they spent the whole third year at Antioch. For in this third year, Agabus predicted the future famine, as it is in the Acts: "In those days prophets came down from Jerusalem to Antioch. And one of them named Agabus, rising up, signified through the Spirit a great famine, which occurred under Claudius." And immediately he adds: "And at that time Herod the king laid his hands to harm some of those of the Church. And he slew James the brother of John with the sword, and put Peter in prison." And having done these things, Herod immediately dies, eaten by worms, with Josephus stating that Herod reigned for seven years.
4. ⟨The year of the Indiction, under Crassus and Taurus, consuls⟩. (A. from A.M. 5551.) In this year, Barnabas and Saul are chosen for the apostolate, as is contained in the Acts.
206th Olympiad
5. ⟨The year of the Indiction, under Vinicius and Corvinus, consuls⟩. B C In this fifth year of Claudius, Paul, who had previously been ordained apostle, entered the great city of Antioch; and having learned what Peter had done, he removed the scandal everywhere, and received and loved everyone, exhorting all, just as Clemens and Tatian, the chroniclers, write about him. And he also went into Cyprus and into Seleucia and into other cities, preaching the word of God.6. ⟨The year of the Indiction, under Asiaticus and Silanus, consuls⟩. Under these consuls, Paul went up again to Jerusalem, whence he writes to the Galatians about this journey in this way: "Then after fourteen years I again went up to Jerusalem." And what he said, "Again," clearly means that this is another journey; in saying his D
A fourteen years, it seems to me that he is counting the years of the apostles from the Assumption of Christ. For from the Assumption of the Lord until this journey, fourteen years and ten months of the apostles are completed. And if we do not grant this, the time from when he was baptized and received his sight, as the Acts contain, will be found to be four years. And this is not only gathered from the Acts, but also from Josephus, writing that Herod prolonged his life until the third year of Claudius; and immediately after the death of Herod, Barnabas and Paul were called to the apostolate, that is, in the fourth year of Claudius, as the Acts teach. And not only will these things persuade one, but also the whole time of Paul's teaching from B when he entered upon his apostolate will be found to be nine years, until he was thrown into prison by Felix, being about to be sent to Rome under Nero, as the subsequent parts of the Acts show and the years of the reign of Claudius confirm. Again, coming afterwards to Jerusalem with Barnabas, and finding Peter and the remaining apostles together with James the brother of the Lord, the apostles write a letter to Antioch of Syria, laying the foundations of their Church; and Paul himself and Barnabas deliver the letter to Antioch, as the Acts show. From this it is clearly proven that the apostles then also wrote their catholic epistles before their dispersion, even if Peter alone wrote from Rome, as some relate; but also Matthew first wrote the Gospel there in Jerusalem, C as Chrysostom says. I think, however . . . .
A. C.
47. Ind. IV. In the consulship of Claudius IV and Vitellius III. A 5. 48. Ind. V. In the consulship of Vitellius and Publicola. 4. 49. Ind. VI. In the consulship of Verianus and Gallus. 4. 207.CCVII Olympias
50. Ind. VII. In the consulship of Veteris and Nervinianus. 2. 51. Ind. VIII. In the consulship of Claudius and Orfitus. 3. 52. Ind. IX. In the consulship of Sylla and Cato. 4. 53. Ind. X. In the consulship of Silanus and Antoninus. 1. 208.CCVIII Olympias
54. Ind. XI. In the consulship of Marcellus and Aviola. 2.A. C.
Nero commanded the Romans for 13 years, 7 months, and 28 days. 55. Ind. XII. In the consulship of Veteris. 3. 56. Ind. XIII. In the consulship of Saturninus and Scipio. 4. 209. 57. Ind. XIV. In the consulship of Nero II and Piso. 1.CCIX Olympiad
58. Ind. XV. In the consulship of Nero III and Messala. 2. 59. Ind. I. In the consulship of Apronianus and Capito. 3. 60. Ind. II. In the consulship of Nero IV and Lentulus. 4.DUCANGE'S NOTES
(99) Josephus, *Lib. de bello Jud.*, ch. 11. (1) "As Chrysostom says." These words are missing in the Holstenius codex. (*) Here one page and the consulates, which we have supplied from Idatius, are missing in the Vatican manuscript codex.VARIOUS READINGS
"Josephus P. "omitted P. 1. om. P. 2. This quire is missing, noted as "defective leaf" in V.and may send A him who was foreordained for you, Jesus Christ, whom heaven must receive until the times of restoration of all things, of which God spoke by the mouth of all his holy prophets from of old. And he recalls that saying of Moses: "The Lord God will raise up a prophet for you." And again he adds: "And all the prophets from Samuel and afterwards, as many as have spoken and announced these days." You are the sons of the prophets and of the covenant which God made with your fathers, saying to Abraham: "And in your seed shall all the nations of the earth be blessed." To you first, God, having raised up his Son, sent him to bless you, in turning every one of you from your wickedness. To all these things the blessed Peter bears witness, as do the evangelists, and that all the prophets foretold all these things, that God has made and is making a certain second new state, which he also foretold by the mouth of all the prophets. And he neither declared that another existed before this state, nor that another would be after the B future one; but with all the prophets and apostles he proclaimed these two alone, this one, I say, already present, and after this one, that future one.
On the holy apostle Paul.
C This is that great apostle Paul, leader of the heavenly hosts, who has Christ speaking within himself, who carries the stigmata of Christ in his body, a great doctor of the Church, who endures infinite deaths daily for the Church, who glories in the Lord and in his own infirmities, who has the grace of Christ effervescing within him, who speaks in the tongues of all nations; once a persecutor, but now having suffered persecution; once a sinner, but now having obtained mercy; caught up to the third heaven and again into paradise, a hearer of secret words, a designated judge of spiritual gifts, a great canonarch, or precentor, and surpassing the remaining doctors of the Church. Paul, whose salutation in all his epistles, as if in place of a sign, is "The grace of the Lord." He always in all his epistles, as if he were already enjoying another state of blessed life, D acts exultant and sure, and as if he had risen and sat down (with Christ), saying: "In the heavenly places we have been given hope"; and other
A infinite things, which it is not easy to enumerate now. We shall make mention, however, of some, so that we may not prolong our discourse. He writes, therefore, in the first Epistle to the Corinthians in these words: "If in this life we have hope in Christ only, we are more wretched than all men." But tell me, Paul, after this life, what other hope is to be hoped for? "Indeed," he says, "a better life remains, firm and heavenly, promised to us by God with an oath." For he says: "In which God, wishing to show more abundantly to the heirs of the promise the immutability of his counsel, confirmed it by an oath, that by two immutable things, in which it is impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us, which we have as an anchor of the soul, both sure and steadfast, and which entereth into that within the veil, whither the forerunner for us hath entered, even Jesus, made an high priest for ever after the order of Melchisedec."
B And again: "Knowing that ye have a better and an abiding substance." And again: "Wherefore, receiving a kingdom which cannot be moved." And again: "For here we have no continuing city, but we seek one to come." And again: "For the fashion of this world passeth away." And again: "Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come." And again: "Brethren, I count not myself to have apprehended, but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus. Let us therefore, as many as be perfect, be thus minded." And again: C "For our conversation is in heaven, from whence also we look for the Saviour, the Lord Jesus, who shall change our vile body, that it may be fashioned like unto his glorious body." And again: "Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ." And again: "If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth." And in another place: "For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep. For the Lord himself D shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God, and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. Wherefore comfort one another with these words."
A And again: "For they that say such things declare plainly that they seek a country. And truly, if they had been mindful of that country from whence they came out, they might have had opportunity to have returned. But now they desire a better country, that is, an heavenly: wherefore God is not ashamed to be called their God: for he hath prepared for them a city." And again: "For he looked for a city which hath foundations, whose builder and maker is God." And in another place: "A minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man." And also in the Acts of the Apostles, when he was speaking before Festus and Agrippa who were sitting on the tribunal, he said these things: "For which hope's sake, O king, I am accused of the Jews. Why should it be thought a thing incredible with you, that God should raise the dead?" And again: "For this cause the Jews caught me in the temple, and went about to kill me. Having therefore obtained help of God, I continue unto this day, witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come: that Christ should suffer, and that he should be the first that should rise from the dead, and should B shew light unto the people, and to the Gentiles."
But if we should wish to extract all that the apostles have said concerning this matter, we would find that nearly all of his fourteen epistles speak throughout of this, and of the fact that from this present state we are hastening to run toward the future one. Whence he also exhorts, saying: "Let us labour therefore to enter into that rest." In calling it "rest," he implies that there is no other after it, but rather an immovable kingdom. C Behold, it is demonstrated through those ancients, and through all the prophets, evangelists, and apostles, how all have predicted, from the first man created, Adam, even unto John the Baptist, that they look toward the future state. We have done this, which also the Lord Christ and His disciples and apostles openly preached, that there is a future state far better than the present life, which the Lord Christ was the first to exhibit to us in Himself, when He rose from the dead and ascended into heaven; which the earlier ones indicated by a certain prefiguration, but the later ones openly announced. Yet, as for those people—neither of the moderns nor of the ancients—no one has ever preached or imagined any other state, either older or younger than these two. But when God began to create this whole world, He willed that a first state should obtain, and then a future one, toward which the whole aim of God and His D Scriptures is directed. Let the Gentiles therefore blush, who imagine the world to be eternal, and who announce another life before this one, and [who deny] the resurrection of the bodies.
Let their followers also blush, who seem to be Christians, but in their deeds hold the beliefs of the Gentiles, who say that the heaven is spherical. For they say nothing different from what the Gentiles proclaim, namely that the world has always been thus, never subject to the corruption of bodies, nor to any other state. Let the Manichaeans and Marcionites blush, who reject the flesh and proclaim it to be the creation of an evil principle. Let all those blush who reject our flesh, as well as those who reject our souls, following in their footsteps—that is, Eutyches, Arius, Apollinaris, and all those like them. B Let all heretics blush who do not confess one God acknowledged and worshipped in three persons, the Maker of heaven and earth, and the resurrection of our flesh. Let the Samaritans blush, who admit neither the resurrection of our flesh, nor angel, nor Spirit. Let the unbelieving Jews blush, who do not receive the One expected, nor confess the Christian resurrection, but only one such as that in which we now live, marrying and being given in marriage. But well done, well done—joy and exultation to those who are truly Christians, who yield themselves C to all divine Scripture, both the Old and the New Testament, who are guided by the law and have believed in Christ and all that he preached, and who still says: "The law and the prophets were until John; and from the days of John the Baptist the kingdom of heaven suffers violence, and the violent take it by force." As if to say: those who do violence to themselves and lead their lives righteously and do not follow their own conceits, but believe in God, those obtain it. Indeed, even when the mother of John and James asked the Lord that one might be on his right and one on his left in D the kingdom, he answered her, saying, "To sit at my right hand and at my left is not mine to grant, but it is for those for whom it has been prepared by my Father." As if he were saying: the gift of God is set before all—to rise from the dead, to become incorruptible and immortal and immovable—but to be preferred to others, that is not the gift, but the preparation of God for those who rightly believe and live. For again the Lord says: "Come, you blessed of my Father, inherit the kingdom prepared for you." And when he says, "prepared," he adds, "from the foundation of the world." Moses, therefore, who described the world, and the rest
of the prophets and men of old, spoke only of these two states and of no others; they proclaimed and wrote only of these. Nor only they, but the Lord Himself, while He sojourned in the world, and His disciples, evangelists, and apostles, preached nothing else but these two states alone. Who, then, could hereafter lack faith or fail to acknowledge that these things are true? Who would not revere such a multitude of prophetic predictions and their outcomes? And likewise the multitude of signs, wonders, A and miracles, and the very manner of life of all the saints, of the Lord Christ Himself, and of His apostles, and indeed the consistency of the Old and New Testaments? Who among them ever explained to others that the heaven is spherical, or preached the pre-existence of this world, or declared the world to be eternal, or rejected the resurrection of our bodies, or denied the dispensation wrought by Christ for righteous men to ascend into heaven? Rather, all of them, led as if by a single divine Spirit, foretold the same things both by works and by words—or rather, by types—and all looked toward the future state.
The Lord Christ Himself, in the Gospels, also indicates who are mostly to return to life: those who are perfectly just, the intermediate, and the impious. B And concerning the perfectly just, it is as when He calls them to Himself, saying: "Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world." Concerning the impious, however, as if they were placed on the left, He says: "Depart from me, you cursed, into the eternal fire, which is prepared for the devil and his angels." As if to say to the just: "Upward, into the heaven within this which appears as the firmament." But to the impious: "Downward, around the earth, where the devil also has been cast." It is, furthermore, worth our while to inquire into the place of those in between. C He says, therefore, in the parable of the ten virgins, that the five wise ones entered with the bridegroom into the bridal chamber, that is, into heaven, since as wise ones they chose both virginity and mercy. The foolish ones, however, he says, having chosen the one but neglected the other, remained outside the bridal chamber and found the doors shut, having heard this voice: "Depart from me, I know you not." And they were neither permitted to enter, nor were they condemned with the impious, but remained outside the bridal chamber. D Thus, therefore, each and every one of the just, because of right and sincere faith and a virtuous life, freely enters the kingdom. Those opposed to these, however, who have neither of these—neither the right faith nor the right life—are condemned to reside with the devil around the earth. Those, however, who have the one but not the other, and are in a way intermediate, are ordered to remain outside the bridal chamber, that is, in the firmament. As to what the kinds of goods or punishments specifically are, it is hard for us to know, unless we should experience them ourselves: while
A in a figure he only signified the future things by the punishments and blessings of this life. For it was not possible for us to hear otherwise, having not yet received an experience of certain new things, but as far as it is possible to speak enigmatically, he said: “The kingdom of heaven is likened unto a man that is a king, which made a marriage for his son.” He chose the highest of all the goods of this life, and likened them to the goods there; and likewise the worst—fire, worm, tartarus, and gnashing of teeth, and darkness, and whatever things are similar to these—since these exist as more terrible than the punishments here, he likened those things to these. But it is not possible to reckon the blessings there, neither the terrible things, nor the things in between; but there is another state, far and B by far better and altogether existing beyond those here, just as this life of ours is better than when we were in the womb of our mother. For one must reflect how we were, living inside the womb, in darkness, in blood, in phlegm, in bile and mud and dung and all uncleanness and stench mingled together, and existing in all ignorance. But having looked out into this life, we behold other things, the experience of which we had not yet received—the expansion of rest, the breathing of air, the enjoyment of the most beautiful light, the structure of the world, the work of an all-wise craftsman, and being filled with the knowledge of God—all of which it was impossible for us either to know, or to think of, or to hear, or to enjoy one of these things while still in the womb. So also C it is not possible for us, while still in this life, to reckon or to think of or to imagine the future state, which is altogether better than those here, unless we should be inside the very things themselves. For what the eye has not seen, and what the ear has not heard, he says, and what has not ascended into the heart of man, these things God has prepared for them that love him. Just as, therefore, God has granted a common gift to all here, causing his sun to rise upon the just and the unjust, and raining upon the good and the bad, so in the future state he grants the common gift of immortality, and incorruption, and life, and immutability. D Indeed, in proportion to the life spent, each one obtains for himself either the (heavenly) kingdom or punishment: either an ascent into heaven, or a place around the earth or some middle station. Moreover, all these things are eternal and without end, as much the good things as those which are worse than these. Furthermore, the state of this life differs much and altogether in the goods which are prepared for the just, and is opposed to the state of the impious, to whom...
A there is assigned extreme punishment and pitiless judgment: for the judgment and punishment of that state correspond to the state itself. Behold, it is demonstrated not only through the prophets, but also through the evangelical B and the apostolic words, that they also, in agreement with the ancients, have declared that these two states alone were fashioned by God: this first one, in which we now live, and the future one, toward which all we Christians aspire.
A. C. [Ol. Iph.] 67. (A. M. C. 5574.) 12th indiction. Capitone and Rufo, consuls.
Flavius Josephus, the writer, when he was serving as a commander for the Jewish forces and was about to be put to death in the war, prophesied to Vespasian concerning the death of Nero and Vespasian’s own reign.
In this same period, Lucian was held in high regard among the Romans; likewise, Musonius and Plutarch were recognized as philosophers.
We must also C inquire into and examine that oft-repeated saying, which is circulated everywhere among everyone, as to how the following statement is to be understood: "Whoever kills Cain shall be punished sevenfold."
From the blessed Cyril to Bishop Optimus, on the words: "Whoever kills Cain shall be punished sevenfold."
"And I was especially pleased by the sight of your fine children, both because of the grace of their manners, which are beyond their years, and because of a certain natural piety which they have drawn from you, from which nothing but something excellent is to be hoped for from them. After I saw them coming to me with your letters, I doubled my affection of love toward them. Moreover, when I had read through your letters and had detected in them both your providence and care for the Church, and your zeal for the holy scriptures, I rendered due thanks to God, and I prayed for eternal blessings for those who brought me such letters, and above all to the author of the letters himself. You asked what were the thoughts concerning that saying which is on everyone's lips, and...
DU CANGE’S NOTES.
(6) *Zeteteon*: These and the subsequent words are absent from the Holstenius manuscript, up to the 14th year of Nero. Furthermore, the letter of Cyril brought forward here is not found among the published works, and we have provided here the interpretation of Raderus. But I do not know whether he has well rendered these words at the beginning, which seem to have been meant to be translated thus: *and because of the intimacy which they have with your Piety, or Reverence.* See the Glossarium mediae et infimae Graecitatis on *Eulabeis*.to the expression spoken below, what is the solution to [the text]: *Everyone who kills Cain shall suffer sevenfold vengeance*? By this you have, for the time being, established yourself; Paul handed over to you what he had to Timothy A to keep accurately, for it is clear that you are attentive to reading. Then, you have also stirred up us, the elderly, already numbed by age, by the feebleness of the body, and by the multitude of afflictions—and though a vast number of evils have been stirred up against us and have almost crushed our life—you have spurred us, once again glowing in spirit, as if out of the dens of animals, to wakefulness and to a moderate and vital energy, and you bring us back.
Therefore, the text can be understood simply, but it can also admit a more varied interpretation. The simpler explanation, capable of being understood by anyone offhand, is this: that Cain must pay a sevenfold penalty for the sins he committed. For it is not the act of a just judge to assign equal punishments for equal sins; rather, it is necessary that he who initiates evil should pay back what is owed with an addition, if he is B to become better through punishments and make others more self-controlled through his example. Therefore, since it is decreed that Cain must pay sevenfold for the penalty of his sins, whoever kills him, he says, will release upon himself what was decreed against him by the divine judgment. This is the sense that results from the first, immediate reading.
Since, however, the mind is naturally inclined to investigate the depths of more laborious matters, it seeks the justice in how the requirement is satisfied by the "sevenfold"—whether the sins committed are seven, or if the sin is one, but the punishments for the one are seven. The Scripture always limits the number of the remission of sins C to the seven. *How many times,* says he, *shall my brother sin against me, and I forgive him?*—this is Peter speaking to the Lord—*up to seven times?* Then the Lord answers: *I do not say to you up to seven times, but up to seventy times seven.* For the Lord did not move to another number, but by multiplying the seven in it, he established it as the term for forgiveness.
And in seven years, the Hebrew was released from slavery. Seven weeks of years made that most celebrated Jubilee for those of old, in which the earth found rest. There were cancellations of debts, release from slavery, and, as it were, a new life was established anew in the hebdomadal number, with the old way, in a sense, receiving its end. These things are types D of this age of ours, which runs past us, revolving through the seven days; in it, the payments for more moderate sins take place according to the philanthropic care of the good Master, so that we might not be handed over to punishment for the unending age. Therefore, "sevenfold" is stated because of the kinship with this world, as those who—
A choose the wrongdoings for which they have elected to suffer damage. If you should speak of the things avenged in the case of Cain, you will find seven, whether you speak of the things determined against him by the Judge, and in this way you shall not miss the meaning. Now in the things dared by Cain, the first sin is envy at the favoring of Abel; B the second is the guile with which he spoke to his brother, saying, "Let us go into the field"; the third is murder; the fourth is the addition to the evil, that it was the murder of a brother, making the intensity greater; the fifth is that Cain was the first murderer, leaving a wicked example to life; the sixth is the injury that he brought grievous mourning upon his parents; the seventh is that he lied to God. For when asked, "Where is Abel thy brother?" he said, "I do not know." Therefore, seven things avenged were brought to an end in the killing of Cain.
For because the Lord said, "Cursed is the earth, which opened to receive the blood C of thy brother; and thou shalt be groaning and trembling upon the earth," Cain says, "If thou castest me out this day from the earth, and I shall be hidden from thy face, and I shall be groaning and trembling upon the earth, and everyone who finds me will kill me." To this indeed the Lord says, "Not so; everyone who kills Cain shall suffer sevenfold vengeance." For because Cain thought that he would easily be captured by anyone, because he knew of no protection on earth, since the earth was cursed by him, nor did he look for help from God—for He was angry with him on account of the murder, so that with hope and help from heaven and earth abandoning him, he had said in his exclusion, "Everyone who finds me will kill me"—the Word corrects his error, D saying, "Not so"; that is, you shall not be killed. But he not only covers the sore, but also brings another upon himself, attaching the lie to the murder: "I do not know; am I my brother's keeper?" From here, then, He begins to enumerate the punishments: "The earth shall be cursed because of thee." This is one punishment. "Work the earth." This is the second; for a certain unspeakable necessity is bound to him, urging him toward the work of the earth, so that not even if he wished would it be allowed for him to rest, but he is constantly toilsome in the earth that is hostile to him, which he made cursed by having polluted it with the blood of brotherhood. For it is a bitter kind of punishment, to live with those who hate you, and to retain a domestic enemy, and to nourish eternal hatred. "Work the earth," that is, being strained by agricultural labors, you shall have no time of relief, neither by night nor by day receiving respite from the toils, but with a necessity worse than any master compelling you, you shall always be urged to work, and by your constant cultivation, you shall not make it better. For although continuous
A labor brings great distress and torment, being always strained, always occupied, and never ceasing from work, yet with this great labor you will accomplish nothing, nor will you gain any reward, nor will you bring home any fruit. Moreover, you shall be groaning and trembling upon the earth. He added two other punishments to the three: constant sighs and a tremor of the body, having lost the stability of limbs which they received from power or strength. For since he had abused the strength of his body, its tone was taken away, so that he was shaken and quaked, being able neither to bring bread easily to his mouth, nor to carry a cup without trembling, his impious hand, after his unholy deed, having withdrawn the use necessary for the function of the body. Another punishment, B which Cain himself revealed by saying: "If you cast me out today from the face of the earth, and I shall be hidden from your face." The most heavy punishment for those who are wise is the expulsion from the face and presence of God. "And it shall be," he says, "that every one who finds me will kill me." He conjectures the consequences from the previous punishments. "If you cast me out from the face of the earth, if you repel me from your face, what remains but that, being proscribed, I may be taken away by anyone?" What then does the Lord do? "Not so," but he set a sign upon him; this is the seventh punishment. That this animadversion is not hidden, but announced by an open sign, that this man is the architect of unholy deeds, in the judgment of the wise, is the heaviest of all punishments on account of the ignominy, which we can also estimate from the final judgment, when C these shall rise again into eternal life, and those into everlasting ignominy.
Following upon this is an attached question, what is that which Lamech said to his wives: "For I have killed a man to my wound, and a young man to my hurt." Therefore, a wound is one thing, and a hurt is another; and a man is one thing, and a young man is another. But if a sevenfold punishment was decreed for Cain, out of the murder of Lamech seventy-seven-fold shall be decreed: if Cain was impious, if the judgment of God concerning Cain was pious and just, so that he was punished with a sevenfold penalty, for he by no example marked out murder, while this one truly saw even that the parricide had undergone punishment. But I truly, because I see before my eyes the Cain who is groaning and trembling, and the immense wrath and fury of God, D and yet have not learned to be wise from the example, whence I am worthy to receive four hundred and ninety blows. Some, however, have progressed to a reasoning of this kind, which indeed is not at all alien to ecclesiastical doctrine: that from Cain up to the flood seven generations passed, and thence immediately punishment was brought upon the earth on account of the gathering and confusion of all sins brought about. Furthermore, the crime of Lamech did not need a cataclysm for its cure, but from Him Himself who takes away the sin of the world.
Count, then, A from Adam until the coming of Christ the generations, and you will find according to the genealogy of Luke that Christ was born in the seventy-seventh succession. And for the easier understanding of those who read, we have here appended the genealogy itself.
From the Gospel according to the evangelist Luke. ‹ And Jesus himself was beginning to be about thirty years of age, being (as it was supposed) the son › 1. Joseph, 2. Heli, 3. Matthat, 4. Levi, 5. Melchi, 6. Janna, 7. Joseph, 8. Mattathias, 9. Amos, 10. Nahum, 11. Hesli, 12. Naggae, 13. Maath, 14. Matthathias, 15. Semei, 16. Joseph, B 17. Juda, 18. Joanna, 19. Resa, 20. Zorobabel, 21. Salathiel, 22. Neri, 23. Melchi, 24. Addi, 25. Cosam, 26. Elmodad, 27. Her, 28. Jesu, 29. Eliezer, 30. Jorim, 31. Matthat, 32. Levi, 33. Symeon, 34. Juda, 35. Joseph, 36. Jonan, 37. Eliacim, 38. Melcha, 39. Maiana, 40. Matthatha, 41. Nathan, 42. David, 43. Jesse, 44. Obed, 45. Booz, 46. Salman, 47. Naasson, 48. Minadab, 49. Aram, 50. Joram, 51. Esrom, 52. Pharez, 53. Juda, 54. Jacob, C 55. Isaac, 56. Abraham, 57. Tharra, 58. Nachor, 59. Seruch, 60. Ragau, 61. Phaleg, 62. Heber, 63. Sala, 64. Cainan, 65. Phaxad, 66. Sem, 67. Noe, 68. Lamech, 69. Mathusala, 70. Enoch, 71. Jared, 72. Malaleel, 73. Cainan, 74. Enos, 75. Seth, 76. Adam, 77. God.
Ind. 10. By the consuls Italicus and Trachalus. Under these consuls Nero disappeared and died D after having fled in secret.
DU CANGE’S NOTES
(7) Phaxad. Holsten. Arphaxad. (8) Italicus and Trachalus. The edition of Scaliger incorrectly prefers Italicus. But whom the author of the Chronicle calls Trachanus, the Idatian Fasti manuscripts call Trahalus. Others call him Trachalus. (9) He disappeared. The Idatian Fasti at this point: "Under these Consuls Nero did not appear." The writer of the Chronicle uses the same formula of speech when speaking of the death of Domitian: it is perhaps no wonder that he wrote thus regarding Domitian, because those who wished to persuade the people that he had been killed by the senators in the temple (as he certainly pretends) also wished to persuade them that he had been snatched from the eyes of everyone and raptured into heaven. But nothing of the sort can be said about Nero, unless one listens to the author of the *Miscellanea*, who writes that he buried himself alive: with whom Nicephorus Constantinopolitanus agrees in his *Chronographia*, where he thought "died" should be read, or by a more prompt emendation said "he slaughtered," which word means the same to the Greeks as "he slaughtered." The same Idatian Fasti concerning the death of Valens: "From that day Valens Augustus appeared nowhere else," consumed, that is to say, by fire in a hut. Scaliger, explaining these things in an Abydenian fragment from the history of the Assyrians: "He who prophesied immediately..."VARIOUS READINGS
[index: entries preserved]A by the counsels of the Jews, in that he caused Pilate to be beheaded in vengeance for Christ; and the same Nero dies, being 69 years old. After Nero, Galba reigned in Spain, Vitellius in Germany, and Otho finally at Rome.
Each of them seized the rule on his own: Galba reigned for 7 months, and was beheaded in the middle of the Roman forum.
Vitellius, having reigned for 10 months, made away with himself. Otho, having reigned for 6 months, was slaughtered in the palace of Rome.
212th Olympiad.
B Of the Romans, the 7th was Vespasian, who reigned for 9 years, 11 months, and 22 days, having been crowned by the army. Total, 5586.
DUCANGE'S NOTES.
*“aphanēs”* — that is, he says, "disappeared." But in our Chronicle, page 26, this word *aphanēs* is taken differently, where it speaks of Saturn: *aphanēs* having become in Syria, meaning he no longer turned back to Syria; for he did not die in Syria. Did the author of the Chronicle, then, touch upon that vain error of certain people, which Augustine mentions in *De Civitate Dei*, book xx, ch. 19, and Severus in *Hist. Eccl.*, book ii, who thought he was not killed but rather withdrawn, when he was thought to be killed; or even if he had pierced himself with a sword, that his wound having been healed, he was hidden alive until he should be revealed at his own time and restored to the kingdom; and furthermore, they thought he was none other than the Antichrist. To the confirmation of which error of the Gentiles a popular opinion was added, since not long after his death, some people were boasting that he was still among the living and would return shortly for the great harm of his enemies, as Suetonius and Tacitus testify. Indeed, the same author of the Chronicle narrates almost the same thing about Nero as Lactantius does in *De Mortibus Persecutorum*, n. 2, where he also touches upon this popular opinion: "Cast down, therefore, from the pinnacle of power, and fallen from the summit, the impotent tyrant suddenly nowhere appeared, so that not even a place of burial for such a bad beast could be found on earth." Whence some fools believe that he was caught away and kept alive, with the Sibyl saying that the matricide would return as a fugitive from the borders, providing that because he was the first to persecute, the same would also be the last to persecute, and would precede the advent of the Antichrist. Suetonius and Eutropius, however, write differently about Nero's burial mound.
C ...and of Otho, who are otherwise quite obscure, have been handled by many besides Clement of Alexandria; Scaliger, book v, *De emendatione temporum*; Petavius on Epiphanius, p. 385; and Pagius in *Prologue to Dissertations on Hypatius*, n. 19. ... [They] omit Vitellius and Otho from the series of emperors, because, as Scaliger says, nothing can be gathered about them except arguments, and their beginnings are uncertain; add also that because they were seized, or proclaimed, and their duration of rule was very short due to a certain military tumult. Whence Eunapius calls these three princes "miserable and annual rulers" in his *Prooemia*. Therefore, they are among those whom Lampridius in *Heliogabalus* and *Alexander Severus* calls half-year and barely year-long and two-year rulers, and Pollio in *Claudius* calls "tumultuous" emperors and petty kings, "having become no different from those fantasies in dreams," as Zosimus adds. Those, therefore, as I said, being omitted, they immediately subjoin Vespasian to Nero, as the author of the Chronicle does again, page 166, where he explicitly says that Vespasian reigned after Nero; Hippolytus and Eusebius in the *Chronicles*, and the same Zosimus book i; Epiphanius in *Ancoratus*, n. 60; Marcellinus the Count, senator; Mellitus in his *Brief Exposition of Times* (ms.); Gregorius of Tours, book i *Hist.*, ch. 33, 34; Freculfus, author of the D *Collection of History* (in Canisius, t. ii, *Antiq. lect.*) and several others, who say that Vespasian was the 6th of the Roman emperors, numbering the others in sequence, adding to the number seven: because, namely, Vespasian was acclaimed emperor almost immediately after the death of Nero, but the other three were held to be tyrants, whose rule, not empire, but rebellion, Tranquillus for this reason calls it in the same *Vespasian* ch. 1. Clement of Alexandria, book i *Stromata*, and Orosius, book vii, ch. 9, with Vitellius and Otho merely set apart from the series of emperors, from Augustus, to whom many ascribe the beginnings of the Roman monarchy, as Ussher observes, place Titus as the 8th and Domitian as the 9th, so that they do not subtract Galba, since he is the first to have defected from Nero; then from Galba, Otho and Vitellius: whom, nevertheless, the same Epiphanius, book *De Ponderibus*, n. 11, admits into the series of emperors.
A In the year of the indiction, the 1st year of the consulship of Galba and Titus Rufinus. In their time, the bodies of the holy apostles were handed over for burial by the command of the emperor Vespasian; for he was commanded in a dream to commit the bodies of the holy apostles to the earth. In the same year, Saint James the apostle and patriarch of Jerusalem, whom Saint Peter had appointed in his own place as bishop while he was proceeding to Rome, died; and Simeon, who was also called Simon, received the configuration of the episcopate of Jerusalem and became patriarch.
In the time of the same consuls, Nicomedia, a large metropolis of Bithynia, suffered from the divine wrath. B In this same year dies Agrippa the king, the son of Berenice, having reigned 26 years; and henceforth Vespasian puts an end to the kingdom of the foreigners, Herod and Agrippa. At the same time, the Jews, having stirred up a sedition, killed their own governor, Cyrenius.
The emperor Vespasian, having entrusted the war against the Jews to Titus, arrived himself at the city of the Romans by way of Alexandria. John the Theologian, when he had come to Ephesus, spent nine years in that city, and fifteen years in his exile on the island of Patmos; and having returned again to Ephesus, and having written the Gospel, he spent another 26 years there until his falling asleep.
C DUCANGE'S NOTES.
...and on the 7th day, as it is in Eutropius and Orosius. But Dio writes that he reigned 10 years, 6 days short; Clement of Alexandria, 10 years, the same number of months, and 22 days. The same Dio in Xiphilinus recites the cause of such great diversity, namely that there is an interval of one year and 20 days between the death of Nero and the beginning of the reign of Vespasian, which are ascribed to the same Vespasian by Dio, because he was acclaimed emperor while Nero was still alive. But since the author of the *Paschale* begins the reign of Vespasian from the death of Nero, and assigns to him only 9 years, it follows that he omitted two consulships under him, as we shall presently show. ... Norisius in *Epist. consul.*, pp. 46, 47. ... in the *apocrypha*. ... up to ... . But the author of the *Chronicon* followed their error, who wish James to have been a survivor of Peter, regarding whose opinion one should consult Cotelerius in *Epistolam Clementis ad Jacobum*, p. 406. ... was known among the Christians by such a name, concerning whose beginning Allatius has treated among the Constantinopolitans before all others in *libris de consensu utriusque Ecclesiæ*. ... in the year that Christ ascended into heaven, he was ordained bishop of Jerusalem, as Eusebius teaches in the *Chronicon*. Nor is what the author of the *Chronicon* says true, ... it was ordained by Peter when he was setting out for Rome. But he was killed in the 8th year of Nero, as testified by the same Eusebius and Jerome in the *Ecclesiastical Writers*. For he wanders far who assigns the death of James to the first year of Vespasian, in the indiction of the 11th year, under the consulship of Galba and Titus Rufinus. These things, Petavius to Epiphanius, p. 466.
(24) *The configuration*. See infra on Julian. John, Malela on Ignatius of Antioch: *And he took the configuration of the episcopate of great Antioch*. But after the start of Alexander’s authority, the configuration and the name of the kingdom was worn by him, carrying the name and configuration of king. ... *And Aetius the prefect of the city having entered with the configuration into the Great Church*, etc. See Theophanes, in the 10th year of Constantine the Great.
(25) *Of Bithynia*. Remaining in the manuscript ... in the edition. Raderus: hence it is uncertain whether it is understood that Nicomedia was shaken or overthrown by an earthquake.
(26) *Agrippa*. The son of the elder Agrippa, 26 years, where Scaliger observes that this Agrippa did not die at the time when Jerusalem was razed, but in the third year of Trajan’s reign; from Photius, codex 33, in Justus of Tiberias.
(27) *Vespasian*. From the *Chronicon* of Eusebius.
VARIE LECTIONES.
Indiction 12, year 2, under Emperor Vespasian alone. A In the thirty-ninth year of the Ascension of the Lord into heaven, Titus, son of Vespasian, took Judea and Jerusalem, having traveled through all of Palestine, and he destroyed the temple of the Jews. It was the day of the feast of Passover when he took the city of Jerusalem, and he destroyed myriads of souls—to the number of 110,000—having slaughtered them with the sword; and he took captive another 150,000, consisting of young men, male children, and virginal girls, just as Josephus [(30)], the most wise chronicler, wrote; for, being a Hebrew, he was present at the war. And Titus destroyed all the provinces of Judea.
The most wise Eusebius, son of Pamphilus, B wrote concerning these matters as follows: "Since the Jews crucified Christ on the feast day, they all perished on the selfsame feast day of theirs. And the cause of such a great multitude being found in the city was especially this: that all had come together for the feast of Passover, so that they were shut up as if in a prison. For it was altogether fitting that those who plotted against the Savior on the day of the feast of Passover should suffer the wages of what they dared at no other time, with the Savior God handing them over into the hands of the enemy."
Titus, having celebrated his triumph over the victory, went up to Rome. C And the Emperor Vespasian, from the Jewish spoils, erected in Antioch the Great of Syria great Cherubim, and fixed them to the gates of the city, and the bronze Seraphim, which Titus his son found in the temple, fixed there by Solomon—for when he overturned the temple, he took these away and brought them into Antioch the Great along with the Seraphim, celebrating the victory won against the Jews during his reign—and he set up a bronze stele above in honor of the Moon, with four bulls looking toward Jerusalem. For he had taken it by night. D
A There also he built the theater of Daphne, having inscribed upon it: "FROM THE SPOILS OF THE JEWS." For the place where the theater now stands was formerly a synagogue of the Jews; he destroyed it to insult them and built a theater, setting up a marble statue of himself, which stands there to this very day.
As the fortieth year from the ascension of the Lord into heaven began, in the second year of Vespasian, the Jewish leaders ceased entirely, as the final capture of them overtook them.
The entire time down to the second year of Vespasian and the final capture of Jerusalem is calculated to be forty-two years from the fifteenth year of Tiberius Caesar and the beginning of the Savior’s preaching. B Reckoned from the sixth year of Darius the son of Hystaspes, when the second restoration of the Temple occurred—that is, from the second year of the 63rd Olympiad—down to this present second year of Vespasian, there are 517 years. From the first restoration of it, which took place under Solomon, there are 992 years.
C 3. [A. C. 71. In the consulship of Vespasian Augustus for the second time and Nerva.]
Josephus records in the fifth book of the *Capture* that the capture of the Jews took place in the third year of Vespasian, which was forty years after the deed they dared against Jesus, at which time, he says, they also cast down from a height and slew by stoning James the brother of the Lord, who had become bishop of Jerusalem.
The people of Commagene and Samosata count their years from this time.
A Indiction 14, 4th year, consulship of Vespasian Augustus for the 3rd time and Titus. CCXIII Olympiad. Indiction 15, 5th year, consulship of Vespasian Augustus for the 4th time and Titus for the 2nd time. Vespasian, after the capture of Jerusalem, ordered all those of the lineage of David 44 to be sought out, so that no one of the royal tribe might be left among the Jews; and from this a great persecution of the Jews occurred again. Indiction 1, 6th year, consulship of Domitian and Messalinus. Indiction 2, 7th year, consulship of Vespasian Augustus for the 5th time and Titus for the 3rd time 45. In the time of these consuls, the Colossus 46 was erected in Rhodes, having a length of 107 feet.
B Indiction 3, 8th year, consulship of Vespasian Augustus for the 4th time and Titus for the 4th time. CCXIV Olympiad. Indiction 4, 9th year, consulship of Vespasian Augustus for the 7th time and Titus for the 5th time. Alcippe 47, a woman in Rome, gave birth to an elephant, at which time 48 a great destruction of men occurred. Indiction 5, 10th year, consulship of Titus for the 6th time 49 and Domitian for the 2nd time 50.
DUCANGE'S NOTES
44 All of the lineage of David. From Eusebius, *Hist. eccl.*, bk. 3, chap. 19. 45 Titus for the 3rd time. Some coins exist, as also of his daughter Jotape, with the word KOMMATHNON, after whose death Commagene yielded to Roman power, with Flavius Vespasian reigning, from whom Samosata, which is called by Ammianus the most famous seat of the king of Commagene, obtained not only the right of autonomy, but was also named Flavia after him, as the coins of this city attest everywhere, which the very learned man Joannes Harduinus described above others in *Nummis antiquis illustratis*, namely in this fourth year of the same Augustus, from which the people of Commagene and Samosata began to reckon their years thereafter. See Scaliger on Eusebius, p. 199; and Herwart in *Chronol.*, p. 152. 46 The Colossus. So Dio in Xiphilinus, Eusebius in the *Chronicle*, Syncellus, p. 842, and the Senator in the *Fasti*. It is furthermore strange why the Colossus is said to have been erected then for the first time under the reigning Vespasian, when Pliny (bk. 34, chap. 7) expressly says it was completed under Nero, although Vespasian, with Nero's head removed and a beam of rays added, dedicated it to the Sun. And indeed Suetonius, chap. 18, says he was merely the restorer. See Scaliger on Eusebius, p. 200 and 226, and Casaubon on Spartianus in *Hadrian*. Moreover, it has crept in wrongly among the authors of the Chronicle that it was in Rhodes. 47 Alcippe. That a woman gave birth to an elephant is stated by the author Tatian in *Contra Graecos*. 48 At which time. Eusebius mentions this in his *Chronicle*. 49 Titus for the 6th time. Here two consulships are omitted, of which one was of Commodus and Priscus, which is likewise omitted in the *Fasti* of Idatius, about which Norisius dealt at greater length in *Epistola consulari*, p. 87, where he calls these men private consuls. The other is that of Vespasian IX and Titus VII, under which Vespasian died, as is in Suetonius and others. Therefore, the consulship of Titus and Domitian ought to be replaced in the Chronicle after the death of Vespasian. 50 And Domitian for the 2nd time. Regarding the consulships of Domitian, the most learned man treats this in *Dissertatio Hypatica*, p. 64. But Norisius has rightly detected that he erred in what he attributed to the first series according to Dio. As for the numbers ascribed in the Chronicle, the *Fasti* of Idatius, Prosper, and others do not agree. It is known from Suetonius, chap. 13, that Domitian held 17 consulships, which, he says, no one before him had done, among which he continued seven in the middle, but held all of them almost only in title, and no one beyond the Kalends of May, many only until the Ides of January. Furthermore, regarding the years of Domitian, Petavius on Epiphanius, p. 386, is to be consulted.A In this year, Emperor Vespasian, falling ill with a disease, died immediately, at the age of seventy. B Titus, his son, reigned over the Romans for two years. Total: 5588. [A. M. 5587.] 1st indiction, 1st year: in the consulship of Titus Augustus for the 7th time and Domitian for the 3rd time. 2nd indiction, 2nd year: in the consulship of Galba and Pollio. Up to this time Philo and Josephus extended their histories, in which they narrate the destruction of Jerusalem. 215th Olympiad. In the consulship of the aforementioned, Titus, overcome by a severe disease, died at the age of forty-two. Domitian reigned over the Romans for sixteen years. Total: 5604. 8th indiction, 1st year: in the consulship of Domitian Augustus for the 4th time and Sabinus. 9th indiction, 2nd year: in the consulship of Domitian Augustus for the 5th time and Titus Rufus. Domitian forbade men from being made eunuchs. 10th indiction, 3rd year: in the consulship of Domitian Augustus for the 6th time and Sabinus. 11th indiction, 4th year: in the consulship of Domitian Augustus for the 7th time and Fulvius. 216th Olympiad. C 2nd indiction, 5th year: in the consulship of Domitian Augustus for the 8th time and Dolabella. Domitian built a temple that consisted of no wood. In the consulship of the aforementioned, the first quinquennial games were held in Rome. Two months D were renamed, September
Germanicus and October Domitianus, because news of victories won over the Germans was brought to Rome in these months.
A 87. 6th indiction, in the consulship of Domitian Augustus for the 9th time and Saturninus. 88. 7th indiction, in the consulship of Domitian Augustus for the 10th time and Titus Rufus for the 2nd. 89. 8th indiction, in the consulship of Fulvius for the 2nd time and Atratinus.
The first of the Vestal Virgins, Cornelia, was accused of fornication, and was buried alive with her familiar friends according to the law.
B 217 Olympiad. 90. 9th indiction, in the consulship of Domitian Augustus for the 11th time and Nerva.
Domitian decreed by edict that vineyards should not be planted within the cities. 91. 10th indiction, in the consulship of Glabrio and Trajan.
The third to preside over the Church of the Romans was Clement for 9 years, who is also mentioned by the apostle Paul in the Epistle to the Philippians, in these words: “With Clement also and the rest of my fellow-workers, whose names are in the book of life.”
92. 11th indiction, in the consulship of Domitian Augustus for the 12th time C and Saturninus. 93. 12th indiction, in the consulship of Pompeius and Crispinus.
In the time of these consuls, Apollonius of Tyana flourished, traveling everywhere and performing magical consecrations in cities and regions; who, having departed from Rome, reached Byzantium, and having come to the city of Byzantium, which is called after the grace of fortune [Kōnstan-
-tinopolis], performed many enchantments—that of the cranes, and that of the Lycus river in the middle of the city, and that of the horses, and of certain others. A
CCXVIII Olympiad. Ind. v. 13. Under Domitian Augustus for the 13th time, and Flavius Clemens, consuls. Domitian was the second after Nero to persecute the Christians. In his reign, the apostle John was banished to the island of Patmos, where he is said to have seen the Apocalypse, as Irenaeus indicates. Domitian ordered those of the lineage of David to be put to death, so that no successor of the royal tribe of the Jews might remain. Ind. vi. 14. Under Asprenas and Lateranus, consuls. B Bruttius records that many Christians suffered martyrdom around this 14th year of Domitian. Ind. vii. 15. Under Domitian Augustus for the 14th time and Clemens for the 2nd time, consuls. Ind. viii. 16. Under Valens and Vetus, consuls. In this year, the emperor Domitian killed the most famous Asclepion, who had predicted to him that he would be killed C as he was being slaughtered. And the same emperor Domitian, having been conspired against by the senate, as he entered the sanctuary of Jupiter to perform a sacrifice, disappeared and died, being 45 years of age, as some say.
He was slain in the temple of Jupiter by the senators, as one who oppressed his subjects by his arrogance and tyranny. They hung the purple cloak he was wearing upon one of the chains from which the lamp hung in the temple A; and all who entered the temple were deceived, believing that he had been snatched up into the air. But it was known afterward that he had been slain, and a disturbance arose because he had been killed inside the temple itself.
B 219th Olympiad. Nerva reigned over the Romans for 1 year. The years total 5505. 97. 1. Indiction 9. Nerva Augustus and Titus Rufus for the third time, consuls. (A. from M. C. 5604.) In this time, the emperor Nerva recalled the apostle John from the island of Patmos, and he came again to Ephesus. Under the reign of Nerva, Manes appeared, propagating his dogmas and winning many over to himself; he was a teacher and a demagogue. In this time, the gladiators were prohibited and their spectacles, and in their place the games of the hunt were devised. Nerva, afflicted by illness, ended his life before the 4th of the Kalends of February, having reigned for 1 year.
Trajan reigned over the Romans for 19 years. The years total 5524. 98. 1. Indiction 10. Consulship of Trajan Augustus for the second time. 100. 11. Indiction 11. Consulship of Palma and Senecio. 100. 12. Indiction 13. Consulship of Trajan Augustus for the third time and Pontianus.
DU CANGE'S NOTES. (82) *Lamp*. I have taught what this word means in both Glossaries. That candles and torches were used in the worship of the gods is observed by Tatian in his book *Against the Greeks*, p. 110, and others cited by Lipsius in his book *Electorum*, cap. 4; and an ancient inscription at Gruter, LXXVIII, 3, confirms this. (83) *Year 1*. On the time of the reign of Nerva, see Scaliger, book V *De emendatione temporum*, p. 487, and Petavius on Epiphanius, p. 388. (85) *During this time*. In the chronicle of Eusebius, where Scaliger is. (86) *Manes*. Eusebius, book VII *Ecclesiastical History*, cap. 31, and Henry Valesius and others passim. (87) *The gladiators were prohibited*. Dio on Nerva: "He abolished many chariot-races and certain other spectacles." (88) *Before the Kalends*. February. Book V, p. 487, and Petavius on Epiphanius, p. 389. (89) *For 19 years*. On the years of Trajan, see Scaliger, book V, p. 487, and Petavius on Epiphanius, p. 389. (90) *Trajan Augustus*. Fasti Idatii: Nerva II and Trajan II, Prosper, III. (91) *Senecio*. So all the manuscripts. Idatii: Senecio. (92) *Pontianus*. Fasti Idatii: Pontianus. Prosper.
A CCXX Olympiad. Indiction 13, 4th year, consulship of Trajan Augustus for the 3rd time [(93)] and Petus. Irenæus [(94)] records that John the apostle and evangelist extended his life until the times of Trajan. Clement of Alexandria says the same thing, adding that he traveled through Asia and the neighboring regions, ordaining bishops and establishing clergy. In this time, that youth [(95)] also became known, whom the apostle John entrusted to the bishop of Smyrna, and who, having subsequently become a leader of robbers, was afterwards brought back to repentance by holy John.
Indiction 14, 5th year, under Syrianus [(96)] and Syrius. Indiction 15, 6th year, under Trajan Augustus for the 4th time and Maximus. 3. Indiction 1, 7th year, under Syrianus [(97)] for the 2nd time and Marcellus. 4.
The Theologian (holy John the evangelist) survived for 72 years after the assumption of our Lord and God. [(98)] Under these consuls a persecution of Christians [(99)] occurred, and many were gloriously martyred for their confession in Christ. Under the aforementioned consuls, they say that holy John, having reached the age of 100 years and 6 months [(100)], fell asleep in the Lord. In this same year, Clement, bishop of Rome, departed. At the same time also Simon the Canaanite, surnamed Judas of James, who had become bishop after James the brother of the Lord, having attained the 120th year of his age, was crucified.
Under this same emperor Trajan, Marcus the evangelist, who was also bishop of Alexandria, having had a noose cast upon him by those called the Bucolii [(1)], was dragged as far as the place called the Angels, [where he]
A was burned on the first day of Pharmuthi, and thus completed his martyrdom.
Crescens, having preached the Gospel of our Lord Jesus Christ in Gaul, dies under Nero and is buried there. 221 Olympic year. 2nd Indiction, 8th year. Under the consuls Candidus and Quadratus.
When Trajan stirred up a persecution against the Christians, Simon B son of Cleopas, having become bishop of the Church in Jerusalem, suffered martyrdom when he was 120 years old. Having been denounced before the proconsul Atticus by those of the faction of Corinth and by the so-called Nicolaitans, not only as a Christian but also as one being from the lineage of David, he was tormented for very many days, and having struck the judge himself and those around him with the greatest amazement, he took his departure C on a cross, in a manner similar to the Passion of the Lord. In like manner also Ignatius, bishop of the Antiochians, departed this life by martyrdom in Rome.
Under the aforementioned consuls, the heresy of the Ebionites became known, preaching a poor [doctrine] concerning Christ, saying that Christ did not exist before the ages, but was born in the last times, having received a name consistent with their heresy; for Ebionites are interpreted as "poor men."
Petraeans and Bostrenians calculate their years from this time. D
DUCANGE'S NOTES
(2) Quadratus. Spartianus adds [this] again.
(3) Simon son of Cleopas. We do not here inquire whether the genealogy which we excerpted from the Royal manuscript, recently brought from Chios, is true or supposititious: Joel narrates the same thing concerning Symeon, son of Cleopas.
(4) Denounced. Rader had edited [the text] incorrectly. See Cotelier on the *Constitutions of the Apostles*, p. 297, where there is much regarding Cleopas as the parent of Simon.
(5) Also Ignatius. Scaliger inquires why Ignatius, who was to be exposed to beasts, was led from Syria to Rome. See the same Eusebius, *Ecclesiastical History*, book iii, ch. 22 and 26. Joannes Malela in [the reign of] Trajan: "The holy Ignatius, bishop of Antioch, also suffered martyrdom at this time; for he was indignant against him because he was reviling him."
(6) Ebionites. Read "Ebionites," as is in Eusebius, *Ecclesiastical History*, book iii, ch. 27, Epiphanius, *Heresy* 30, and others. See Petavius on the same Epiphanius and Cotelier on *Constitutions of the Apostles*, book vi, ch. 6.
(7) Petraeans and Bostrenians. That Trajan reduced Arabia into the form of a province.
A 4 A.C. 106. Indiction 14. In the consulship of Commodus and Ceretanus. When a severe war was waging against Romania from the Persians, Goths, and other nations, Trajan, setting out for their war, granted a remission of taxes until he should return.
107. Indiction 4. In the third consulship of Syrianus and the second of Senecio. B The third person to preside over the Church of Jerusalem was Justus, surnamed Barsabas, who was chosen by the apostles in place of Judas the traitor; with whom Matthias was also chosen by the same holy apostles.
108. Indiction 5. In the consulship of Gallus and Bradua. 222nd Olympiad.
109. Indiction 6. In the consulship of Palma and Tullus. 1. 222. Up to these consuls, those who were associates of the holy apostles and had attained the dignity of the episcopate were known.
110. Indiction 7. In the consulship of Orfitus and Priscianus. 2.
111. Indiction 8. In the consulship of Piso and Julianus. 3.
112. Indiction 9. In the fifth consulship of Trajan Augustus and that of Africanus. 4. 223rd Olympiad.
113. Indiction 10. In the consulship of Priscianus and Celsus. 1. 223.
114. Indiction 11. In the consulship of Malsus and Vulciscus. 2. C
DUCANGE'S NOTES
...writes. But Dion, in Xiphilinus, says that Palma, the prefect of Syria, seized only that part of Arabia that touches Petra and brought it under Roman imperial rule. But that both Arabias were conquered by Trajan at that time, it may be gathered from the fact that their respective metropolises, Bostra and Petra, began to count their years from the time they began to be Roman. For, as is found in William of Tyre, book XII, ch. 2, both Arabias were parts of Syria. The first, whose metropolis was Bostrum; the second, whose metropolis was Petra of the desert. He says in the same book, XVI, ch. 8, that Bostrum was called Bussereth in his own time, and from him James of Vitry in his *History of the Orient*, ch. 47; D and Sanutus, book III, part XV, ch. 1, where he describes the site of both metropolises equally. They call Bethseret an Assisian of Jerusalem. That Trajan enlarged both cities and adorned them with new buildings, and even granted them the privilege of autonomy, may indeed be conjectured from the fact that, as I have said, they began to count their years thence, as a proof of the benefit received from Trajan, or by which they might court the favor of the Augusti, a custom then accepted, so that, as Suetonius relates in *Octavius*, n. 59, some cities sometimes made the day on which the Augusti first came to them the beginning of their year. Indeed, coins struck by the inhabitants provide the primary indication that the metropolis of Bostra was restored by Trajan, in which it is called New Trajan Bostra, of which the man of singular learning, Joan Hardouin, treats in his illustrated ancient coins. Thence, from this place in the Chronicle, we are at least informed when this Arabian expedition occurred, namely, about the seventh or eighth year of Trajan. Regarding the excellence and use of numismatics, where he treats of similar remissions of taxes, he was silent on this.Ind. XII. Year 18. Under the consuls Messala and Podon. Ind. XIII. Year 19. Under the consuls Aelianus and Veterus. Emperor Trajan, suffering from dropsy, died in Selinus, a city of Seleucia, in the 65th year of his age. Aelius Hadrianus reigned over the Romans for 21 years (total years 1645). 224th Olympiad. Ind. XIV. Year 1. Under the consuls Apronianus and Niger. Ind. XV. Year 2. Under the consuls Aelius Hadrianus Augustus and Salinator. Ind. I. Year 3. Under the consuls Aelius Hadrianus Augustus for the second time and Rusticius. In the time of these consuls, the Jews having revolted, Hadrian came to Jerusalem and took the Jews captive. Having gone away to the place called Terebinthus, he set up a public market, where he sold them, each one valued at the price of a horse; the remainder he took to Gaza, and there too he established a market and sold them, and to this day that market is called the Hadrianic market. And having pulled down the temple of the Jews in Jerusalem, he built the two public baths, the theatre, the Tricameratum, the Tetranymphum, the Dodecapylum—which was formerly called the Anabathmoi (or Steps)—and the Codra. He also divided the city into seven districts, and set over them men chosen from among them as district-prefects, and assigned a district to each district-prefect; and to this day each district is designated by the name of its district-prefect. And he imposed...
his own name upon the city, calling it Aelia A, since he was called Aelius Hadrianus.
420. IV Indiction. 4. [CCXXXV Olympias.] 421. V Indiction. 3. Severus II and Augurinus consuls. 422. VI Indiction. 4. Aviola and Pansa consuls. [1.225.] In the consulship of these men, Hadrian traveled to Egypt, and built the city of Antinoopolis in the Thebaid, on the 3rd day before the Kalends of November. 423. VII Indiction. 5. Apronianus II and Pampinus consuls. B In the consulship of these men, Apollonius of Tyana ended his life. Hadrian built marketplaces and squares and walls in Nicomedia and Nicaea, which look toward Bithynia. Moreover, he also built a temple in Cyzicus and paved the square therein with marble. And in many other more illustrious cities he erected various and numerous temples, and set up diverse statues in them. 424. VIII Indiction. 6. Glabrio and Torquatus consuls. 4. [CCXXVI Olympias.] C 425. IX Indiction. 7. Asiaticus and Aquilinus consuls. [1.226.] 426. X Indiction. 8. Severus III and Ambigulus consuls. 2. Emperor Hadrian is called Father of the Fatherland, and his wife Augusta. D
DU CANGE'S NOTES
(25) *Calling it Aelia.* Coins of Hadrian, etc. See V. C. Joan. Harduin and others. Eusebius, *Ecclesiastical History*, Book IV, ch. 7; Epiphanius, *On Weights and Measures*, no. 19, etc. (26) *Severus and Fulgo.* Prosper: Servilianus and Faustus. Others call him Fulvius, and he is the Antoninus who was later emperor, called Pius, as is in Capitolinus. (27) *Verus and Augurinus.* Idatius: Verus II and Augurinus. So also Victorius, Senator, and others. (28) *Antinoopolis.* Concerning which, besides its interpreters, see Scaliger on Eusebius, Casaubon and Saumaise on Spartianus, Santamantius in his Historical Commentaries, Joan. Harduin in his *Nummi illustrati*, etc. (29) *Pampinus.* But read Pætinus. Prosper, Victorius, and Senator confuse these consuls, who join Torquatus—the consul of the immediately following year—with Paternus, and Glabrio with Apronianus. (30) *Apollonius of Tyana.* Syncellus says he died while Nerva was emperor, and cites Philostratus, who, however, does not write this explicitly. (31) *In Nicomedia.* Which had been destroyed with neighboring cities in the time of Hadrian: for the restoration of which he bestowed public funds, as Eusebius says in his *Chronicon*, and Georgius Syncellus and the Senator in the *Fasti* from him. (32) *Torquatus.* Thus we correct from the edition; since it had been incorrectly edited as *Tourw-*. (33) *Asiaticus and Aquilinus.* The *Fasti* of Idatius, Prosper, Victorius, and Senator: Quinto. He was, in fact, called Q. Vettius Aquilinus. (34) *Ambigulus.* Prosper, Victorius, Senator, etc.: Verus and Ambiguus. But read Verus and Ambibulus, from an ancient inscription and the anonymous author of Cuspinian; Norisius contends for this on page 79, and therefore instead of *Ambigulou*, one should read *Ambibulon*, even though it appears the writer's codex favored this version from Idatius. Thus others have noted that Severus and Antoninus were wrongly written in Theophilus (*Instit. de excusat.*) in place of Verus and Antoninus. But since Capitolinus writes Verus and Bibulus in his *Pertinax*, whom he says was born in those consulships, let the reader see which he prefers to follow. (35) *Father of the Fatherland.* From the *Chronicon* of Eusebius, where Scaliger. See also Georgius Syncellus.
[variæ lectiones: entries preserved]
A Ind. 9, 11. Under the consuls Titian and Gallicanus. 127. 11. Ind. 4. Under Titus and Gallicanus, consuls. [Ol. Iph.] 128. 12. Ind. 5. Under Torquatus and Libo, consuls. In these consulships a earthquake occurred, and the greater part of Nicomedia and Aoria in Bithynia was destroyed. CCXXVII Olympiad. 129. 13. Ind. 6. Under Marcellus and Celsus, consuls. 3. 130. 14. Ind. 7. Under Catullinus and Libo II, consuls. 4. The Colossus in Rhodes was first moved during the reign of Hadrian. 131. 15. Ind. 8. Under Pontianus and Rufus, consuls. 1. 227. 132. 16. Ind. 9. Under Augurinus and Sergianus, consuls. 2. Aquila was flourishing, who was the father-in-law of the Emperor Hadrian. He was a pagan, as was Hadrian, hailing from the city of Sinope in Pontus. Later, however, he was baptized and instructed in the faith by the apostles. But since he was an astronomer and was accused by the faithful on this account, and could not be persuaded, he subsequently rejected the Christian religion, joined himself to the Jews as a proselyte, and having been circumcised by them, he became a Jew. Having laboriousy learned their language and C the elements, he fashioned for himself an interpretation of the Holy Scriptures, interpreting them not indeed with an upright intention, but so that he might pervert certain passages in them. Epiphanius the Cyprian records these things in his book *On Weights and Measures*. CCXXVIII Olympiad. 133. 17. Ind. 10. Under Tiberius and Sisinnius, consuls. 1. 228. Nicopolis and Caesarea were collapsed by an earthquake.
DUCANGE'S NOTES
(56) In these consulships. The *Chronicon* of Eusebius, and from it Georgius Syncellus; and from this the *Chronicon* ought to be emended, in which "Nicomedia" has mistakenly crept in for "Nicopolis," and "Aoria" for "Caesarea," and the words "of Bithynia" ought to be deleted. Since a little before, the same Eusebius recorded the fall of Nicomedia, and from him the writer of the *Chronicon* at the 7th year of Hadrian. We spoke of Nicopolis above. [In our annotations, delete the words which Ducange ought not to have deleted in the *Chronicon*.] (57) Libo. Thus the *Fasti Italici*. Others append as a colleague to Catullinus, as also an old inscription does. (58) The Colossus in Rhodes. See what Allatius has collected regarding the seven wonders of the world in his book on Philo.D (59) Sergianus. Others have Augurinus and Severianus: and this is how it should be read. (40) Aquila. The writer narrates that this Aquila was related to Hadrian; he drew this from Epiphanius, *De ponderibus et mensuris*, n. 13, 14, who writes that Aquila was not the father-in-law, but the father-in-law's son of Hadrian. But Petavius in his notes on the same Epiphanius judges that all these things are fabulous, and were concocted by the curious. (41) Proselyte. Scaliger's edition: *proselytizes to the Jews*. (42) Epiphanius records these things. This whole passage is missing in the Holstenius manuscript. (43) Tiberius. Scaliger's edition: *of Tiberius*. Victorious.
VARIOUS READINGS
It should be written *of Bithynia and Caesarea*. See Ducange's notes. *first* P. See what we have said at p. 162, A. Where what we have collected can be augmented by the passage from Pausanias I, 22, 2, and perhaps Diodorus, vol. I, p. 680, 31. *of Bithynia* *father-in-law*, *father-in-law's son* *to the Jews* *of Bithynia and Caesarea* *first* and *Phaedra first* here saw *Hippolytus* the things of Chr. P. *proselyte* and *he proselytizes* B. *Teterius* I, *Tiberius* P. *not* and *the* according to P. *Epiphanius*. P.A A.D. 134. 18th indiction. Under the consulship of Severus and Varus. In this year Apelles and Ariston, whom Eusebius Pamphili mentions in his Ecclesiastical History, presented a book of apology for our religion to the Emperor Hadrian.
135. 19th indiction. Under the consulship of Pontianus (for the second time) and Aquilinus.
136. 20th indiction. Under the consulship of Commodus and Pontianus (for the third time).
229th Olympiad.
137. 21st indiction. Under the consulship of Aelianus Caesar and Balbinus. B In the time of these consuls, Aelius Hadrianus, having been ill for a few days, passed away, being seventy-seven years of age.
13th of the Romans: Aelius Antoninus Pius reigned for twenty-three years. Total: 1668. (In the year of the world 5567.)
138. 1st indiction. Under the consulship of Camerinus and Niger.
139. 2nd indiction. Under the consulship of Antoninus Augustus and Praesens.
Cerdo, the leader of the Marcionite heresy, while living at Rome for a time among the Christians, eventually came to hold the same views as they did, but later disseminated a perverse doctrine, saying that the God proclaimed C by the Law is different, and is not the Father of Christ; that the one was known, but the other was unknown; and that the one is just, while the other is good; having derived these notions, as it were, from those around Simon Magus, for in subsequent periods he had as his successor Mar-
Acion the Pontic.
Ind. VII, year 3. Under the consulship of Antoninus Augustus [(55)] for the 2nd time, and Marcus Aurelius Verus, his son. 230th Olympiad.
Ind. VIII, year 4. Under the consulship of Severus for the 4th time, and Silanus [(56)].
Ind. IX, year 5. Under the consulship of Rufinus and Quadratus [(57)].
Ind. X, year 6. Under the consulship of Torquatus [(58)] and Herodes.
Ind. XI, year 7. Under the consulship of Aviola [(59)] and Maximus. 231st Olympiad.
Ind. XII, year 8. Under the consulship of Antoninus Augustus for the 3rd time [(60)] and Aurelianus for the 2nd time.
Ind. XIII, year 9. Under the consulship of Severus for the 5th time, and Verinus [(61)].
Ind. XIV, year 10. Under the consulship of Largus and Messalinus.
To these consuls the remission [(62)] was granted of the
debts of debtors by Antoninus Pius, and the fiscal rolls were burned free of charge. A Ind. XV, year 11. Under the consulship of Torquatus for the 2nd time and Julianus. During these consuls, Africanus (65) dies. 232nd Olympiad. Ind. I, year 12. Under the consulship of Orfitus (64) and Priscus. Ind. II, year 13. Under the consulship of Glabrio (65) and Verus. Ind. III, year 14. Under the consulship of Condianus (66) and Maximus. Ind. IV, year 15. Under the consulship of Glabrio for the 2nd time and Iumilius (67). 233rd Olympiad. Ind. V, year 16. Under the consulship of Praesens and Rufinus. Ind. VI, year 17. Under the consulship of Commodus and Lateranus (68). B Ind. VII, year 18. Under the consulship of Severus for the 6th time (69) and Sabinianus (70). Ind. VIII, year 19. Under the consulship of Silvanus and Augurinus. 234th Olympiad. Ind. IX, year 20. Under the consulship of Barbarus (71) and Regulus. Ind. X, year 21. Under the consulship of Tertullus and Sacerdos.
DITANGI NOTES
(65) Africanus. Who that Africanus is who died while Antoninus Pius was reigning, is not altogether explored: for these things cannot be understood of the historian Africanus, who carried his history down to the emperor Heliogabalus, as we observe below: nor even of the Christian historian Africamus, who lived under Severus, as is in the Greek Chronicle of Eusebius, whom Scaliger judges to be another than the chronographer, who does not seem to be other than that Africanus who, under Pertinax along with Porphyry, is testified by the author of the Chronicle from Adam to Leo the Wise to have flourished: Porphyry the philosopher who wrote against the Christians. Hence he may perhaps have been the Africanus, writer of the Cesti, whom Henry Valesius attempts to prove to have been a pagan in his notes to Eusebius, Eccl. Hist. lib. vi, cap. 31. But since George Syncellus C considers him to be the same Africanus the chronographer, who wrote the history in five books, and who wrote the nine books of the Cesti, which he dedicated to Alexander Severus, the conjecture of that most learned man vanishes. For the fact that in the Cesti no mark of Christianity might occur, and indeed many arguments of paganism might be present, ought not seem strange at all, inasmuch as he dedicated his work to a pagan prince. (64) Orfitus. Regarding these consuls, one should consult Norisius in Epist. consul., pages 89, 90. (65) Glabrio. So the Fasti Idatii, Prosper, Victorius, Senator, and others. But Savilliani, and others prefer, as Panvinius and others do. (66) Gordianus. Edition Scaliger, Condianus. Others call him Gordianus. But Condianus again occurs in the year of Christ 180, in the Fasti of Idatius and Cuspinianus: whose son perhaps was that Sextus Condianus under Commodus, whom Dio, in Xiphilinus, says was a son of Maximus; but of Condianus (for so one should read for Cocidianus, as Casaubon and Salmasius rightly remark) Lampridius mentions in the same life of Commodus, so that perhaps he may have been called Condianus Maximus. (67) Iumilius. Senator and old inscriptions, Homulo, or Homullus. Another lately published by the most learned man Joan. Mabillon in his Itinerarium Italicum, under the consulship of Glabrio and Homulo. Prosper, Victorius, Marianus, and Wigorn., read Romulus. Capitolinus mentions Omulus in the life of Pius and in Alexander. See Casaubon on the same, page 54, and Norisius, page 91. (68) Commodus and Lateranus. After the quaestorship he was immediately made consul with Sextus Lateranus. (69) Severus for the 6th time. This note is to be deleted, since it is absent from the Fasti of Idatius and others, in which these consuls are named thus. The Fasti Savilliani have Sabinus and Severus. But Prosper, Victorius, and Senator have Sabinus; furthermore Marianus, where he adds these, who were tutors of Caesar. But where he drew this from, let others see. (70) Sabinianus. Edition Scaliger, Savilliani. Others have Silvanus and Augurinus. See Norisius, page 197. (71) Barbarus. So the Fasti Savilliani and others; the rest read Barbatus.
[alt-version omitted]
A Polycarp, bishop of Smyrna, an admirable man and a hearer of the apostles, and having been constituted bishop by them, while still surviving in life, came to Rome when Anicetus held the episcopate; on account of the controversy concerning the feast of Pascha, he turned many of the heretics from Valentinus and Marcion to the sound word of Christ. Once, when Marcion came into view before him and said, "Do you recognize us?" he replied, "I recognize you as the firstborn of Satan," as Irenaeus records.
159. The 22nd. Indiction 11. Under Quintillus and Priscus, consuls. 160. The 23rd. Indiction 12. Under Bradua and Verus, consuls.
Under these consuls, Aelius Antoninus was slain at Proconnesus B (73), being sixty-seven years old. The 14th of the Romans to reign was Marcus Aurelius Antoninus, who is also called Verus, son (74) of Antoninus Pius, and Lucius Aurelius (75) Commodus, his brother, for 19 years. Together, 1687 years.
DUCANGE'S NOTES
(72) Polycarp. Concerning the year and day of his martyrdom, many have dealt at length: Baronius, Ussher, Petavius, Halloix, Bucherius, Bollandus, Henri Valesius, Blondel, Jacques Grandamicus, and most recently, John Pearson in his dissertation on the years of the early bishops of Rome, chapters 15, 16, and 18, where, after others, he examines this passage of the Chronicle and brings forward much regarding Tatius Quadratus the proconsul, and defends the reading regarding the day of the martyrdom designated here, which some criticize. Let him, therefore, who wishes to know more, consult him. (73) In Proconnesus. "A portent of a fable," Scaliger rightly exclaims, since the writers report Antoninus died at Lorium, a villa twelve miles from the city: to which, indeed, another thing could be added, which the spurious writer of the Life of St. Meletius contains, n. 131, where he writes that Antoninus was killed by lightning in Egypt. But by an error at the place of the Chronicle, an ill-understood or ill-read word gave rise to this. For thus George Hamartolus and George the Monk in the manuscript Chronicles: "After Marcus, his son Severus reigned 8 years, and was slain in Proconnesus." What this word signifies, we teach in our Glossary on both: for it implies nothing other than a village (villa). Thus, errors of antiquarians are C very often ascribed to the writers themselves. But both George and Joeles ascribe to Verus what is appropriate to Marcus; others report that he was consumed in the city of Altinum in Venetia. Furthermore, these had not yet fallen into my hands when the passage of the Chronicle was published, otherwise we would have provided an emendation. (75) Marcus Aurelius, etc. The Fasti are greatly confused here, and first these whom I called back to examination: for neither did Pius—as his death is designated here—die under Bradua and Verus, but under the consuls M. Aurelius Antoninus III and L. Aurelius II. Furthermore, the author is mistaken, because he immediately repeats the same consulship with the ninth indiction, which was the same as the previous one. Nor did he alone commit this error: for Prosper, Victorius, and Senator produced three from a single consulship, by this method, namely, after the consulship of Bradua and Verus. And Prosper indeed: Antoninus III and Aurelius III; then, P. C. [Post Consulate] of Antoninus III and Aurelius III. Finally, at the other consulship, he recalls the death of Pius. But Victorius and Senator thus: Antoninus V (read III), and Aurelius III (read II), then Antoninus VI and Aurelius IV, where in place of that consulship, Senator and certain codices of Victor D have P. C. of Antoninus V and Aurelius III. The third consulship from them is finally described thus: By two Augusti. But the Fasti Savilliani correct this hallucination, not only by conferring these three consulships into one, Antoninus III and Verus II, but also the Fasti Idatii, in which it is thus consigned: Antoninus V (read III)... Since after the death of Pius, M. Antoninus was compelled by the senate to take up the public government; who indeed designated his brother as a partner for himself in the empire, whom he called Lucius Aurelius Verus Commodus, and called him Caesar and Augustus: and from that, they began to govern the republic equally, and then for the first time the Roman empire began to have two Augusti. Thus Capitolinus. Galen, in his book against those who wrote on Types and Periods: "But for *Proconneso* place *Beroe* (read *Verus*?)..."A 235th Olympiad. 1. Indiction 13, 1st year of the consulship of Marcus Aurelius Verus and Lucius Commodus Augustus. 255. 2. Indiction 14, 2nd year of the consulship of Marcus Aurelius Verus and Lucius Commodus Augustus. 2. 3. Indiction 15, 3rd year of the consulship of Rusticus and Aquilinus. 3. 4. Indiction 1, 4th year of the consulship of Aelianus and Pastor. 5.
In the 133rd year after the Assumption of the Lord into heaven, while the greatest persecutions were disturbing Asia, many finished their lives in martyrdom; among whom was Polycarp, bishop of Smyrna, a disciple of the apostle John and appointed bishop by him, who, having been arrested under the proconsul Statius Quadratus and the irenarch Herod (the son of Nicetas) and having endured many things for the faith in Christ, on the 6th day before the Kalends of April, on the Great Sabbath, at the 8th hour, while the centurion was observing the stubbornness of the gathered Jews and Gentiles, being placed by them in the midst, was burned alive, B being 87 years of age, just as it had been revealed to him that he would be consumed alive by fire. Regarding his age, he replied to the proconsul who said to him, "Curse Christ": "Eighty-six years have I served Christ, and He has done me no wrong; how then can I curse my King who saved me?" And to him a voice from heaven was given in the stadium of the Smyrneans, saying: "Be strong, Polycarp, and act manfully." And no one else saw the speaker, but many of our people heard the voice. Together with Saint Polycarp, nine others from Philadelphia suffered martyrdom in Smyrna; and in Pergamon others, among whom were Papias and many others, whose martyrdoms exist written down. There were very many others written down in— C
DUCANGII NOTE. It is evident, and also from Galen himself, in his book regarding his own writings, where he speaks of Marcus: "He was called Verus from the beginning; but when Antoninus, who ruled after Hadrian, appointed him as his successor in the rule, he made him, who was previously called Lucius, a partner, having named him Verus, and renamed himself Antoninus." Spartianus, writing in the same context regarding Verus, says: "Verus, he says, certainly held the empire as an equal with Marcus; for they are the ones who were the first to be called two Augusti, and in whose consular Fasti the names are written down in such a way that they are called not only two Antonini, but two Augusti: and the novelty and dignity of this matter had such force, that some consular Fasti took from them the beginning of the consuls." Casaubon interprets these latter words in such a way as to mean that there were some who, in arranging the consular Fasti, placed the basis of their reckoning on the consulship of Marcus and L. Verus, the two Augusti, and numbered the years D following from that starting point, so that they would say something occurred in such-and-such a year after the consulship of the two Augusti. To which formula it is perhaps possible to refer the fact that the cited writers, having described the consulship of M. Antoninus (who is no other than the successor of Pius) and L. Aurelius Verus, added "P.C. [Post Consulatum] of the same," and "to the two Augusti": not that these were different consulships, but to indicate the formula thenceforth received in recording the Fasti, so that in place of the same consulship it would be written only: "In the consulship of the two Augusti," as in the Fasti of Cassiodorus; and in the year following that, "P.C. of the two Augusti": which, when they did not observe this, they thought to be as many distinct consulships.
(76) All the Fasti call him Rusticus, and Capitolinus calls him Pius, from whom Junius Rusticus is named; Idatius alone calls him Rufinus. (77) The Kalends of April. This location can be weighed by many, [see] Scaliger on Eusebius, p. 221, and Henricus Valesius on the *Eccl. Hist.* of the same Eusebius, book IV, chapter 15, which it is permitted for anyone to visit. (78) 86. Holstenius, 86. (79) 86. Holstenius, 86 years I serve. Ex Eusebio.
The contests still continue even now, by whose petitions may it be our lot to become participants and disciples. A CCXXXVI Olympiad. 3rd indiction, 5th year, under Macrinus and Celsus. 3rd indiction, 6th year, under Orfitus and Pudens.
Justin (80) the philosopher, having handed over a second book in defense of our doctrines to the emperors Marcus Aurelius and Antoninus Verus, was not long after adorned with the crown of martyrdom, as Crescentius denounced him. But Melito (81) also, the Asian bishop of the Sardians, gave a book of apology to the aforementioned emperors, and many others did so as well; among whom the aforementioned Justin, among other things which he wrote, added this: B "I also, like one of those previously named, expect to be waylaid and fall victim to the stake, or perhaps through Crescentius, that non-philosopher and vainglorious man—for it is not right to call the man a philosopher, who publicly denounces us, as if Christians were godless and impious, doing this for the sake of the pleasure of the many who have been led astray." And a little later: "For having brought me forward and having asked me certain questions, I wish for you to know and to test that he truly knows nothing; and if my exchanges of words have not been brought to your attention, I am ready to conduct these examinations again in your presence—for this would indeed be a royal act. C But if my questions and his answers have come to your knowledge, it is clear to you that he knows nothing of our affairs; and if he does know, but out of fear of those listening does not dare to speak, as I said before, he is shown not to be a philosopher, but a glory-seeker, who does not even understand the Socratic method at all."
NOTES OF DUCANGE
(80) Justin. See Eusebius, book IV, chapter 16, and others elsewhere. (81) Melito. From Eusebius in the Chronicle, and book IV, chapters 13 and 26; book V, chapters 24 and 28, from him and others. Gothofredus Henschenius writes much commentary on his Life in the April volumes. (82) "...I expect..." From the beginning, from which I shall insert variant readings here subsequently. (83) Crescentius. Regarding whom, see Scaliger on Eusebius. (84) "Non-philosopher and... [vainglorious]." Note that when he writes "non-philosopher," he means the term "glory-seeker" or "love-of-glory," which is not philosopher. However, this should be read as "non-philosopher." Note the readings provided for the Greek text: *Hēmon* (ours), *tinas* (certain), *toiautas ge* (such as these), *ouden* (nothing), *mēden* (nothing). *Etoimos eimi* (I am ready), *etoimos kai eph' hēmōn* (ready and in our presence). *Mox* (soon), *gar an* (for would), *d' an* (and would). *Apokriseis phaneron* (answers clear), *tōn hēmeterōn* (of our affairs), *ende* (or if), *ē ei kai* (or even if). *Legein* (to say). *Homoios Sōkratei, hōs proephēn* (like Socrates, as I said before). *Sōmatikon* (bodily). *Sōkratikon axiosaston hōstina* (the Socratic, such as is worthy of esteem). (85) "And his answers." The edition adds *kai ekeinou apokriseis phaneron* (and his answers clear). *Ton hēmeterōn* (of our affairs). Are missing from the edition.A Melito, bishop of the Sardians, after many things handed down by the same Justin, says: "We are not worshippers of stones which possess no sense whatever, but we are worshippers of God alone, who is before all things and in all things, and of his Christ, [who is] truly the God Word before the ages," etc.
Indiction xi. [year] xiv. Under Pudens for the second time (86) and Pollio [consuls]. 2. Indiction xii. [year] xv. Under Marcus Aurelius (87) Verus for the third time and Quadratus [consuls]. 5. [Year] CCXXXVII Olympiad. Indiction xiii. [year] xvi. Under Apronianus (88) and Paulus [consuls]. 4.
Lucius Aurelius Commodus died at Altinum, having reigned 9 years. B In the time of the aforementioned consuls, Marcus Aurelius Antoninus took his own son Commodus as a partner in his own empire.
Indiction xiv. [year] xvii. Under Priscus and Apollinaris [consuls].
Melito (90) of Asia, bishop of the city of Sardis, and Apollinaris (91) bishop of Hierapolis, and many others of our side, presented a book of apology to Marcus Aurelius (92) Antoninus, Justin and many others having already perished in martyrdom. But the same emperor, being informed by many others that Christians in Asia were being oppressed by the local inhabitants with every kind of insult, deemed the common [people] worthy of such a decree:
"Emperor Caesar Marcus Aurelius Antoninus, Augustus, of tribunician power for the fifteenth time, and consul for the third time, to the common [assembly] of Asia, greeting. C
"I, indeed, know that it is of concern even to the gods..."
DUCANGE'S NOTES
(86) *Under Pudens for the second time.* This repeated consulship is absent from Lampridius in the life of Commodus, from Idatius, and from an ancient inscription. Whence Norisius, in his *Epistola consularis*, p. 107, conjectures that this was a different person who was consul with Orphitus in the preceding year, and therefore from another family. (87) *Marcus Aurelius... and Quadratus.* Prosper [says] Verus IV. But here one must read as in the *Fasti Savilliani*, for he was Lucius Aurelius Verus, not Marcus: and Panvinius holds this [opinion]. (88) *Apronianus.* Thus Idatius, Prosper, Victorinus. Others join Junius Pontanus as colleague. The *Fasti Savilliani* add a note to Apronianus. (89) *Lucius Aurelius.* See *sub mediam hyemem* (towards the middle of winter), as Galen writes in his book *On knowing one's own character*, and in the book *On his own writings*, when he was setting out on the war against the Germans together with his brother Marcus. [See] Dodwell in his *Dissertatio Cyprianica*, 11, n. 59. (90) *Melito.* From the Chronicle of Eusebius. See Henry Dodwell, *Dissertatio Cyprianica*, 11, n. 59. (91) *And Apollinaris.* Concerning whom [see] the same Eusebius in his *Chronicon* and book iv of the *Ecclesiastical History*, cap. 27; book v, c. 19; Photius, cod. 14, and others. (92) *Marcus Aurelius.* This epistle is described after Justin's second Apology, and by Eusebius, book iv of the *Ecclesiastical History*, cap. 12, which experts, for many reasons, reject as Justin's; whose variant readings we have described here. [Eusebius has] *Augustus*, [the edition] adds *Armenius*. [For] *the fifteenth*, [Eusebius has] "the fifth." [For] *many*, [Eusebius has] "very many." [For] *themselves not*, [Eusebius has] "those not." [For] *themselves*, [Eusebius has] "them." [For] *casting*, [Eusebius has] "you were casting," *confirming*. [For] *trusted*, [Eusebius has] "persuaded." [For] *of the things having happened*, [Eusebius has] "of the things having come to pass." [For] *whenever*, [Eusebius has] "whenever." [For] *those indeed*, [Eusebius has] "those indeed then." [For] *of the gods*, [Eusebius has] "of the gods also." [Eusebius] adds, "Neglect [the] religion concerning the immortal; whom indeed the Christians [are]." [For] *troubling*, [Eusebius has] "troubling." [For] *wrote before*, [Eusebius has] "wrote in reply." [For] *who such a [thing]*, [Eusebius has] "as indeed," etc. [For] *in Ephesus*, [Eusebius] adds, "in the common [assembly] of Asia."
VARIOUS READINGS
(See the grid of textual variants in the facsimile).A that such men should escape your notice; for those [Christians] would much rather be punished themselves than see you troubled—you who, by harassing them, only confirm the judgment they have formed of you as impious men. Indeed, it would be far more desirable for them, when accused on account of their impiety, to die for their God than to live. Hence, they achieve a victory, being more ready to lay down their lives than to yield to your opinion.
‹ As for the earthquakes which you have felt or are feeling, it would be useless to remind you that while you, when they occur, are in despair, they [the Christians], if we compare their state with yours, are filled with even greater hope in their Deity. You, for your part, seem at all times to be completely ignorant of the gods and to neglect their worship, and yet you proscribe, harass, and persecute even unto death the Christians who are the worshipers of the true God. Regarding these people, many of the provincial governors have already written to my divine father, to whom he also replied that they should not be molested in any way unless they were proven to have attempted something against the Roman government. Many have also reported to me regarding these matters, and I, too, following the judgment of my father, have replied in the same manner. But if anyone persists in harassing such men and bringing charges against them, let the Christians be acquitted, however much they may be accused, and let the accuser be punished. Posted at Ephesus. ›
Ind. 8, Col. 11, under [the consulship of] Cetegus and Clarus. B Ind. 9, Col. 12, under [the consulship of] Severus and Herennianus.
The Heresy of the Encratites
The heresy of the Encratites, which brought C into the world a strange and destructive opinion, had Tatian as its author. This man, being one of Justin’s students, as long as Justin lived, did not dare at all to reveal any corruption of the undefiled faith in Christ. But after Justin was dead, he began—as if out of his mind and drunk—to preach celibacy through vainly introduced discourses, just as Saturninus and Marcion had done before him, and their followers after them, rejecting the original creation of God and accusing the male and female D of being for generation.
A Furthermore, he introduced abstinence from what they call living creatures, showing ingratitude toward God who made all things. They also speak against the salvation of the first-formed man, and this was now invented by them. Tatian was the first to introduce this blasphemy, and the same man introduces certain infinite aeons, mythologizing similarly to the followers of Valentinus, and denouncing marriage as corruption and fornication, like Marcion and Saturninus, against whom many others have written, and Musanus B has written sufficient things.
The Emperor Antoninus B often attacked the enemies himself, and sometimes by sending generals. When Pertinax and those who were with him were oppressed by thirst, a rain shower fell from God, and a thunderbolt fell upon the Germans and Sarmatians who were standing against them, and destroyed many of them. It is said, moreover, that letters of the Emperor Marcus are circulated, in which he testifies that the army, about to perish from thirst, was saved by the prayers of the Christians.
The 238th Olympiad. 172. 12th Indiction. 13th year. Under Orfitus (for the 2nd time) and Maximus, consuls. 175. 14th Indiction. 11th year. Under Severus (for the 2nd time) and Pompeianus, consuls.
C After the aforementioned Tatian, Severus, who has already been mentioned, became infected with the same heresy and was the author of the name "Severians." These people indeed accept the Old Law and the prophets and even the Gospels, yet they interpret the meaning of the Holy Scriptures according to their own pleasure, blaspheming the Apostle Paul, rejecting his epistles, and not even D accepting the Acts of the Apostles.
A Tatian, however, who was senior to them, I know not how he devised a certain harmony and collection of the Gospels which he named the *Diatessaron*, which even today is still in the hands of some. They say that he also desired to translate some of the Apostle's words, as though he were emending the structure of his phrasing. He left behind a great multitude of writings, among which his famous discourse *To the Greeks* is especially remembered by many, in which he also commemorated the ancient times of those held in esteem among the Greeks, and showed that Moses B and the Hebrew prophets were far more ancient; this work indeed is considered to be the most beautiful and useful of all his writings.
174. 15th indiction, 17th year. Under the consulships of Gallus and Flaccus. 175. 16th indiction, 18th year. Under the consulship of Orphitus for the 3rd time and Rufus.
Pothinus, the bishop of Lugdunum, who had exceeded his ninetieth year, was dragged to the tribunal and, having suffered immense cruelty, completed his course of martyrdom.
But also a certain man named Atalus, having suffered much for a long time, while held in bonds was awarded a divine vision by night. For a certain Alcibiades, one of those who were being held in prison, had been living a very austere life, and C previously, before being taken into custody, had partaken of nothing but bread and water alone. Attempting to pass his time in the prison in this same manner, it was revealed by God to the aforementioned Atalus, after the first contest which he had completed in the amphitheater, that Alcibiades was not doing well in not using the things which God had created, and that he was leaving behind a cause of scandal for others. Persuaded by this, Alcibiades openly partook of the food set before him without choice, and gave thanks to God; and rightly so, for they were not inexperienced in the grace of God, but the Holy Spirit was present with them as their counselor.
D [alt-version omitted]
A 239th Olympiad. Indiction 14. Year 17. Under the consulship of Pollio and Aper. In the time of these consuls a law was enacted, that children should inherit from the father in cases of intestacy, and that a fourth part only of the paternal estate should be given to an ungrateful son. The same emperor subjugated the German nation. Indiction 15. Year 18. Under the consulship of Commodus and Quintillus. Indiction 1. Year 19. Under the consulship of Orfitus for the second time, and of Rufus. Smyrna, a city of Asia, fell by earthquakes. Antoninus, who is also called Verus, having fallen ill, died in the Pannonias on the eighth day before the Kalends of April, having reigned for 19 years. Commodus reigned over the Romans for 12 years. Total 995. Indiction 2. Year 1. Under the consulship of Commodus Augustus for the second time, and Verus.
[NOTES OF DUCANGE] (12) *Pollio and Aper*. Both inscriptions agree. Lampridius, Pollio, Savilian Fasti, Aper. Senator, Aspro. See Noris, *Epist. consul.*, p. 112. (13) *A law was enacted*. These same words are found in Nicephorus Callistus, Book III, ch. 31, and in Scaliger’s *Synagoge Historiarum*, p. 312, which seem obscure because of the two accusatives. Hence Raderus in the *Chronicon Paschale* and Joannes Langus in Nicephorus have interpreted these things in such a way that the meaning was that in the future children should succeed their parents in cases of intestacy. Nor was this new under Marcus, for not only the law of nature, but the law of the Twelve Tables regarding one's own heirs, as the jurists call them, had long ago established this. But rather, perhaps, these words are to be taken as meaning that parents should succeed their intestate children, which Zonaras seems to indicate, who attributes this law to Pius. And if the same law is indeed to be considered here as the law attributed to Marcus, the meaning of both B is entirely different, even though both contain almost similar points, namely, concerning succession in the goods of an intestate, and the fourth part of an inheritance. But if the words of the Chronicle are meant to be understood as concerning the succession of children in the goods of an intestate father, one must say with Cujas on Book 7 of the *Sententiae* of Paul, tit. 7, and in Book 2 of his *Observationes*, ch. 8, that it must be read as [...] since it is certain that Marcus, by a senatusconsultum—which they call the Orphitian, because it was passed in the consulship of Orfitus and Rufus—or the Oration of the Divine Marcus, decreed that children should succeed their mothers if they died intestate; of which senatusconsultum there is mention everywhere, and Capitolinus mentions it in his life of Marcus: or rather, as children became heirs C of one another, as it is in the law of the *Code* *de veteri jure enucleando*, § 7. But as for that other part of the law of Marcus, as reported by the author of the Chronicle and by Nicephorus, Cujas considers that it should be taken to mean that, for those passed over and receiving nothing from the father’s judgment, a fourth of the inheritance is owed: so that if the fathers have done this, the will cannot be rescinded by a complaint of an undutiful will. Perhaps Eusebius had in mind these and other laws of Marcus, which were very numerous, and Senator in his *Chronicle* followed him, where he writes of Marcus: "And that no manner of goodness should be lacking, he tempered some very strict laws with new Constitutions." (14) *He subjugated the German nation*. In the year 17 of Eusebius. Lampridius writes that in this year Commodus set out with his father (M. Antoninus) D for the Germanic war. (15) *Rufus*. He adds Julian as a colleague: whence, says Noris, he was perhaps called Julianus Rufus. Lampridius likewise has Orfitus and Rufus as consuls. (16) *Smyrna*. He adds that an immunity from taxes for ten years was granted for its restoration. There exists in the *Anthologia*, Book IV, ch. 4, an epigram on the statue of Damocharis, for having restored Smyrna after the earthquake, and therefore perhaps this one. There is also another one there on another statue of Theodosius, for the illustrious works constructed in the same city: but the name of Theodosius might perhaps seem more recent. (17) *In the Pannonias*. For Pannonia, as it is in the Greek *Chronicle* of Eusebius, and in Syncellus. Moreover, Tertullian writes that Marcus died in the city of Sirmium in Pannonia on the 16th day before the Kalends of April. See Casaubon on Capitolinus. (18) *And Verus*. Prosper, Victorius, Senator, and the ancient inscriptions add the number II. See Noris, p. 3.
[VARIOUS READINGS] 88 *Pollio* P. 89 *tetraoungion* P. 90 *he subjugated* R, *he was subjugated* P. 91 *to* P. 92 *Quintillus* P. 93 *April* P. 94 *19* V.
This Commodus, during the time of his reign, ceased the persecution of the Church. A Under him Hegesippus died, who wrote magnificently concerning the apostles, as Eusebius Pamphili records.
CCXL Olympiad. 180. Indiction III. Year II. Under Praesens and Gordianus. 181. Indiction IV. Year III. Under Commodus Augustus for the third time and Verus for the second. Irenaeus, bishop of the city of Lugdunum in Gaul, was preeminent.
In the time of the aforementioned consuls, a certain citizen of great Antioch named Artabanus, as a proof of his munificence, distributed to the people in the suburb called Daphne many small tokens for bread of perpetual supply, B and he called this bread "civil" because it was bestowed upon his own city; and he designated from his own lands a revenue proportionate to the cost of said civil bread. And the people of the city of Antioch raised for him in Daphne a marble statue, inscribing upon it: To Artabanus, eternal memory.
182. Indiction V. Year IV. Under Mamertinus and Rufus for the third time.
The godless, lying prophecy of Montanus, the founder of the Cataphrygian heresy, and of the women as mad as he, Priscilla and Maximilla, was established, C as well as that of Alcibiades and Theodotus; against whom...
A wrote the holy man of pious memory, Apollinaris, bishop of Hierapolis, and Miltiades the writer, and many others, among whom was Sarapion, bishop of Antioch.
182. 6th indiction, 5th year. Under the consulship of Commodus Augustus for the 4th time and Victorinus.
At Nicomedia in Bithynia, the [statue of] Apollonius was erected outside the walls, with Bactuanus as prefect of the work, while Severus governed Bithynia.
The 241st Olympiad.
184. 6th indiction, 7th year. Under the consulship of Marcellus and Aelianus.
Under the aforementioned consuls, a certain Theodotio B, born in Pontus, one of the followers of the heriarch Marcion—who himself was a native of Sinope—renounced that same heresy and inclined toward Judaism; and having learned the elements and language of the Jews, he himself privately published many things which agree with the 72 translators, as Epiphanius of Cyprus records concerning him.
185. 7th indiction, 8th year. Under the consulship of Maternus and Bradua.
186. 8th indiction, 9th year. Under the consulship of Commodus Augustus for the 5th time and Glabrio.
187. 9th indiction, 10th year. Under the consulship of Crispinus and Aelianus.
Having taken off the head of the Colossus of Rhodes, C Commodus placed his own image upon it.
Origen was born in Alexandria.
In this year, the Capitol in Rome was struck from heaven, and a huge fire arose, by which the libraries and all the regions of the city of Rome itself were burned.
The Commodian Baths were dedicated in Rome.
CCXLII Olympiad.
188. Ind. XI. X. Under the consulship of Fusianus and Silanus. 189. Ind. XII. XI. Under the consulship of Commodus Augustus for the VI time and Septimianus. 190. Ind. XIII. XII. Under the consulship of Commodus Augustus for the VII time and Pertinax.
A Commodus died suddenly, suffocated in the house of Vestianus, his relative, and of Attaliana, a woman of consular rank, at Rome, on the day before the Kalends of January, having reigned twelve years.
B Pertinax, a Roman, reigned sixteen months. In total, 5699 years and 16 months.
Pertinax, at the request of the Roman Senate that he name his wife Augusta and his son Caesar, refused, saying it was enough that he had accepted the empire against his will.
Pertinax, who was also called Lucius, was killed by the soldiers as he was going out from the palace to the Campus Martius, at 70 years of age.
NOTES OF DU CANGE
(45) *Fusianus*. The consulship is wanting in the Fasti of Idatius, Prosper, Victorius, and Senator, which is ascribed in the old inscription to 189, in the Fasti Savilliani, and in Lampridius, by whom the name of Silanus is omitted, who was afterwards killed by the order of Commodus, and his name was therefore removed from the Fasti. Moreover, the consulship of the two Silani is omitted in the Chronicle, which falls in the year of Christ 189, namely Servilius and Dulius, whom Commodus killed with his own [men], as the same Lampridius writes: and after the consulship of Commodus VII and Pertinax, the consulship of Apronianus and Bradua, which are enumerated in all the Fasti.
(46) *In the house of Vestianus*: where Scaliger is to be consulted, as also Casaubon in his Notes on Lampridius, where he describes this place, and for *Kalandas* he amends *Kalendas*. See the same in Pertinax p. 104.
(47) *Lucius*. Here the author errs: for Pertinax was not called Lucius, but Publius Helvius Pertinax. His coins, Capitolinus, and other writers are witnesses. Victor Schotti calls him Aulus Helvius.
(49) *Pertinax, at the request of the Senate...* Hence it would seem one should read [Greek word/s omitted]. *Petenti*, *obsecranti*. But Scaliger has transcribed this passage otherwise in his Chron. Gr. p. 216: *Capitolinus says the senate called his son Pertinax Caesar, but Pertinax neither accepted the title of Augusta for his wife, nor of his son did he say [anything], until he would merit it.* Pertinax, however, had as a wife Flavia Titiana, as is in Lampridius.
(50) *Forced*. Scaliger, how we have edited it. Eusebius testified that it was sufficient that he reigned against his will. See Scalig. p. 227.
(51) *By the soldiers*. For the military established in the palace had snatched away the power to appoint a monarch, and had forcibly seized this judgement from the Senate, says Zosimus. For the soldiers had already become accustomed to make emperors for themselves by tumultuous judgment, and likewise to change them easily, sometimes offering as a defense that they had done so because they did not know the Senate had proclaimed a prince. These are the words of Lampridius in Alexander. To this was added that *they were taught an insatiable greed for money, and a shameful lust, and a contempt for the rulers*, as Herodian says in Didius Julianus. Whence it rarely happened that he became emperor through all the honors and magistracies notably performed, and by right of merit, and as it were by the single opinion of the whole world, but rather through the tumultuous gathering of the people and the noise of the soldiers, as Trebellius Pollio speaks in Valerianus. How much more fortunate today is the Christian world, in which nothing of that kind of disaster occurs, not only in those regions in which the rights of royal succession are fixed once and for all by a sort of iron law, but even in those where princes are elected by common calculation, although that depraved ambition to invade tyranny through murders and crimes and military tumults has always prevailed among the Constantinopolitan emperors, though initiated into the Christian faith, from which finally the utter destruction of the whole empire was produced.
(52) *Campus Martius*. Historians are silent, unless the words of Capitolinus, p. 227, are referred here; and Casaubon on Capitolinus in Pertinax.
VARIOUS READINGS
188 RV. 189 om. P. 190 and om. P. 191 om. R. 192 RV.
A (A. a. M. C. 5699.) To the Romans, the 17th to reign was Didius Julianus, who was also called Silvius, B for 7 months. The sum of years is 5699. In the 14th indiction, 1st year under the consulate of Flaccus and Clarus. This same Didius was slain by a chamberlain within the palace of Rome, while he was C watching the fish, in consequence of a plot by those with him, at 60 years of age.
263 Olympiad. (A. a. M. C. 5718.) To the Romans, the 18th to reign was Lucius Septimius Severus, elected emperor by the Roman senate, for 19 years. The sum of years is 5718. In the 15th indiction, 1st year under the consulate of Severus Augustus and Sabinus. In the 1st indiction, 2nd year under the consulate of Tertullus and Clemens. In the 2nd indiction, 3rd year under the consulate of Dexter and Priscus. In the 3rd indiction, 4th year under the consulate of Lateranus and Rufinus.
Of Byzantium, and how Byzantium was founded
It is said that Byzantium was a trading post of Thrace, and that there was in it a toparch, Barbysius, the father of Phedalia, and that in the lifetime of her father, she built much in that trading post and set up in it a Fortune, which she called Ceria. And when her father, Barbysius, was about to die, he directed her to build D a wall in that same placeis to say, from the place called Petrion as far as the gate of Saint Aemilianus, near the place they call Rhabdon. Byzas, the king of Thrace, took the aforementioned Phedalia as his wife after her father’s death, and he named the place—that is, the trading post—Byzantium after his own name, where what are now called the Victories are, not far from the Celices, and he granted the place the status of a city.
Severus, coming later after many years from Rome in this year of his reign to Byzantium, and having observed the beauty of the city’s site, restored the city of Byzas and built in it a public bath called the Zeuxippus. And because a bronze statue of the sun stood there in the middle of the Quadriporticus, and beneath it was inscribed the name of the sun, "Zeuxippus," the Thracians B called the place "Helion" [Sun]; but the citizens of Byzantium themselves also called the same public bath "Zeuxippus," in accordance with the name it had formerly possessed, and no longer, as the emperor had said, did they call it "Severium" after his own name. Now, the Quadriporticus of the Zeuxippus, where the statue of the sun stood in the middle, existed; and the emperor built in its place on the acropolis C (64) of the same city of Byzas a temple, that is, a sanctuary, of Apollo, and in place of the other two temples built formerly—the one by Byzas to Diana Elaphea (65), and the one by Phedalia to Venus.
The emperor then transferred the statue of the sun from the Quadriporticus and set it up high in the temple, having built a very large hunting-ground opposite the temple of Diana, and a theater opposite the temple of Venus. The aforementioned Severus also built the Hippodrome (66) in Byzantium, having purchased houses and a garden from certain orphan brothers; and having torn down the houses and cleared the garden of trees, he made the Hippodrome for the Byzantines. The same Severus also renovated what is called the Strategion, which had been built long before by Alexander the Macedonian when he set out on an expedition against Darius; he gave the place the name "Strategion" because Alexander the Macedonian, having mustered his army there, launched his assault against the Persians for the war.
DUCANGE'S NOTES
(64) In the acropolis, Vitruvius, lib. 1, cap. 7: "The temples of those gods under whose guardianship the city seems especially to be, and those of Jupiter, Juno, and Minerva, should be set in the highest place, from which the greater part of the ramparts can be viewed." Edict concerning those who take refuge in churches, in the Council of Ephesus; concerning pagans, Lactantius testifies that not only the shrines of the pagans, but also the churches of the Christians built on high sites are to be avoided; *De mortibus persecutorum*, no. 14.
D (65) "Diana Elaphea." We have explained this in *Orig. Byzant.*, sect. 14.
(66) And the Hippodrome. Anonymous, in the historical collection, up to the Emperor Anastasius: "But the Hippodrome of Byzantium was built by Severus, the emperor of the Romans, for the refreshment of the Byzantines; yet he did not succeed in completing it, and it remained unfinished until Constantine the First and the great Christian emperor, who, having built the city and adorned it with bronze works and having finished the Hippodrome, was the first to celebrate the equestrian competition there on the birthday of the city, which is celebrated on the 11th day of May." But see *Constantinopolis Christiana*, lib. 2, where we have gathered much concerning the Byzantine circus.
A CCXLIV Olympias. 198. v. Ind. iv. Saturnino and Gallo, consuls. 199. (A.M. 5704.) vi. Ind. v. Anullino and Frontone, consuls. 200. vii. Ind. vi. Severo Augusto II and Victorino, consuls. 201. viii. Ind. vii. Muciano and Fabiano, consuls. In the time of these consuls, a persecution of the Christians took place, and many ended their lives by martyrdom.
CCXLV Olympias. 202. (A.M. 5708.) ix. Ind. viii. Severo Augusto III and Antonino, consuls. In these times, a certain Samaritan named Symmachus, outstanding in wisdom among his own people, when the honors due to him were denied by his countrymen, and he was held B by an immoderate desire for power, became hostile to his own people, emigrated to the Jews, professed himself a proselyte, and was circumcised a second time. This man, therefore, in order to overthrow the interpretations of the Samaritans, published a third interpretation. Epiphanius of Cyprus noted these things concerning the three interpreters, Aquila, Symmachus, and Theodotion.
203. x. Ind. ix. Plautiano and Geta, consuls. Plautianus the consul was slain before the Kalends of February.
204. xi. Ind. x. Chilone and Libone, consuls. 205. xii. Ind. xi. Antonino II and Geta II, consuls. In the time of these consuls, while Severus was staying in Alexandria, he stirred up a persecution against the Christians, in which many from Alexandria, Egypt, and Augustamnica, and even as far as the Thebaid, underwent martyrdom for Christ.
In these times, C in Alexandria, the Severian [bath]...
was constructed, and the great temple there, which they call the Pantheon.
246th Olympiad. 12th–13th Indiction. Under the consulate of Albinus and Aemilianus. 13th–14th Indiction. Under that of Aper and Maximus. 14th–15th Indiction. Under that of Antoninus for the 3rd time and Geta for the 3rd time. 15th–16th Indiction. Under that of Pompeianus and Attus.
247th Olympiad. 1st–16th Indiction. Under the consulate of Faustinus and Rufinus. 2nd–18th Indiction. Under that of Gentianus and Bassus. 3rd–19th Indiction. Under that of Aper for the 2nd time and Aper. Under these consuls, Severus died in the barbarian lands, at the age of 65. Antoninus Caracalla, son of Severus, reigned as the 19th of the Romans for 7 years. In total, 5606 years. 4th–1st Indiction. Under the consulate of Antoninus Augustus for the 4th time and Albinus. [A.M. 5719.] B
248th Olympiad. 5th–2nd Indiction. Under the consulate of Messala and Sabinus. 6th–3rd Indiction. Under that of Lentulus and Cerialis. 7th–4th Indiction. Under that of Sabinus for the 2nd time and Anullinus. C 8th–5th Indiction. Under that of Praesens and Extricatus.
249th Olympiad. 9th–6th Indiction. Under the consulate of Antoninus Augustus for the 5th time and Adventus. D
A 219. 10th Indiction, 7th year. Under the consulate of Antoninus Augustus for the 6th time and Sacerdos. During these consuls, Antoninus Caracallus, having set out against the Persians and having taken Osrhoene, while engaging in war was slain between Edessa and Carrhae, being 60 years of age. For the Romans, Macrinus reigned for 1 year. Total: 5747.
220. 11th Indiction, 1st year. Under the consulate of Antoninus and Comazon. Macrinus was slain at Archelais, when he had lived 52 years. For the Romans, Antoninus Heliogabalus reigned for 4 years. Total: 5751. B
221. 12th Indiction, 1st year. Under the consulate of Gratus and Seleucus. 250th Olympiad.
222. 13th Indiction, 2nd year. Under the consulate of Antoninus Augustus for the 2nd time and Alexander.
225. 14th Indiction, 3rd year. Under the consulate of Maximus and Aelianus. A three-day vigil was held in Rome, and violent earthquakes occurred there before the 5th of the Ides of September, and before the 15th of the Kalends of October, and before the 14th of the Kalends of November.
DU CANGE’S NOTES.
(86) *Antoninus Augustus for the 6th time*. Dio, bk. 79, from the Excerpts of Ursinus, records as consuls the pseudo-Antoninus, or Heliogabalus for the 2nd time, and Licinius Sacerdos, and other Fasti prefer this. C
(87) *Between Edessa and Carrhae*. From the Chronicle of Eusebius, as Scaliger has it. George Syncellus adds: "...and they themselves of Osrhoene." Further on and below, Edessa is written with a diphthong, just as in Dio in the Valesian Excerpts, p. 711, and in Epiphanius, bishop of Tyre, concerning the holy apostles in the *Codex Regius*, under Saint Jude: even though on coins and by other writers it is written with an E only.
(88) *Being 60 years of age*. See Scaliger ad Eusebius and Casaubon on Spartianus in *Caracalla*, p. 133.
(89) *And Comazon*. Regarding whom, consult Capitolinus and Dio, bk. 79, and from him, Xiphilinus.
(90) *At Archelais*. In the Scaliger edition, *Archelaisis*, with a note of an error. But the correction is easy if one reads *en Archelaidi*, etc. Zosimus writes that Macrinus was captured at the strait between Byzantium and Chalcedon and put to death; Capitolinus says in the suburb of Bithynia; but Scaliger refutes this. See Casaubon on the same Capitolinus in *Macrinus*.
(91) *Antoninus Heliogabalus*. Hamartolus and Joel: "...and after Macrinus, Antoninus Galba reigned for 4 years." Did they express the name of Heliogabalus in this way?
(92) *Gratus and Seleucus*. The Savillian Fasti prefer Sabinianus and Seleucus. Thus, indeed, Gratus did not... D Sabinianus was the name, as is gathered from Dio, bk. 79, and from the Fragment of Africanus in George Syncellus, p. 212.
(93) *Antoninus Aug. for the 2nd time and Alexander*. Victorius and Senator: *Alexander and Augustus*. Marianus: *Alexander and Antoninus*... Doubtless, in this year, the consuls were Heliogabalus for the 4th time and Alexander Severus Caesar, as is in an ancient inscription in Panvinius. For as soon as Alexander was made Caesar, he held the consulship with Antoninus, as Herodian writes. Therefore, for the 2nd time (beta), read the 4th time (delta), as is in Dio.
(94) *Maximus*. Add the 2nd time (beta) from the Fasti of Idatius, Reseripita of Alexander, and inscriptions, as observed by Norisius. Other inscriptions at Sponius in *Miscell. erud. antiq.*, pp. 280, 281, designate these consuls thus: *L. Mario Maximo II et L. Roscie Eliano coss.* The Savillian Fasti have *Elianus* for *Aelianus*.
(95) *A vigil*. Scaliger refers these vigils to those which Eusebius—and Senator from him—in his Chronicle writes were made in the thousandth year of the founding of the City, in the reign of the Philips: "And theatrical games were celebrated for three days and three nights, with the people keeping vigil." And from this he concludes a prochronism of 35 years. Herodian, bk. 2, is the authority that Severus celebrated similar vigils and games, which Zosimus, bk. 2, refers to the consulship of Chilo and Libo, where he discusses them at length. See Horace in his *Carmen Saeculare* and his commentators.
VARIOUS READINGS. 86. *And — om.*
A Nicopolis, a city of Palestine, previously called Emmaus, was founded while its prefect, Julius Africanus, the author of the *Chronicles*, was acting as its envoy and administrator.
268. Indiction 15, year 4. Under Flavianus and Crispinus.
In the time of these consuls, Antoninus Heliogabalus Augustus was slain in Rome by his own relative, when he was in his thirty-sixth year. Alexander, son of Mammaea, reigned over the Romans for thirteen years. Total, 5944.
Indiction 1, year 1. Under Fuscianus and Dexter. B
CCLI Olympiad.
Indiction 2, year 2. Under Alexander for the 2nd time and Marcellus.
Indiction 3, year 3. Under Albinus and Maximus for the 2nd time.
Indiction 4, year 4. Under Modestus and Probus.
Indiction 5, year 5. Under Alexander for the 3rd time C and Dio.
CCLII Olympiad.
Indiction 6, year 6. Under Agricola and Clemens.
Indiction 7, year 7. Under Pompeianus and Pelegmianus.
Indiction 8, year 8. Under Lupus and Maximus for the 3rd time. D
A Indiction 9, year 9. Under Maximus for the 4th time and Paternus. CCLIII Olympiad. Indiction 10, year 10. Under Maximus for the 5th time and Urbanus. Indiction 11, year 11. Under Severus and Quintianus. Indiction 12, year 12. Under Maximus for the 6th time and Africanus. Indiction 13, year 13. Under Perpetuus and Cornelius. In the year 255 after Christ's assumption into heaven, Saint Cyprian suffered martyrdom. B Under the aforementioned consuls, Alexander Augustus was slain by the army while he was in his tent at Moguntiacum, being then thirty years of age; and his mother Mammaea, who was with her son, was strangled within the same tent by a noose. (In the year of the World 5746.) Maximinus Augustus, proclaimed by the army, reigned over the Romans for 3 years. The years amount to 5. MDCCXLVII. CCLIV Olympiad. Indiction 14, year 1. Under Ulpius and Pontianus. Indiction 15, year 2. Under Gordianus and Aviola. C Indiction 1, year 3. Under Albinus and Venustus. Under these consuls, the soldiers attacking Maximinus Augustus at Aquileia slew him, when he was sixty-five years of age; and Balbinus reigned...
for the third month after he was slain, and Publius attained the A empire, who after one hundred days was likewise slain. [5572 A.M.] Gordianus Senior reigned over the Romans for 24 years. The years amount to 5, 1553. [A.D. 241] 2nd Indiction, 1st year, under the consulship of Gordianus Augustus for the 2nd time and Pompeianus. [255th Olympiad] 3rd Indiction, 2nd year, under the consulship of Atticus and Praetextatus. 4th Indiction, 3rd year, under the consulship of Aurelianus and Pappus.
Gordianus Augustus established a corps of those called "candidati," picking them out by selection, as being perfect and strong and of great stature, from the regiment of those called "scholarii," and he called the corps of this same number by his own name, "Seniors"; these are those of the sixth school.
After Maximinus, Pupianus reigned for 2 months, and was slain in war. After Pupianus, Iunior reigned for 3 months; he who first made "candidati" and "protectores," and having organized the regiment of the "scholarii," he called it "Iuniores" after his own name. After Publius, Balbinus [Januarius] reigned for 3 months; who [was] first, by excellence of body and prime of age, to...
[DUCANGII NOTÆ]: (17) "The third month," etc. Georgius Monachus in his MS. Chronicle also says this. But Capitolinus is the author who asserts that Maximus and Balbinus reigned for one year, and he—as also Herodian, a writer of these times, and others—relates that they were slain together in the palace. Therefore, the author of the Chronicle writes erroneously that Publius succeeded Balbinus, since they were both elected emperors by the senate on the same day; Cedrenus and Zonaras also fall into this same error.
(18) "Publius." Cedrenus, Georgius Hamartolus, and Georgius Monachus in their MS. Chronicles call him Pupianus. Zonaras and the Leunclavian list of emperors, to whom perhaps Pompeianus—who was consul with Gordianus himself—gave a name, are likely the source for this, by which Pupianus is thus indicated. Eutropius says: "Balbinus and Pupienus were killed in the palace; the empire was reserved for Gordianus alone, whose father," he adds, "Gordianus Senior, had been elected by the consent of the soldiers while he was holding the proconsulate of Africa during the reign of Maximinus."
(19) "Senior." Scaliger has "Senior" instead of "Junior" in Philippus. The Vatican codex has "Enior." Georgius Hamartolus in his MS. Chronicle and Cedrenus [agree]. Georgius Monachus writes somewhat differently in his MS. Chronicle, etc., as does Hamartolus. The Leunclavian list of emperors gives Gordianus as the successor to Pupienus, and attributes to him six years of empire, from which it is clear that these Greek writers are confusing three Gordiani in these passages. Lastly, the same list gives as successors to Gordianus: Marcus, to Marcus his son, and to the latter finally Philippus, and attributes the empire to Marcus for 2 years, and to his son for 1 year. But Marcus and his son, and indeed even Gordianus Senior, B should here be understood as three Augusti of the same family: Gordianus, that is, the father, another the son, and finally the grandson from the daughter of the Senior; the empire of the last-mentioned was of six years, but that of the father and son was one year and a few months. On coins the father is inscribed: IMP. M. ANT. GORDIANUS AFR. AUG., that is, Africanus; but the grandson without this term. Thus Marcus Gordianus Junior would have been the third Gordianus who reigned for six years, to whom the author of the Chronicle erroneously ascribed the epithet "Senior," since it is absent from Eusebius, from whom he drew his own account: "Gordianus, the twenty-third of the Romans, reigned for six years," from which it is evident that Eusebius omitted the other two Gordiani, as they reigned for little time.
(20) "Pompeianus." All the Fasti read "Papinianus." The Fasti Savilliani wrongly ascribe "Peregrinus" as a colleague to Pompeianus, who only became consul three years later.
(21) "Aurelianus." All the Fasti have "Aprianus" and "Pappus" as these consuls. Capitolinus calls these same men in the reign of Gordianus: "Arrianus" and "Papus" (alternately Pupa); also the "Anonymus Afer" on the Paschal cycle edited by the Bishop of Oxford after Cyprian, where this consulship is said to be the fifth year of Gordianus; and this proves that his first year was the one in which he was consul with Aviola, according to the opinion of learned men. C
(22) "Gordianus." He cites this passage to Capitolinus, whom he—as also some other Cedrenus who writes almost the same things about this school instituted by Gordianus—believes to have been entirely fabricated.
(23) "Perfect and strong." How the soldiers were chosen, "fit for battle," as it is in Herodian, lib. vi, "ornate in stature, grave in virtue," as in Pollio, in the *Trebellianus Tyrannus*; and Spartianus in *Caracalla*: "He also ordered the strong to be chosen for militia service."
(24) "Of great stature." See the Med. Lat. Glossary at "incoma," and in the Addenda.
(25) "Seniors." Cedrenus and Hamartolus read "Iuniores," and perhaps rightly; since Gordianus Junior, or the Third, called this cohort by his own name—for the cognomen of "Senior" to the father was... D
A a secondary addition, as it must be sought elsewhere. For we do not read that Gordianus ever called himself "Junior," nor does that seem likely. For if Gordianus truly established a cohort of candidates or a number, that cohort would have been called that of the "Senior Gordians"—not from Gordianus Senior, who similarly never called himself "Senior"—but so that it might be distinguished from the other, which was called that of the "Junior Gordians," just as in the *Notitia imperii*, for Constantine, Arcadius, Theodosius, etc., "seniores" and "iuniores" are read throughout, where the *seniores* are always placed before the *iuniores*, keeping, clearly, the order of their institution; from which it is to be gathered that two cohorts were established by Gordianus, and at a different time, so that the first was called that of the "seniores" and the other that of the "iuniores," and accordingly that cohort of the "Junior Candidates" which the author of the Chronicle writes was established by Philippus, pertains entirely to Gordianus, and has been wrongly attributed to Philippus. Moreover, an ancient inscription in Gruter (LII, 10) mentions the *Legio F. Gordiana*. Cedrenus writes that Gordianus, whom he calls *Iunior*, had died—the one who strangely muddles the *History of the Emperors* in this passage, as does Zonaras. For it is certain that he was killed by the soldiers, who were incited to sedition by the praetorian prefect, in the nineteenth year of his age. Joeles also calls him *Iunior*. Casaubon says: they wrongly think that the epithet *Junior* was ascribed to Philippus to distinguish him from his father, since it is gathered sufficiently from this passage itself, and from those things which are subsequently narrated in the Chronicle in the fourth and sixth years of the same Augustus, [that this was] the cognomen of Philippus the father. But to speak my mind: just as it never belonged to either Gordianus, so neither did the cognomen of *Junior* ever belong to Philippus the father, nor to his son. For if it were so, it would be read transcribed in ancient inscriptions and on his coins, in which only M. JUL. PHILIPPUS AUG. is inscribed. Baronius reports an inscription which he observes to be at Verona near the Bursara gate, with these words: "In the year of Christ 249, the Emperor Divus Philippus Senior [was killed] at Verona, and [Philippus] Junior [was killed] at Rome by his guards." But anyone can see that this is of a much later age. Therefore, the cognomen of *Junior* was ascribed to Philippus the father by Greek writers, who were ignorant of the force of the Latin word, perhaps because they either misunderstood the praenomen *Julius*, or because, when the writer of the Chronicle had read *Iouniora* placed nakedly before Philippus in some catalogs of emperors, and had not noted that it was an epithet of the Emperor Gordianus, he supposed it belonged to Philippus; especially since Gratianus the Third and *Junior* are sometimes distinguished in the same catalogs, although they are one and the same. Therefore, what he adds concerning the *Schola Iuniorum* established by Philippus, belongs to the same Gordianus, as one who established both, namely, of the *seniores* and D *iuniores*—that is, of the Gordians—from which perhaps the third *Legio F. Gordiana*, of which we made mention a little while ago, was the prior one, which was then finally called that of the "Senior Gordians," and the other was established later, and was then finally called that of the "iuniores," as we have said a little before. 244. 4th indiction, 4th year; consulship of Peregrinus and Aemilianus. 245. 5th indiction, 5th year; consulship of Philippus and Tatianus. 246. 6th indiction, 6th year; A consulship of Praesens and Albinus. In the time of these consuls, Gordianus Senior, having been struck by illness, died in his 79th year. Philippus the Junior ruled the Romans for 25 years, together with his son Philippus, for four years. In total, 249. 247. 1st indiction, 7th year; consulship of Philippus Augustus II and Philippus the son. 248. 2nd indiction, 8th year; consulship of Philippus Augustus III and Philippus the son II. 249. 3rd indiction, 9th year; consulship of Aemilianus II and Aquilinus. CCLVII Olympiad. 250. 4th indiction, 10th year; consulship of Decius and Gratianus. 251. 3rd year of Decius and Decius Caesar. After a B gap, Philippus the Junior ruled for eight years. After *Iunior*, his son Gordianus ruled for four years.
A The Emperor Philip, together with his son Philip, instituted a cohort of so-called "candidati," having selected young men from the *scholarii*, and they called the school of the unit established by them the "Juniores" after the name of Philip the father: and these belong to the seventh school. B 252. 5th Indiction, 12th year, under Gallus and Volusianus. 13th Indiction, 6th year, under Volusianus for the 2nd time and Maximus. Philip the Junior waged many wars successfully. While he was warring against the Gepidae, his horse stumbled and he fell, breaking his thigh, and having returned to Rome, he died from that wound, being 45 years of age. Decius ruled the Romans for 1 year. The total is 560. 14th Indiction, 1st year, under Decius Caesar and Decius his son.
At the beginning of the reign of Decius, a persecution against the Christians having arisen, Flavianus, bishop of the Romans, suffered martyrdom; after him, Cornelius succeeded to the bishopric for three years. In the same way, Babylas, bishop of the Antiochians, was also finished by the course of martyrdom. After him, C Fabius led the Antiochians for 3 years. And many others in the East, standing firm for the faith in Christ, and in other provinces, died. By succession this also came down to us concerning the holy Babylas, as the blessed Leontius, bishop of Antioch, recounted to those before us: "This Decius..."
A put the holy Babylas to death, not only because he professed the Christian religion, but because he also dared to forbid emperor Philip's wife, and Philip himself—both of them being Christians [(44)]—from entering into the Church, because Philip had acted lawlessly. And the lawlessness was of this sort: That Philip the Younger, while being prefect of the praetorian guard [(45)] under the emperor Gordian who preceded him, received a trust from Gordian—his own son; and when the emperor Gordian had died, Philip slaughtered the boy [(46)] and seized the empire."
In Smyrna, a city of Asia, Pionius [(47)] underwent martyrdom along with many others, a man eloquent and known among those who were illustrious in the disciplines of Christian learning, under Proclus Quintilianus [(48)], proconsul of Asia, on the fourth day before the Ides of March, which according to the Asians is the twelfth day of the sixth month, on the Sabbath at the tenth hour. In like manner B also Alexander, bishop of the Church of Jerusalem [(50)], in Caesarea of Palestine, having been brought before the governor's tribunals and already renowned for a double confession, [was in his] old age...
After Philip, Valerian reigned for one year and was slaughtered by his own people. After Valerian, Gallus, his son, reigned for one month and was slaughtered while sleeping by his own wife. After Gallus, Decius reigned for one year and was slaughtered in battle. After Decius, Aemilianus reigned for one year and was slaughtered in the palace. After Aemilianus, Gallienus reigned for three years and was slaughtered in battle. After Gallienus, Claudius reigned for two years. After Claudius, Quintillus reigned for seventeen days. After Quintillus, Aurelianus reigned for five years and was slaughtered by a chamberlain. After Aurelianus, Tacitus reigned for six months and was slaughtered by Florianus. After Tacitus, Florianus reigned for two months and was slaughtered by Probus. After Florianus, Probus reigned for six years and was slaughtered by Carus. After Probus [(C)], Carus reigned for one year and was slaughtered by Carinus. After Carus, Carinus, his son, reigned for two years and was slaughtered by Numerianus. After Carinus, Numerianus, his brother, reigned for one year, and having waged war against the Persians and been captured, they flayed him alive. D
[alt-version omitted]
A distinguished by a second confession, in a ripe old age and holy life he reached the end of the course of martyrdom.
271 The same Emperor Decius brought formidable lions and lionesses from Africa, and let them loose on the eastern frontier, from Arabia and Palestine as far as the fortress of Circesium [(52)], to produce offspring and propagate, for the sake of the Saracen barbarians. Similarly, he brought venomous and fearsome serpents of both sexes from the interior of Libya, and let them loose on the border of Egypt, for the sake of the Nomad and Blemmyes barbarians; and for this reason they are accustomed to depict him standing between lions and vipers.
The same Decius, having gone forth to war against the Franks [(53)], as he was setting out, was slaughtered along with his son by one of the commanders [(54)] at Abritus [(55)], being sixty years of age. B
DU CANGE’S NOTES.
(51) *Distinguished by a second confession.* Concerning which, see Eusebius, ch. 11, above.
(52) *Circesium.* Eutropius calls it Circessum, and Orosius, in *Gordian*, calls it a fortress overhanging the Euphrates; Circeium is on the frontiers of Persia, according to Capitolinus.
(53) *The Franks.* ...the name of the Franks first heard under Decius, who is said by Lactantius in his book, *De mortibus persecutorum*, no. 4, to have perished in battle against the Carpi, who had occupied Dacia and Moesia; Constantine the Great calls them Getae or Goths in his *Oration to the Assembly of the Saints*. Zosimus calls them Scythians, who are none other than those whom he elsewhere calls Goths, Vorani, Urugundi, and Carpi, and he testifies that they dwelt near the Ister; from thence their origin and first seat seems to be sought. It is indeed certain from Gregory of Tours, *Hist.* lib. II, cap. 9, that the Franks first migrated from Pannonia, to whom, when they had been driven out, other seats were afterwards assigned by the Emperor Probus, as Zosimus relates in book I. And though he does not record where they were led, it nevertheless seems likely that these seats were assigned to them in neighboring Germany, since Jerome is the author who calls Germany "Francia" in his own time, and the ancient interpreter of Juvenal confuses the Germans with the Franks, as we have shown in our *Dissertation on Byzantine Coins*, no. 55, whence they afterwards crossed the Rhine and burst into the Gauls. For it seems that the seat of these Franks in Pannonia—about the region which lies between the Sava and the Ister, and which is most fertile and frequent with inhabitants—originally existed there, which appellation, *Francochoria*, it retained for a long time, as Nicetas testifies in *John Comnenus*, no. 5, and in *Manuel*, lib. II, no. 7, where, he says, the most fortified fortress of Zeugminum, afterwards called Sirmium, was built. They call this region Savia from the Sava river, C and Interamnensis, because it was enclosed by two rivers, the Sava and the Drava, or even by the Ister: in whose borders dwelled the Amantini, the Marcomanni, and the Quadi, who are accustomed to be joined with the Franks and other neighboring peoples; and they are said by Rufus Festus to have dwelt around the same rivers in the second Pannonia and in the provinces of Savia and Valeria; where also, or in the borders, Menander Protector, in the time of Justin the Thracian, placed the Contriguri, the Gepidae, and the Avars, at which time Sirmium was subject to the Romans, when the Avars demanded that this city be restored to them as their royal seat. For the Romans, having expelled the Franks under Probus, had claimed it for themselves, as also the region of the Franks, which the neighboring nations—namely, the Gepidae and Avars—had then invaded. But the Franks, although driven from their seats and brought into the borders of neighboring Germany, did not therefore remain quiet, but waged wars continuously with the Romans, and even with Gallienus, as Zonaras teaches in his *Annales*, lib. XII, sect. 24, and afterwards with Constantine the Great, which is indicated especially by his gold coin that we described in our *Byzantine Families*, page 17, on which a woman sits in the habit and gesture of a mourner, with a trophy, with this word added: FRANCIA, and with these words inscribed around: GAUDIUM ROMANORUM. For Constantine undertook many expeditions against the Sarmatians and Pannonians, which is testified to especially by those same coins of his described by us, on which these words are read: SARMATIA DEVICTA (where the added note should be consulted), and the author of the *Chronicum Paschale* records that he often crossed the Danube under the year XXI of the same Augustus: to which indeed that *Francia* was adjacent, situated then in the borders of the same province or of Pannonia and Germany, of which perhaps Constantine Porphyrogenitus should be understood in his book *De administrando imperio*, cap. 19, where he says the Turks have *Frangia* to the West, the Patzinaks to the North, and to the South the great Moravia and the Croats, who are adjacent to the mountains. Certainly, the same Constantine testifies in the same book, concerning whose location he touched upon, that Khazaria lay toward the Danube, in the place cited from the manuscript codex in these *Notes* to p. 35. Therefore, that *Francia* is what king Theodobert in his epistle calls the "northern region of Francia," when Justinian asked in which provinces he lived, or what peoples they were. D
(54) *By one of the commanders.* Victor writes that he perished by the fraud of Brutus. So also Eutropius, as Scaliger warns that certain codices prefer: where he says, Who would not wonder that the name of the place has lapsed into the name of a man?
(55) *At Abritus.* Victor and Eutropius say Brutus finished the work. A Senator, *Abricio*. Jornandes, *abrupto*. Nicephorus of Constantinople in his *Chronicle*, and the Leunclavius *Catalogus imperatorum*, *in foro*. Georgius Syncellus from Dexippus, *at Abritus, in the place called the Forum of Thebronius*. Casaubon published *apud Abritum*, which is called the Forum of Terebronius. Thus do the writers vary.
CCLVIII OLYMPIAD
A (A.M. 5762). Caius Gallus ruled the Romans for 3 years. Total, 5763 years. Ind. 15, year 1. Under Valerian and Gallienus, consuls. Ind. 1, year 2. Under Valerian the 2nd and Gallienus the 2nd. Ind. 2, year 3. Under Maximus the 2nd, and Glabrio, consuls. Caius Gallus died, being 62 years of age.
Valerian Augustus ruled the Romans for 14 years. Total, 5777 years. B Ind. 3, year 1. Under Valerian Augustus the 3rd and Gallienus the 3rd.
Dionysius, bishop of Alexandria, when many had fallen away due to the fear of tortures in the persecution of Decius, reaching out to them a hand of repentance, to appease God, wrote to many of the bishops concerning them; among whom Novatus, a presbyter of the Roman Church, puffed up with pride, said that they ought not to be received, as if there were no longer any hope of salvation for them, even if they performed all things genuine for their return; and he established himself as the head of his own heresy, of those who, inflated in their own mind, call themselves "Cathari" (the Pure). On account of this matter, a very great council having been assembled in Rome, of 60 C bishops—and of a much greater number of presbyters and deacons—
NOTES OF DUCANGE
...those whom the region under his rule contained, he wrote back thus: "By the mercy of our God, the Thuringians having been happily subdued, and their provinces acquired, their kings of that time extinguished, the majesty of the Norsavorum nation, having been placated to us, has submitted its neck, and by God’s favor, our dominion extends, God guarding it, to the Wisigothian people who inhabited the northern region of Francia, Pannonia, together with the Saxons and Eucii, who surrendered themselves to Us by their own will, through the Danube and the border of Pannonia even to the shores of the Ocean." From these it is sufficiently perceived that that northern Francia was bordering on Pannonia, and in the interior of Germany, while modern, or rather the part of Francia over which he also ruled, was called the southern or meridian part, given the vernacular name of Austrasia. Moreover, when those Franks were moved into the borders of Germany and were defeated, Pompeianus, antiochene by state, an outstanding duke who fought bravely in the battle against Odenathus while Aurelian was emperor, was called a Frank, D as is recorded by Eusebius in his Chronicle. And this we have discussed, perhaps at greater length than is necessary, in this commentary on the first abodes of our Franks, where the name of them was for the first time heard...
Dissert. Hypat., pp. 47, 48, and Pearson in *Annal. Cyprian.* (58) *Died.* Intercepted at Interamna with his son, says Eutropius. (59) *Year 14.* See Petau and Epiphanius, p. 406. (60) *Valerian Augustus the 3rd.* In arranging the lists of consuls, when Gallienus and Valerian were ruling, the most learned men—Panvinius, Baronius, Petau, Cointius, and many others—do not agree; Pagius in *Dissert. Hypat.*, ch. 6 and last; Norisius on the coin of Licinius, ch. 5; and Pearson, who in turn do not agree with each other. Let him who wishes read them, and Scaliger on Eusebius, p. 231. (61) *Dionysius.* From Eusebius, *Hist. eccles.*, bk. VI, ch. 41, 45, etc. (62) *Hand of repentance.* The same Eusebius, bk. VII, ch. 4. (63) *Novatus.* Hence the proverb, *The madness of Novatus*, about which we spoke on the *Alexiad* of Anna, p. 326. (65) *Novatus.* Thus many [Greek] writers and all the Latins call this heresiarch Novatus. But Scaliger on Eusebius denies that he was called either Navatus or Novatus, but Novatian, from the letters of St. Cyprian 48 and 49, as he is also called by the Senator in the consular Fasti. But Novatian was another person from Novatus, whose follower he was. See Baronius in the year 254, n. 71.
A And, privately, an examination having also been made regarding what was to be done in other provinces, it was decreed by all that Novatus, together with those who had been puffed up with him and those who chose to agree with that man’s most inhumane opinion toward the brethren, should be excluded from the thresholds of the Church; but that those of the brethren who had fallen into this calamity should be healed, and cured with the remedies of repentance. Concerning these things, Cornelius, the bishop of the Romans, also wrote to Fabius, bishop of the Church of the Antiochians, revealing to him the decrees of the Roman synod and what had been decided by those in Italy, Africa, and the regions thereabouts. And many others also wrote much to many others regarding the madness of Novatus and the repentance of those who had fallen during the persecution.
CCLIX Olympiad. B Ind. 4, year 2. Under the consuls Tuscus and Bassus. C Under these consuls, Saint Cyprian suffered martyrdom on the 18th day before the Kalends of October. Ind. 5, year 3. Under the consuls Aemilianus for the 3rd time and Volusianus for the 2nd. Ind. 6, year 4. Under the consuls Secularis and Donatus. Ind. 7, year 5. Under the consuls Gallienus for the 4th time and Volusianus for the 3rd.
CCLX Olympiad. Ind. 8, year 6. Under the consuls Gallienus for the 5th time and Faustinianus. Ind. 9, year 7. Under the consuls Albinus and Dexter. Ind. 10, year 8. Under the consuls Gallienus for the 6th time and Saturninus. Ind. 11, year 9. Under the consuls Valerianus Augustus for the 4th time and Lucianus.
CCLXI Olympiad. Ind. 12, year 10. Under the consuls Valerianus Augustus for the 5th time and Lucianus for the 2nd. Ind. 13, year 11. Under the consuls Gallienus for the 7th time and Sabinianus. Ind. 14, year 12. Under the consuls Paternus and Arcesilaus. Ind. 15, year 13. Under the consuls Paternus for the 2nd time and Marinianus. D
A 269. 14th Indiction, 1st year. Under the consuls Claudius and Paternus (73) for the 3rd time. During the preceding consulates, Valerianus Augustus was killed by the Persians who had risen against him, at the age of sixty-one.
(Anno Mundi 5778.) Claudius reigned over the Romans for 2 years. Sum: 5779.
270. 2nd Indiction, 1st year. Under the consuls Antiochianus (74) and Orphitus.
271. 3rd Indiction, 2nd year. Under the consuls Aurelianus and Bassus (75). Under this Claudius, the Goths were defeated (76) and Sirmium was recovered.
Claudius dies at Sirmium at the age of fifty-six.
Aurelianus reigned over the Romans for 5 years (78). Sum: 5785.
272. 4th Indiction, 1st year. Under the consuls Quietus and Bradumianus (79).
B 275. 2nd Indiction, 5th year. Under the consuls Tacitus and Placcidianus.
For these consuls (80), Aurelianus Augustus began to restore the walls of the city of Rome; for they had crumbled with the passage of time.
[Indiction 6, 3rd year.] Under the consuls Quietus for the 2nd time (81) and Bradumianus.
274. 7th Indiction, 4th year. Under the consuls Aurelianus Augustus for the 2nd time and Capitolinus.
275. 8th Indiction, 5th year. Under the consuls Aurelianus Augustus for the 3rd time and Marcellus (82).
C 276. 9th Indiction, 6th year. Under the consuls Tacitus for the 2nd time and Aemilianus.
Aurelianus Augustus dies (83), at the age of sixty-five. D
And Florianus reigned for 97 days A, and was slain. At this time there appeared a certain Manichaean B by the name of Cerdo, who sowed wicked dogmas and held assemblies.
31st of the Romans, Probus reigned for 6 years. Ind. 10. 1st: under Probus Augustus and Paulinus as consuls. Ind. 11. 2nd: under Probus Augustus for the 2nd time and Lupus as consuls. Ind. 12. 3rd: under Probus Augustus for the 3rd time and Paternus as consuls.
CCLXV Olympiad. Ind. 13. 4th: under Messala and Gratus as consuls. Ind. 14. 5th: under Probus Augustus for the 4th time C and Tiberianus as consuls. Ind. 15. 6th: under Probus Augustus for the 5th time and Victorinus as consuls.
Probus Augustus was slain at Sirmium, D being 50 years of age.
32nd of the Romans, Carus reigned together with his sons Carinus and Numerianus for 3 years.
Ind. 1. 1st: under Carus and Carinus as consuls.
CCLXVI Olympiad. Ind. 2. 2nd: under Diocletian and Bassus as consuls. Ind. 3. 3rd: under Carinus for the 2nd time and Numerianus as consuls.
[alt-version omitted]
A In the year 255 from the ascension of the Lord into heaven, a persecution of the Christians took place, in which many finished their lives in martyrdom; among whom were also Saint George and Saint Babylas. This man was bishop of Great Antioch, and there Carinus the emperor arrived, on his way to wage war against the Persians with his uncle Carus; which Carus indeed died in Mesopotamia after being struck from heaven. But Carinus, having been defeated, fled to the city of Carrhae, where, with the Persians encamped against the city, he was taken prisoner and immediately killed by them; and his skin having been flayed, they made a sack from it, which, smeared with ointments, they kept thenceforth as a trophy of victory. Now this Carinus died when he was thirty-six years of age. And after his death, his brother Numerianus set out on a campaign against the Persians B to avenge his own brother Carinus, and prevailed over them mightily.
A Then Numerianus was slain at Perinthus in Thrace, the city now called Heraclea, by Aper the praetorian prefect. Diocletian reigned over the Romans for twenty years. In total, 5814 years. Diocletian was proclaimed emperor on the fifteenth day before the Kalends of October at Chalcedon, and arrived in Nicomedia on the fifth day before the Kalends of October wearing the purple chlamys; then, on the Kalends of January, he processed as consul.
A. D. 285. Indiction iv. In the consulship of Diocletian Augustus for the second time and Aristobulus. From these consuls, the years of Diocletian's reign are reckoned in the Paschal cycle.
Indiction v. In the second year. In the consulship of Maximus and Aquilinus. CCLXVII Olympiad.
Indiction vi. In the third year. In the consulship of Diocletian Augustus for the third time and Maximianus Herculius Augustus. In this year, Diocletian appointed Maximianus Herculius as a partner in his own imperial rule, at the beginning of the third year of his reign, having wintered in Nicomedia.
A 288. 7th indiction, 4th year. Under the consulship of Maximianus Herculius, for the 2nd time, and Januarius. 289. 8th indiction, 5th year. Under the consulship of Bassus and Quintianus. 290. 9th indiction, 6th year. Under the consulship of Diocletian Augustus, for the 4th time, and Maximianus Herculius Augustus, for the 3rd time. 268th Olympiad. 291. 10th indiction, 7th year. Under the consulship of Tiberianus and Dio. 292. 11th indiction, 8th year. Under the consulship of Hannibalianus and Asclepiodotus. 293. 12th indiction, 9th year. Under the consulship of Diocletian Augustus, for the 5th time, and Maximianus Herculius Augustus, for the 4th time. In this year, Maximianus Jovius, the most noble Caesar, was appointed to imperial rule, as was Constantius, at Nicomedia on the 12th day before the Kalends of June. 294. 10th indiction, 10th year. Under the consulship of Constantius Caesar and Maximianus Jovius Caesar. 269th Olympiad. 295. (1, in the year of the World 5841) 14th indiction, 11th year. Under the consulship of Tuscus and Anullinus. In the year 267 of the Lord’s Ascension into heaven, and under the same aforementioned consuls, Saint Menas suffered martyrdom at Cotyaeum B in the province of Phrygia Salutaris, on the 15th of Athyr, the 3rd day before the Ides of November. 296. 12th indiction, 15th year. Under the consulship of Diocletian Augustus, for the 6th time, and Constantius Caesar, for the 2nd time. 297. 13th indiction, 1st year. Under the consulship of Maximianus Herculius, for the 5th time, and Maximianus Jovius, for the 2nd time. The Persians were thoroughly defeated by Constantius and Maximianus Jovius. In the year 269 of the Lord’s Ascension into heaven, and under the same aforementioned consuls, Saint Gelasinus finished his life by martyrdom in the city of the Heliopolitans of Libanus. C
DU CANGE'S NOTES
...to restore the city of Rome, which was almost destroyed, and to strive to make it equal to [the old city], says Lactantius, *De mortibus persecutorum*, n. 7; which indeed Dio Chrysostom, in his oration... Zosimus, however, in book 1, says [it] was the greatest and most fortunate, owing to its wealth and the prosperity of all things, the most renowned... [16] And Januarius; Fasti Idatiani have Anuarinus; others have Januarius, without the mention of a repeated consulship. [17] Tiberianus. Thus the manuscript; *Prefect of the City*; Prosper, Fasti Idatiani and Savilliani, and Senator: Tiberius, Victorius. [18] In this year. Idatius and Dion's Fasti; Eusebius and Prosper refer this to the consulship of Maximianus and Januarius. [19] Constantius Caesar, etc. This and the others mention the consulate of the Caesars in the 1st, 6th, 7th, 8th, 9th, and 10th [books/lists]; in the code *de juris et facti ignorantia*, they are noted only with a double C, thus CC. coss., that is, Caesars, or two Caesars serving as consuls. [20] St. Menas... we are informed that he suffered martyrdom; Baronius says this was uncertain for him, ad annum 307, n. 34. [21] At Cotyaeum. We have corrected it thus, (which the Raderiana and Scaligeriana editions preferred), just as Holstenius advises in his notes on Stephanus *de Urbibus* that it should be read in the manuscripts of Strabo and Constantine Porphyrogenitus. [22] Persians. Fasti Idatii: In these consulships the Persians were defeated. Eutropius writes that they were destroyed by Maximianus alone, with no mention of Constantius. Lactantius also mentions this victory over the Persians, *De mortibus persecutorum*, n. 9, which Henry Valesius proves in his Notes on Eusebius, p. 170, happened in this year, although it is written differently in the Eusebian Chronicle. [23] St. Gelasinus. So also the Vatican manuscript. [how that name appears in Martial, [alt-version omitted]] DA Libanensis. This person being the second mime, and public games being celebrated in the theater, the people watching, he was thrown by other mimes into a large bath-tub full of lukewarm water, mocking the Christian religion and the holy baptism. But Gelasinus himself, the second mime, having been baptized, and having emerged from the bath-tub, having put on white garments, thenceforth refused to act in the theater, saying: "I am a Christian; for I saw a fearful glory in the bath, and as a Christian I die." Which when the people who were watching in the theater of the city of the Heliopolitans saw, they were inflamed with fury, and rushing from the tiers onto the stage, having seized Gelasinus and cast him out of the theater while he was still dressed in those same white garments, they overwhelmed him with stones and killed him. And those of his kin having taken his body, they carried it away to the village called Mariammen, whence he was originally, outside of Heliopolis, and there they erected an oratory to him. B In the time of the same consuls, the Persians were defeated in battle by Maximian Herculius Augustus. Indiction 2, 14, in the consulship of Anicius Faustus and Severus Gallus. A.D. 269 [Ol. Iph. CCLXX Olympiad.] Indiction 3, 15, in the consulship of Diocletian Augustus for the 6th time and Maximian Herculius Augustus for the 6th time. A.D. 299. Indiction 4, 16, in the consulship of Constantius Caesar for the 3rd time and Maximian Jovius for the 3rd time. A.D. 300. The 16th to rule the Church of the Alexandrians is Peter, for 12 years. C Leading himself more strictly in asceticism, and visibly taking care of the common affairs of the Churches, in the 9th year of the persecution and the 16th of the reign of Diocletian, having been beheaded, he was adorned with the crown of martyrdom together with others. D
after having witnessed in many cities.
Indiction 5, year 17: under Tatianus and Nepotianus.
Indiction 6, year 18: under Constantius Caesar for the 4th time and Maximian Iovius Caesar for the 4th time.
In this year A the military ration of bread was granted in Alexandria by Diocletian.
271st Olympiad.
Indiction 7, year 19: under Diocletian Augustus for the 8th time and Maximian Herculius for the 7th time.
Year 19 of the reign of Diocletian, in the month of Dystrus, the 25th day (which month is March according to the Romans), on the day of the feast of Pascha, imperial edicts were published everywhere, by which the churches were to be razed to their foundations, B and the divine Scriptures were to be burned, and all the Christians were to be deprived of all honor and dignity, and those who were not of the household were to be subjected to tortures, from whatever order or rank they might come.
DU CANGE'S NOTES
(29) *In this year.* The same is found in the same words in the Chronicle which we call the Alexandrian, edited by Scaliger after Eusebius, p. 83. In the same year, Castritius was endowed in Alexandria. Where it is added that in the same year Emperor Diocletian had come to Alexandria. I do not know, however, whether the Idatian Fasti refer to this year here: *To these consuls, the emperors ordered there to be cheapness.* See what Henricus Valesius comments on Evagrius, book II, chapter 5.
(30) *Diocletian Augustus for the 8th time.* Lactantius, *De mortibus persecutorum*, chapter 12, records this consulship in these words: *The elders both acting as consul for the eighth and seventh time.*
(31) *Year 19.* Eusebius in his *Chronicle* and book VIII of his *Ecclesiastical History*, chapter 2. Thus also Lactantius, the Idatian Fasti, and other writers refer the persecution of the Christians and the subversion of the churches to this 19th year: concerning which persecution and the year in which it began, recent scholars have written extensively, and first of all Baronius, Scaliger on Eusebius, p. 245; and book V, *De emendatione temporum*; Petavius, book XI, *De doctrina temporum*, chapter 31; Henricus Valesius on Eusebius’s *Ecclesiastical History*, book VIII, chapter 2; Joan Broeus, the Antecessor of Bourges, in his *Dissertation on the Beginning of the Diocletian Persecution*, and on the *Epoch of the Council of Cirta*; the noble Stephen Baluze on Lactantius; Henricus Norisius on the Coin of Diocletian; and chronologists throughout.
(32) *Month of Dystrus, the 25th.* Valesius, where he treats of the month and day on which the Diocletian persecution began, thinks that this passage in this Chronicle should be read thus: "Year 19 of the reign of Diocletian, in the month of Dystrus, the 25th. This might be called March according to the Romans." Scaliger had edited it with *Augustus*, with a note of an error. But I would rather correct the corrupt passage thus: "Year 19 of the reign of Diocletian Augustus, Indiction 7, in the month of Dystrus 25." For this numerical note pertains to the indiction, but the word *Augustus* ought to be placed after *Diocletian*, and thus the sense remains perfect. Raderus.
(33) *March.* [Note: original-script column: see facsimile.] C
(34) *On the day of the feast of Pascha.* That this Pascha could not have fallen on March 25th has been observed by Scaliger, Petavius, Valesius in the cited place, and Papebrochius in the *Prolegomena to the Life of St. George*, nos. 27, 28, and others. But neither is it entirely true that the persecution began on March 25th, nor around the Paschal feasts, as Eusebius writes, since Lactantius, in *De mortibus persecutorum*, nos. 12 and 13, explicitly says that it happened on the 7th before the Kalends of March, when the Christian church was first overturned at Nicomedia, writing: "The next day an edict was proposed, whereby it was provided that men of that religion should be deprived of all honor and dignity, and be subjected to tortures, from whatever order or rank they might come, etc." Nor, however, to say what the fact is, does the author of the Chronicle say that such imperial edicts were issued on the very day of Pascha. But, as Eusebius also [says], *was spread*, or *were proposed* [to be done], in most of the Christian churches, indeed, when all the Christians were gathered together, so that this might be evident to all, the time of this feast being especially chosen for that purpose. For it is agreed how much the dates differ, [when they were] received and proposed [in the] Constitutions, of which a different day has always been ascribed: for even if the edict against the Christians was given on the 7th before the Kalends of March, it could not be received in the provinces by their governors, and be proposed by them, until after an interval of several days, so that in most [provinces] it happened around the Paschal feasts, and thus it was ordered by the rectors of the provinces and cities that they should propose and promulgate this edict during the Paschal feasts. But also shortly before this, another edict had been issued, by which the books of the Christians were ordered to be extorted from the hands of the bishops and presbyters. For thus the *Passion of Saint Felix*, bishop of Thibiuca: "In those days, Diocletian for the eighth time and Maximian for the seventh time being Augusti, their edict, or that of the emperors, went forth over the whole face of the earth, and was proposed through the colonies and cities to the princes and magistrates, each in his own place, that they should extort the Deific books from the hands of the bishops and presbyters. Then the program was put up in the city of Thibiuca on the day of the Nones of January, etc." Therefore, before the Paschal feasts. But Felix suffered on the 16th before the Kalends of February.
(35) *Everywhere.* I do not know why Kircher in his *Coptic Prodromus*, chapter 2, praising this place from the Chronicle, added after this word, "in Egypt and the Thebaid," since those words are absent in both editions: unless perhaps to strengthen what he had undertaken to prove, that from this 19th year of Diocletian the Copts and Egyptians began their years, which they call Martyrs', from the glorious martyrdom of the martyrs killed around Coptos: since the Egyptians, Copts, and Alexandrian Christians are said above in this Chronicle, and in Al-Makin in his *Dynasties*, p. 84, to begin their years from the first year of the reign of Diocletian.
A imperial edicts (56), commanding that the churches be razed to the ground, and that the holy Scriptures be destroyed by fire; also that those who held rank and dignity be declared infamous, and that those who were in domestic service, if they persisted in their profession of Christianity, be deprived of their liberty. Not long after, other edicts arrived that ordered the presiding officers of the churches and all persons in every place to be first consigned to chains, and then compelled by every available means to offer sacrifice; wherefore it came to pass that many were perfected after undergoing various tortures, while many, having grown faint-hearted (57), fell away, their souls being numbed by fear.
In the same year, many throughout the world, as we have said, were perfected after enduring trials. In the city of the Nicomedians, moreover, where the emperor was residing (58), Dorotheus (59) and Gorgonius, with many others from the imperial service, were at that time perfected, and a great chorus of martyrs was revealed. Not long after, Anthimus, bishop of the same Church of the Nicomedians, was perfected by being beheaded; others were condemned to fire, and yet more were cast into the sea, for the executioners were unable to suffice for such an infinite, or nearly infinite, number. Regarding this boundless multitude of martyrs, Lucianus the presbyter, writing to the Antiochenes, indicated as much: “The whole chorus of martyrs greets you together. I bring you glad tidings that Anthimus the pope has completed the course of martyrdom.” And these things were so in Nicomedia, and more besides.
Ind. viii. 20th year. In the consulate of Diocletian Augustus for the 9th time (41) and Maximian Herculius for the 8th. Maximian Herculius was co-emperor with Diocletian, and he gave the consulship for the 8th time (42). D
A And the same Maximian for 18 years; and together with Diocletian they created two Caesars (43), Diocletian making his own son-in-law Galerius Maximianus—for he had taken Diocletian's daughter Valeria in marriage—and Herculius Maximianus also making his own son-in-law Caesar; for Constantius had married Theodora, the stepdaughter of Maximian Herculius, from whom he had children: Dalmatius, Constantius, and Hannibalianus. For Constantine, who reigned after Diocletian and those with him, was the son of Constantius from a different union, from Helena.
As has been said, Diocletian and Herculius Maximianus reigned together, Diocletian in Rome and Herculius Maximianus over the Celts. B Afterward, Diocletian and Herculius Maximianus, while still alive, laid down their scepters (44) and handed over the empire to their own Caesars; Herculius Maximianus gave the empire to Constantius, and Diocletian to Galerius Maximianus (45). Constantius, having ruled the Celts for 13 years, died, and his son Constantine, born to him of Helena (46), succeeded him; for those born to him of Theodora were still young. Galerius Maximianus, reigning in Rome, made two Caesars, Maximinus in the East (47), and Severus in Italy. The Romans, however, by their own authority set up Maxentius, the son of Herculius Maximianus, as emperor. And Galerius Maximianus sent the Caesar Severus to remove Maxentius; but Severus was killed in battle. And having reigned for 16 years, C Galerius, about to die, made Licinius emperor (48) in the East. Thus, four emperors were found: Constantine of the Celts, Maxentius the son of Herculius Maximianus in Rome, Licinius in the East, and Maximinus, who had remained a Caesar. But Constantine destroyed Maxentius in battle, and thus he became the sole ruler of the West. And Maximinus also, having marched against Licinius, made a treaty with him, so that Licinius gave way regarding the empire. And thus, having become sole ruler, Constantine founded Byzantium, having received an oracle
that the Roman empire was about to perish, and he became a Christian. He reigned for 31 years and 10 months. He had as sons Constantius, Constans, and Constantine. But Constantine was killed by the soldiers of Constans. And Constans himself was removed by a certain tyrant named Magnentius. Therefore, Constantius reigned alone, and he made Gallus, the son of Constantius—the brother of Dalmatius, who was the son of Theodora, his uncle—Caesar, having made him Caesar for the East. A
The most holy and most faithful Constantine the Great, the son of Constantius, reigned over the Romans for 34 years, from the 8th day before the Kalends of August, for 31 years and 10 months [altogether 5,845 years].
Indiction 9. Year 1. Under the consulship of Constantius Caesar for the 5th time and Maximian Jovius for the 5th time.
279 Constantine, having begun his reign from the western regions, had as co-rulers with him the aforementioned: Constantius, Galerius, Maximinus, and Flavius Valerius Severus, and Maxentius; and Constantius and Severus [reigned] until the second year of his reign, B Maxentius until the seventh year of his reign, and Galerius, Valerius, and Maximinus until the ninth year of his reign.
Indiction 10. Year 2. Under the consulship of Constantius Caesar for the 6th time and Maximian Jovius for the 6th time.
Constantius, the father of the great emperor Constantine, died having reigned for 13 years, and Maxentius was proclaimed. C Year 272 of the Olympiads.
Indiction 11. Year 3. Under the consulship of Novius, with Constantine Augustus alone.
Maximian Jovius died, having reigned for 14 years. Licinius was proclaimed at Carnuntum on the 3rd day before the Ides of November.
Indiction 12. Year 4. Under the consulship of the tenth time [of the Augusti] and of Maximian Galerius for the 7th time. D
[alt-version omitted]
A Indiction 13. Year 5. Under the consulship of Maximian Herculius for the 8th time and of Galerius Maximus.
Throughout the entire world the most noble martyrs of Christ, having attained the greatest glory, deservedly struck all spectators with admiration of their fortitude, and exhibited in themselves the most evident proofs of the truly ineffable power of our Savior Jesus Christ, so that no mortal could recount the names of each individual. But among the rulers of the Churches who suffered martyrdom in the more celebrated cities, let the first to be named by us in the records of the pious of Christ's kingdom be the bishop of the city of Nicomedia, Anthimus, whom we mentioned a little earlier; and from the Antiochene Church, Lucianus, a priest of that diocese, the best through all his life; who B himself also, while the emperor was present in Nicomedia, having earlier proclaimed the heavenly kingdom of Christ by an apologetic oration, afterwards proved it by his deeds, and was consumed by fire and expired. Among those who were martyrs in Phoenicia, Tyrannion, bishop of Tyre; Zenobius, a priest of the Church in the diocese of Sidon; Silvanus, bishop of Emesa, who, after a very great choir of martyrs, being of advanced age and having administered the episcopate for forty years, was thrown to the wild beasts to be devoured. Among the martyrs of Palestine, Silvanus, bishop of Gaza, along with others, forty in number, was beheaded. Finally, among the Egyptians, Peleus and Nilus, bishops, who with others were consumed by fire. C
A. G. 511. (A. M. 5819.) Year 6. Indiction 14. Under the consulship of Constantine Augustus for the 2nd time and Licinius.
Constantine the emperor, offspring of kings, pious and in all things most temperate, son of Constantius, of the supreme King God D and...
of his only-begotten Son, our Lord Jesus Christ, having obtained the confidence, and having stirred himself against the most impious tyrants Maximinus Galerius and Maxentius, there appeared to him as he was departing to wage war against them, shining in the heavens, the sign of the cross, in the middle and below, through shining Roman letters A these, *In this conquer* (59), and most clearly Maxentius falls at Rome, having been drowned (60) in the Tiber river at the Mulvian bridge (61), having reigned six years; Galerius, however, Maximinus being defeated by Licinius in Cilicia, perished as a fugitive, having reigned nine years, having wasted much of his own army, being as he was a certain tyrant and ignoble. 273rd Olympiad. B Indiction 15. 7th year. Under Constantine Augustus for the 3rd time and Licinius for the 2nd time.
Constantine the Victor, Augustus, first C of those at Rome (62) concerning himself with the salvation of the Christians being tyrannized, having taken the heavenly God as an ally, having called upon Him through prayers, goes forth with his whole army, promising the Romans the freedom from their ancestors. These also, with all joy and cheerfulness, together with infants and wives, both those from the senate and the other most distinguished men, with the whole populace of the Romans, with bright eyes (63) and souls, as a deliverer, savior, and benefactor, with acclamations and much joy received him. D He however, as if possessing piety toward God as deep-rooted, not at all being unsettled by the shouts, nor puffed up by the praises (64), very well knowing the help from God, he immediately orders the trophy of the saving passion to be set up under the hand of his own statue, the saving (65) sign holding in his right hand, in the place most of all of those made public at Rome, an inscription to insert on it (66) in the very words in the Roman tongue...
A By this saving sign, the true proof of bravery, I have delivered your city from the yoke of the tyrant Maxentius, and moreover I have also set free and restored the Senate and the people of Rome to their ancient splendor and dignity. Galerius Maximianus, while he was in the East, was seized with a most grievous disease. His body slowly wasting away and teeming with worms, he was seen by countless physicians, but receiving no relief, he issued edicts everywhere by which he commanded not only that the Christians be released, but also that churches be built.
The beginning of the Constantinian Indictions from this time. B
A. C. 313. Indiction 1. Year 8. In the consulship of Constantine Augustus for the 4th time and Licinius for the 3rd time.
Metrophanes is the first to preside over the Church in Byzantium for 10 years.
314. Indiction 2. Year 9. In the consulship of Volusianus and Anianus.
315. Indiction 3. Year 10. In the consulship of Constantine Augustus for the 5th time and Licinius for the 4th time.
DUCANGE'S NOTES
(67) *By this saving sign.* This inscription is found in Eusebius, lib. ix, cap. 9, and lib. I *De Vita Const.*, cap. 40.
(68) *Of bravery.* If we restore [the reading] from Eusebius, [it is] *for manliness* (ἀνδρίας). Nicephorus Callistus has *of bravery* (ἀνδρείας). It could also be read as *of rebellion* (ἀνταρσίας), so that he might thereby argue against and indicate the rebellion by the cross.
(69) *I have restored.* This is the printed text. But Eusebius and Nicephorus, just as we have published, prefer it, since these words are part of the inscription.
(70) *Galerius.* Lactantius C describes the grievous sickness and death of Galerius Maximianus Armentarius in his book *De mortib. persecut.*, no. 36, as does also Eusebius, lib. VIII, cap. 16; Epiphanius in his book *De ponder. et mensur.*, cap., and others.
(71) *By countless men.* Noble doctors are brought in...
(72) *He issued laws.* The edict, according to Eusebius lib. VIII, cap. 17, and in Latin Lactantius, no. 54, published; which was proposed at Nicomedia on the day before the Kalends of May, in the year when he was consul for the eighth time and Maximianus for the second, writes that same Lactantius, in the common year of Christ 311. But Galerius Maximianus died the following D year 312, before the Kalends of March, as the same Lactantius hints. And from this place indeed we are taught that Galerius Maximianus held the consulship for the eighth time with Maximinus for the second time, as the Fasti Savilliani rightly prefer, while others describe only Galerius in this year, and are silent about both consulships of Maximinus: unless perhaps the prior consulship ought to be referred to the common year of Christ 307, in which Maximianus is said to have been consul for the seventh time and Maximinus [for the first time] in the record of the urban prefects, such that Constantine was substituted for Maximinus. For so it is read here: *Maximiano VII et Maximino* (Maximiano, if I am not mistaken, ought to be read, for this error is promiscuous in ancient codices). From the month of April a sixth consulship was made, which is, for Constantine the ninth. Therefore, for Maximianus and Maximinus were substituted Diocletian for the ninth time and Constantine, whom other Fasti only recognize.
(73) *When Maximianus shall have died.* But when Maximianus died before the Kalends of March, in the year after his eighth consulship, which falls in the common year of Christ 311, his death follows to be rightly placed under the year 311, in this Chronicle, in the consulship of Constantine II and Licinius II, contrary to what Prosper and Idatius, who want him to have passed away in the second year after the 16th [consulship], say.
(74) *Of the Indictions, etc.* Which take their beginning from the 8th of the Kalends of October, and are called Constantinian, or Caesarean Germanic, since the Caesarean Constantinopolitan begin from the Kalends of September. Jacob Gothofredus contends that they are called Constantinian here because they existed in the time of the emperor Constantine, just as *Valentiaca* [for the time] of Valens, *Honoriaca* [for the time] of Honorius, etc., as we note from time to time in their proper places. For mention of the word *Indiction* does not occur before Constantine, and as St. Ambrose of Noah and the Ark mentions it as fairly recent: because even if the year seems to begin from the month of September, as the use of the present indictions shows, etc. And certainly then for the first time in the *Codex Theodosianus* mention of the indictions is made under Constantius, as we observe elsewhere. But concerning the indictions, their name, origin, and use, various conjectures have been suggested by Scaliger, lib. v *De emendat. temp.*, p. 502, 503, edited in the notes to Eusebius, pag. 224, and in *Canonib. isagog.*, p. 179, 301, 302; Paulus Petavius in his booklet on the *Epoch of the years of Christ*, which Goarus inserted almost entire into his notes on Syncellus; Franciscus Pithoeus on the title of the code *De his qui ad ecclesias confugiunt*; Joan. Georgius Herwartus in *Chronolog.*, cap. 239; Dion. Petavius, lib. x *De doctr. temp.*, cap. [40]; Grandamicus in *Chronolog. Christ.*, part II, p. 104; and others. See page 374 of this Chronicle.
(74) [Correction to text]: *8th.* Read it thus: from the Fasti *omnibus*. Henceforth the numbers in the consulships of Constantine are to be emended.
(75) *Anianus.* So the Fasti Savilliani: others call him Anianumn.
[CCLXXIV Olympiad] Ind. 4, 11th year. Consuls Sabinus and Rufinus. A Constantine Augustus proclaimed his own son Constantine (76) Caesar. Galerius (77) Maximianus, having been seized by a severe dropsy while in the company of these consuls, died in Salona. Ind. 5, 12th year. Consuls Gallicanus and Symmachus (78). Constantine Augustus proclaimed Constans, Constantius, and Crispus, his own sons, Caesars on the Kalends of March. Ind. 6, 13th year. Consuls Licinius for the 6th time and Crispus Caesar. Ind. 7, 14th year. Consuls Constantine Augustus B for the 6th time (80) and Licinius for the 5th. After heavenly light had shone upon the Churches of our Savior Christ throughout the entire world, not only were there dedications for the houses of worship which had previously been leveled to the ground by the tyrants and had been rebuilt from the foundations to an immense height in every place, but the emperors (81) also resorted to frequent edicts on behalf of the Christians.
[CCLXXV Olympiad] Ind. 8, 15th year. Consuls Constantine C Augustus for the 7th time (82) and Constantine Caesar. Ind. 9, 16th year. Consuls Crispus for the 2nd time and Constantius (83) for the 2nd. Ind. 10, 17th year. Consuls Probianus and Julianus. Ind. 11, 18th year. Consuls Severus and Rufinus. Alexander serves as the second leader of the Church in Byzantium for seven years.
[CCLXXVI Olympiad] Ind. 12, 19th year. D Consuls Crispus for the 3rd time and Constantius for the 3rd (84).
DUCANGE'S NOTES. (76) *His own son Constantine.* The author of the Chronicle errs here; for Constantine, son of Constantine the Great, along with Crispus and Licinius Licinianus, son of Licinius Aug., was only proclaimed Caesar in the year 317, as we observe below. (77) *Galerius.* Galerius Maximianus is mentioned here in error for Diocletian, concerning whom Eusebius and Prosper write at this consulship: Diocletian died not far from Salona in his villa at Spalatum. And Idatius: In these consulships, Diocletian finished his days at Solona. Where read: Salona, or Salona. (78) *Gallicanus and Symmachus.* Prosper, Idatius, and all the Fasti substitute Bassus for Symmachus, and append him as a colleague to Gallicanus (whom the Savilliani wrongly call Savilliani), and correctly so: for the consulship of Gallicanus and Symmachus is referred to the year 330, of which mention is made in Law 2, Cod. Th., concerning the Jews and… (79) *Idatius: In these consulships, Caesar Crispus, Licinius, and Constantine were proclaimed.* So also Eusebius in his Chron. Prosper, Victor of Schotti, Zosimus, and others, from whom this Chronicle should be emended: for Constantius and Constans were not yet born in this year. See our Byzantine Families. (80) *...for the 6th time. Read: for the 6th time [and Licinius for the 5th].* So all the Fasti and the Theodosian Code everywhere. (81) *...emperors.* Consult Eusebius, Hist. eccl. lib. x, cap. 2, 5, 6, 7. (82) *...for the 7th time. Read: for the 7th time [and Constantius and Constans Caesars].* So all the Fasti and the Code of Theodosius. (83) *Constantius. Read: Constantius, from all the Fasti.* (84) *...for the 3rd time. Likewise read: [and Constantius for the 3rd time], from the Fasti.*
VARIAE LECTIONES. [original-script column: see facsimile]
A By the command of the Creator of their own souls and of the merciful Savior who shines forth upon all, Constantine, along with his son Crispus, B surrounded and occupied the provinces which Licinius held; and he, being hemmed in on all sides, came to the end of his life having been slain in such a manner as he himself had seen and heard happen to those who had been tyrants shortly before him. Indict. XIII. Year 295 of the Ascension of the Lord into heaven, and the 20th of the reign of Constantine the Pious; the same renowned Emperor, having been entrusted from God with piety in the highest degree, in this current 20th year of his reign, in the month of Daisios, caused a synod of 318 holy Fathers to be held in Nicaea, C and for the Symbol of the immaculate faith to be set forth. Wherefore the Lord God of all also made him a victor over all his enemies through the prayers of the holy and blessed Fathers who had gathered in that same synod. For Arius, having subverted his mind, did not shudder to divide and separate the ineffable and indivisible unity of the Godhead of the Father and the Son, the accursed man.
Constantine the most pious proclaimed his son Constans, who was then Caesar, Augustus on the 6th day before the Ides of November, D and he celebrated his vicennalia, the twentieth anniversary of his reign, and bestowed in Rome...
NOTES OF DU CANGE
(85) *Along with his son Crispus*. See Euseb. lib. X, cap. 9. (86) *Indict. XIII*. This and what follows, up to *along with his son*, in the third line, are missing from the Holstenius codex. And a little further down, after *is written*, the Scaliger edition has *in the year 295*. (87) *Year 295*. It is permitted to observe here that the author of the Chronicle, here and elsewhere, sometimes scribes the years of the life of Christ according to the opinion of the ancient Fathers, although in other places he attributes 33 years more than once; so that it is evident from this that he inserted the periods of various authors into his Chronicle without subjecting them to any examination. Furthermore, Scaliger, lib. VI *De emend. temp.*, p. 507, and Petavius, lib. IX *De doctr. temp.*, cap. 3 and lib. XI, cap. 12, examine at length this year of the commencement of the Council of Nicaea, on the basis of this passage and other writers. (88) *In Nicaea*. In the month of May. See the *Chronicon* of the Theodosian Code. (89) *Constans*. So the Vatican codex. But that which is reported here about Constans, already made Caesar, and then proclaimed Emperor by his father, by no means coheres with those things which are written by other historians of far greater authority. For whether by Constans one understands Constantinus, the son of Constantine the Great, nothing of this kind is reported by them. Indeed, they clearly state that the three sons of Constantine held only the dignity of Caesar until the death of their parent, and Eusebius in particular, lib. IV *De Vita Constantini*, cap. 40, writes that his three sons were made partners in the empire at different times: Constantine, indeed, about the 10th year of his reign, Constantius about the 20th, and Constans finally in the 30th. Whence it is manifest that these words of the Chronicle should be understood regarding Constantius, who had been named Caesar in the vicennalia; which Victor of Schotti writes was done after the defeat of Licinius, at which time, he says, the insignia of Caesar were given to Constantius: but Themistius, in his *Oration on Constantine*, from which the father surrounded the city of Constantinople with walls. Certainly Idatius, whom Eusebius coincides with in his *Chronicle*, [writes that] Constantius (for so it must be read instead of Constantine) was raised to Caesar on the 6th day before the Ides of November after the Hadrianopolitan and Chalcedonian wars, in the consulship of Crispus III and Constantine III. But Prosper reports [it happening] in the consulship of Severus and Rufinus: accordingly [this occurs] one or two years before the vicennalia of Constantine, so that there is not complete certainty about the year in which Constantius was named Caesar, although it was carried out, as Eusebius says. But whereas Aurelius Victor writes that Constantius held the Caesarean dignity for 15 years, the opinion of Prosper seems more valid, who reports that he was raised to Caesar in the consulship of Severus and Rufinus, namely in the common year of Christ 323. (90) *Vicennalia*. Eusebius writes in the *Chronicon* of the performance of the plays, and in the following year in Rome, and Prosper after him. Idatius, however, records them as held only in Rome, with which this Chronicle agrees: indeed, instead of the word *which means nothing*, that which Holstenius wishes should be restored.
A Rome he celebrated the Vicennalia, remitting the taxes of the artisans and the assessments of the years of those Vicennalia, and he bestowed many gifts upon the churches in general.
Constantine Victor Augustus, having successfully ended the war against the people of Adrianople on the 27th of June, and the war against the people of Chalcedon on the 18th of September, put to death his own son, Caesar Crispus, who had been accused through calumnies. In that same year, Constantine, being the sole ruler of the Roman empire, cast down all idols everywhere, and having taken away all their money and property, he bestowed them upon the universal churches of Christ and all Christians. At the same time, having undertaken an expedition against the enemies of the Christian faith, he won the victory through their prayers. Wherefore, he also established churches everywhere for the conversion of the pagans, in honor of the Savior Christ, our God, who is over all.
The years from the creation of the world to the twentieth year of Constantine Augustus are as follows: From the birth of Adam to the flood, 2262. From the flood to Abraham, 1070. From the birth of Abraham to the 80th year of Moses, 505. From the 80th year of Moses, or the exodus of the sons of Israel, to the 3rd year of Abdon, in which Troy was captured, 404. From the 4th year of Abdon to the 2nd year of Solomon, in which the first construction of the Temple began, 226. From the 1st year of Solomon to the 50th year of Uzziah, or the first Olympiad, 264. From the beginning of the first Olympiad to the 6th year of Darius Hystaspis, in which the second construction of the Temple was completed, 248. From the 7th year of that same Darius mentioned above to the 15th year of Tiberius, or the saving baptism, 557. From the 16th year of Tiberius, being the 2nd year of the 270th Olympiad, B to the 20th year of the reign of Constantine. C D
A From the creation of the world (98) to the 20th year of Constantine, 5833 years.
In the 14th indiction, in the 21st year. Under the consulship of Constantine Augustus for the 9th time (99) and Constantius Caesar for the 4th time. B
In the 15th indiction, in the 22nd year. Under the consulship of Constantius Caesar for the 5th time and Maximus.
Constantine, having restored Drepanum in Bithynia in honor of the holy martyr Lucian, called it Helenopolis after his mother, having granted the city an exemption from taxes, which it enjoys to this day, as far as the prospect extends before the city, in honor of the holy martyr Lucian.
277th Olympiad. In the 1st indiction, in the 23rd year. Under the consulship of Januarius (2) and Justus.
Constantine the Pious crossed the Danube many times, having constructed a stone bridge over the same river.
Under the aforementioned consuls, the illustrious emperor Constantine came from Rome and, while staying for a long time at Nicomedia, the metropolis of Bithynia, and at Byzantium, first restored the wall of the city of Byzantium, having made additions not a few to the same wall, and joined them to the old wall of the city, and called it Constantinople; and he completed the Hippodrome (7), adorning it with bronze statues and every excellence, having built within it a seat C for the imperial box, in imitation of the one in Rome. And having also built a great palace near the same Hippodrome, he made the ascent from the palace to the seat of the Hippodrome by means of what is called the Cochlea (10), D and built a large and altogether splendid forum, in the middle of which [placed] a huge and stupendous porphyry column from the stone of The-
having built, and a forum A large and very beautiful. And he set up in the middle a large purple column of Theban stone, worthy of admiration, and above this same column he set up a large statue of himself, having rays on his head, which bronze work he had brought from Phrygia. The same emperor Constantine, having secretly removed from Rome that which is called the Palladium 13, placed it in the forum built by him beneath the column of his statue, as some of the Byzantines say, having heard it by tradition. And the fortune 14 of the city, which had been renewed by him, he named "Florentem" (the Flourishing), having performed an unbloody sacrifice. 15.
The same emperor also built two porticoes 16 from the entrance of the palace as far as the forum, very beautiful, having adorned them with statues and marbles, and having called the place of the porticoes "Regia" (the Royal), 17. He also built nearby a basilica 18 having a conch, and having erected large columns and statues outside, which he called "senatum" (the senate) 19, and he called the place "Augustaeum," just as he had also set up a statue B opposite his own mother, Helena Augusta, the lady, on a purple column.
Likewise, he also completed the public bath called "Zeuxippus," 20 having adorned it with columns and variegated marbles and works of bronze.
Indiction 2, 24th year, under the consulship of Constantine Augustus for the 10th time and Constantius Caesar for the 5th time. 21.
Indiction 3, 25th year, under the consulship of Gallicanus and Symmachus.
In the 301st year 22 from the ascension of the Lord into the heavens and the 30th of his own reign, Constantine the most pious, father of Constantine the younger Augustus, and of Constantius and Constans Caesars, having built a city most great, brilliant, and happy, and having honored it with a senate, named it Constantinople C on the fifth day before the Ides of May, on the second day of the week, in the third indiction; which was formerly called Byzantium, he decreed that it be called "Second Rome," 24 having celebrated Circensian games, in which...
he was the first to wear a diadem adorned with pearls and other precious stones. He likewise established a great festival, commanding by his own divine decree that the birthday of his city be celebrated annually on the same day, and that the public bath of Zeuxippus, which lies adjacent to the Hippodrome and the Royal palace, be opened on the eleventh of the same month of Artemisios. A And having fashioned for himself another golden statue, made by carved work, 25 which held in its right hand the Fortune of the same city, itself also gilded, he ordered that on the day when the Circensian games were celebrated for the birthday of the city, this same statue—not of marble—should be brought in, conducted by soldiers clad in cloaks and military boots, 26 all carrying white candles; and that the chariot in which the statue was carried should travel around the upper turn B and approach to the arena directly opposite the imperial throne, and that the emperor of the time should rise from his throne and do obeisance to the statue of the same Emperor Constantine and to the Fortune of the city itself.
The same most religious Emperor Constantine remained reigning in Constantinople, having detached it from the province of Europe, or rather from its metropolis, Heraclea, and having appointed to this same Constantinople a praetorian prefect, and a city prefect, and the other major magistrates.
From the founding of Rome until the year in which Constantinople was dedicated, there are 1080 years. C In this year Alexander, Bishop of Alexandria, departed this life on the fourteenth day before the Kalends of May, the twenty-second of Pharmuthi, and in his place was consecrated as bishop the great Father, Athanasius. 27
A.C. 331 (A.M. 5839). 25th year. Indiction 4. Under the consuls Bassus and Ablavius. CCCLXXVIII Olympiad. 332. 26th year. Indiction 5. Under the consuls Pacatianus and Hilarianus. Under these consuls, the distribution of bread 28 to the citizens of Constantinople began on the eighteenth of May.
335. 27th year. Indiction 6. Under the consuls Dalmatius and 29 Zenophilus. D
A 7th Indiction. 29th year. Under the consuls Optatus Patricius and Anicius Paulinus. Under these consuls took place the dedication of the church of the Holy Cross, which Constantinus Magnus had built, in the time of Bishop Macarius (of Jerusalem), on the 17th day of September. Henceforth the feast of the Apparition of the Holy Cross took its beginning. B 8th Indiction. 30th year. Under the consuls Constantius Caesar the 6th and Albinus. The tricennalia of Constantine the Pious were celebrated in Constantinople, which is Rome, very magnificently before the 8th day of the Kalends of August; and he declared his son Constans Augustus, and he proclaimed Dalmatius—the son of his brother Dalmatius [the Censor]—Caesar before the 8th day of the Kalends of October. Now, Dalmatius, the son of Dalmatius the brother of Constantine the Pious, was general of the Romans and consul before he was proclaimed Caesar. And Hanniballianus...
DU CANGE'S NOTES
(50) Under these consuls. The author errs regarding the consulate in which these events occurred, since they ought to be referred to the following year, in which these dedication ceremonies were celebrated on the Ides of September, in the presence of the C bishops who, by the order of Emperor Constantine, had gathered at Jerusalem after the synod of Tyre held in that same year, as Saint Athanasius testifies in his *Apology*. However, the author of the Chronicle did not err entirely as to the year, since he seems to refer these events to the consulship of Paulinus.
(51) On the 17th day of September. Nicephorus, book VIII, chapter 30, is correct. For the dedication of the church of the Resurrection is noted by the Greeks in the *Menaea* and the *Typicon* of Saint Sabas as being celebrated annually on the 13th of September.
(52) Constantius. We restore this as we did in our edition of the *Fasti* of all, whereas Raderus had edited "Constantine." For he was Constantius, brother of Constantine the Great, as indicated by the subscription of the letter of the Mareotic priests and deacons at the synod of Tyre held in that year: "Under the consulship of Julius Constantius, most illustrious Patrician, brother of the most religious Constantine Augustus, and of Rufinus Albinus, most illustrious and God-beloved men." Where the title of Caesar is not attributed to Constantius, who was only designated as "most noble" by his brother, as Zosimus writes, book III. And indeed, all the *Fasti* record this consulship in this way, "under Constantine and Albinus as consuls," except for the list of the city prefect, where Paulinus is written instead of Albinus.
(53) Constantine the Pious. See Eusebius, *Life of Constantine*, book IV; Idatius, etc.
(54) In Constantinople, Rome. We observe that "Constantinopolitan Rome" is used in Priscian, *in Constantinople Christ.*, book I, page 55.
(55) And Constans. Historians write in various ways about the year in which he D was named Caesar. Eusebius, book IV of the *Life of Constantine*, chapter 40, says it happened in the thirtieth year of his reign. Hieronymus and Prosper, under the consuls Pacatianus and Hilarianus in the year 334. Constans, son of Constantine, is promoted to the kingdom. Idatius pushes this to the following year, on the 5th day of the Kalends of January. Victor Schotti says he was called Caesar after the Sarmatian war, which was waged in the year 332. But since the author of the Chronicle writes below that Constans had held the dignity of Caesar for only three years while his parent was still alive, it is concluded from this that he was definitely called Caesar in the year 333. And so, these words in the Chronicle must be expunged and corrected, as in the Scaliger edition, where "Dalmatius" was wrongly replaced by "Constans."
(56) Dalmatius. Hieronymus, Prosper, and Orosius call Dalmatius Caesar at the time of the tricennalia of Constantine. Idatius adds: "on the 15th day of the Kalends of October." See more on Dalmatius in *Familia Byzantina*.
(57) Caesar. Raderus had edited "Censor," and in the margin he had put: "Cenops, or Caesar?" which is how Scaliger presents this last word. Certainly in the Vatican codex it is written in such a way that it appears to be *Cenops*, where the second letter is not so much an 'n' as a slightly truncated Latin 'c' with a dot, unless it is an accent. But as we have edited, it must be read as Dalmatius, the brother of Constantine the Great, who was called "Censor," as we have shown from Saint Athanasius and Socrates in *Familia Byzantina*. I add only that in the *Codex Theodosianus*, title "On those who have the number of children," Constantine's constitution is addressed to Dalmatius without any added dignity, which Gothofredus suspects might relate to this.
(58) And consul. With Zenophilus in the year 333.
A ...having appointed him king (59), he clothed him in the purple chlamys and sent him toward the Caesar of Syria.
CCLXXIX Olympiad. 336. Indiction 9. Under Nepotianus and Facundus. 337. Indiction 10. Under Feliciano and Tatiano (40).
When the Persians declared war against the Romans, Constantine, in the 32nd year of his reign, set out for the East against the Persians. Having arrived as far as Nicomedia, he gloriously and piously departed this life in the suburb of that city, having been granted the saving baptism (41) by Eusebius, bishop of Constantinople, after having reigned for 31 years and 10 months. He left as Caesars his three sons: Constantine Caesar, who ruled the regions of Gaul, being in the 20th year (42) of his reign (43); Constantius, the Caesar after him, in the regions of the East, being in the 11th year of his reign (44); and Constans, the Caesar after him, dwelling in the regions of Italy, being in the 3rd year of his reign (45); and Dalmatius Caesar, son of his brother, in Mesopotamia, he too being in the 3rd year (46).
B The thrice-blessed (47) Constantine passed away on the 22nd day of May, the 11th before the Kalends of June, on the day of the holy Pentecost itself; the body of Constantine the Pious lay unburied in the palace of Constantinople and was preserved until his sons could be informed of his death.
When Constantius, who was in the East in Mesopotamia, heard this, while the Persian war was still pressing, he immediately set out (48) for Constantinople. Upon arriving there, he brought forth his father, the illustrious Constantine, with such a procession and royal pomp that no one could— C
DUCANGE'S NOTES
(39) King. The Anonymus Valesianus: he appointed his brother Annibalianus king of kings and of the Pontic tribes, having given him his sister Constantia. See *Famil. Byzant.*, p. 49. (40) Tatiano. Read Titiano, according to the fasti. (41) Of baptism. Besides Baronius, consult Petavius, lib. xi, *De doctr. temp.*, cap. 43, and Gothofredus in *Chronol. Cod. Theod.*, year 337, as just mentioned once and again. (42) Being in the 20th year. He was called Caesar in the year 316; so many years intervene up to his father's death. (44) Being in the 11th year. From the fact that he obtained the Caesarean dignity while his father was still alive, and since he entered upon this on the 6th of the Ides of November, as is found in the Vatican codex, he seems to have been called Caesar only in the year 325, which is the year of Constantine's vicennalia. See what we noted above. (43) Being in the 3rd year. This refers back again to what we noted a little earlier about the Caesarean dignity of Constans. (46) Being in the 3rd year. For Dalmatius, two years after the Caesarean dignity was given to Constantius, was called Caesar by his uncle, that is, in the year 335, or at the end of 334. For thus Victor of Schott: after two years had passed, he ordered the brother's son, whose name from his father was Dalmatius, to be Caesar, with the military strongly supporting, that is, insisting. (47) The thrice-blessed. On the year and day, the others follow Scaliger, lib. v, *De emend. temp.*, p. 510; and Petavius, lib. xi, cap. 43. (48) Immediately set out. Eusebius, *De Vita Constant.*, cap. 70, from whose words Henry Valesius concludes that the author of the Chronicle is mistaken, who writes that he came straight to Constantinople and celebrated his father's funeral there. But there is nothing to prevent him from having had the funeral of his parent brought with him by himself when he came to the city.
VARIOUS READINGS
40 *and piously* omitted in P. 41 *being in* P. 42 *being in* Ducangius. 43 *in* in P. 44 *the* another omitted in P.with a dignity that cannot be expressed, the praetorian soldiery being present as if he were still living A in arms, as was the whole city—which he had presented with the name of Rome, adorned with illustrious ornaments, and enriched with the distribution of the granted rations—with everyone following the funeral with such great mourning that no emperor before him has existed who, as living and dead, was so honored and acclaimed. And he was buried in the church of the holy apostles, in which the relics of the holy Apostles Andrew, and Luke the evangelist, and Timothy, disciple of holy Paul, are laid.
Sapor, the king of the Persians, B approached Mesopotamia to devastate Nisibis, and having besieged it for sixty-three days and not having prevailed over it, he withdrew.
After the death of their father Constantine, the Romans were ruled for 35 years by Constantine the Younger, and Constans, and Constantius. C In total, 24 years. (A.M. 5869.)
Now Constantine the Younger ruled in Constantinople for one year, Constans in Rome for twelve years; and after the death of this Constans, their brother Constantius ruled in Rome for the remaining twelve years. The account is as follows:
A.C. 538. (A.M. 5849.) Indiction 11, year 1. Under Ursius and Polemius, consuls. 2.
539. Indiction 12, year 2. Under Constantine the Younger Augustus for the 4th time and Constans Augustus for the 6th time. 3.
280th Olympiad.
Indiction 13, year 3. Under Acindynus and Proclus, consuls. 4.
Indiction 14, year 4. Under Marcellinus and Probinus, consuls. 1.
Indiction 15, year 5. Under Constantius Augustus for the 5th time and Constans Augustus for the 2nd time, consuls. 2.
Chronography of the Nineteen-Year Cycle
According to the fourteen-day moon, in which it is commanded by law that the Pascha be celebrated, the cycle contains the reckoning according to the Romans and the Syrians, that is, the Macedonians, and according to the Egyptians. The present nineteen-year cycle took its beginning from the 59th year of Diocletian, that is, from the 21st of the month of March, on which the equinox is recognized, in the consulship of Leontius and Salustius, under which consuls the 6052nd year from the creation of the world was completed. When, therefore, the nineteen-year cycle was finished, at the aforementioned times and the aforementioned consuls, it returned again to its first year on the 21st of the month of March, Indiction 2, knowing precisely that neither an eight-year and fifteen-year cycle, nor a seventeen-year, nor a sixteen-year cycle is able to possess precision, but only the nineteen-year cycle. It also has the epacts in the cycle, which it is necessary to place for each year, and those called intercalary months.
NOTES OF DUCANGE
(58) *Placitum*. So in the Fasti of Savillius and the Vossian codex. But he is called Placidus in all the Fasti, in the Theodosian codex, and in the ancient and famous inscription in which all his names and titles are contained, [which is] in Ludovicus Cario, book 1, *Antique Lectiones*, ch. 14, [and is] omitted by Gruter. Holstenius expunges the consul Placitus. After this consulship, a table, or wheel, which we provide, is inserted in the Vatican codex.
VARIOUS READINGS
"Where there is *ς'*, it is *ζ'*. And where there is *Xanthicus*, it is *Dystrus*. *Chronography* V. *19th-year cycle* PV. *Fourteen-day* PV. *On the 21st of March, as is said* m. V. *8 and 15 year cycle — 17 year — 16 year cycle* PV. *Neither, nor* P. *Omits the circle* R.
Description of the cycle of years of the moon, and of the fourteenth day on which it is commanded to celebrate the legal Pascha. This cycle, however, embraces [the matter] according to the Romans and the Syrians or Macedonians, and according to the Egyptians. Furthermore, the present Decemnovennalis [nineteen-year cycle] took its initiation from the LIX year of Diocletian, or from the XXI day of the month of March, on which day the equinox is recognized, in the consulship of Leontius and Salustius: under which consuls the year from the creation of the world v. MDCCCLII is completed. Therefore, the Decemnovennalis having been finished, over the aforementioned years, and the aforementioned consuls, recur again to its first year on the XXI day of the month of March, Indiction I, then you will perceive for certain that neither an Octennial, nor a Quindecennial, nor indeed a Septennial, or a Sedecennial [cycle] can have any precision, except for the Decemnovennalis itself. It has, however, epacts also in the circle, which are to be positioned in single years, as also those which are called Embolismi.
CCLXXXI Olympias. Ind. 8. 7. A Under the consulship of Leontius and Salustius, 344. Ind. 9. 8. Under the consulship of Amantius and Albinus, 345. (According to the era of the world, 5853.) 289 Under these consuls, the Constantian Baths in Constantinople, near the Church of the Apostles, began to be built by Constantius Augustus from the 17th day of the month of April. Ind. 10. 9. Under the consulship of Constantius Augustus for the 6th time and Constans Augustus for the 3rd time, 346. Ind. 1. 10. Under the consulship of Rufinus and Eusebius, 347.
CCLXXXII Olympias. Ind. 2. 11. B Under the consulship of Philippus and Salia, 348. Ind. 3. 12. Under the consulship of Limenius and Catullinus, 349.
Under these consuls, Constans was killed in the Gauls by Magnentius, having reigned for 12 years, and Magnentius was raised up on the 15th day before the Kalends of February, and Vetranio at Sirmium on the Kalends of March. And in that same year, Nepotianus was raised up in Rome on the 3rd day before the Nones of June, and a great war occurred after this between the Romans and the Magnentians. Ind. 4. 13. Under the consulship of Sergius and Nigrinianus, 350.
The blessed Leontius, bishop of Antioch in Syria, a man in all things faithful and pious, and a zealot for the true faith, C diligently caring for the xenodochia (hospices) for the sake of the treatment of strangers, appointed pious men to the care of these; among whom there were three who were very zealous for piety. These, for some necessity, set out for a locality 17 miles from Antioch; the name of the locality was a village called Thraucun. A certain Jew, having happened upon them, accompanied them on the journey. And the leader of the three brothers was a most pious man, named
A Eugenius. Now, as they began to travel together, Eugenius began a conversation with the Jew concerning faith in the only-begotten Son of God. While the Jew was jeering at this, a dead serpent was found lying on the road; and immediately the Jew said to them: "If you eat this dead serpent and do not die, I shall become a Christian." And immediately Eugenius took the serpent, divided it into three parts, one for himself and the others for the two with him; and they ate in the presence of the Jew, and they lived. In which was fulfilled that evangelical and B saving word which says: "And they shall take up serpents in their hands, and if they drink any deadly thing, it shall not hurt them." The Jew, having entered the inn with them and remaining with them there, flourished after becoming a Christian.
Constantius Augustus, when he was staying in the eastern regions on account of the Persian war, and had heard what had been perpetrated by Magnentius, set out from Antioch towards Italy.
Sapor, however, the king of the Persians, having made an incursion into Mesopotamia and having besieged Nisibis for the space of a hundred days, assaulted it in various ways with an immense quantity of siege engines, having also brought a great number of elephants suitable for war; having, moreover, hired kings for his assistance, and having prepared war-instruments of every kind: relying on these, he threatened that, unless they surrendered the city, he would raze it from its foundations.
But when the Nisibeni refused to surrender, Sapor decided to inundate the city with the river near the city.
But the Nisibeni conquered the enemy by their prayers, having made God propitious to them. For when the waters were about to level the foundations of the walls with the ground, such that their ruin was imminent, a part of the wall C, by the nod of God, fell, so that...
the city was preserved, and the waters held back the enemy, and many of them perished.
Even though they had suffered this, A they were not deterred, but threatened to enter through the collapsed portion of the wall, having brought up armed elephants and urged on the soldiers to apply themselves more vigorously to the war, using all kinds of siege engines. But the soldiers guarding the city had obtained victory through the providence of God. For they filled the entire area with all sorts of weapons, and using catapults they killed the majority of the elephants; the others fell into the mire of the trenches, while others, being driven back, were forced to retreat. More than ten thousand of their armed men were killed, B and the rest were so struck with terror by a lightning bolt falling from heaven, by dark clouds, a violent downpour, and the sound of thunder, that the greater part of them perished from fear. Every way, the new Pharaoh, Sapor, being hemmed in, was defeated, miserably drowned in the waves of terror.
When the city was on the point of being captured, for a huge breach had appeared in the wall and the city was about to surrender, a vision C was shown on that day to Sapor, at the hour he was fighting: a man was seen running along the walls of Nisibis; and the one who appeared in his form was Constantius Augustus. This caused Sapor to be even more indignant against the inhabitants of Nisibis, saying, "Your emperor is of no help to you; let him come out and fight, or surrender the city." To whom they replied, "It is not right for us to surrender the city in the absence of our emperor, Constantius Augustus." D At which Sapor grew even more indignant, being persuaded that they were lying about the one he saw, and said to them, "Why do you lie? I see with my own eyes your emperor Constantius running along the walls of your city." Thus Sapor, having been warred against in various ways by God, withdrew without accomplishing anything, having threatened his magi with death. But having learned the cause, they perceived the power of the angel who appeared with Constantius, and explained it to him. And when he understood the cause of the danger, Sapor, struck with fear, ordered the siege engines to be burned, and...
all that he had prepared for the equipment of war to be destroyed. He himself, having fled A with his own people, made his way to his homeland, after a great part of his army had previously been destroyed by a pestilential disease. An epistle of Volageses, bishop of Nisibis, is circulated, in which these things are explained in detail.
When Constantius Augustus set out for the war against Magnentius, before he even arrived, Constantia, the sister of Constantius, having invested Vetranio, an illustrious man, with the purple on the Kalends of March in the city of Naissus B of Illyricum, established him as emperor and inaugurated him against Magnentius for the war. And after these things, when Constantius had arrived at the places in Italy where the war was being waged, he received Vetranio with great honor; and after this, having erected a tribunal on high in the field C, with the army present, and with Vetranio himself standing beside him, Constantius delivered a speech, saying that it was altogether right that supreme power over the empire—and that which was received from former emperors—should be governed, D and that it was more beneficial for the citizens that public affairs be administered under one and the same authority.
DUCANGE'S NOTES
(80) *By flight.* From this passage one may correct Theophanes: “He fled with his own people to his homeland. . . having been destroyed beforehand by a pestilential disease;” for “by flight,” we have added “not,” so that it may read: “having taken to flight, and when no one pursued him, he returned home,” even though George Hamartolus agrees with Theophanes.
(81) *Volageses.* Because he was bishop of Nisibis at the time of this siege, Henry Valesius contends that Theodoret was wrong, who writes that Jacob had held that dignity at that time. But it is not difficult to respond to this objection; it does not at all prove that Volageses was the bishop of that city when this Nisibene siege occurred, at which he may have been present before he attained that dignity, after Jacob was dead.
(82) *Vetranio.* Concerning Vetranio, as he is called by Eutropius and several others, many things have been commented upon by writers, Gothofredus on the third book of Philostorgius, chapter 22, and Santamantus in historical commentaries.
(83) *In Naissus of Italy.* But read: *of Illyricum.* For Naissus is a city of Illyricum, distant five days' journey for an expediter from the Ister, on the border of the Romans and Scythians, as it is in Priscus in the *Legations*, from whom it is so called, as also by Stephanus of Byzantium, and in the Theodosian Code in the places indicated by Gothofredus. Hierocles the grammarian in his *Notitia Provinciarum* placed this town in Mediterranean Dacia: as also the *Itinerarium Burdigalense*; it was ennobled by the birth of Constantine the Great, as the anonymous Valesianus and certain others wish, and this town was later magnificently adorned by him. It is called *Naissus* in Procopius, book III *of the Gothic War*, chapter 10; in Zosimus, book III, and in Theophanes in the 42nd year of Theodosius the Younger, from the Peirescian codex: but wrongly in the printed edition: *Nassus*, by Julius Firmicus in book II of his *Matheseos*, by Marcellinus the Count, Ammianus, the anonymous Valesianus, and others. George Syncellus, p. 382: but Socrates in book II, chapter 25, writes that Vetranio was raised by the soldiers in Illyricum at Sirmium, as also the author of the *Chronicon*: Orosius likewise in Illyricum. But others, such as Victor, Jerome, and Prosper, at Mursa in Pannonia: but at *Naissus*, the royal insignia was taken from him by Constantius, Jerome and Prosper from him write: Sozomen writes at Sirmium, book IV, chapter 4. From these let it suffice to collect that this *Chronicon* was patched together from various writers, not entirely in agreement with one another. Furthermore, that it was destroyed by Attila and leveled to the ground, the same Priscus writes in his *Gothic History*, and from him Theophanes in the cited place.
(84) *In the field erected a tribunal.* George Hamartolus in his manuscript *Chronicon*: etc., where this formula of speaking is to be noted. “Furthermore, the soldiers were gathered in the Field, and a tribunal having been built, the emperor then addressed them.” Herodian in *Commodus*: in *Alexander Severus*: Finally in *Maximinus*: etc. Lactantius, *De mortibus persecutorum*, no. 19: “There was a place outside the city about three miles away, on the summit of which Maximianus himself had assumed the purple.” Below: “All were struck with astonishment at the tribunal,” etc. Renatus Frigeridus in Gregory of Tours, book [?] *of History*, chapter 8, says that Valentinian was killed in the Campus Martius when, sitting before the tribunal, he was addressing the people. To these should be added what we note in the *Disceptatio de hebdomade*.
VARIOUS READINGS
(3) Volagesus P. (4) shows V by corrector. (5) of Illyricum Ducange. (6) and.A and that public affairs and related matters should be duly administered under one authority.
In all A these things God was with Constantius, prospering his reign. For he himself also took great care for the Churches of Christ. Constantius, having stripped Vetranio of the purple after he had reigned for ten months—just as he had promised in the aforementioned speech—at that very time permitted him to join him at the table for a meal, and having treated him with all honor and guards B and with many manifestations of benevolence, he sent him to live in the city of Prusa in Bithynia, providing him abundantly with rations and cellar supplies. Since Vetranio was a Christian and attended the Church at gatherings, he gave alms to the poor and honored the leaders of the Church until his death.
In the 9th indiction, 14th year, under the consulship of Sergius and Nigrinianus.
Constantius Augustus, reigning alone, declared his cousin Gallus a partner in his empire as Caesar, renaming B him Constantius, on the Ides of March, and sent him to Antioch in the East, as the Persians were encroaching.
The sign C of the Cross of Christ appeared in Jerusalem at this time; it was about the third hour, on the day of Pentecost, extending like a light on the Nones of May in the sky from the Mount of Olives to Golgotha, the place where the Lord was crucified toward the East, from which place the Lord was taken up, with a crown appearing in a circle around the manifested venerable cross, having the form of a rainbow. And at the same hour C it was seen in Pannonia by Constantius Augustus and the army with him... D [Notes omitted]
in the war against Magnentius. And when Constantius had begun to be victorious, Magnentius having engaged him in battle at the city called Mursa, Magnentius, having been defeated, fled into Gaul with a few men.
Constantius, who is also Gallus, the aforementioned Caesar, remained in the East and at Antioch.
A 183rd Olympiad. A.C. 352. Indiction 10, year 15. Under the consulship of Constantius Augustus for the 7th time and Constans Caesar. 353. Indiction 11, year 16. Under the consulship of Constantius Augustus for the 8th time and Constans Caesar for the 2nd time. 354. Indiction 12, year 17. Under the consulship of Constantius Augustus for the 9th time and Constans Caesar for the 3rd time.
In this year, Magnentius having again engaged in battle at Mons Seleucus, and being defeated, fled alone into Gaul to the city of Lugdunum, and when he had slaughtered his own brother, he then also took his own life before the fourth of the Ides of August.
355. Indiction 13, year 18. Under the consulship of Arbetio and Lollianus.
In this year Gallus, who is also Constantius, being Caesar, through a calumny, as though he had—contrary to the will of Constantius Augustus—killed the praetorian prefect and the quaestor, was summoned from Antioch and, having been sent away by Constantius Augustus, was put to death on the island of B Istrus. And Julian, the brother of the same Gallus, was invested with the purple by Constantius, who declared him Caesar.
on the 8th day before the Ides of October, and Constantius Augustus gave him his sister Helena in marriage and sent them into the Gallias.
CCLXXXIV Olympiad.
A.C. 356. 14th indiction. Consuls: Constantius Augustus X and Julian Caesar.
In the time of these consuls, on the first day of the month of Panemus, the relics of Saint Timothy, who had been a disciple of Saint Paul the Apostle and had been ordained first bishop at Ephesus in Asia, were brought to Constantinople with all reverence and were deposited in the Church of the Holy Apostles under the holy altar itself. B
A.C. 357. 15th indiction. Consuls: Constantius Augustus XI and Julian Caesar II.
In the time of these consuls, on the 3rd day of the month of Dystrus, the relics of the holy Apostles Luke and Andrew were brought to Constantinople through the diligence of Constantius Augustus, together with reverence and worship, and the singing of psalms and hymns, and they were deposited in the Church of the Holy Apostles.
Constantius Augustus entered Rome for his vicennalia with much pageantry and an entourage C of attendants. His wife, the Empress Eusebia, entered with him, and they spent fourteen days in Rome.
Ducange's Notes
...their opinion [wrote those] who believed that the Ister river in this place flows into the Adriatic with another mouth near Istria. Scymnus Chius:
The Ister river Descends from the western regions, Making its outlet with five mouths, And, splitting in two, flows into the Adriatic.
And the Veneti and those living in the lands reaching to the Adriatic along the Ister, in the island of Istrus... D [was put to death by order of] Constantius, who summoned him and ordered him to be put to death on that island near the chamber. On the island of Flanona.
A A. C. 358. 21st Indiction, 1st year. Under the consulships of Datianus and Cerealis. A. C. 359. 22nd Indiction, 2nd year. Under the consulships of Eusebius and Hypatius. Under these consuls, in the month of Hyperberetaios, a great and violent earthquake occurred in Nicomedia about the third hour of the night. The city fell and was destroyed, and together with others the bishop of that same city, Cecropius by name, perished in it. Gratian, the son of Valentinian, was born on the 10th day before the Kalends of June. And in this same year, the prefect of Rome, Honoratus by name, for the first time took office in Constantinople on the 3rd day before the Ides of September.
B 285th Olympiad. 360. 23rd Indiction, 3rd year. Under the consulships of Constantius Augustus for the 12th time and Julian Caesar for the 3rd. In this year, on the 15th of the month of Peritios, the Great Church of Constantinople was dedicated. Macedonius, bishop of Constantinople, was deposed on account of many personal crimes of his own, and Eudoxius was appointed bishop of that same church in his place, being enthroned in the month of Audynaios, on the 27th day, in the presence of 72 bishops C (namely: Maris, Acacius, Georgius, Serras, Uranius, Theodosius, Eusebius, Pegasius, Leontius, Curion, Arabianus, Asinus, Philotheus, Gerochius, Eugenius, Elpidius, Stephanus, Heliodorus, Demophilus, Timotheus, Exeuresius, Megasius, Meizonius, Paulus, Evagrius, Apollonius, Phoebus, Theophilus, Protasius, Theodorus, Heliodorus, Eumathius, Synesius, Ptolemaeus, Eutyches, Cuntus, Alphius, Trophimus, Eutychius, Basiliscus, Theomnestus, Vetranio, Philippus, Anastasius, Maxentius, P-...).
A Lycetus, Trophimus, Oecumenius, Gratianus, Leontius, Metrodorus, Eustathius, Jovianus, Menophilus, Evetheus, and the rest.
In the same synod of bishops, not many days after the inauguration of Eudoxius as bishop of Constantinople, the great dedication of the church of the same city was celebrated, in the thirty-fourth year, more or less, since Constantine the Victorious, Augustus, had laid its foundations. These dedications were conducted under these consuls, on the 16th day before the Kalends of March, which is the 14th of the month Peritios. For these dedications, the Emperor Constantius Augustus brought many offerings, B magnificent gold and silver treasures, and many altar cloths woven with gold and gems; furthermore, for the doors of the church, various gold veils, and for the outer vestibules, other veils again, woven with gold and variegated. For he magnificently bestowed many benefits, both upon the entire clergy and upon the colleges of religious virgins and widows, and in the hostels. And for the sustenance of the aforementioned, as well as the poor, the orphans, and the captives or those detained in prisons, he granted a larger ration than his father Constantine had bestowed.
A. C. [Ol. Iph.] 561. (A. M. 5809) 24th Indiction, 4th year. Under the consuls Taurus and Florentius.
In the beginning of the fourth indiction, C Constantius Augustus, having come to Mopsucrenae because of the rebellion of Julian Caesar reported to him—in the first stage from Tarsus in Cilicia—and having previously received holy baptism from Euzoios, bishop of Antioch, who had been summoned to that same stage by the same Constantius, the same Constantius Augustus died in the month of Dios, or November, on the 3rd day, in the 560th year according to the Antiochenes, 5th indiction, when peace had been restored to the Churches, in the 50th year, during the aforementioned consulship of Taurus and Florentius. D
DUNCAN'S NOTES
(25) *Beginning of the fourth indiction.* See V, as Scaliger observes in Eusebius's Chronicle, p. 256. (26) *Mopsucrenae.* Jerome in his Epitaph of Nepotianus says he died in the village of Mopsus. Ammianus, lib. XXII: "He went by difficult roads to Mopsucrenae, the last station in Cilicia for those traveling hither, situated at the roots of Mount Taurus." Where he calls it the last station, which the author of the Chronicle calls the first. That one and the same place is used here for Mopsuestia is observed by Scaliger. See besides Libanius in his Funeral Oration on Julian; Philostorgius lib. VI, cap. 5; Socrates lib. II, last chapter; Sozomen lib. III, cap. 5; Theodoret lib. II, last chapter; Idatius in the Fasti, Theophanes year 24, etc. (27) *Month of Dios, or November.* See Socrates, Idatius, Theophanes, Cedrenus, etc.; but Ammianus says October 3rd. (28) *Peace of the Churches.* Regarding which Lactantius...A For the Romans, Julian the Apostate reigned for 36 years; he was the nephew of Constantius, and brother of Gallus and Constantius, for 2 years. In total, 5872. B Indiction 5. 1. Under Mamertinus and Nevitta. After the death of Constantius Augustus, the peace of the Churches was broken, upon Julian’s entry into Constantinople on the 11th day of the month of Apellaios. And the following events occurred:
Julian, having learned of the death of Constantius Augustus, openly manifesting his own apostasy and impiety, sent forth edicts against Christianity throughout the whole world, ordering that all idols should be restored. Inflated by these, the Gentiles in the East immediately seized George, the bishop of the city, in Alexandria of Egypt, and killed him; and they impiously insulted his corpse. For, having placed it upon a camel, they paraded it through the whole city; and having thereafter gathered the dead bodies and bones of various irrational animals and mingled them with his relics, they burned them and scattered the ashes.
Also in Palestine, they exhumed the relics of the holy John the Baptist, which were lying in the city of Sebaste, and scattered them.
Furthermore, having exhumed from his tomb the relics of the holy Patrophilus, who had been bishop of the Church in Scythopolis, they scattered some of the other parts, but having shamefully hung up his skull, they fixed it in place as if it were a lamp.
[DUCANGE NOTES] ...in *De mortibus persecutorum*, n. 48: "Tranquillity having been restored throughout the world, the Church, lately prostrated, arises, and the temple of God, which had been overturned by the impious, is built up by the mercy of the Lord." Below: "As if the mist of the past time had been dispersed, a pleasant and serene peace brings joy." Since, therefore, the author of the Chronicle says this was the fiftieth year of the peace of the Churches, which is of the Antiochenes 610, of the vulgar Christian era 361, he sufficiently implies that from the Constantinian indiction, in the Antiochene year 610, of the Christian era 361, then for the first time peace was given to the churches of the Christians, just as Sulpicius Severus, who was writing in the year 400, determined the end of the persecution to that time. Therefore, Scaliger says (book I, *Canones Isagogici*) the ancient codices of the Eusebian Canon D add these words to that year of Constantine which was the first of the Constantinian indiction: PEACE RESTORED TO OUR OWN BY CONSTANTINE. Which indeed Prosper likewise wrote in his Chronicle. Paulus Orosius, book VII, ch. 28: "Constantine granted peace to the Church ten years after it had been vexed by the persecutors." See Gregory of Tours, *History*, book I, ch. 34. (29) Ammianus mentions this consulship, book XXI. (30) Peace of the Churches. Of which we spoke above. For when he turned—as is in Jerome and Prosper in their Chronicles—to the worship of idols, it was a bland persecution, alluring more than compelling to sacrifice, in which many of our own fell away by their own will. Eutropius: "A persecutor of the Christian religion, yet in such a way that he abstained from bloodshed." Which John of Antioch expressed thus: "...only he held an opposing view regarding the glory of our Savior Christ, and stood against those who practiced the doctrines of the Christians, yet not so as to ever commit any cruel or murderous act. Having brought every license to the Greeks through edicts..." (52) ...who had succeeded Athanasius and thereafter Gregory in the episcopate of Alexandria, as is in Socrates, book II, ch. 14, 28, 29, and others; the same writer treats of his slaughter in book III, ch. 2; as also Sozomen, book V, ch. 7; Philostorgius, book VII, ch. 2; Jerome in his *Chronicle*; Theophanes at the year 1, etc. See also Epiphanius, *Heresies* 76, n. 1. (53) Of holy John. Philostorgius, book IV, ch. 4, where Gothofred [comments]. (54) Patrophilus. An Arian, as is in Nicephorus, book X, ch. 13. Philostorgius mentions him once and again; Theodoret, book I, ch. 7; Epiphanius, *Heresies* 30, and Nicetas in *Thesaurus orthodoxae fidei*, book V, ch. 7.
In Gaza and Ascalon they killed presbyters and virgins, and after cutting open their bodies, they filled them with barley and threw them to the swine. A In Phoenicia, moreover, they slew the deacon Cyril of Heliopolis and tasted his liver, because he had destroyed their idols during the reign of the blessed Constantine. But it is worth explaining how he who had dissected the deacon and tasted his liver finished his life. He lost his tongue, which had rotted away; he spat out his teeth, which had been broken; his eyes were struck with blindness after long and intense agony; and finally, tormented in his whole body, he died a terrible death. B In Emesa, having entered the great church, they set up the idol of Bacchus.
Similarly, in the Syrian city of Epiphaneia, the Gentiles entered the church and brought in an idol with pipes and drums. But the blessed Eustathius, who was the bishop of that same church, a pious and religious man, upon hearing the pipes and asking where these things were happening, and learning that it was taking place in the church, being fired with zeal for the faith and piety, immediately upon hearing this, prayed to God that he might not be forced to behold such things with his own eyes, and gave up his spirit.
C Furthermore, when Julian arrived in Constantinople—at a time when Eudoxius was bishop there—he contrived various artifices and intrigues against the Church to bring about confusion and disorder. He wished to allow all those who had previously been deposed in various places for heretical opinions to return to the churches, seizing as an opportunity from the disturbances thus stirred up to harass the Churches of God. Thus, Meletius, who had been deposed for impiety and other crimes, having returned to Antioch, seized the ancient church, D while there gathered [to him]
those who had already been canonically deposed from the clergy by the holy synod; among whom was, most notably, Diogenes, a former presbyter, who more than all others busied himself in running about and aiding the cause. Also [there was] Vitalis, a layman, who had always practiced frauds and deceits. This man, progressing further and eventually taking offense at Meletius, broke away from him and himself established a ridiculous heresy, from which even today they are called Vitalians. To this heresy also clung Apollinaris of Laodicea in Syria, who, being the son of a grammarian, came to lead it B.
A.D. 363. (A. M. 5871.) Indiction 6. Under Julian Augustus, for the 4th time, and Salustius [consuls].
At this very time, some of those who were being examined regarding military service fell into apostasy; some indeed were enticed by promises of gifts and offices, while others were softened by a certain necessity imposed upon them by their own commanders. A certain Theotecnus, a presbyter of the Church of Antioch, having been deceived by promises, of his own accord turned to the worship of idols, whom God immediately punished in such a manner: for, being eaten by worms, and having lost his eyes, and devouring his own tongue, he thus perished. Then also Iron, so called, a native of Thebes, a bishop, while staying in the city of the Antiochenes, fell away of his own accord; from whom the miraculous power of God exacted penalties as an example and for the terror of many. For, having deprived him of all help and care, and having cast him into a rotting disease, He caused that, as he was carried about in the streets, he breathed his last publicly in the sight of all C. Among these things, Valentinian, a tribune of the legion of the Cornuti—a military unit so called—stood out above the rest for his profession of faith in Christ. Not ...
A only did he despise the dignity of his office, but when condemned to exile, he bore it bravely and willingly. How, after these things, he was honored by God, becoming emperor of the Romans, will be shown in the following.
Artemius, being Duke of the province of Egypt, because in the times of his command under the blessed memory of Constantine Augustus he had shown great zeal for the Churches, was, with his goods confiscated to the treasury, beheaded at Alexandria, due to the immense hatred Julian bore toward him.
Emilianus also suffered at Dorostolum, a city of Scythian Thrace, being cast into the fire by soldiers under the vicar Capitolinus; and many others in various places, cities, and regions shone forth in their confession of Christ, the number and names of whom it is not at all easy to provide.
At this time, a certain Thalassius, who was also called Magnus, notorious for his flagrant acts and the depravity of his lusts, who even B prostituted his own daughter like a pimp, died by the collapse of a house upon him.
Concerning the martyrdom of the holy Dometius
In this year, the holy Dometius underwent martyrdom in this manner. For when Julian was setting out for war and passing through the Cyrrhestica, he saw a crowd standing before the cave of the holy Dometius, wishing to be healed. He asked who he was, and having learned that he was a monk and that a crowd was gathering there to attain health and receive a blessing from him, the same Julian sent word to the holy Dometius through a Christian referendary: "If you entered the cave in order to please your God, do not wish to please men, but live as a solitary." The holy Dometius answered him: "Having dedicated C my soul and body to God long ago, I shut myself up in this cave. But I cannot drive away the crowd coming to me in faith." Julian therefore ordered the cave to be blocked up, and the just man, the holy Dometius, remaining inside, finished his life. And thus the holy Dometius was perfected.
In the same year, Julian saw in a dream D
A a certain man of mature age, clothed in consular habit, and entering in unto him into the pavilion B pitched near the city of Ctesiphon in a village called Rhasia, and striking him with a spear. And being awakened from sleep, he cried out; and the cubicularii eunuchs arose, and the spatharii, and the army that was guarding the pavilion, and they entered in unto him with imperial lamps. And Julian, having noticed that he had received C a wound under his armpit, asked those standing by: “What is the name of the place where my pavilion is pitched?” And upon them answering that it was called Rhasia, Julian immediately exclaimed: “O Sun, thou hast destroyed Julian.” And having poured out his blood, he gave up his soul at the fifth hour of the night, in the month of Daesius, on the sixth day before the Calends of July. But the army immediately, before the enemy Persians knew it, hastened to the tent of Jovian, who was D holding the rank of count of the domestics and master of the soldiers, and brought him, unaware of Julian’s death, to the imperial pavilion as if summoned by Julian; and when he had entered the pavilion, they straightway seized him and inaugurated him emperor, in the same month of Daesius, on the sixth day before the Calends of July, before the dawn of day. But the multitude of the army which was at Ctesiphon and encamped at a great distance, knew nothing of the things which had happened until the rising of the sun. Julian dies, therefore, being thirty-six years of age.
On the same night, the most holy Basil, bishop of Caesarea, saw in a vision the heavens opened and the Savior Christ sitting upon a throne, and saying with a loud cry: “Mercurius, go, kill Julian.”
DUCANGE'S NOTES.
[index: entries preserved]
the emperor, that enemy of the Christians.” A Saint Mercurius, standing before the Lord, clad in an iron breastplate, having heard the command, vanished. Then again he was found standing before the throne of the Lord, and he cried out: “Julian the emperor, having been slain, is dead, as you commanded, O Lord.” And Basil the bishop, terrified by the cry, awoke in agitation. Now the emperor Julian esteemed him as a learned man and his counselor, and wrote to him frequently. And Basil the bishop going down to the church for the morning prayers, having called together all the clergy, revealed to them the mystery of the vision, and that Julian the emperor had been slain and died this very night; and they all entreated him to keep silence and to say nothing of such a thing. B
After the reign of Julian, in the month of Daesius, the same Jovian reigned for eight months, having been crowned by the army in the regions of Persia. And as soon as he reigned, he addressed the whole army and the senators with him in his own voice: “If you desire that I reign over you, let us all be Christians.” And all the army and the senate and the ranks of the soldiers acclaimed him. And subsequently, the same Jovian, having gone forth with his own army from the desert land into the blooming Persian land, was anxious as to how he might withdraw from the remaining Persian regions.
The king of the Persians, Labuarsacius, C not yet having learned of the death of the emperor Julian, and being seized with no small fear, sent an envoy from the Armenian region of Persia, one of his great men by the name of Surenas, to the king of the Romans, requesting and begging for peace. Jovian the emperor, having received him gladly, agreed to accept the embassy of peace, and said that he himself would also send an envoy to the king of the Persians. Surenas, the envoy of the Persians, having heard this, asked the emperor Jovian to set forth the conditions of peace immediately and without delay.
DUCANGE'S NOTES. (76) Saint Mercurius. See Byzantine Families. (77) Of iron. Malalas adds "sending," etc. (78) The clergy. Malalas adds "all." (79) To keep silence. Malalas, "to silence him." (80) Such a thing. The most wise chronicler Eustathius adds to this, in some places, that he agreed with him in his writing. So far the fragment of John Malalas. (81) If you desire. This is referred to Socrates and Sozomen, although the same things are among them. (82) Labuarsacius. Thus he calls Sapor, known as Arsaces. He also calls Sapor by that name in this place. Chronicon Hebraeorum edited by Genebrard. (85) Envoy. Festus Rufus: Such was the reverence for the Roman name that the first word regarding peace was had by the Persians. (84) Surenas. After the king among the Persians this was a dignity, says Ammianus, book XXIV. D
A Jovian the emperor having selected one of his senators, the patrician (85) Arinthaeus, entrusted the whole business to him, agreeing to abide by whatever was determined or drafted by him alongside the senate and the Persian envoy regarding all matters of the peace, as if he himself were attending to it. He granted a three-day truce for the war while the deliberations on peace were conducted. And it was stipulated between Arinthaeus the Roman patrician and Surenas the Persian senator that the Romans should cede to the Persians the entire province and the city called Nisibis, stripped bare—with only the walls remaining—and without the inhabitants who lived in it. And this being firmly established and the peace-treaty committed to writing, Emperor Jovian took with him one of the Persian satraps who had come with the envoy, named Junius, to receive the province and its metropolis. But the same Emperor Jovian did not go into the city of the Nisibenes, but stood outside the walls. B Junius, the Persian satrap, entered the city by the emperor’s command and affixed the Persian standard to one of the towers, the emperor having ordered all the citizens, down to the last man, to depart immediately with all their belongings. Silvanus, who was a comes by rank and a curialis of the same city, went out and fell at the emperor’s feet, begging him earnestly not to hand over the city to the Persians. But he did not persuade the emperor, who said he was bound by an oath and did not wish to incur the guilt of perjury under any circumstances. He fortified a village that was outside the walls of the city of Amida and joined the walls of that village to the walls of the city of Amida, giving it the name of the village of Nisibis, and there he settled all those who had been summoned from the region of Mygdonia. He also immediately brought Silvanus the comes and all the Christians out of Mesopotamia and handed over the offices of the entire Orient and the prefectures to Christians. C After completing all the arrangements for peace with the Persians, Emperor Jovian, having left the Orient, within a short time...
A hastened to Constantinople with the army in haste, because of the winter; for it was severe.
CCLXXXVI Olympiad. Thirty-seventh of the Romans, Jovian reigned 10 months and 15 days. Total 557. Indiction 7, year 1. Consulship B of Jovian Augustus and Varronianus. In this year, Emperor Jovian died at Dadastana in the month of Peritius, on the 12th day before the Kalends of March.
Thirty-eighth of the Romans, Valentinian Augustus reigned, Salustius the Praetorian Prefect and ancient patrician having chosen the same Valentinian; whom Julian the Apostate, because he was very much addicted to the Christian religion, had sent to Selymbria, having made him a tribune C of a regiment there. For Julian had learned in a vision that he would reign after him. But the Praetorian Prefect Salustius, having sent, brought him from Selymbria, and said to the army and the senate that no one was as suitable to rule over the Romans as he. And Valentinian Augustus was raised up in Nicaea of Bithynia in the month of Peritius, on the 5th day before the Kalends of March. The same most divine Valentinian reigned over the Romans for 38 years, for 14 years. Total 557. D This Valentinian, as soon as he reigned, replaced the Praetorian Prefect Salustius, and after requiring securities from him, he posted notices against him, so that if anyone had been wronged by him, he might come forward.
And no one came forward against Salustius; for he was most pure in every way.
In this year, Valens, the brother of Valentinian, was raised to the purple as Augustus A at Constantinople, in the Hebdomon, by Valentinian Augustus, in the month of Dystros, on the 5th day before the Kalends of April. This Valens, the brother of Valentinian, was an Arian, and he had a wife named Domnica, from whom he had a son named Galates and two daughters, Anastasia and Carosa; and he built two public baths in Constantinople in their names, called the Anastasian and the Carosian baths.
Year 365. B Indiction 8, Year 1. Consuls: Valentinian and Valens.
In this year, the sea exceeded its own boundaries in the month of Panemos, on the 11th day before the Kalends of September.
Year 366. Indiction 9, Year 2. Consuls: Gratianus the Most Illustrious and Dagalaifus.
Under these consuls, Valentinian Augustus was born in the month of Audyneos, on the 12th day before the Kalends of February.
In that same year, Procopius, who had seized the tyranny in Phrygia Salutaris, was captured in the plain of Nacolia by Valentinian Augustus and put to death in the month of Daisios, on the 12th day before the Kalends of July.
Year 367. C Indiction 10, Year 3. Consuls: Lupicinus and Jovianus.
Under these consuls, God rained down hail at Constantinople in the form of stones D in the month of Daisios, on the 4th day before the Nones of June.
And in that same year, Gratianus Augustus was raised to the purple in the Gauls by Valentinian Augustus, his father, in the month of Loos, on the 9th day before the Kalends of September.
A 287th Olympiad. 11th Indiction. 4th year. Consulship of Valentinian Augustus for the 2nd time and Valens Augustus for the 2nd time. Under these consuls, an earthquake occurred in the city of Nicaea, such that it was destroyed, in the month of Gorpiaeus, on the 5th day before the Ides of October.
12th Indiction. 5th year. Consulship of Valentinian Augustus for the 3rd time and Victor. Under these consuls, the most divine Emperor Valentinian put to death many senators and governors of provinces who were acting unjustly, stealing, and judging perversely. And he caused his own B chamberlain (praepositus) of the palace, Rhodanus by name—a powerful and wealthy man, and one who managed the palace, being the chief arch-eunuch and held in great honor—to be burned alive in the circus of the Hippodrome with brushwood, as he was watching the games.
This same chamberlain, Rhodanus, had seized the property of a certain widow named Berenice, having conspired against her, as he felt he had the power to do. And she approached the Emperor Valentinian against this chamberlain, and he gave them as judge the patrician Sallustius, who condemned the same chamberlain, Rhodanus. And when the Emperor learned of the verdict of the patrician Sallustius, he ordered the selfsame chamberlain to restore to the widow everything he had seized from her. But the same Rhodanus was not persuaded to restore to her what he had seized from her, but instead appealed against the patrician Sallustius. Then Sallustius, being angered, ordered the woman to approach the Emperor while he was watching the games. And the woman approached the Emperor Valentinian on the 4th day on the morning of the Sabbath. C When the chamberlain was standing near him, the Emperor gave the order, and he was thrown down from the tribunal.
A in the presence of all the spectators, and he was dragged to the sphendone [A note: (23)] and burned. The Emperor granted to the woman Berenice the entire estate of the chamberlain Rhodanus, and the Emperor was praised by the entire populace and the senate as just and severe [A note: (24)], and a great fear came upon criminals and those who seize the property of others, and justice prevailed.
Similarly, when he learned that the Augusta Marina [A note: (25)], his wife, had purchased a suburban estate B for a price lower than its income-generating value warranted, and had set the price herself as Augusta, the Emperor sent men to value the suburban estate, after first exacting an oath from the valuers themselves. When he learned that it was worth far more than she had paid for it, he became indignant with the Augusta, and he banished her from the city, returning the suburban estate to the woman from whom it had been purchased.
A.C. 370. [Ol. 288.] 6th Indiction. In the consulship of Valentinian Augustus for the 4th time and Valens Augustus for the 3rd time [A note: (26)]. In the time of these consuls, the Church of the Holy Apostles was dedicated in Constantinople, in the month of Xanthicus, on the 5th day before the Ides of April.
371. 7th Indiction. In the consulship of Gratian for the 2nd time and Probus. C
CCLXXXVIII Olympiad. 372. 8th Indiction. In the consulship of Modestus and Arinthaeus.
373. 9th Indiction. In the consulship of Valentinian Augustus for the 5th time [A note: (27)] and Valens Augustus for the 4th time. 374. 10th Indiction. In the consulship of Gratian Augustus for the 3rd time and Equitius [A note: (28)]. 375. 11th Indiction. In the consulship of Gratian Augustus for the 4th time and Equitius for the 2nd time [A note: (29)]. In the time of these consuls, the Bath of Caros was dedicated.
A in the presence of the prefect Vindannius Magnus.
In the same consulship, Valentinian the Younger was raised to Augustus in the month of Dios, on the 5th day before the Kalends of December, in the city of Acincum.
CCLXXXIX Olympiad.
4th Indiction, 12th year. In the consulship of Valens Augustus for the 5th time and Valentinian Caesar.
5th Indiction, 13th year. In the consulship of Gratian Augustus for the 5th time and Merobaudes.
6th Indiction, 14th year. In the consulship of Valens Augustus for the 7th time and Valentinian Caesar for the 2nd time.
In the time of these consuls, the Emperor Valentinian, having been smitten by a disease, died in the fortress of Vergition B, at the age of 55.
In the time of these same consuls, Gratian Augustus recalled his mother, the Empress Marina.
The 39th to rule the Romans was Gratian, with Valens and Theodosius the Great, for 16 years; 5,903 years in total.
Theodosius was raised to Augustus in Sirmium by Gratian Augustus, his brother-in-law, in the month of Audynaeus, on the 14th day before the Kalends of February. And he entered Constantinople in the month of Dios, on the 8th day before the Kalends of December.
7th Indiction, 1st year. In the consulship of Ausonius and Olybrius.
In the time of these consuls, the Emperor Theodosius C… D»
A gave the churches to the Orthodox, having everywhere made synods and expelled from them those called Arians B or Exocionitae, and he destroyed the temples of the Hellenes to their foundations.
Constantine of glorious memory, while he reigned, only closed the shrines C and temples of the Hellenes; but this Theodosius also demolished them, and the great and famous temple of Heliopolis, the trilithon of Balanios, and he made it a church of the Christians. And in like manner he also delivered the temple of Damascus to the Christians, and the name of the Christians was greatly increased during his reign.
304th Olympiad. Indiction 8. 2nd year. In the 6th consulship of Gratian Augustus and the consulship of Theodosius Augustus. D
NOTES OF DUCANGE
A ...having destroyed [it], says that the temple of Heliopolis was so well preserved, and converted into a Christian church. But the name of the divinity to whom this edifice was consecrated has been corrupted, and furthermore, one of the epithets given to that temple is not yet well understood. In order to illustrate both of these, I shall propose certain critical and historical observations for the reader.
The passage in the Chronicle stands thus: *The temple of Heliopolis, the one of the BALANION [BAΛANIOY], the great and celebrated one, and the TRILITHON [TPIΛIOON], and he made it a church of the Christians.*
The first word, about which we must speak, BALANION, was changed by the most learned Th. Reinesius into ONIOY (b), who believed this temple to be the one which Onias (c) had constructed in Egypt. This emendation is not only forceful, as another learned man, Luc. Holstenius (d), calls it, but it is also contrary to historical truth. For 1st, the temple of Onias was not in the city of Egypt itself which was called Heliopolis, although it was in its diocese, or Heliopolite Nome, as Josephus (e) tells us in various places. 2nd, the temple of Onias had been closed by Vespasian shortly after the destruction of Jerusalem (and more than three centuries before Theodosius the Great), as the aforementioned Josephus testifies, who was in some way an eyewitness to that event. *Bell. Jud.*, book VII, ch. 10, p. 435, Amst. ed.
Since, on the contrary, it is manifest that the Chronicle speaks of a temple in the city of Heliopolis itself, and that this city existed in Syria, so called by the Greeks who lived in that region after Alexander the Great, but known by the inhabitants as Baalbek to this day. C Here, therefore, we ought not to seek any other divinity than BAAL the Sun, the great and common god of the whole East, and particularly of the Assyrians, Syrians, Chaldeans, Phoenicians, etc. (f). Thus far, therefore, Holstenius hit the mark when he said, "I take this name (Balanion) for a deity, and I believe that Bel or Baal, the Sun, lies hidden within it."
But if we take half of the word *Balanion*, where will the other half point? Holstenius leaves that untouched. As far as I am concerned, from it I would make HELIOU [HΛIOY] or DIOU [ΔIOU], and I would read BAAL HELIOU [BAA HΛIOU] or BAAL DIOU [BAAΛ ΔIOU]. Both suit the present subject matter, and the change is light and natural.
If we read BAAL HELIOU, which reading I prefer, the last word will be a Greek epithet added, or an interpretation of the first Syriac word, as it is in this place in Malela (h): *the temple of Serapis the Sun*. To which can be added that in certain marble inscriptions (i) it is found, albeit in a different order, DII HELIO MEGALO SARAPI [ΔΙΙ ΗΛΙΩ ΜΕΓΑΛΩ ΣΑΡΑΠΙ]; and that in others (j) it pertains to Mithras, the Persian name for the Sun, HELIO MITHRA [ΗΛΙΩ ΜΙΘΡΑ]. Or if one prefers to read BAAL DIOU [BAAAA ΔIOU], it can be defended by certain authorities. For it is certain that under the Roman emperors, after Severus had made Heliopolis a colony of Syria, its temple had the name of Jupiter, the great god of the Romans—who likened to him the supreme gods of other regions—and who, before Aurelian, do not seem to have had a public cult or at least a temple of the Sun. Hence it is that on various coins of Severus, Caracalla, and Philippus, father and son, we see the reverse side adorned with a beautiful temple, with this inscription: COL. HEL. I. O. M., *Colonia Heliopolis, JOVI OPTIMO MAXIMO HELIOPOLITANO*. And on account of this, Macrobius, book I, ch. 23, wishing to prove that Jupiter and the Sun are the same god, says that the Syrians, and especially the Heliopolitans, call their god Jupiter Heliopolitanus, who was no other deity than the Sun. Indeed, the Assyrians also celebrate the Sun under the name of Jupiter, whom they call DIA HELIOPOLITEN, with maximum ceremonies in the city which is termed HELIOPOLIS. For the image of the DEUS HELIOPOLITANUS is borne on a litter, just as the images of the gods are borne in the procession of the circus games.
The same name was recently found by some in a Latin inscription while traveling to this place, in which a certain Antonius is said to be a PRIEST OF JUPITER HELIOPOLITANUS. I will not spend much time here refuting Ducange's emendation, who wishes to read BELENIOY [BEAENIOY], since some inscriptions have the god Belenus, who is considered by some writers to be Apollo, and consequently the Sun, and, as he believes, is called Bel [Βέλ] by Herodian (l). It will suffice to have observed that this Belenus is not a god of the East, but of the West, proper to the Gauls and especially to the city of Aquileia, in whose vicinity many such inscriptions dedicated to this Belenus or Belinus were found. And it is of this city, Aquileia, that there is talk when the context of Herodian, as we have it now, names this god BELIN, which Salmasius (m) rightly and deservedly changed to BELINON [BEAINON]; and this reading is deservedly approved by the learned bishop of Adria, Filippo a Turre, in a long and beautiful dissertation on the god Belinus or Belenus (n), which, if the reader consults it, it will more clearly appear to him that Ducange's opinion rests on no foundation, and does not deserve to be followed by the abbot Renaudotius (o): it is also clear that, in the common theology and cult of the Gentiles, Apollo is a god clearly distinct from the Sun.
II. I shall now proceed to the other word in the Chronicle, namely TRILITHON [TPIAIOON], which needs only explanation and not the correction of Reinesius, who for it puts *to-lambyllyton*, which word is very far from the first, and besides is only a mere repetition of the preceding word *periboeton* [celebrated], since both signify known by fame. Thus this learned man, not understanding how a temple could be said to be constructed of triple stone, preferred to attribute an insipid tautology to the Greek author.
A DUCANGE’S NOTES. Neither did Holstenius have a better idea of the Greek term, although the same censure vexes this second emendation by Reinesius as the first. He suspects it should be understood as if the temple had been constructed of a triple type of stone, and at the same time he inflicts a blow upon the author as a reward for his labor; *Trilithos*, however, to this ignorant writer, as Scaliger calls him, is perhaps said as consisting of three types of stones.
Cangius, putting himself forward to give us a new and therefore better Latin version of the Chronicle, rendered the place unintelligible when he says: *templum factum ex Trilitho marmore; templum ingens, et celeberrimum ex marmore Trilitho constructum*. He would undoubtedly have rendered readers obliged to him if he had added a note to indicate to us what kind of marble this *Trilithon* was, and whence it came. Chilmead was no more fortunate in his Latin version of Malalas, who has the same passage almost word for word as we read in the Chronicle, except for the word *Balaniou*, which he omitted, and the word *legomenon* which he inserted before *TRILITHON*; for he also says concerning Theodosius: "And he destroyed also the great and famous temple of Heliopolis called the TRILITHON, and made it a church for the Christians," etc., which Chilmead rendered into Latin thus: *Quod vero Heliopoli erat, Trilithum vocatum, ingens illud et celebratissimum; templum quoque Damascenum, aliaque plurima, in ecclesias conversa, Christianis donavit.*
B That I may most briefly refute all these miserable versions and emendations, let the reader only know that the true explanation is to be elicited with the aid of the authors of modern travelogues, and above all Maundrell. This diligent and trustworthy theologian, describing the magnificent ruins of the Balbec temple, or Heliopolis, has the following worthy observation: "The temple is a quadrangle 32 cubits (yards) wide and 64 long; 18 of which were occupied by the *pronaos*, or vestibule, which now lies in ruins, since the columns which supported it have been broken. The body of the temple, which now subsists, is enclosed by a magnificent portico, and is supported by columns of the Corinthian order, the diameter of which is six feet and three inches; their height is about 45 feet; EACH ONE CONSISTS OF THREE STONES," etc. Here we see the true reason why the temple was called *Trilithon* or "of three stones" by the inhabitants of the region. For since it was raised so high that thirty steps were required before they could enter it, and it was enclosed on the outside by that magnificent portico, spectators from near and far saw only those beautiful columns, consisting of three stones. And we see nothing besides this order of columns or portico of this temple in coins, which show us only the side view. Hence, therefore, and not from the composition of the whole fabric and all the parts of the temple, the Greeks derived the name *TRILITHON*, just as they called that famous porphyry column *KIONA MONOLITHON*, C erected at Constantinople, because it consisted of one stone.
It is true that La Roque says that the greatest part of these columns was constructed of only two stones. But, besides that he affirms this only of the greater part, it may be said that, although he stayed at Balbec for two weeks and visited its antiquities at his pleasure, and therefore relates more information than Maundrell, who did not spend even an entire day there; yet Maundrell’s testimony in this case is more to be admitted, since it is confirmed by two Greek authors, praised above, namely the Chronicle and Malalas: for as Maundrell’s narrative explains how their words ought to be understood, so they, on the other hand, show the truth of the number in his narrative; since it is certain that this author [Maundrell] had no knowledge of those things which they had written about this matter, and was clearly ignorant of their *TRILITHON*.
Therefore, let us not prefer Maundrell’s diligence, accuracy, and faith to La Roque’s merits; it is to be noted that this author’s error, while he places two stones instead of three, arose because he had noted this observation in his journals first by a numerical figure, and not in words; thus, after thirty and more years, when he was reviewing his observations and bringing them to light, he was mistaken in the number, and put 2 in the place of 3. Therefore, we can securely acquiesce in Maundrell’s narrative, so well supported: and from the testimony of two Greek authors, to which is added his authority, we may form these two conclusions as two demonstrated corollaries, which will confirm what I have brought forward above against Reinesius:
First, that the temple of Heliopolis, of which mention is made in the Greek Chronicle and Malalas, is the same as that which Maundrell and other writers of their itineraries saw at Balbec, and not the temple of Onias in Egypt;
Second, since Balbec is situated near Mount Lebanon, or rather Antilibanus, in the part of Syria which was formerly called Coele-Syria, the Heliopolis of the two Greek authors is the same city as Balbec, and not the Heliopolis of Egypt.
About this last point I could produce many other authors who demonstrate, or at least affirm, that Heliopolis and Balbec are two different names for the same city in Syria. But this would perhaps be too tedious, and here useless.
III. Therefore I will add only one passage of Josephus, in which Heliopolis is located in that part of the mountain which is in Coele-Syria, and opposite the other part, looking toward Damascus, and thus it would correspond exactly to the site of Balbec as described by modern authors and writers of itineraries. I do this the more willingly because we need an emendation of that passage of Josephus which is found in his narrative concerning Pompey’s journey through Coele-Syria to Damascus; where, after he had said that Pompey...
A to see the city through the Cochlea by the gate called the Decimi, B his stepmother Justina, as if he were a Catholic, caused him to be slain by treachery; for she herself was an Arian.
Ind. IX. 3rd year. Under Syagrius [(50)] and Eucherius.
In the three hundred and fifty-first year of Christ’s ascension into heaven, a synod of one hundred and fifty blessed Fathers was gathered at Constantinople. And they confirmed the Symbol of orthodoxy, having condemned Macedonius, who, being infected in his mind with the Arian heresy...
NOTES OF DUCANGE
...had destroyed the fortress of Apamea and leveled the fortifications of Lysias to the ground, adds: “Having gone through the cities of Heliopolis and Chalcis, and crossed the mountain that divides Coele-Syria, as it is called, from PELLA, he came to Damascus.”
Everything holds together well, except for the word Pella. For this city was on the other side of the mountain, further down toward Judea, on the road that leads from Damascus to the Jordan, in the region called the Decapolis; and thus it is far removed from the road leading from Heliopolis to Damascus. Nor was Pompey traveling to Pella before he went from Damascus to Jerusalem, as Josephus narrates in what follows. C
And yet the word Pella is in all editions of Josephus, except the ancient Latin version, whose author, moreover, did not perfectly understand the Greek text, and in whose work Pompey enters Coele-Syria only when he had already crossed the mountain. Hudson’s version is somewhat better, and Gelenius’s is far superior: “And when,” he says, “he had passed through the cities of Heliopolis and Chalcis, and had crossed the mountain which, as it is called, divides Coele-Syria, he betook himself from Pella to Damascus.”
From which it appears that Hudson correctly observes that, according to Josephus, Heliopolis was on one side of that mountain and Damascus on the other, and likewise that the mountain separated Coele-Syria. But why does this mountain then separate Coele-Syria? In the context of Josephus, as we have it now, it is not stated, and yet it ought to be stated, and it is required by the verb *διείργον* (dividing), after which the preposition *ἀπὸ* (from) ought to follow; and since this word is found in the Greek context, as we have it, our editors should have had a suspicion that another word than PELLAS was required.
This, I think, is manifest, and therefore it seems to me equally clear that the word omitted is *ἄλλης*, that is, the other or upper Syria. And so I construct these words thus: *ὑπερβαλὼν ὄρος τὸ διεῖργον τὴν κοίλην Συρίαν ἀπὸ τῆς ΑΛΛΗΣ, εἰς Δαμασκὸν ἧκεν*: “And Pompey, crossing the mountain, which separates or divides Coele-Syria from the OTHER Syria, came to Damascus.”
No one here will offer the slightest difficulty, considering what I have said, and furthermore that Josephus himself a little later uses this very word with the word Syria: “From Damascus and the OTHER Syria,” etc., which Hudson translates not as well as he ought, putting “from Damascus and the remaining Syria” instead of “from Damascus and the other Syria.” This passage shows that Josephus speaks of Damascus as being in the other or upper D Syria, which I ought to have understood in the first place: the mountain which Pompey was crossing when he was traveling to Damascus divided lower or Coele-Syria from the other or upper Syria.
To confirm this, I ask readers to observe that Philo also uses the word *ἄλλην* in the same sense, when he distinguishes these two Syrias, *Legat. ad Cai.*, p. m. 798, c.: “the other Syria, and that which is called Coele,” etc.
Unless I am greatly mistaken, this will suffice to defend my emendation and to illustrate the passage in Josephus. But furthermore, I ought not to omit a confirmation of great moment which I found in the latest edition of Josephus. For when I was inquiring whether any codex might not have the same reading as I had conjectured, although I could find it nowhere, nor did I see it in those which I had consulted myself, yet I saw it written in the codex of the King of France as *τῆς Τάλλης*, which, although it is not the true reading, nevertheless shows the variation and that the word *Πέλλης* does not fit here.
Since I have been longer on these observations than I had intended at the beginning, I will not add here two other observations in which my intention was, first, to prove, against some antiquarians, that Heliopolis was made a Roman colony under Severus, and not under Julius Caesar or Augustus; and secondly, to show that Balbecum, or a word approaching it, was the most ancient name of that city, which was still retained by the Syrians no less than the ancient names of many other cities, although the Greeks changed the name. [JJ. MM.]
Other examples of pagan temples converted into Christian churches, above others, are held by the same Chron., an. VIII of Zeno; Epiphanius, where he speaks of Hadrian, or the temple of the Emperor Hadrian in Alexandria, converted into a sacred building by the Emperor Constantine, called by the name of Gregory Meletianus; Procopius, *De bello Pers.*, lib. I, cap. 17; Evagrius, lib. I, cap. 16; Theophanes in the year XII of Justin, etc., not to mention those a little more recent. But on this custom, one should consult first of all Avitus of Vienne, epist. 6, and Sirmond’s note on it.
Theod. is read in this year: P. C. Ausonii and Olybrii. *Constantinopolim Christ.*, lib. II, sect. I, n. 5. The Fasti Vossiani, Marcellinus Comes and Prosper, edited by Pontacus, read Evagrius instead of Syagrius. See Pagi, *in Dissert. Hypat. in proleg.*, n. 27.
A and the impious man did not hesitate to assert that the incomprehensible and invisible Holy Spirit, coeternal with the Father and the Son, is a creature made in time.
382. IV. Ind. X. Antoninus and Syagrius, II consuls. B 383. V. Ind. XI. Merobaudes and Saturninus, consuls.
In the time of these consuls, Arcadius Augustus was proclaimed Augustus at Constantinople in the Tribunal of the Hebdomon by his father, Theodosius Augustus, in the month of Audynaeus, on the 19th day before the Kalends of February.
In the same year, the body of Constantia, daughter of Constantine Augustus, was brought to Constantinople in the month of Gorpiæus, on the day before the Kalends of September, and was interred in the month of Apellaeus, on the Kalends of December.
CCXCI Olympiad.
384. VI. Ind. XII. Richomeres and Clearchus, consuls.
In the time of these consuls, the envoy of the Persians entered the city. In the same year was born Honorius, the true brother of Arcadius Augustus, in the month of Gorpiæus, on the 9th day before the Ides of September.
385. VII. Ind. XIII. Arcadius Augustus and Bauto, consuls.
Theodosius Augustus had as his first wife, before his reign, Galla, the daughter of Valentinian the Great. By her, he had a daughter named after her mother, Galla, who was also called Placidia. Both were Arians; and Placidia, C having come to Constantinople with her father Theodosius, founded the house of the Placidae.
Theodosius A also had a second wife, Flaccilla, an orthodox woman, from whom he begat Arcadius and Honorius. And this Flaccilla herself built the Flaccillian palace.
By the consulship of Honorius Caesar and Evodius, 8th indiction. By the consulship of Valentinian IV and Eutropius, 9th indiction.
CCXCII Olympiad. By the 2nd consulship of Theodosius Augustus and Cynegius, 1st indiction. By the consulship of Timasius and Promotus, 2nd indiction, 11th indiction.
In the time of these consuls B the Emperor Theodosius came to Rome with his son Honorius, and he crowned him there as emperor. And Honorius reigned there for fourteen years.
By the 4th consulship of Valentinian and Neoterius, 3rd indiction, 12th indiction. By the consulship of Tatianus and Symmachus, 4th indiction, 13th indiction.
In the time of these consuls, Theodosius Augustus, having found the head C D of the holy John the Baptist near...
[alt-version omitted]
a Macedonian woman residing in Cyzicus, brought it back and deposited it for a time in Chalcedon. Finally, having built a sacred house from the foundations in his name in the place called the Hebdomon A of Constantinople, he deposited the precious head of the Baptist therein in the month of Peritios, on the 18th of February. B
CCXCIII Olympiad. 5th Indiction, 14th year. In the consulship of Arcadius for the second time and Rufinus. 6th Indiction, 15th year. In the consulship of Theodosius for the third time and Abundantius. In the time of these consuls, Proclus, the ex-prefect, was beheaded in the month of Apellaios, on the 8th of the Ides of December, at Sycae. In this same year, the Theodosian Forum was dedicated. 7th Indiction, 16th year. In the consulship of Arcadius for the third time and Honorius for the second time. In the time of these consuls, a great statue of Theodosius Augustus was erected in the Theodosian Forum in the month of Loos, on the Kalends of August. In this same year, the tyrant Eugenius was beheaded in Italy. In this same year, Theodosius Augustus died in Milan in the month of Audynaios, on the 17th of the Kalends of February, having attained his 65th year. Arcadius began his reign over the Romans, having come from Rome, C and having left his brother Honorius in that same city. Arcadius reigned in Constantinople, and Honorius in Rome, for 14 years. 8th Indiction, 1st year. In the consulship of Olybrius and Probinus. In the time of these consuls, Arcadius celebrated his marriage. D
DUCANGE'S NOTES. These indeed seem to refer to the head of St. John the Baptist being brought at that time, and worshipped and preserved in the city of Constantinople: although it must be admitted that this cannot be gathered definitively from the words of Severianus. We have elsewhere published a treatment of this threefold finding of the sacred head. (69) *In the place called the Hebdomon.* Sozomen, book VIII, chapter 4, is more correctly said in Nicephorus Callistus, book XVIII, chapter 41, to be near the palace of the Hebdomon, of which we treat in *Constantinopolis Christiana* and in the *Disceptatio de Hebdomo Constantinopolitana*. (70) *Theodosius for the third time.* Thus the African *Fasti* and *Canones*, c. 33. The Idantian manuscript *Fasti* incorrectly prefer it a second time. (71) *Abundantius.* Sirmondus on Sidonius, in the *Panegyric on Anthemius*, at the beginning. (72) *Proclus.* Proculus, son of the prefect Tatianus, who held the prefecture of the city in the year 391, as may be gathered from law 23 of the Theodosian Code, *de operibus publicis*, and law 19, *de annonis civicis*. See Zosimus, book IV, page 769. (73) *At Sycae.* We have written copiously regarding Sycae in *Constantinopolis Christiana*, book I, section 22. (74) *Theodosian Forum.* Ibid., book I, section 24, n. 9. (75) *Diogenes.* No one fails to see that Eugenius is to be understood. See Idatius in the year 390; Socrates, book V, chapter 24; Claudian in the consulship of Olybrius and Paulinus, etc. (76) *In this same year.* In the year immediately following, since Socrates, book V, chapter 26, and others rightly refer the death of Theodosius to the consulship of Olybrius. (77) *Indiction 8.* In the law of the Theodosian Code *de indultis debitis*, it is called the ninth: which is why Jacobus Gothofredus calls it the Italic, as observed above. (78) *Marriage.* With the daughter of Eudoxia Bautonis the Frank, and namesake of the consul. See *Familiae Byzantinae*.
Arcadius Augustus [died] in the month of Xanthicus, on the 5th day before the Kalends of May. And in the same year the body A of the great Theodosius was brought into Constantinople in the month of Dius, on the 5th day before the Ides of November, and was deposited on the 5th day before the Ides of November. And Rufinus, the Praetorian Prefect, was put to death in the Hebdomon by the army. CCXCIV Olympiad. Indiction 9, year 2. Under the consulship of Arcadius Augustus for the 4th time and Honorius Augustus for the 3rd time. This Arcadius, son of Theodosius the Great, had as a wife Eudoxia, from whom is born Theodosius the Younger. He also had daughters, Pulcheria and Arcadia and Marina. And of these, two—that is to say, Arcadia—built the public baths called the Arcadianae; B and Marina built the house called [the house] of Marina. And Pulcheria finally married Marcian. And Arcadia also founded a sacred edifice to Saint Andrew, called the [edifice] of Arcadia. There are—from when the holy apostles Peter and Paul were martyred until the aforementioned consuls, namely the 28th and 29th of the month of June—335 full years. Indiction 10, year 3. Under the consulship of Caesarius and Atticus. During the term of these consuls, the most noble Flaccilla the Younger was born in the month of Daesius, on the 15th day before the Kalends of July. Indiction 11, year 4. Under the consulship of Honorius Augustus for the 4th time and Eutychianus. C Indiction 12, year 5. Under the consulship of Theodore alone.
NOTES OF DUCANGE
(79) *The Scinoma.* See Marcellinus, Socrates, lib. 6, cap. 1, regarding the eighth of the month of November. See Theophanes. (80) *Rufinus.* Philostorgius, lib. 11, cap. 3; Socrates, lib. 6, cap. 1; Sozomen, lib. 8, cap. 1; Marcellinus, etc. (81) *Arcadianae.* *Constantinop. Christ.* lib. 1, sect. 27, n. 9. (82) *House of Marina.* *Constantinop. Christ.* lib. 2, sect. vii, n. 2. (83) *There are from when...* It is read in the first edition of the works of Oecumenius that the martyrdom of the holy apostle Paul, which is said to have occurred at Rome in the 36th year after the Passion of Christ, falls on the Kalends of July, D the 29th of June from the Nativity of Christ. It is then added: "There is, therefore, the whole time from when he suffered, 330 years until this present consulship, the fourth of Arcadius and the third of Honorius, the two brothers, Emperors and Augusti, in the ninth indiction of the five-year period, on the 29th day of the month of June." That the author of the Chronicle considered this brief martyrdom of Paul when he wrote this, almost no one would doubt, although in the day of the month—which in reality is not the 28th but the 29th of June—and in the sum of the years which he says is full 335, it does not agree with this martyrdom, where it is said to be only 330, from which [it follows that] the holy Paul ended his life in martyrdom, namely in the 69th year from the Nativity of Christ, at which time all writers agree it happened. From which Nativity, indeed, until this consulship, 396 years are commonly thought to have passed. For if 69 are added to 330, it will be the year 399. But if 335, it will be the year 404, which indeed correlate less with each other, since from the year 69 to the year 396 there are only 325 years. Whence for the 335, one should read 325, as a learned man had rightly written on the margin of his codex. It is to be noted meanwhile that in the martyrdom of S. Paul, the consulship of Arcadius IV and Honorius III falls in the ninth indiction, which we noted above refers in the Theodosian Code to the consulship of Olybrius and Probinus. (84) *Theodore alone.* The codices of Idatius call him Manilius, [and] Senator Mallius. The Vossian Fasti have Eutropius and Theodore as consuls this year: Marcellinus Comes [calls him] Manilius and Eutropius, where he adds: "This Eutropius was the first and last consul of all the eunuchs." Since he was killed in this same year, and his name was erased from the Fasti, as Joannes Antiochenus writes, only the name of his colleague remained; who was called Mallius Theodorus, as it is in the Chronicle of Prosper, Mallio Theodoro V. C. consul. Whence others have incorrectly created two consuls. The *Codex Canon. Afric.*, cap. 56, has for this year: P. C. Honorius Aug. IV and Eutychianus V. C.A In this consulship, the most noble Pulcheria was born, in the month of Audynaeus, on the 14th day before the Kalends of February.
295th Olympiad. 400. 6th indiction. 13th year. Consuls: Stilicho and Aurelianus. In this consulship, the most noble Eudoxia was raised to Augusta in the month of Audynaeus, on the 5th day before the Ides of January; and the most noble Arcadia was born in the month of Xanthicus, on the 3rd day before the Nones of April. In that same year, many Goths were slaughtered in the Lemonacellium. The church of the Goths B also burned down, along with a great multitude of Christians, in the month of Panemus, on the 4th day before the Ides of July. Furthermore, Goths were cast into the sea of the straits at the Chersonesus, in the month of Apellaeus, on the 10th day before the Kalends of January.
401. 7th indiction. 14th year. Consuls: Vincentius and Flavitus. In this consulship, the head of the Goth Gainas was paraded, in the month of Audynaeus, on the 3rd day before the Nones of January. In that same year, the most noble Theodosius, son of the Emperor Arcadius, was born in the month of Xanthicus, on the 4th day before the Ides of April. In that same year, the sea froze for 20 days, becoming like crystal.
402. 8th indiction. 15th year. Consuls: Arcadius Augustus for the 5th time and Honorius Augustus for the 5th time. C In this consulship, Theodosius the Younger was raised to Augustus in Constantinople at the Hebdomon, in the tribunal, by his father Arcadius, in the month of Audynaeus, on the 4th day before the Ides of January.
405. 9th indiction. 1st year. Consul: Theodosius the Younger Augustus and Rumoridus. In this consulship, Marina the most noble was born in the month of Peritius, on the 4th day before the Ides of February.
DONGANGE'S NOTES
85. *Stilichonem*. Thus Olympiodorus, Zosimus, Joannes Antiochenus, and Idatius name Stilicho, whom others write as Stilichone. 86. *Non.* Thus this word is always written in the Paschal Laterculus, where the word is designated with a transverse P, as in the Christ monogram. 87. *In Lemonacellio.* See the author to the church, cap. 52 and 53. 88. *Church of the Goths.* See the same writer, cap. 52 and 53. 89. *Flavitus.* Thus the Vatican codex. But read as Sozomen, lib. VIII, cap. 4; Marcellinus Comes, Prosper, Victorius, Idatius, etc., by whom he is called Fravita or Fravilla. Thus also read in the *Codex Theod. de equor. collat.*, where the 14th indiction is noted in the manner of the African diocese, contrary to what is found here and in Marcellinus, lib. XIV. Fravitus is named by Socrates, lib. VI, cap. 6. In some other laws of the *Codex Theod.*, this consulship is designated thus: P. C. Stilichonis et Aureliani. In the *Codex Canonum African.*, cap. 56, P. C. Stilichonis V. C. 90. *Gainas.* Philostorgius, lib. XI, cap. ult.; Socrates, lib. VI, cap. 6; Sozomen, lib. VIII, cap. 4; Marcellinus, *an. XIII*; Cedrenus, p. 527, etc. 91. *Was born.* Theodosius Junior: Socrates in the cited place, and Marcellinus Comes. 92. *At the Hebdomon.* Marcellinus: *In the place where his father and uncle was raised Caesar.* Prosper adds: *seven miles from the city.* See *Disceptat. de Hebdomo Constantinopolit.* 93. *Rumoridus.* Vossianus and Holstenius, *Codex Canonum African.*, cap. 95, call the other consuls Rumoridus. 94. *On the 4th day before the Ides of Feb.* Marcellinus *in Id. Febr.*
[alt-version omitted]
A 404. 11th Indiction, under the consulship of Honorius Augustus for the 6th time and Aristaenetus.
In the time of these consuls, John, bishop of Constantinople, was expelled 96, and suddenly the Great Church 97 caught fire, together with the senate 98, set by those in control of it, who were called the Xylocercetes 99, on the second day of the week, at the 6th hour. And Arsacius 1 was created bishop in the Church of the Apostles in the month of Daesius, on the 6th day before the Kalends of July, on the second day of the week.
In this same year, God rained hail 3 in Constantinople, in the form of stones of the size of nuts 4, in the month of Hyperberetaios, on a Friday 5, at the 8th hour. And Eudoxia Augusta passed away in the same month of Hyperberetaios, on the day before the Nones of October, a Thursday, and she was placed in the Church of the Holy Apostles in the month of Hyperberetaios, on the 4th day before the Ides of October 6, on a Wednesday.
12th Indiction, under the consulship of Stilicho 7 for the 2nd time and Anthemius. 13th Indiction, under the consulship of Arcadius Augustus for the 6th time and Probus.
In the time of these consuls 8, the gates of the Circus were burned, along with the prandiara and the surrounding porticoes 9, in the month of Hyperberetaios, on the 8th day before the Kalends of November, at the third hour of the night.
B DUCANGE'S NOTES.
... C Sozomenus agrees, writing likewise that she died on the fourth day after this hail. But the author of the Chronicle writes that this hail fell in the month of Hyperberetaios, or October, but that the Augusta died in the same month, on the day before the Nones, or the 6th of October, a Thursday. From which Petavius concludes, if that hail fell in the month of October, as the same writer wishes, and indeed that it could not have happened before the death of Eudoxia on a Friday, unless it is understood as Saturday, that is, the first day of the month of October, which hardly anyone would believe. But if this hail fell on a Friday, it must be said with Socrates and Sozomenus that it truly fell on the last day of September, which was a Friday, and that the author of the Chronicle erred in that, as perhaps he also did regarding the day of Eudoxia's death, whom he says died on the 6th of October, contrary to Socrates, who reports this to have happened on the fourth day from the hail. See Ducange, part 2, *Chronol. Christ.*, 120.
... D ...Regarding Anthemius, the colleague of Stilicho, one should consult Sirmondus in his *Notes on Sidonius* in the *Panegyric of Anthemius*, v. 94. ...Arcadius toward the month of November, as is gathered from law 45 and following of the *Codex Theodosianus*, *De operibus publicis*.
A In the same year, the relics of Saint Samuel were brought to Constantinople by way of the Chalcedonian stairs in the month of Artemisios, on the 14th day before the Kalends of June, with Arcadius Augustus, Anthemius the Praetorian Prefect and ex-consul, Aemilianus the City Prefect, and the entire senate in procession; these were deposited for a time in the most holy Great Church.
407. 13th Indiction. Under the consulate of Honorius Augustus for the 7th time and Theodosius the Younger Augustus for the 2nd time.
Under these consuls, the Quinquennalia of Theodosius the Younger Augustus were celebrated in Constantinople in the month of Audynaeos, on the 3rd day before the Ides of January.
B In that same year, there occurred such a great rainstorm with lightning, thunder, and an earthquake in the month of Xanthikos, on the Kalends of April, during the first watch of the night, that the bronze tiles of the Forum of Theodosius were shaken from the roofs and carried off toward Caenopolis, the sign of Christ on the Capitol fell, many ships suffered damage, and not a few corpses were washed up on the shores of the Hebdomon.
In the same year, the ascent to the portico of the Circus was restored.
C 217th Olympiad.
6th Indiction. 14th year. Under the consulate of Bassus and Philippus.
Under these consuls, Arcadius Augustus died in the palace of Constantinople in the month of Artemisios, on the Kalends of May, and was laid to rest at the Church of the Apostles.
In the same year, there occurred a great rainstorm with thunder and lightning and an earthquake in the month of Panemos, on the 3rd day before the Nones of July, on the second day of the week, at the first hour.
Theodosius the Younger reigned over the Romans for 42 years. Together: 419.
7th Indiction. 1st year. Under the consulate of Honorius Augustus for the 8th time and Theodosius the Younger Augustus for the 3rd time.
8th Indiction. 2nd year. Under the consulate of Varanes alone.
9th Indiction. 3rd year. Under the consulate of Honorius Augustus for the 9th time and Theodosius the Younger Augustus for the 4th time.
D DU CANGE’S NOTES. (10) *Chalcedonian stairs*. Constantinople, *Christ.* lib. 1, sect. 18, n. 3. (11) *Anthemius*. Mentioned passim by Chrysostom, Synesius, Sidonius, Socrates, and others. (12) *Aemilianus*. Mentioned this year in Law 44, 45, and 46 of the *Codex Theodosianus*, *De operibus publicis*. (14) *Quinquennalia*. Marcellinus, *Chronicle*. Since on January 10th [year 396] he was proclaimed emperor by his father. (15) *Earthquake*. Two most significant earthquakes occurred at Constantinople during the reign of Arcadius, in the year 396... [the rest of the scholarly note discusses the signs and historical accounts of these events].
Under these consuls, Alaric entered and caused Attalus, the city prefect, to be set up against him. In that same year, the relics of the holy prophet Samuel were deposited in his oratory located near the Church of St. John of the Jucundiani, in the month of Hyperberetaios, on the 3rd day before the Nones of October. 298th Olympiad.
Indiction 10, 4th year. In the consulship of Theodosius the Younger Augustus for the 5th time, alone. During this consulship, the praetorium of Monaxius, prefect of the city, was burned down by the populace of Constantinople on account of the scarcity of bread, and his carriage was dragged from the first region as far as the porticoes of Domninus; and the two masters of soldiers, Varanes the consul and Arsacius, and Synesius, the count of the sacred largesses, went to meet them and exhorted them, saying: “Go back, and we pledge ourselves to you that we will carry out what you wish.”
Indiction 11, 5th year. In the consulship of Lucius alone.
Indiction 12, 6th year. In the consulship of Constantius and Constans. Under these consuls, Pulcheria, the sister of Theodosius the Younger Augustus, was proclaimed most noble Augusta in the month of Panemos, on the 4th day before the Nones of July. And in that same year, three bust portraits were dedicated in the senate house, of the Augusti Honorius and Theodosius, and of the Augusta Pulcheria, by Aurelian, twice prefect of the sacred praetorium and patrician, in the month of Apellaios, on the 3rd day before the Kalends of January.
A 415. 7th Indiction, 13th year. In the consulship of Honorius for the 10th time and Theodosius the Younger Augustus for the 6th time.
In the consulship of these men, Theodosius the Younger Augustus celebrated his Quinquennalia in Constantinople in the month of Audynaeus, on the 3rd day before the Ides of January; and the death of Thermuntia, wife of the lord Honorius Augustus, was announced in the month of Panemus, on the 3rd day before the Kalends of August, a Friday.
In the same year, in the month of Gorpiaeus, on the 8th day before the Kalends of October, a Friday, a message was brought that the barbarian Ataulf had been put to death in the upper regions by the lord Honorius. And upon the lighting of lamps, circus games were held on the following day, with an entry made in the manner of a procession.
B In the same year, the Great Church of Constantinople was dedicated in the month of Gorpiaeus, on the 6th day before the Ides of October, a Sunday. The relics of Joseph, son of Jacob, and of Zacharias, father of the holy John the Baptist, were brought to Constantinople via the Chalcedonian landing-stage in the month of Gorpiaeus, on the 6th day before the Nones of September, a Saturday. Atticus, patriarch of Constantinople, and Moses, bishop of Antaradus in Phoenicia, bore these same relics in two arks, being carried C in carriages (burichis), which were then deposited in the Great Church, escorted by Ursus, the prefect of the city, and the entire senate.
Also, a golden statue of the lord Theodosius the Younger Augustus was dedicated in the senate by Aurelian, twice prefect of the praetorium and patrician.
299th Olympiad. 416. 8th Indiction, 14th year. In the consulship of Theodosius the Younger Augustus for the 7th time and Palladius.
A During these consulships, a large stone was detached from the lower part of the Porphyry Column, upon which stood the Emperor Constantine the Great, during the night in the month of Dystros, on the 5th day before the Kalends of April, as the third day of the week was dawning. In that same year, all the joints of the same column were bound together and secured.
A theatrical performance was also held, given by Ursus, the prefect of the city, on account of the report of the victory over the tyrant Attalus, in the month of Daisios, on the 4th day before the Kalends of July, a Wednesday. Circensian games were also held for the same report of victory in the month of Panemos, on the Nones of July.
In that same year, our master Theodosius the Younger set out from Heraclea B and entered Constantinople in the month of Gorpiaios, on the day before the Kalends of October, a Saturday, wearing the golden crown offered to him in the Theodosian Forum by Ursus, the prefect of the city, and the senate.
15th Indiction, 9th year. In the consulship of Honorius for the 11th time and Constantius for the 2nd time.
During these consulships, a great earthquake C occurred in the evening on Friday, in the month of Xanthikos, on the 12th day before the Kalends of May. And it happened that on this very day our Lord Jesus Christ suffered. D
1st Indiction, 10th year. In the consulship of Honorius for the 12th time and Theodosius the Younger Augustus for the 8th time.
During these consulships, an eclipse of the sun occurred in the month of Panemos, on the 14th day before the Kalends of August, on a Friday, at the 8th hour.
A Indiction 2, Year 11. Under the consulship of Monaxius and Plintha. During these consulships, on a Sunday, when Aetius, prefect of the city, had entered the Great Church in the habits of his dignity, in the month of Peritios, on the 7th day before the Kalends of March, as he was preparing to leave after prayers had been finished, having been summoned to the palace, a certain old man named Cyriacus, having concealed a large knife in a paper as if he were offering him a petition, struck him in the right side of his chest, so that his cloak and toga were pierced.
300 Olympiad. B Indiction 3, Year 12. Under the consulship of Theodosius the Younger Augustus for the 9th time and Constantius for the 3rd time.
When Theodosius the Younger Augustus was growing up, while his father was still alive, he devoted himself to studies and reading in the palace. But after his father had died, a certain young man named Paulinus, the son of a certain count of the domestics, studied with him. Now Theodosius loved him. And when Theodosius the Younger Augustus had reached manhood, he desired to take a lady in marriage, and for this reason he repeatedly importuned his sister, the Lady Pulcheria, who was then a virgin and, because she loved her brother, had hitherto abstained from marriage. She was very anxious as to which girl she should choose for her brother as a wife from among many, whether of patrician or imperial descent, being determined to remain living with him in the palace. Then Theodosius said: "I could wish to find a young woman of such exceptional beauty that there is no other woman in the city of Constantinople who might surpass her, and one of imperial lineage. But if none of that sort appears, with such elegance of form, then truly I have no concern for royal birth or wealth, nor am I C at all solicitous whose daughter she might be, provided she be of absolutely exceptional form; her I shall take as my wife." Having heard these things, the Lady Pulcheria sent everywhere, inquiring. And Paulinus, his colleague and friend, also ran about, desiring to please Theodosius in this matter. Meanwhile, it happened that a Greek girl, of very elegant form and singular eloquence, named Athenais, came to Constantinople with her own relatives, the daughter of Heraclitus the philosopher, who, D this Athenais, was compelled to come to...
the Happy City to meet her aunt for the following reason.
Heraclitus the philosopher, her father, having two sons, when he was about to die, made a will, writing in his own testament that his two sons, A Valerianus and Gesius, were the heirs of the entire estate left by him, while adding in the same testament: "To Athenais, my most beloved daughter, I desire that one hundred coins be given and no more; for her own fortune, which exceeds every womanly fortune, is sufficient for her." And thus father Heraclitus the wise Athenian died. After his demise, and after the terms of the will had become known, this Athenais besought her brothers, as they were older in age, casting herself at their feet and asking them not to pay heed to that testament, but to allow her to have a third part of the paternal estate, saying that she had done no wrong, but: "Even you know how I stood toward our common father, and I do not know why, when he was about to die, he left me destitute while granting that she might enjoy an abundance of all things after his death." But her brothers remained disobedient, and being angered, they drove her out of their paternal house. Her aunt, the sister of her deceased mother, received her, and she protected her, not only as an orphan, but as a virgin and her sister’s daughter; she took her with her and brought her to Constantinople to her other aunt, the sister of her father Heraclitus. Upon taking her, they made a petition against her brothers and approached the most pious B Lady Pulcheria, the sister of Theodosius the Emperor, and informed her that she was being oppressed by her own brothers, speaking to her with eloquence. When the Lady Pulcheria herself saw her, handsome and eloquent, she asked her aunts if she were a virgin. And she was informed that she had been kept a virgin by her father, and that she had been trained in philosophy for a long time by many discourses; she commanded that she, together with her aunts, be guarded by the chamberlains and wait for a while. Taking, it is said, a petition from her, she went in to her own brother, Theodosius the Emperor, and said to him: "I have found a young girl, pure, elegantly adorned, of slender body, with a handsome nose, white as snow, with large eyes, a singular grace, curly blonde hair, of modest gait, eloquent, Greek, a C virgin." When he heard this, being young, he was inflamed, and having called for his associate and friend Paulinus, he asked his sister that, under the guise of some other business, she might bring Athenais into his chamber, whom by
A viewing, he was immediately inflamed with love for her, much to the wonder of Paulinus, and having taken her, he made her a Christian—for she was a Hellene—and renamed her Eudocia.
A.C. 421. In the consulship of Eustathius and Agricola.
In the consulship of these men, B water was introduced into the cistern of the Empress Pulcheria Augusta in the month of Peritius, on the Ides of February, in the presence of our master Theodosius Augustus.
In this same year, Theodosius Augustus, having taken Athenais—who is also called Eudocia—as his wife, celebrated his nuptials in the month of Desius, on the 7th day before the Ides of June, the circus games for which were held and celebrated in the same month of Desius, on the 4th day before the Ides of June; and likewise, theatrical games were presented in the circus. And he begat of this same Athenais, or Eudocia, a daughter by the name of Eudoxia.
When the brothers of the Augusta learned that their sister was ruling, seized with fear, they fled to Greece; but she, having sent messengers and given them security, summoned them C and raised them to dignities, with the Emperor Theodosius promoting them. And she made Gesius prefect of the praetorium of Illyricum, and Valerianus a magister, while Eudocia Augusta said to her brothers: "Had you not treated me ill, I would never have been compelled to come to Constantinople and to rule. Therefore, you have granted me the empire which my horoscope had promised; for it was my good fortune that rendered you harsher towards me, not your own will."
The Emperor Theodosius, moreover, advanced Paulinus—as his friend, a mediator of the marriage, and one who was a dinner guest with them—through all the grades of honor to high dignities, and finally named him magister, being advanced with such honor that, as often as he pleased, it was permitted for him to meet with Theodosius Augustus and the Augusta, as one who had been their groomsman.
In this year was dedicated the statue of Arcadius, which stands upon the spiral staircase D of the column in the Forum of Arcadius, in the place...
A called Xerolophus, in the month of Panemus, on the 6th day before the Ides of July, on the Sabbath day. In this same year, the victory won over the Persians was announced, in the month of Gorpiaeus, on the 7th day before the Ides of September, on Tuesday.
A. D. 422. (Year of the era 5950.) 14th indiction, 5th year. Under the consulship of Honorius for the 13th time and Theodosius Augustus for the 10th. B In the time of these consuls, a star appeared in the heavens, sending forth a very long, white ray, in the month of Dystrus, for about ten nights after cockcrow; and in the same year there was an earthquake.
15th indiction, 6th year. Under the consulship of Asclepiodotus and Marinianus. In the time of these consuls, Eudocia was proclaimed Augusta in the month of Audynaeus, on the 4th day before the Nones of January; and many earthquakes occurred on Monday, at the tenth hour, in the month of Xanthicus, on the 7th day before the Ides of April.
301st Olympiad. 16th indiction, 7th year. Under the consulship of Victor and Castinus.
17th indiction, 8th year. Under the consulship of Theodosius Augustus for the 11th time and Valentinian Caesar. C In the time of these consuls, Valentinian the Younger was raised to the rank of Augustus by Theodosius the Younger Augustus, in the month of Hyperberetaeus, on the 10th day before the Kalends of November.
18th indiction, 9th year. Under the consulship of Theodosius Augustus for the 12th time and Valentinian the Younger Augustus for the 2nd time.
19th indiction, 10th year. Under the consulship of Hierius and Ardaburius. In the time of these consuls, the public bath, once called the Constantinian but now the Theodosian, was dedicated, the work having been completed by Hierius, twice Prefect of the City and consul, in the month of Hyperberetaeus, on the 5th day before the Nones of October.
302nd Olympiad. 20th indiction, 11th year. D Under the consulship of Felix and Taurus. In the time of these consuls, the Vandals entered Africa.
A 429. 21st year, 12th indiction. Under the consulship of Florentius and Dionysius. 430. 22nd year, 13th indiction. Under the consulship of Theodosius Augustus for the 13th time and Valentinian the Younger Augustus for the 3rd time. 431. 23rd year, 14th indiction. Under the consulship of Antiochus and Bassus. In the year 431 of the Assumption of the Lord into heaven, and the 23rd year of the reign of Theodosius the Younger Augustus, and under the aforementioned consuls, the Third Synod was held at Ephesus of the 200 holy and blessed Fathers against the impious Nestorius, which itself, adhering to the symbol of the right and blameless faith, in the name of Christ our true God, cast down the same Nestorius. For this demented man dared to teach that our Lord Jesus Christ, who is above the comprehension of men and excels every nature, and who was born of the Virgin, possessed only a human substance, and not at the same time a divine one. B 303rd Olympiad. 432. 24th year, 15th indiction. Under the consulship of Valerius and Aetius. 435. 25th year, 1st indiction. Under the consulship of Theodosius Augustus for the 14th time and Maximus. Under these consuls, a great fire broke out from the Neorion, and the granaries and the public bath called Achilleus were burned, in the month of Loos, on the 12th day before the Kalends of September. 434. 26th year, 2nd indiction. Under the consulship of Areobindus and Aspar. 435. 27th year, 3rd indiction. Under the consulship of Theodosius Augustus for the 15th time and Valentinian the Younger Augustus for the 4th time. C 304th Olympiad. 436. (Anno Mundi 5944) 28th year, 4th indiction. Under the consulship of Isidorus and Senator. 437. 29th year, 5th indiction. Under the consulship of Aetius for the 2nd time and Sigisvuldus. Under these consuls, Valentinian the Younger Augustus entered Constan- D
- tinople in the month of Hyperberetæus, on the 12th day before the Kalends of November. A And he celebrated his weddings, having taken Eudoxia, the daughter of the Augusti Theodosius and Eudocia, in the month of Hyperberetæus, on the 4th day before the Kalends of November; and he had by her two daughters, Eudocia and Placidia. 438. 30th year, 6th indiction. Under the consulship of Theodosius Augustus for the 16th time and Faustus. 439. 31st year, 7th indiction. Under the consulship of Theodosius Augustus for the 17th time and Festus. In this year, Theodosius Augustus ordered the entire coastline of Constantinople to be enclosed by walls. B And in that same year, Genseric, the king of the Vandals, entered Carthage in the month of Hyperberetæus; and in that same year he attempted to ravage Sicily. CCCV Olympiad. 440. 32nd year, 8th indiction. Under the consulship of Valentinian Augustus for the 5th time and Anatolius. 441. 33rd year, 9th indiction. Under the consulship of Cyrus alone. During this time, John the Vandal was slain in Thrace. 442. 34th year, 10th indiction. Under the consulship of Eudoxius and Dioscorus. Under these consuls, the Huns crossed over and ravaged Illyricum; Attilas and Blidas. 443. 35th year, 11th indiction. Under the consulship of Maximus for the 2nd time and Paternus. Under these consuls, C the public bath called Achilleus was inaugurated in the month of Audynæus, on the 3rd day before the Ides of January. And Theodosius Augustus entered Constantinople, returning from the expedition to Asia, in the month of Lous, on the 6th day before the Kalends of September. CCCVI Olympiad. 444. 36th year, 14th indiction. Under the consulship of Theodosius Augustus for the 18th time and Albinus. In this year, as the emperor Theodosius was proceeding to the church on the feast of the holy Epiphany, it happened that the magister Paulinus lay ill from his foot and did not take part in the procession, since he excused himself.
A And a certain poor man offered to Emperor Theodosius a Phrygian apple of extraordinary size, beyond all measure. The emperor and the entire senate were astonished, and the emperor immediately ordered 150 gold coins to be counted out to the poor man, and he sent the apple to Augusta Eudocia, and the Augusta sent it to Paulinus the magister, a friend of the emperor. But that magister, not knowing that the emperor had sent it to the Augusta, himself sent it back to Emperor Theodosius as he was coming out of the church. The emperor received it without the Augusta, and having hidden it, summoned the Augusta and asked her: "Where is the apple which I sent to you?" She said: "I ate it." Then he adjured her by his own salvation B if she had eaten it or sent it to anyone. And she swore that she had sent it to no one, but that she herself had eaten it. And he ordered the apple to be brought, and showed it to her; and there arose between them a falling out and a separation. And from then on Emperor Theodosius suspected the same Paulinus, and ordered him to be put to death. And the same Augusta Eudocia, having been deeply grieved as one disgraced—for it became known everywhere that Paulinus was slaughtered on her account, as he was a handsome young man—asked Emperor Theodosius for leave to go for the sake of prayer C to the holy places, and he granted it to her; and departing from Constantinople to Jerusalem to pray, upon entering the great city of Antioch, she delivered an encomiastic speech in the senate house regarding Antioch itself, sitting within the all-gold chair; and she [built many] churches to Christ, and monasteries and poorhouses and homes for the elderly, so many that it is not within my power to enumerate.
DU CANGE'S NOTES
(76) *Adjured her by his own salvation*. To swear by the safety of the emperor was once customary, as is in Sozomen, lib. IX, cap. 7; Palladius in the Life of Chrysostom, cap. 14; Codinus in the *Origins of Constantinople*, p. 200, to pass over infinite others. See the Notes to Cinnamus, p. 483, and the *Glossarium mediae Latinitatis* under the word *Juramentum*, sub *Gn*.
(77) *And ordered*. How the final word here is to be read.
(78) *And ordered him to be put to death*. Marcellinus reports: Paulinus, magister officiorum, was put to death in Caesarea of Cappadocia, by order of Emperor Theodosius. Cedrenus wrote incorrectly that he was killed on this very night. See Codinus’s *Origins of Constantinople*, p. 56.
(79) *And departing*. As Evagrius rightly says, lib. I, cap. 20, and indeed first under the year 438, from which at the very least she had returned the following year. Marcellinus: Eudocia, wife of Emperor Theodosius, returned from Jerusalem to the royal city, carrying with her the relics of the most blessed Stephen the first martyr, which are venerated in the basilica of St. Laurence. These relics of the protomartyr had been revealed in the 21st year of Honorius, as is in Sozomen lib. IX, cap. ult. in the Chronicle of Idatius, and in Theophanes in the 19th year. Moreover, she had gone there in accordance with a vow, if she had seen her daughter married, as Socrates writes, lib. VII, c. 48.
(80) D *In the senate house*. The word is missing in Evagrius, lib. I, cap. 20, and cap. 18, where he discusses this.
VARIANT READINGS
*See facsimile for entries.*and of a jewel-encrusted imperial [image], and the citizens cried out to her, and a golden image of her was brought inside to the senate-house, and they set up for her a bronze statue in the place called the Museum, which stands even A to this day. And having acted liberally toward the city of Antioch in Syria by bestowing much money as a provision of grain, she set out for the holy places, and she built much at Jerusalem B and repaired all the walls of Jerusalem, saying, "Because of me David the prophet said: 'In your good pleasure, let the walls of Jerusalem be built' [Ps. L, 20]." And having remained in Jerusalem herself and having built a royal monument for herself there, she died, and was laid to rest there in C Jerusalem. And when she was about to die, she swore that she was utterly innocent of the slander which had been brought against her on account of Paulinus.
317 Ind. 13, year 37. Under the consulship of Valentinian for the 6th time and Nomus. Ind. 14, year 38. Under the consulship of Leontius for the 3rd time and Symmachus. Ind. 15, year 39. Under the consulship of Ardaburius and Alypius.
In the time of these consuls, Marcianopolis was captured, and Anargiscus, D the master of soldiers of Thrace, was slain.
And in that same year there were great earthquakes, such that the walls fell; for they lasted for four months, so that no one dared to remain in a house, but all fled outside the city, performing litanies day and night; for a great terror came about, such as had not happened from the beginning; and some even said that fire was seen in the heavens. Whence also to this day the annual commemoration of the litany is performed.
for the sake of the goodness and patience of the merciful God, in the Triconchos, on the 8th day before the Ides of November. For in such terrors He gave no man to death. A
308th Olympiad. 448. The 1st indiction. Consulship of Zeno and Postumianus. 449. The 2nd indiction. Consulship of Protogenes and Asterius. In the time of these consuls died Marina Augusta, wife of Valentinian Augustus, in the month of Loos, on the 3rd day before the Nones of August. 450. The 3rd indiction. Consulship of Valentinian Augustus for the 7th time, and Albinus. B
In the time of these consuls the second synod at Ephesus took place, in which were condemned by Dioscorus, bishop of Alexandria, Domnus, bishop of Antioch, and Flavianus of Constantinople, and Ibas, and Theodoret, and many others.
In the reigns of the Augusti Theodosius and Valentinian, Attila, who was of the race of the Gepidae Huns, set out for an expedition against Rome and Constantinople, having a multitude of many myriads. And he signified through a certain Goth, C his ambassador, to Valentinian the king of Rome: “My master and thy master Attila commands that thou prepare a palace for him.” In like manner he transmitted similar orders to the emperor Theodosius through another Goth ambassador at Constantinople. Upon hearing these things, Aetius, the first senator of Rome, when he had received the intolerable audacity of the foolish and absurd command of Attila, set out into the Gauls to Allarichus, who was an enemy of Rome on account of Honorius, and urged him against Attila, since he had destroyed many cities of Rome. And suddenly launching an attack upon him, as he was D lying near the river Danube, they slew many thousands of his army. But in the midst of the fighting, Allarichus, struck by an arrow, perished; and in like manner Attila also perished, through a hemorrhage of blood—
A a flow [of blood] having occurred through his nostrils in the night while he was sleeping with a Hunnish concubine, which girl was also suspected of having killed him; concerning which war the most learned Priscus the Thracian wrote.
He says that Cyrus B was appointed Praetorian Prefect and Prefect of the City in Constantinople. And he would proceed as Praetorian Prefect in the carriage of the Prefects; but he would depart sitting in the carriage of the Prefect of the City; for he held the two offices for four years, because he was entirely blameless. And he himself devised that the evening lamps should be lit in the workshops, and likewise the nocturnal ones. And the factions in the Hippodrome cried out to him throughout the day: "Constantine founded, Cyrus renewed." And the Emperor was angry with him because they cried out these things, and he replaced him, confiscated his goods, made him a cleric, and sent him as bishop to Smyrna C in Asia; for the citizens of that city had already murdered four bishops, and [the Emperor] was convinced they would also destroy Cyrus. But when he reached the city on the holy Nativity of our Lord Jesus Christ, the people of the city of Smyrna, suspecting that the Emperor had sent him there as bishop because he was a pagan, asked him to address them. Being compelled by them, he went up to speak; and after giving the peace, he began to speak as follows: "Brothers, the birth of God and our Savior Jesus Christ should be honored in silence, for He was conceived by hearing alone in the holy Virgin; for He was the Word. To Him be glory unto the ages. Amen." And having been acclaimed, he descended, and he remained there until his death.
In this year Constantinople suffered from an earthquake on the twenty-sixth day of the month of Audynaeus D at night, from the...
A so-called Troadensian Porticoes as far as the bronze Tetrapylon for a long time, so that no one dared to remain in a house, but all fled outside the city, occupied night and day with litanies. And the emperor himself, together with the senate, the crowd, and the clergy, performed supplications, going barefoot for many days; for a great threat had arisen, such as had not happened from the beginning. Some even said they had seen fire in the sky. Whence also the annual commemoration B of the litany is performed even until now in the Campus, for the sake of the long-suffering of the philanthropic God. For in such great turmoil, no one was killed. In this same year, C Theodosius Augustus went out to ride, and while he was riding, he happened to fall from his horse; and having injured his spine, he was brought into the city in a litter from the Lycus river, and having called his sister, the Augusta Pulcheria, he spoke to her concerning Marcian, the ex-tribune. And then again the emperor Theodosius himself said to Marcian, in the presence of Aspar and all the other senators, that "It has been revealed to me that you must become emperor after me." And after D some days, the same Theodosius died, in his fifty-first year. And in the same year, Chrysaphius the Spatharius was slaughtered at the gate of Melanthias. And in the same year, Marcian Augustus was raised up by the circus faction, in the Hebdomon, in the month of Loos, on the fifth day before the Kalends of September, on the fifth feria. He indeed reigned alone, and he took as his wife the sister of the young emperor Theodosius, the Augusta Pulcheria, who was a virgin, fifty-four years of age. Marcian reigned over the Romans for 7 years. In total, [42] years.
A 451. (A.M. 5959.) Ind. IV. Marcian Augustus and Adelfius coss. 3.
Pulcheria, the wife of the emperor Marcian, finds by a vision the relics of the holy forty martyrs who suffered at Sebastia, which had been hidden behind the ambo in the church of Saint Thyrsus; and Cæsarius, consul and prefect, built a house for them outside the Troadensian walls.
CCCVIII Olympiad.
452. Ind. V. Sphoracius and Herculanus. 4.
The year 422 of the Lord’s ascension into heaven, the fourth synod of the 630 holy Fathers took place at Chalcedon against the wicked Eutyches and Dioscorus, bishop of Alexandria, who were deposed.
453. Ind. VI. Vincomalus and Opilio coss. 1,308.
In the consulship of these men, the empress Pulcheria died. B
In the time of the aforementioned consuls Vincomalus and Opilio, in the reign of the Augusti Valentinian and Marcian, in the month of Peritius, on the 18th day before the Kalends of March, in the middle week of the fasts, C ... D
NOTES OF DUCANGE
(22) *And Adelfius.* Who was not yet known at Constantinople, as is gathered from the Council of Chalcedon, which is said to have begun under the 6th of the Ides of October. In the consulship of the Lord Marcian PP. Aug. and whoever may have been announced. (23) *The holy 40.* What is narrated here about the discovery of the relics of the holy XL martyrs, and about the church built there by Cæsarius, consul and praetorian prefect, seems to have happened at Sebastia, and not at Constantinople, although a church of St. Thyrsus existed in that city. For there is no mention in writers, as far as I know, of Troadensian walls at Constantinople, or that they were so named at Sebastia because they were built of Troadensian marble, as was the Troadensian Portico at Constantinople. (24) *Cæsarius.* Who this consul and prefect was is not clear to me, since in this season no consul with this name appears in the Fasti. For the calculation of times distinguishes him entirely from the Cæsarius who was praetorian prefect under Theodosius the Great and consul with Atticus in the year 492. Chronol. Christ. p. 127. (26) *In the consulship of these men.* We have edited the history of the second discovery of the head of St. John the Baptist, which happened in the city of Emesa, written by Abbot Marcellus, after our treatise on the head of the same holy forerunner, from the Royal Codex; which is indeed praised by Nicephorus Uranus in the Life of St. Daniel the Younger Stylite, n. 7, with the version of Dionysius Exiguus, by whom it is called the first, as if he did not recognize the one that happened under Theodosius the Great, although three other discoveries are admitted, and even Theodore Studite himself, in the oration which he entitled In the Forerunner, which we have also edited after our same treatise on these three discoveries, along with two other narrations concerning the second. (27) *Pulcheria.* We have treated her in the *Byzantine Families*, from the writers cited there; if Petavius had consulted them, lib. III *De doctr. temp.*, cap. 42, he would not have spoken so ambiguously about the author of the Chronicle, so that you do not know whether that time mark added next to the death of the Augusta should be referred to her death, or rather to the discovery of the head of the holy forerunner, which Marcellinus Comes testifies is to be connected entirely and uniquely to this year, where, having narrated this discovery, he adds, without indicating the day, the death of Pulcheria. (28) *In the middle week of the fasts.* Concerning the discovery of the head of St. John the Baptist at Emesa, Marcellinus Comes wrote, from whom [it is referred] to February 22; Abbot Marcellus and the author of the Paschal Chronicle, by whom it is referred to the 18th of the same month, wish it to have happened in this year and under these consuls in the middle week of the fasts, or of Lent, which is entirely alien to the truth. For in the Dionysian year of Christ 453, in which, according to all chronologers, the consulship of Vincomalus and Opilio falls, the days February 18 or 20 should have occurred in this week; which could in no way happen, since in that year Easter fell on April 12, and so the third and fourth Sundays of Lent, which include the week of the fasts, fell on March 5 and 15, according to the Great Lent observed and received by the Greeks. But let us see if these things can be reconciled, and if the epoch of the year indicated by Abbot Marcellus can agree with February 15, on which that sacred head was first exhumed from the bosom of the earth, and with the 20th, on which it was brought into the monastery's secretariat. Marcellus indeed and the author of the Paschal Chronicle...
A assert that this discovery took place in the year of the Syro-Macedonians 763, indiction 6, during the reign of Valentinian and Marcian, and thus in the year 510 of the Antiochenes, as the same author of the Chronicle adds. Since, moreover, the Syro-Macedonian epoch precedes the common Christian era by 312 years, and begins on the Kalends of October, it follows that the year 762 falls into the month of October of the common Christian year 451, but in the month of February following it falls into the Dionysian year 452, in which Easter occurred on the 20th of March, and accordingly the middle week of the fasts began on Monday, the 18th day of the month of February, which in that year had 29 days due to the leap year, and ended on the following Sunday, the 24th of the same month. B Indeed, all these things are in complete agreement with the narrative of Marcellus, who writes that Bishop Uranius had brought the head of Saint John the Baptist from the place where it had been found into the secretariat on Sunday, the 24th of the same month of February. For the middle week of the Quadragesima among the Greeks was different from that which the Latins call the Median week, since among the Greeks it is that which precedes the Median week of the Latins. They indeed begin the Quadragesima from the Monday of Sexagesima, so that it truly consists of seven weeks, of which the fourth Sunday constitutes the middle of the Quadragesima, which is therefore called the "middle of the fasts" or "mid-festal." For among the same Greeks, as Allatius rightly observes, every week receives its name from the following Sunday: C a fact which is also confirmed by the Ethiopian Calendar in Scaliger, in which the middle of the Quadragesima is referred to the 26th day, which is called the "Mount of Olives" from the Gospel of the day. From which it is concluded entirely that this discovery happened in the Dionysian year of Christ 452, and not in the following one, as Marcellus the Count and the author of the Paschal Chronicle wish to suggest. Nor does it matter that this discovery is referred to the 6th indiction by Marcellus and the author of the Chronicle: for this must be understood concerning the translation of the same head of Saint John from the secretariat, where it had first been deposited, into the monastery called Spelæum, and subsequently built; for the narrator of that invention, published by us some time ago, correctly writes that this took place on the 26th of the month of October, in the 6th indiction, in the year 763 (of the Syro-Macedonians). D For most of the chronological markers coincide with the year 452. For the 6th indiction existed in the month of October in this year, and the year 763 of the Syro-Macedonians began in this same month. The year 510 of the Antiochenes, which began from the month of May, also coincides. But the author of the Chronicle thinks there are 425 years from the beheading of Saint John the Baptist, which occurred in the 31st year of Christ, on the 29th of August, to the year in which they claim his head was found, in the month of February, in the year 453; if 31 are added to these, it becomes 456 years, by a manifest error. Therefore, so that this characterization might agree with the others, instead of 425 one should read 421 by a probable emendation, so that it becomes the year 452, specifically in the month of October. As for what gave Marcellus the Count and the author of the Paschal Chronicle the occasion for this hallucination, it was that they confused the discovery of the head of Saint John the Baptist with its translation into the monastery of Spelæum, whereas the discovery had in truth occurred in the year 452, on February 18th; but the deposition in the secretariat occurred on the 24th of the same month, in the interim while the church in which it was to be deposited was being built, which finally happened in the following year towards the month of October.
A And Genseric, king of the Africans, took with him Eudoxia, the wife of Valentinian, and her two daughters, Placidia and Honoria, whom Emperor Leo redeemed from captivity a little later. But Genseric kept Honoria for his son Huneric.
[CCCIX Olympiad. Ind. 9. 6. Consulate of Varanes and Joannes.]
Emperor Marcian favored the Veneti faction not only in Constantinople, but everywhere. When a disturbance was raised by the Prasini faction, he issued his divine command that the Prasini were to be debarred from public offices and from military service for three years. B
[Ind. 10. 7. Consulate of Constantinus and Rufus.]
Under these consuls, Emperor Marcian died, having reached the age of sixty-five years. And Leo the Great was raised to be emperor by the army in the month of Peritius, on the seventh day before the Ides of February; and he reigned for sixteen years. Total 5,182.
43rd. Leo reigned over the Romans for 16 years. Total 5,182.
[Ind. 11. 1. Consulate of Leo Augustus and Majorianus.]
[Ind. 12. 2. Consulate of Ricimer and Patricius.] C
Under these consuls, Theodosius was promoted to City Prefect; and he built the Augustaeum at the side of the Great Church.
D [index: entries preserved]
A Eodem anno, coepit Aspar magister militum condere magnam cisternam, juxta antiquum urbis murum.
CCCX. Olympias. 460. (A. a M. C. 5968) Ind. XIII. Apollonio et Magno coss. 461. Ind. XIV. Dagalaipho et Severiano coss. 462. Ind. XV. Leone Augusto II et Serpentino coss. 463. Ind. I. Viviano et Basilio coss. His ipsis coss. ingens adeo exstitit in urbe panis penuria, ut unicus tribus follibus venderetur.
CCCXI Olympias. 464. Ind. II. Rusticio et Olybrio coss. Hoc anno, e vita excessit sanctus Symeon stylites, cum Ardaburius patricius, Asparis magistri militum filius, tum comes esset Orientis. Et clamantibus ac petentibus civibus Antiochenis corpus viri istius justi, misit Ardaburius Gothicum praesidium, illudque detulit Antiochiam magnam, ubi conditum est illius martyrium, aedes amplissima.
Olybrius Romam missus a Leone imperatore, a Romanis invitus coronatur imperator, B ducta uxore Placidia illa, quae a barbaris redempta, seu a captivitate liberata fuerat. Hi condiderunt aedem sacram sanctae Euphemiae, Olybrii nuncupatam. Genuit autem Olybrius ex Placidia Julianam, conjugem Areobindi, magni illius viri, qui in Perside singulari certamine cum hoste est congressus: ex quibus natus est Olybrius minor.
DUCANGE'S NOTES
(45) Τὴν μεγάλην κιστέρναν. Ibid., lib. 1, sect. 28, n. 9. (46) Παλαιοῦ τείχους. Ibid., in Orig. Byzant., sect. 8. (47) Ἀπολλωνίου. Sic Fasti. Apollinarem perpenat vocat Marius Aventic. (48) Σενηριανοῦ. Idatius, Severiano, et qui de Oriente, qui fuit Dagalaifus. Istius Severiani meminit, ni fallor, Damascius in Vita Isidori apud Photium, pag. 1071. Severinus dicitur Marcellino, Victori Tunn., Victorio, Senatori, etc. (49) Καὶ Σερπεντίνου. Cod. Vatic. et Scalig. Σερπεντίνου. Sed legendum Σενηρινοῦ, ex Vict. Tunn. quem Hilarus papa, Idatius, Victorius et Senator Severum vocant. Marcellinus Comes Leonem solum cog. hoc anno habet. (50) Βιβιανοῦ. Marius Aventic., Victorius et Senator, Basilium et Vivianum: Idatius, Basilium et Gadaifum: Marcellinus comes, Vivianum et Felicem: denique Victor. Tun. Leonem Aug. II et Vivianum hoc anno legunt. Sed hic duos consulatus confudit Victor. Vide Sirmondum ad Sidonii lib. 1, epist. 9, et Pagium in Prolegom. ad Dissert. Hypat., n. 57. (51) Ῥουστικίου. Ita Marcellinus et Marius Aventic. quem alii Rusticum vocant. (52) Τὸ μαρτύριον. Quod Μάνδραν peculiari nomenclatura appellarunt, uti observamus in Gloss. med. Graecit. in v. Μάνδρα. (54) Τὴν Εὐφημίαν. Constantimopol. Christ. lib. IV, sect. 7, n. 13. (55) Ἀρεοβίνδου τοῦ μονομαχήσαντος, etc. Singulare istud Areobindi certamen sic describit anonymus in Chronico ms. ab Adamo ad Leonem Sapientem, in Theodosio Juniore: C Ἐπέλευσε δὲ ὁ βασιλεὺς Περσῶν κατὰ Ῥωμαίων· ἀπέστειλε δὲ καὶ βασιλεὺς Προκόπιον στρατηλάτην κατ᾿ αὐτῶν. Ὁ δὲ Περσῶν βασιλεὺς δηλοποιεῖ Προκοπίῳ, ὡς ὅτι ποιεῖ πάντα εἰρήνης μετὰ Ῥωμαίων ἐπὶ πεντήκοντα ἔτη, ἐὰν ἡττηθῇ ὃν προβάλλομαι Πέρσην εἰς τὸ μονομαχῆσαι· εἰ δὲ ἡττηθῇ παρ᾿ αὐτοῦ ὁ ἀφ᾿ ὑμῶν μέλλων μονομαχεῖν, αὐτὸν λαμβάνειν μέχρι κεντη...κεντη Anaries, [AD] 465, 8th ind., consuls Basiliscus and Armenarius.
In the time of these consuls, Menas, being prefect of the watch, was accused of base actions and was questioned in the Circus by the senate; and by order of the emperor at the deepest B part of the Circus turning-post, a boy tripped him and threw him upon his face; and the people took him and began to drag him. The magistrates, seeing what had happened, departed in fear. They dragged him as far as the house of Studius, and a certain Goth took a stone and gave it to him against his ear, and put him to death. The people dragged his corpse as far as the sea.
After thirty days, eight regions of the city were burned by divine retribution, in the month of Gorpiæus, September 2nd, the fourth day of the week, 3rd indiction, at the gathering of Saint Mamas.
Indiction 4, 9th, under the consulship of Leo Augustus for the 3rd time. Indiction 5, 10th, under the consulship of Puseus and Joannes.
In the time of these consuls, Isocasius the philosopher and quaestoriuus was accused of being a pagan; he who was by birth a Cilician.
THE NOTES OF DUCANGE
C ...supplanted, or seized by the legs, threw him into the depths of the circus turn. Psalm 139: "Who have devised to supplant my steps," where Chrysostom [comments]. There is no reason why Raderus should think it ought to be read [as [i]paedion[/i]] ("child"), for which reading the Vatican codex also declares a preference; which last word signifies a servant, as among the Latins, [i]Puer[/i]. D ...penitence, p. 104, etc. ...lib. IV, sect. 4, n. 15.
(61) Priscus the rhetor mentions this fire, p. edit. Reg.; and Evagrius, lib. II, c. 13, regarding whose year Marcellinus Comes agrees, which is reported by Theophanes and Cedrenus under the 5th year of Leo. The Greeks celebrate the feast of Saint Mamas in September, contrary to the Latins, who celebrate it on August 17th. Regarding this fire, one should also understand Candidus in Photius, where he narrates that much effort was expended by Aspar in extinguishing it. But in the 12th year, in which another fire occurred, Aspar was dead.
(62) Victor, Senator, etc. Tacianus, or Tassianus, are added to Leo by the anonymous Cuspinian, and Marius Aventicensis. Priscus mentions this Tatianus, p. 43: "In the rank of the Patricians being enrolled."
(63) Joannes. Regarding whom [is written] in Theophanes, in the 8th year of Leo. Below, however, [one] reads [it]. See Theophanes, in the 12th year, Cedrenus, in the year of Leo, and Manasses.
(64) Isocasius. Scaliger [wrote it as] Isocasius. See Theophanes, in the 12th year, Cedrenus, in the year of Leo, and Manasses.
(65) Quaestorius. That he was a quaestor at Antioch.
[alt-version omitted]
A a citizen and inhabitant of greater Antioch, who had held many magistracies with praise, a man of great prudence besides. Having been arrested by the command of the emperor on account of the disturbances then arisen in Constantinople, and stripped of his dignity, he was sent to Chalcedon, beyond Constantinople, to Theophilus, the praetor of Bithynia, who received the testimonies brought against him. But Jacob the Cilician, the archiater B of the city, called Psychristus, interceded as a petitioner for him before the emperor. For Leo loved him, as did the entire senate and the city itself, as a most excellent physician and philosopher, to whom the senators even erected statues in the Zeuxippus. He, I say, entreated the emperor, asking him that Isocasius's case be heard in Constantinople before the senate C and the praetorian prefect, and not before a provincial governor, since he held quaestorian rank. And the emperor Leo, being persuaded, ordered Isocasius to be brought from Chalcedon, and having been brought into the Zeuxippus, he was examined by the praetorian prefect and the consul Pusaeus: and as he entered publicly, naked, and with hands bound behind his back: Pusaeus [spoke] thus against him D.
DUCANGE'S NOTES
Cedrenus wrote it. Whence below for *ktētōr*, one should read *Koiaistōr* [Quaestor], Holstenius thought, which perhaps is the same thing. Certainly, it is agreed that there were quaestors in the provinces; but since Isocasius says he sat in judgment together with the praetorian prefect, it can come into doubt whether it was at Constantinople or at Antioch, since the praetorian prefect also dispensed justice in his own province or district. (66) Jacob the archiater... Marcellinus Comes [remembers him] at the year 462, whom he says was an Achaean by nation. His father, indeed, was Hesychius, a physician, a Damascene by fatherland, who having come to Rhodes and thence to Drepanum in the region of the Argives, having taken a wife there, begot Jacob: who having been left behind, he wandered for 19 years, and she meanwhile marrying another, he returned to Constantinople: which being known, Jacob approached him, where he began the study of medicine, and became famous under the Emperor Leo. Thus Suidas, who immediately remembers another Jacob, who is likewise an eminent physician: whom Damascius also mentions in Photius, p. 1051, who indeed is no other than the Jacob who is called Psychristus. [Who indeed is called Psychristus once or twice in the same published Suidas, although two Royal codices prefer and defend the former reading. From the addenda.] (67) To be examined by the senate... It was generally the case among the Romans, that senators and those of highest dignity should not be heard in criminal cases except by the senate itself, or by the prefects of the praetorium or the city. Spartianus narrates that the Emperor Severus, while he governed Sicily as proconsul under the emperor Commodus, was accused as if he had consulted soothsayers or Chaldeans concerning the empire, and was acquitted before the praetorian prefects, to whom he had been assigned to be heard. The same man, having become emperor, compelled a senatus consultum to be made, that it should not be lawful for an emperor, without consulting the senate, to kill a senator, as the same Spartianus is the author. Alexander Severus for this reason wished the praetorian prefects to be senators, so that no one who was not a senator might judge a Roman senator. Thus Lampridius. The same Spartianus writes that the Emperor Hadrian said that he would never punish a senator except by the judgment of the senate. From the Constitution of Constantine the Great, which is held in law 1, Cod. Theod. de accusat., and in law 1, Cod. Justin., Ubi senator., senators are submitted to public laws in criminal cases indiscriminately, with no prescription of the forum granted to them. By the law, however, of Valentinian and Valens, which is in the Cod. Theod. de jurisd., a senator, if a case were brought against him, could only be summoned before the city prefect, namely in civil cases. In criminal cases, however, the law was such from law 13, which is of the Emperors Gratian and Valentinian in the same Code de accusat.: that if a senator were accused as guilty of a crime in a province, the judge of the province would examine the case, but would decree nothing regarding his life, but would either report it to the emperor, or to the city prefect, [or], from suburban provinces, to others, but to the praetorian prefect, yet so that five senators would be associated with him in judging: which the Emperor Honorius also decided in the final law de jurisd., and was observed in the trial concerning Bassus and Praetextatus in Senator, lib. iv, Variar. xxii, although from the law of Valentinian the Senior, which is in the same Code de exhib. reis, it might seem that ordinary judges could not even have known about senators: finally by the law of Zeno to the praetorian prefect, Cod. Justin., Ubi senator, [it is provided that] those of highest dignity, among whom he recounts the quaestorian, could be heard in criminal cases only by the prince, or by him to whom he had mandated the hearing of the matter in his own stead by sacred letters. And hence it is evident why Psychristus interceded with the emperor that Isocasius might be heard before the praetorian prefect. (68) And brought into the Zeuxippus... In the text, restore the letters intercepted during printing. But Zeuxippus was a public bath, therefore not a suitable place where a defendant should be heard. Thus indeed in Theophanes and George the Monk we read that Emperor Constantius summoned Hermogenes to Constantinople on account of Paul being pushed from the Antiochene seat, as if he wished to converse with him about some matter. Thus the writer reports that Menas, the prefect of the Vigiles, was examined in the Hippodrome itself in the 6th year of Leo.A of the prefect of the praetorium and consul Pousaios. And the same Pousaios spoke against Isocasius, who had entered before the veil, naked and with his hands bound behind his back, saying this: "Do you see yourself, Isocasius, in what state you stand?" And Isocasius, answering, said: "I see, and I am not amazed; for being a man, I have fallen into human calamities. But do you judge me just as you used to judge along with me." And the people of the Byzantines, who were standing there and watching, having heard Isocasius, praised the Emperor Leo many times; and having snatched the same Isocasius away, they led him from the Zeuxippus to the Great Church, and having been instructed, he was baptized and sent off to his own country.
And the same most pious emperor ordered that Sundays should be without work, having proclaimed his divine law concerning this, so that no flute or lyre or any other musical thing should be played on Sunday, but that all things should cease. And every man complied.
In this year B he put to death the one who had meditated tyranny, Aspar the patrician and first of the senate, inside the palace; and he cut into pieces the bodies of Ardaburios and Patricius, his sons, who were also senators, in the conventus. And there arose a disturbance in Constantinople, for they had a large force of Goths, and counts, and other servants who were a protection to them. From which a certain Goth from among those belonging to Aspar, Ostrus by name, a count, entered into the palace shooting arrows with other Goths; and a battle having been joined between the Excubitors and Count Ostrus, many were cut down. And being surrounded, he saw that he had been defeated, and he fled, having seized the concubine C of Aspar, who was of exceptional beauty and wealthy, a Gothic woman, who rode out with him on horseback to Thrace, and he ravaged the regions, concerning whom the Byzantines cried out: "No one is a friend to the dead, except only Ostrus."
A The same Emperor Leo made a great persecution of the heretical Arian Exocionitae. And he sent mandates everywhere that they should not have churches or gather at all. In the same year a very great sign appeared in the heavens, which by some is called a trumpet, by others a spear, and finally by others a beam, and it was seen for several days. In the same year, Anthemius became Emperor, and he set out for Rome; and his laureate images were brought into Constantinople by Ferentius, the prefect of the city.
[Ol. Iph.] CCCXII Olympiad. 468. Ind. VI. Anthemius Augustus II, sole consul. B In this year, Anthemius built the church of the holy apostle Thomas, which is called "of Anthemius," near the place of Borraidius. In this same year of the aforementioned consulship, Dinsirichus, son of Attila, was slain by Anagastus, the master of the soldiers of Thrace, and his head was brought to Constantinople while the circus games were being held, and it was paraded through the middle of the city, and brought to the Xylocircus, and fixed upon a pole; and the whole city went out to see it for several days.
469. XII. Ind. VII. Zeno and Marcianus, coss. 1. 1312 C In this year, at Constantinople, instead of rain, D [NOTE: The remaining text of this page consists of the DUCANGE NOTÆ which discuss historical variants of these events and the VARIE LECTIONES table.]
nstantinople, instead of rain, settled upon the tiles up to a palm's breadth in height; and all were terrified and held supplications, saying that it was fire that had been extinguished, and that this ash had been found through the mercy of God toward the human race, in the month of Dios, on the 11th of November.
In this same year there occurred a great fire in Constantinople, such as there had never been before; for the city burned from sea even to sea. Terrified, the Emperor Leo withdrew across to Saint Mamas, and he established there a, residence for six months, and built there a little harbor and a portico; and the place is so called, the "New Portico."
Indiction 8, year 13. Under Gordianus and Severus. 2. Indiction 9, year 14. Under Leo for the fourth time and Probianus. 3. 313th Olympiad. Indiction 10, year 15. Under Marcianus and Festus. 4. Indiction 11, year 16. Under Leo for the fifth time alone. After the death of Leo the Great, Leo the Younger reigned over the Romans as Augustus for one year. Total 1513. Indiction 12, year 1. Under Leo the Younger alone.
This Leo, having been prompted by his own mother, the most illustrious Ariadne, that he should worship [him] as Emperor, Zeno the Commander-in-chief and Patrician, his own grandfather, placed the crown...
DUCANGE NOTES
(87) *And saying that it was fire, etc.* Added from Cod. Vat. and Theophanes. Theodorus Lector, ecl. 1: "At this time, ash descended in the month of November, when fiery clouds appeared in the sky earlier, so that all who saw it said it was brought down from heaven. And all were saying that it was fire, and it was extinguished, and became ash by the mercy of God." Theophanes: "closer to the mind of the author." Add Cedrenus in the 17th year of Leo, and the ms. Chronicle of Symeon Logothetes.
(88) *A great fire.* Another fire seems intended, which we said was described by Evagrius, book 2, chapter 15, concerning which, moreover, Theodorus Lector, ecl. 1.
(89) *Across to Saint Mamas.* Const. Christ., book 4, section 12, no. 5; and section 15, no. 25, where he treats of the sacred residence and the palace of St. Mamas.
(90) *Gordianus.* Jordanes, according to Marcellinus and Senator, where the ms. Colbert codex prefers Jordanes. Jordanes, according to Victor and Marius Aventicensis. Incorrectly "Joanne" according to Victor Tunnunensis.
(91) *And Probianus.* Thus Marcellinus, Victor, and Senator. Incorrectly "Probino" in Marius Aventicensis. Who says that this was the fifth consulship of Leo Augustus, whereas the others say the fourth, namely that he served it with Anthemio, who, it is said by others, was the sole consul.
(92) *Marcianus.* Thus Marcellinus, Victor, and Senator. Victor Tunnunensis: "Leo VI and Probino, consuls." Marius Aventicensis. "Festus, sole consul," as is mentioned in the record of time.
(93) *Leo the Younger.* Whom his grandfather Leo had pronounced emperor a short time before his death, as Candidus writes, having resolved to choose Zeno his son-in-law as his successor, had not the people resisted.
(94) *Leo the Younger. In which same year he perished while consul, in the auditorium of the hippodrome,* says Theophanes.
(95) *This Leo.* It is somewhat intricate. Theodorus Lector says Zeno was crowned emperor by his son in the circus, with the urging of Verina and Ariadne. Theophanes writes that this was done in the month of February. But closer to the mind of the writer of the Chronicle is Abulfaragius in *Dynast.*, where he says thus: "When he (Leo) was a small boy, his mother deceived him, saying to him: 'When Zeno your father comes to perform his service, you ought to show him honor, and sit with him together on the throne, with your diadem placed upon his head.' The boy acting, therefore, as his mother had told him, Zeno sat together with him on the throne. But after a few days had passed, the boy died having contracted a disease, with people suspicious that his parents, namely, had brought about his death, in order that they alone might rule." Candidus adds that after the passing of Leo the Great, Zeno was called emperor by his son Leo. Nor does Procopius, *Vandal.*, book 1, chapter 7, dissent entirely, who, because of Leo's tender age, says Zeno was called upon. But what Victor Tunnunensis writes about the supposititious Leo, and Mellitus from him in his *Breviarium Temporis*, do not deserve credence. Assuredly thus...
VARIAE LECTIONES
* *or rather read ἦν* in R. * *residence*—*there* omitted in P. * *Leo the Great*—*of Leo* in R.
A Zeno the master of soldiers and patrician, who was his [Leo's] grandfather, set the imperial crown upon the head of Zeno himself; and Zeno the Codioseus B the Isaurian reigned with his own grandson Leo for a brief time. And in the eleventh month of his consulship, Leo the Younger, having fallen ill, died in the month of Dios, also called November, being seventeen years of age, just as Nestorianus C the most wise chronographer has recorded up to {the time of} Leo the Younger. D Zeno Augustus reigned over the Romans for seventeen years. Total, six. 13th indiction. 1st year of the consulship of Zeno Augustus alone B (The 2nd year). 314th Olympiad. 14th indiction. 2nd year of the consulship of Basiliscus and Armatus. 15th indiction. 3rd year of the consulship of Basiliscus and Armatus.
CONCERNING EMPEROR ZENO
Emperor Zeno, having been asked for a certain thing C by his mother-in-law Verina, and having refused it, was plotted against by her; and, fearing that he might be slain by someone of those in the palace—for she was living under the same roof with him (in the palace, as was his mother-in-law Verina)—he made a pretext D of going to Chalcedon, and from there he fled by post-carriages, and went away to Isauria, while he was emperor. Whom, as she was fleeing, {the empress Ariadne} took...
into Isauria, though he himself was emperor; whom the empress Ariadne, fleeing her own mother, followed secretly into Isauria, and lived there with her own husband.
And after the flight of the emperor Zeno and the Empress Ariadne, the mistress Verina immediately B appointed Basiliscus, her own brother, emperor, having crowned him. And the same Basiliscus reigned for two years, which are counted along with the years of Zeno, both the former and the latter years. Now Basiliscus, as soon as he reigned, crowned his own son Marcus as emperor C, and the two of them reigned together.
Indiction 1, 4. Under the consulship of Illus alone.
In this year, the emperor Zeno returned with a great crowd from Isauria. But Basiliscus, upon learning of the return of the emperor Zeno, sent Armatus, the master of soldiers of the presence, with all the assistance of the army he had, into Thrace and to Constantinople and the palace, having D made him swear upon the holy Baptism not to betray him.
A And having taken the infinite multitude of the army, Armatus crossed over. And Zeno the emperor, having learned this beforehand, sent Armatus to him, promising him many things and the mastership of the soldiers of the presence for the duration of his life [(12)], and to make his son Caesar. And Armatus, being persuaded [(13)] by Zeno the emperor, betrayed him, having been found on the side of Zeno the emperor; and he did not meet B Zeno when he was coming, but thought to go away by another road. But the emperor Zeno, with his own assistance, having set out by the road of Isauria, crossed over from the so-called Gates [(14)], and entered into Constantinople into the palace with his own men, and was received by the armies and the senate. And when Basiliscus the emperor heard suddenly that Zeno the emperor had rushed into the palace [(15)] and had entered, and that all had received him, and Verina the Augusta, his mother-in-law [(16)], Basiliscus, having taken his wife and his children, fled into the Great Church of Constantinople into the great baptistery. But the most divine Zeno, having provided the veil [(17)] of the hippodrome, immediately ascended and sat on the tribunal, and gave the games, and was received by those of the city. And immediately the emperor, having sent to the Great Church, took away from Basiliscus and his wife [(18)] and their son all the things of the kingdom, and expelled him [(19)] and his children and his wife, having received an oath that they would not be beheaded [(20)].
And he sent him and those with him to Limnae A, the fortress which the same Emperor Zeno [sent] into Cappadocia. And they were cast into one of the towers of the fortress, and the door was walled up, and the tower and the fortress itself were guarded by soldiers and a great multitude of Isaurians; and having been famished B, the same Basiliscus and his wife and their children gave up their souls, and they were buried there in the same tower of Limnae.
Ind. II, year 5, under Zeno Augustus for the 3rd time alone 479. Ind. III, year 6, under Basiliscus alone 480. Ind. IV, year 7, under Placita alone 481. Ind. V, year 8, under Trocundus and Severianus 482. Ind. VI, year 9, under Faustus alone 483. Ind. VII, year 10, under Theodoric and Venantius 484.
In this year the Emperor Zeno made Caesar the son of Armatus, the master of soldiers, Basiliscus by name, and seated him C with himself in the viewing box. D
The Emperor Zeno, A however, reflecting that Armatus, the master of the soldiers of the palace and the father of the Caesar, had sworn by the holy Baptism to Basiliscus that he would not betray him, and that he "having been urged by me, betrayed him, and he is dead—in what way will he keep faith with my empire? For if his son, the Caesar, grows up a little, he will surely transgress against me as well. But I have not transgressed against him; rather, I even arranged for him to remain master of soldiers in his own place, and I made his son Caesar." And the Emperor Zeno ordered Armatus, the ex-consul and master of soldiers, to be slaughtered as a perjurer. And he was slaughtered in the Cochlion B of the palace at the Decimum, as the same Armatus was ascending to watch the circus games. And after Armatus was killed, he then took his son Basiliscus, who was still young, and ordained him bishop of Cyzicus, the metropolis of the Hellespont, because he had worn the imperial purple as Caesar, having confiscated all the property of the same Armatus.
D In these times, taking some pretext, those of the Samaritan nation in Palestine rebelled, and crowned a brigand-chief named Justasas, a Samaritan. C And he entered Caesarea, and watched the circus games, and killed many while governing Palestine. And he burned the church of the holy Pro... [index: entries preserved]
Abus, when Timothy (58) was bishop of Caesarea. And immediately the Dux of Palestine (39), Asclepiades, came with his own reinforcements, as a pursuer of robbers (40), the magistrate of Caesarea, with the Arcadiani (41); and having rushed against him Justasas, he joined battle with him, and the said Justasas was beheaded (42), and his head, together with his diadem, was sent to the emperor Zeno. And the emperor Zeno immediately made their synagogue, which was in the place called Gargaride (43), into a great house of prayer of our Lady, the Theotokos and ever-virgin Mary, having also restored the house of Saint Procopius. He also decreed that the Samaritans ...
DUCANGE'S NOTES
(58) Timothy, Bishop of Caesarea, whom Sergius perhaps succeeded; he is mentioned in Justinian’s Novella 129. (39) Dux of Palestine. The "Dux of Palestine" does not appear only once among the writers; see *Notitia Imperii Orientis*, cap. 1; in Cyril of Scythopolis, *Life of S. Sabas*, cap. 56; in Theophanes in the 22nd year of Anastasius, Justinian, etc. (40) "Pursuer of robbers." It seems it should be read as "pursuer of robbers"; regarding this magistrate, we treat of it in the *Glossarium ad scriptores mediae et infimae Graecitatis*. (41) Arcadiani. The Vatican codex omits the following: which I warn on this occasion I omit, leaving it in the middle where they dissent from the Ducangian editors, as to which should be trusted. The Rader edition has *Arcadiacus*. However, Arcadius established this number or cohort in the 5th year [of his reign]. Theophanes: Arcadius the emperor established a separate corps in Constantinople, which he called Arcadiani. George the Monk in his manuscript *Chronicle*, who copied Theophanes, has *Arcadiacus*. But the Raderian reading seems better, since just so are they called in the *Notitia Imperii* under the disposition of the Master of Soldiers in the Presence and the Master of Soldiers in the East, where they B occur as *Felices Arcadiani Seniores* and *Juniores*, although sometimes this word is used indiscriminately. For in the same *Notitia* are held *Comites Arcadiaci*, *Comites Honoriaci*, etc. (42) Justasas. The Vatican and Scaliger edition have *Justasas*, as we have edited. But in the next line they read *Justusas*. (43) Gargaride. Procopius, *De aedificiis Justiniani*, lib. iv, cap. 7, writes: "There is a city in Palestine, Neapolis by name, above which a high mountain rises, Garizin by name." He does not say that they ever built a temple there, but that, revering the summit itself, they were struck with awe above all else. Regarding this cult of the Samaritans, Zonaras, *Annales*, lib. vi, sect. 5, touches upon something further, where he reports that this was held by them as the most holy of mountains, because they believed that the holy vessels of Moses had been buried there. Although Procopius says that no temple existed at that age in which the Samaritans could gather, at least it is certain that Mount Garizin was C mostly worshipped by them, because rumor had it that Abraham had offered a sacrifice upon it, as it is in the *Itinerarium Burdigalense*. A temple was then constructed upon it by one Sanaballetes, a Chusaean or Cuthean satrap, as reported by Josephus, *Antiquities of the Jews*, lib. xi, cap. 8, and lib. xiii, cap. 6, and following him, George Syncellus and Zonaras, *Annales*, lib. iv, sect. 15, sent into Judea by the Persian king whom Alexander killed; and who, since he could not establish his son-in-law Manasses as priest in Jerusalem, having first obtained power from Darius and then from Alexander the Great, built a temple on Mount Garizin and established him as priest. This is indeed touched upon by Eusebius in the *Chronicle*: "Manasses, the brother of Jaddu the priest of the Jews, established a temple on Mount Garizin." Proclus Diadochus, in Photius, seems to hint that a temple was dedicated on that mountain by Abraham himself. But he is undoubtedly mistaken, since it corresponds to the temple built by Antiochus Epiphanes, the king of Egypt, who, as Eusebius says in *Chronicle*, lib. i, having overrun Judea, built a temple of Jupiter Peregrinus on the summit of Mount Garizin, at the prayer of the Samaritans themselves. That temple of the Cutheans persisted for about two hundred years, until John surnamed Hyrcanus acquired the kingdom. For he, ascending into Samaria, destroyed the temple built by the Cutheans on Mount Garizin and killed the heretics D who offered holocausts and sacrifices outside the house of the Lord, and had established decrees and laws, or rights, according to their own whim, as Abraham Levita narrates in his *Historical Cabbala*. But other Samaritans, who had not followed the party of Sanaballetes, later withdrew to that mountain to pour out prayers to God, mindful of their ancestral piety. Finally, Sanutus, lib. ii, part xiv, cap. 18, mentions the church of the Theotokos built on this mountain.[alt-version omitted]
of the Mother of God and Ever-Virgin Mary, having renovated the house of Saint Procopius, and having made a decree that no Samaritan should serve in the army A (44), having confiscated the property of their wealthy. And there was fear and peace. Indication 8, 11th year, under Symmachus alone. [1. 316.]
In this year, to Theodoric, who was reigning in Rome, there came a woman of the senatorial class of Rome, named Juvenalia, and she addressed the king with these words: "For three years now I have been in litigation with the patrician Formus; ensure that I am heard." And the king, having summoned the pleaders B (45) of both parties, said to them, "If you do not, by tomorrow and the day after, give them a decision and dismiss them, I shall behead you." And having sat for the two days, they spoke what seemed right according to the laws, and having given them a decision, they dismissed them. And Juvenalia, having lit candles C (46), approached him, giving thanks that their lawsuit was ended. And that same king was angered against the pleaders, and having brought them, he said to them: "Why did you do in two days and dismiss them, when you did not do so in three years?" And he beheaded the two pleaders from both parties, and D thenceforth they served, with the goods of all the powerful being proscribed: whence terror followed, and peace was confirmed.
DU CANGE'S NOTES
(44) *That no Samaritan should serve*. In another rebellion of the Samaritans, once they were routed and defeated, Justinian issued a Constitution, which is Novel 129, by which it is ordered that the synagogues of the Samaritans be closed, and they are forbidden from all public, civil, as well as military activity: of which Constitution Cyril of Scythopolis also makes mention, in the *Life of St. Sabas*, ch. 71. See the law and Code on heretics and Manichaeans, and what Franciscus Pithoeus comments on those matters.
(45) *Pleaders*. What the author of the Chronicle understands by the word pleaders is not easily grasped. For if they are advocates or patrons, which is the meaning of the word, they do not judge; if judges are understood—those whom Theodoric, toward the end of his edict, calls "cognitors" and "those who declare the laws"—the number seems to stand in the way, although they are sufficiently indicated by the word "those who sat," for judges sit, as it is in the law of the Code, *Ubi Senator*, but advocates stand, as in the law of the Code, *De postulando*. However, the number does not stand in the way of them being understood as judges; for, as Valentinian speaks in a Novel on confirming them, etc.: "It is known that after the fatal ruin of the enemy, by which Italy suffered, in certain regions both causidics and judges were lacking, and those knowledgeable in law and laws were found either rarely or not at all, to such an extent that (the same Augustus adds) in various provinces advocates were abandoning the various courts, while they hastened in competition for the privileges granted to the causidics of the illustrious praetorian seat and the Urban seat; and when they wanted to be made better than their own birth, they did not care that their own cities were left destitute and perishing because of the lack of due ministries and offices." Whence, since the custom was that each party would call more advocates to itself, as the last law of the Code *De postulando* teaches, and later it was cautioned that two would suffice for each party, one as an orator, one as a jurisconsult, so that... it ought not to have been the case that, because a smaller number of advocates was found, poor men from the provinces would be compelled, through lack of defense, to come to expensive courts, as the same Valentinian speaks. See Cujacius, book 13, *Observationes* 2. Moreover, Procopius, *Gothic War*, book 1, commends the justice of Theodoric and his discipline and severity in governing the republic, of which these are the words: ...and also the anonymous Valesianus.
(46) *Having lit candles*. That senator came to Theodoric, so that she might show greater honor to the king. But that emperors proceeded with lit candles or even torches, Herodian testifies, pp. 26, 34, 44, 84, and 155 of the edition of Henri Estienne, the year 1581, which candles he indeed bestows just the name, which Justus Lipsius in his *Excursus* to Tacitus correctly translated as "candles and torches": just as Trebellius Pollio writes that Gallienus, with togated fathers and the equestrian order, with white-clad soldiers, and all the people preceding, and even the slaves of almost everyone, and women, with candles and torches and lamps preceding him, had sought the Capitol. These the writer calls in *Julian*, where he speaks of his death. From here, in the *Notitia Imperii*, we note that candles are included among the insignia of the highest dignities, because they proceeded with them in the provinces and were received [with them]; concerning which custom we have treated in both Glossaries, where we discussed the Lampadarii and the Dibambulus. Peter Siculus, in *History of the Manichaeans*: ... See, moreover, this *Chronicon Paschale*, under the year of Christ 330, 484, and the year 6 of Phocas; Theophanes, year 17 of Heraclius, the *Passion of St. Savinus the bishop and martyr*, n. 5, etc. And hence the origin of candles in the churches of Christians is to be sought.
A and brought fear to the judges of both parties, on account of which a massive terror arose in others. The king later, having issued a decree concerning each of the laws, withdrew from the city, and retired to Ravenna, a city by the sea, where he lived until the end of his life. After the death of Theodoric, Atalaric from his line reigned in Rome. He was an Arian by confession, that is, an Exocionite.
Indiction 9, 19th year, under Longinus and Decius. Indiction 10, 13th year, under Boethius alone. In this year, Constantinople suffered its second calamity from a divine wrath, an earthquake, in the month of Gorpiaeus, on the 26th of September, for a short period of time as far as the Taurus. 317th Olympiad. Indiction 11, 14th year, under Dynamius and Siphidius. Indiction 12, 15th year, under Eusebius and Probinus. Indiction 13, 16th year, under Longinus for the 2nd time, and Faustus for the 2nd time.
B It is said that the emperor Zeno asked Maurianus, the most wise count—who also prophesied many things to him (for this same Maurianus knew certain mysteries)—who would reign after him, Zeno. And he learned from him that someone from the order of silentiaries would succeed to his empire and his wife. And upon hearing this, the emperor Zeno held the C patrician Pelagius, who had fulfilled the role of the silentiaries and had come to the...
A dignity of patrician, a wise man. And having confiscated his property, he ordered him to be kept under guard. The excubitors who were guarding him strangled him with a noose by the order of the emperor Zeno. And when the praetorian prefect Arcadius heard this, he rebuked the emperor Zeno regarding the patrician Pelagius, because he had been put to death. And this came to the ears of the emperor Zeno, and he ordered that Arcadius, as he entered the palace, should be slaughtered. But the praetorian prefect Arcadius, learning of this and that he had been summoned by the emperor, as he was passing by the Great Church, pretended that he wished to pray; and descending from his carriage, B he entered the Great Church of Constantinople, and he remained inside there, and was saved from a bitter death.
Indiction 14. Year 17. Under the consulship of Olybrius alone. 318th Olympiad. In this year, in the month Xanthicus, which is also April, Zeno, having been seized by a flux of blood, departed this life, being sixty-five years of age and nine days old.
Anastasius Dicorus reigned over the Romans for 45 years; he was a native of the province of New Epirus, and had been a silentiary. He was crowned in the consulship of Olybrius, son of Areobindus, C in the month Xanthicus, which is April, on the fifth day of the Great Week, in the fourteenth indiction, in the year reckoned according to the era of Great Antioch as 537. And he married the lady
A Augusta, the wife of Zeno, his predecessor. The same Anastasius reigned for 27 years. In all 627. 329. Indiction 15, the 1st year of the consulship of Anastasius Augustus and Rufus. Indiction 1, the 2nd year of the consulship of Eusebius II and Albinus. Indiction 2, the 3rd year of the consulship of Asterius and Praesidius. Indiction 3, the 4th year of the consulship of Venator alone. 319 Olympiad. Indiction 4, the 5th year of the consulship of Paulus alone. Indiction 5, the 6th year of the consulship of Anastasius Augustus for the 2nd time. Indiction 6, the 7th year of the consulship of Joannes Scythopolita and Paulinus.
B Upon these consuls, while the chariot races were being held, the members of the Green faction entreated the Emperor Anastasius that those who had been seized by the prefect of the city for throwing stones should be released from chains. But not only did they fail to obtain this from Anastasius, but he, having become angry, ordered a chariot to be brought out against them. A great disorder arose, and the factions turned against the excubitors. And coming to the tribunal of the circus, they threw stones at the Emperor A
Anastasius. And the Emperor evaded the stone, since he was being killed. And the excubitors, having witnessed the boldness of that same Maurus, rushed upon him and hacked him limb from limb, and thus he gave up his soul. But the people, being pressed into a narrow space, cast fire into the place called the Bronze of the Hippodrome; and the entire enclosure was burned as far as the royal seat. And the public portico as far as the Hexahippium and as far as the Forum of Constantine, being entirely burned, collapsed. But after slaughter had taken place everywhere, and many had been seized and punished, quiet was restored, with Plato having been promoted to urban prefect.
B He says that the Emperor Anastasius, after having emerged victorious from the Persian war, walled in Doras, which was a very large and fortified village of Mesopotamia, situated between the borders of the Romans and the Persians. And he made in it two public baths and churches and porticoes and granaries for the storage of grain and cisterns of water. And for this reason it is said that this very village was called Doras by Alexander the Macedonian, because that same Alexander struck Darius, the king of the Persians, there with a [dorati], that is, a spear: whence it has this name even until today.
A. C. 499. Ind. VII. C Under the sole consulship of Joannes Cyrtus.
A 500. Ind. VIII. Under Patricius and Hypatius. 501. Ind. IX. Under Pompeius and Avienus. 502. Ind. X. Under Probus and Avienus for the second time. 503. Ind. XI. Under Dexicrates and Volusianus.
CCCXXI Olympiad. 504. Ind. XII. Under Cethegus alone. 505. Ind. XIII. Under Sabinianus and Theodorus. 506. Ind. XIV. Under Areobindus and Messala. 507. Ind. XV. Under Anastasius Augustus for the third time and Venantius. 508. Ind. I. Under Celer and Venantius. 509. Ind. II. Under Opportunus alone. 510. Ind. III. Under Boethius alone. 511. Ind. IV. Under Secundinus and Felix. 512. Ind. V. Under Paulus and Muscianus.
The factions in the circus acclaimed Juliana, B the most illustrious patrician, because of her husband: "Areobindus as emperor for Romania!" And Areobindus fled across. And thereafter, the emperor Anastasius C sat in the circus without his diadem. And the whole populace, having learned this, went up to—
DUCANGHI NOTES
*Joannes Cyrtus.* He is called Joannes Gibbus in the Fasti, which is the meaning of the word *Cyrtus*, which Raderus erroneously rendered as "Curtus." But Goar, following Theophanes in the year 500 and the Anastasian era, calls him "Cyrtus," as does Procopius in *Hist. arcana*, ch. 6; and Evagrius, lib. III, ch. 30. Lexicon MS Reg.: *kyrtos*, the hunchback. Nicarchus in *Anthologia*, lib. III; see *Aowros*, etc. He appears to be the one who was praetorian prefect of Illyricum, whose epitaph is read in *Anthologia epigrammatum Graecorum*, lib. II, ch. 1, n. 3. This consulship, however, is recorded in the letter of Pope Symmachus as: P. C. Paulini Junioris V. C.
(85) *Pompeius.* Holstenius reads "Pompeianus." But this year is inscribed in the Roman synod under Symmachus from the Justinian codex as "Rufo Magno Faust. cos."
(86) *Areobindus.* Holstenius adds: the newer senatorial manuscripts call him "Ariovindus." The council of Agde names only Messala as consul. Concerning Messala, see Sirmond on Ennodius, lib. V, epist. 3.
(87) *Juliana.* The events regarding the sedition in the circus should refer to the consulship of Paulus and Muscianus, which Marcellinus Comes writes was stirred up. Whence, since after the consulship of the Emperor Anastasius III there are ten consulships missing in the manuscript codex, we have inserted these, omitting the years described in smaller characters, and relating this sedition to the year in which it occurred, concerning which the same Marcellinus says: "And there, with the Emperor Anastasius passing his time in the processions, they clamored for Areobindus to be made emperor for them." Now, this Juliana, who is mentioned here, was the daughter of Olybrius, who was declared emperor at Rome, from Placidia, the daughter of the Emperor Valentinian III, as is mentioned a little above in the sixth year of Leo. D Whence she is called the granddaughter of the same Augustus by Cyril of Scythopolis in *Life of St. Sabas*, ch. 53, where, as in ch. 69, he praises her piety in many respects. For Theophanes, in the twenty-second year of the same emperor, is the author who asserts that she more fiercely defended the Chalcedonian synod against Anastasius, and from him the Constantinopolitan populace, who favored the same synod, acclaimed her name in the circus, demanding that Areobindus, or Areobindus her husband, be made emperor for them in place of the heretical Anastasius: concerning which Areobindus and his family we have touched upon some things in *Familiae Byzantinae*, p. 74.
(88) *Emperor for Romania.* Thus, in the edition of the chroniclers in the fifth year of Justinian, the factions clamored ... it was not Areobindus but the factions that clamored for Vitalian (son of Patriciolus, nephew of Aspar), a champion of the orthodox faith and the Chalcedonian synod, to be made emperor, as Theophanes writes in the twenty-first year, and Georgius Hamartolus in his manuscript *Chronicon*.
(89) *And thereafter...* Having heard, that is, the report of this popular sedition in the circus, the Emperor Anastasius, as Marcellinus comes writes, who was then passing his time in the processions, came into the city immediately, and without his diadem, as Evagrius maintains, went up into the circus: having perceived which, the entire populace immediately arrived there, so that here—
A by his addressing of them, he won over the multitude of the city. In this year, the Long Wall, called the Anastasian, B was built.
515. 22nd Indiction, I year. With Senator as consul. 515. 23rd Indiction, II year. With Anthemius and Florentius as consuls. 516. 24th Indiction, III year. With Petrus sole consul. 517. 25th Indiction, IV year. With Anastasius and Agapetus as consuls.
518. 26th Indiction, V year. With Magnus sole consul.
In the time of this consul, the Emperor Anastasius saw in a dream that a certain man, perfect and elegant, stood before him, bearing a written codex, and having unfolded five leaves of this codex, and having read the name of the emperor, he said to him: "Look, because of your insatiable greed, I am erasing fourteen years." And with his own finger he erased them. And the same Emperor Anastasius, having awakened and being terrified, C summoned Amantius, the cubiculary and praepositus, and explained to him the meaning of the dream. To whom Amantius said: "Live forever, O Emperor; for I too saw on this very night that as I stood before your majesty, a great pig came behind me, which seized by the mouth the beginning of my chlamys and, having shaken it, threw me to the ground, and...
it devoured and trampled upon me." A And the emperor, having called Proclus the Asian, the philosopher and dream interpreter, told him the vision, and likewise Amantius. He revealed to them the power of their dreams and that after a short time they would be finished. And after a short time, having fallen ill, the emperor Anastasius lay [on a bed]; and a flash of lightning B having occurred, and a very great thunderclap, being terrified, he yielded up his spirit, having lived ninety years and five months.
After the reign of Anastasius Dicorus, there reigned the most godly Justinus the Bederite, the Thracian, during the consulship of Magnus, on the ninth day of the month Panemus, which is July, in the eleventh indiction, in the year 566 according to the Antiochenes of Syria, whom the army of the guards (excubitors) who were keeping watch in the palace, together with the people, crowned and made emperor; for he was the count of the excubitors. And he reigned for nine years. Total 636. 319. 1st Indiction, 12th year. In the consulship of Justinus Augustus and Eutherichus.
This Justin C as soon as he received the empire, removed from the midst his praepositus Amantius, and the cubicularius Andreas, the Lausiac, and Theocritus, the count of the aforementioned Amantius, the domestic, whom the same Amantius had wished to make emperor, having given money to the same Justin to distribute, so that Theocritus might become emperor; and he did distribute it. But the army...
A and the people, having received it, did not choose Theocritus to be emperor, but they made the same Justin emperor. After, therefore, he had reigned, he killed them as tyrants who had desired to plot against his empire. They were slaughtered inside the palace.
The same emperor recalled the patrician Apion B and Diogenianus from being masters of the soldiers, and Philoxenus also from being master of the soldiers, who had been sent into exile by the emperor before him. And he made Apion prefect of the praetorium, Diogenianus master of the soldiers of the East, and after a time he made Philoxenus consul.
In the same year, there arose in the further parts of the East C a terrible star, which common people call a comet, sending down a ray. Some claimed this was a "Pogonias" (bearded one), and a great terror seized men.
320. 13th Indiction. In the consulship of Vitalianus and Rusticus. 321. 14th Indiction. In the consulship of Justinianus and Valerius. 322. 15th Indiction. In the consulship of Symmachus and Boethius. D
In this time Tzathius, the son of Zamnaxes, king of the Lazi, as soon as his father Zamnaxes passed away, immediately...
A came to Constantinople to the most religious Emperor Justin. Having surrendered himself, he besought that he be proclaimed king of the Lazi by the Roman emperor himself and be made a Christian, so that he would not be compelled, according to custom, to be appointed by the king of the Persians, and thus, as a subject appointed by him, be forced to perform sacrifices and all the other Persian rites.
Now at that time, the king of the Persians was Cavades B, and there prevailed among the Persians the custom that when the king of the Lazi died, another king from the nation of the Lazi was given to them by whichever king of the Persians was then in power. Tzathius, having been received by the same Emperor Justin, was baptized; and becoming a Christian, he took a Roman wife, Valeriana, the granddaughter of Oninus the patrician and ex-cura palatii C. Taking her, he led her away to his own country, having been appointed and crowned king of the Lazi by the same Emperor Justin. He wore a Roman crown and a white all-silk chlamys, which had in place of the purple a royal golden tabula, in the middle of which was fashioned a small genuine blue likeness of the imperial head of Justin, and a white tunic with royal golden needlework, also bearing the likeness of the same Emperor Justin. His boots, according to the custom of his nation, were reddish in color, in the Persian style, set and adorned with pearls; just as his belt was studded with pearls. He also received many gifts from Emperor Justin, both he himself and his wife Valeriana, as one who was about to depart for foreign kingdoms, having indeed been compelled, or at least persuaded, to marry him.
Coades, or Cavades, king of the Persians, having learned of this, notified Emperor Justin through an envoy of these matters: "While friendship and peace have hitherto been discussed and established between us, you act in a hostile manner. For behold, you yourself have inaugurated the king of the Lazi, who is subject to me, when he was never under the administration of the Romans, but from all memory of men under the Persian...
A domination." To these things the Emperor Justin replied: "We have neither taken in nor invited any of those who are subject to your kingdom: but when a certain person, Tzathius by name, had come into our territories, he fell at our feet and earnestly besought us that he might be cleansed from a certain impure and pagan religion, and from impious rites and the deceptions of evil demons, and that it might be permitted to him to confess Christ, invoking the virtue and majesty of the eternal and heavenly God and Creator of the universe. It was not fitting to hinder this man, who desired to pass to a better religion, so that he might acknowledge the true God. Therefore, having initiated him into the Christian sacraments and deemed him worthy of the heavenly mysteries, we sent him back to his own region." Henceforth, enmity arose between the Romans and the Persians. Therefore, in the same year, Coades, King of the Persians, incited the King of the Huns, Zilgbi by name, against the Romans. When Justin learned this, he was affected with no small grief, as he himself had previously invited him to the aid of the Romans by sending many gifts, and had confirmed a pact with him by oath. B
The Hun, moreover, spurred on by the Persians, set out to Coades, King of the Persians, with twenty thousand soldiers, to wage war against the Romans.
The most religious Justin, however, with his benevolent response, indicated to Coades, the Persian king, through an envoy whom he sent as if for the sake of another matter, the perfidy and perjury of the same Ziagbiris, king of the Huns, and that he had received money from the Romans against the Persians, being obliged to betray them and, at the time of the battle, to cross over to the side of the Romans and to fight with them; and that "It behooves us, C since we are brothers, to cultivate friendship with one another, and not to allow ourselves to be mocked by these dogs." Having understood these things, Coades, King of the Persians, questioned Zilgbi, and addressed him with these words: "Have you received gifts from the Romans, being incited against the Persians?" And Zilgbi said: "Yes." Then Coades, having become angry, killed him, and in the night destroyed many of his host, having sent a massive force of soldiers against them, while the Huns, not knowing that the force had been sent against them by the King of the Persians, believed that they had come from some other region, and he D and their king...
A agreed, as they say, to parley about a general peace or friendship, having indicated this to the Emperor of the Romans, Justin, through the ambassador Broeus.
Ind. 1, 5, under Maximus alone. 326th Olympiad. Ind. 2, 6, under Justinian for the second time, and Opilio. Ind. 3, 7, under Philoxenus and Probus. Ind. 4, 8, under Olybrius alone. Ind. 5, 9, under Mavortius the Roman alone.
After the passing of eight years and nine months and five days of the reign of the most religious Justin, the most pious Justinian, his kinsman, a man of exceedingly great soul, became co-emperor with him, B and having been proclaimed with his spouse Theodora, was crowned by the most religious Justin, his uncle, in the month of Xanthicus (according to the Romans, April the first), in the fifth indiction, in the [5]75th year of the era of Antioch in Syria, during the consulship of the aforementioned Mavortius the Roman. This Emperor Justinian set up a great regulation C in Constantinople and in every city, having sent out sacred decrees so that those who committed disorder or murders might be punished, and that no one might again kill or stone anyone, but that they should watch in an orderly fashion. He showed great fear and peace in all the provinces. In the meantime, it happened that the Emperor Justin, having fallen ill from the ulcer which he had in his foot, which arose from the wound he received from arrows in the war, died in the month of Loos (according to the Romans, August the first), on the Lord's Day, at the third hour, of the current fifth indiction. He died at the age of 76 years.
DUCANGE'S NOTES
(27) *Through the ambassador Broeus.* Rader edited it erroneously as *through the presbyter Broeus*. (28) *Under Maximus.* One should read *Maximus*, from Marcellinus, Victor of Tunnuna, Marius of Aventicum, and others. See the epistle of Pope John I, and Sirmond on Ennodius, book VI, epistle 20. (29) *Under Justinian.* Read here likewise *Justin*, from the same source: an error which also has crept into the Law Code concerning Bishops and Clerics, which bears this subscription: *Under Justinian A. and Opiliano, consuls*. An addition in the manuscript of the Chronicle of the Senator says: *Opilio and Justin, Augusti, viri clarissimi*, where the final letter in *Augg.* must be deleted. Hence, further, the error spread into the rest of the consulships of Justinian. (30) *Mavortius the Roman.* Holstenius deletes *Roman*, though I do not know why. (31) *Became co-emperor.* Consult on this place entirely Cyril of Scythopolis in *Life of St. Sabas*, ch. 68. (52) *A great regulation.* It means he compelled them to modesty, as Valerius Probus speaks in *Coriolanus*. See *Glossarium mediae Graecitatis* under *Katastasis*. (54) *Those who committed disorder or murders.* Here the author of the Chronicle mentions those punished for murders, especially in the circus, the ringleaders and the stone-throwers, and ascribes it to Justinian; [the events] are referred to the sixth year of Justin, and are attributed to the same Justin by Marcellinus, Theophanes, and Symeon the Logothete. The same Marcellinus, at the consulship of Maximus, says: "Most of the stone-throwers, strikers, and those who laid waste the city, having been caught for their own crimes, were punished by sword, fire, and hanging, presenting a welcome spectacle to the good citizens." Which, indeed, the same Theophanes ascribes especially to the Veneti faction.
A Henceforth, Justinian Augustus reigned alone as monarch of the Romans for 38 years and 11 months. Total: 1075. The time of his reign is calculated from the period in which he was proclaimed emperor, that is, from the month of Xanthicus—according to the Romans, April, the 1st—in the 5th indiction. 327th Olympiad.
Indiction VI, Year 1, consulship of Justinian Augustus for the 3rd time alone. B Emperor Justinian, in the first year of his reign, in the month of Audynaeus—according to the Romans, January, the 1st—of the sixth indiction, distributed so much wealth and provided for all, as no other emperor had distributed while holding the consulship. In the same year, the Persians waged war against Tzathus, king of the Lazi, because he had joined himself to the Romans. Thereupon, the same Tzathus sent an embassy and begged Emperor Justinian for the assistance of the Romans. And Emperor Justinian sent him a multitude of soldiers and three military commanders: Belisarius, C Cerynes...
Ducange's Notes
...the Veneti, being always contrary to the Prasini, D even though they did not go to the theaters at all. And yet that which is much more gentle to many, the spectacle appearing to be one of foal-like spectacles, this too is a plague and a disease of the soul. It tears apart cities, brings the people into sedition, teaches battles, sharpens the abusive mouth. It cuts the bonds of citizens, sets families at odds, puts elders to shame, drives the young to madness, kindles hatred among those dearest, and tramples on the laws. Therefore, is it not clearly the case that even the spectacle of the hippodromes, which is thought to be gentle, is a destruction of souls, a battle of bodies, and in addition to these things, a grievous ruin of wealth? How many houses did it suddenly pull down? How many wealthy men did it force to go begging? ... [as] subjects and well-disposed, and of one mind toward God, Tzathus... the ancestral rule, and its emblems from the emperor of the Romans, just as has been customary from of old.
and Cyricus, and Irenaeus the son of Pentadius. And they joined battle, and many of the Roman army fell. C Emperor Justinian was indignant against the generals, because out of envy they were betraying one another and reporting each other's plans to the emperor. Having dismissed them, he sent Peter the Master of Soldiers, who had previously been an imperial secretary. After removing the others and taking command of the forces, he joined battle with the Persians along with the Lazi and slaughtered many of the Persians.
At this same time, Emperor Justinian restored the suburb formerly called Sycae, situated opposite Constantinople, as well as its theater and its walls, and having granted it the rights of a city, he renamed it Justinianopolis. He also built a bridge, by which one could make the journey from the opposite region into the blessed city.
The same emperor also completed the public bath which the Emperor Anastasius had previously begun to build in Constantinople in the district of Dagisthaeus.
The same emperor also constructed in the atrium of the basilica a large cistern, wishing to channel into it the water of the Hadrianic aqueduct. He restored this aqueduct, which had been built long ago by the Emperor Hadrian so that an abundance of water—the lack of which it previously suffered—might be supplied to Byzantium.
A.C. 529. Indiction VII. Decius alone being consul.
In this year the Justinian Code was completed.
A It was completed and ordered to have force from the 16th of the Kalends of April of the present 7th indiction. In this year, by the benevolence of God, a great mortality occurred. Indiction VIII. 3rd year of the consulate of Lampadius and Orestes.
In this year, the Samaritans having revolted and created for themselves a king and a Caesar, Irenaeus, son of Pentadius, was sent as commander of the soldiers, and he killed many. But some of them, fearing for themselves and compelled by necessity, betook themselves to the Christian religion; and these were received and baptized, and to this day they vacillate, and under the appearance of the severity of the magistrates, they deceitfully and wickedly represent themselves as Christians, whereas due to the laxity of the magistrates—lovers of money—the Samaritans and haters of Christ, as if they knew nothing of the Christian religion, act in this way, persuading the magistrates to permit them to practice Samaritanism through the use of money.
B C In the fifth year of the reign of Justinian, in the month of January, D
A a sedition, which is commonly called Nika, [(59)] arose in this manner. When the parties ascended into the Circus, the factions of the Greens shouted: "Acts against Calopodius [(61)] the cubicularius and spatharius. Many years, Justinian, may you conquer! [(62)] We are suffering unjustly, O only good one; we have no strength to endure it, God knows; we fear even to name it, lest you should fare better [(63)] and we might be in danger. Calopodius the spatharius and cubicularius is the one [(B)] who does us injury."
DU CANGE'S NOTES
[(57)] *In January.* Marcellinus comes holds that this Constantinopolitan sedition lasted for five continuous days, and began on the Ides of January, that is, on the 12th of January: in which matter he does not entirely agree with the writer of the Chronicon Paschale, nor does the latter with Procopius, who says it was prolonged until the 6th day, on which Hypatius and Pompeius were arrested in the tribunal of the circus, led to Justinian, and slain the next day. For the writer of the Chronicle reports that those men were killed on the 19th of the same month, a Tuesday, and that the city was quiet on the 20th, a Wednesday. The rampage of the seditious therefore persisted until the 18th day of the month, which fell on a Sunday, with Hypatius and Pompeius captured, and them being slain on the following day, the 19th. And if it lasted, indeed, for five continuous days, and it began on the 15th day of January, as the Chronicle seems to wish—in which the day following the start of the sedition is said to have fallen on the 16th, a Friday, as the 17th on a Saturday, and the 18th on a Sunday—then it was finally quelled on the 19th, a Tuesday, with Hypatius and Pompeius captured on that day. But if, according to Procopius, it persisted for six days, counting up to their capture, the sedition began on the 14th day of the month, not the 13th, which Marcellinus prefers. Here, moreover, are held the most certain notes of the leap year of Christ 532, in which the cycle of the sun was 9, and the Dominical letter DC. Furthermore, regarding this sedition, one should consult especially Procopius, *Persian War*, book I, cap. 24, and Theophanes.
[(58)] *Of that called Nika.* This sedition was named from that word, because it was shouted more frequently in these tumults, just as it was accustomed to be in auspicious acclamations. And since, of the citizens of Constantinople, some spoke Greek, others Latin, it was expressed in both tongues. For those who spoke Greek shouted, *Justinian Auguste, nika* [Justinian Augustus, conquer], and those who spoke Latin, *Justiniane Auguste, tu vincas*, yet so that sometimes they added the word *nika* to the Latin words, as on a coin of the Emperor Theophilus depicted by us in *Familiae Byzantinae*: GEOFILE AVGOVSTE TV NIKAS, where one may observe that these were written partly in Greek and partly in Latin characters. Thus, in the writer of the Chronicle, in the 6th year of Justinian, during an earthquake, the populace is said to have shouted: *Nika hē tychē tōn Christianōn; eie Auguste Ioustiniane, tu vinkas* [Conquer, the fortune of the Christians; long live, Augustus Justinian, you conquer]. And this kind of acclamation flowed from the circus, through which the factions wished for victory for their factional agitators, or by which they incited them by these stimuli so that they might strive to attain it: but sometimes they signified by it that they had already attained it. Hence, on some coins which they call Contorniates, where a certain Euthymius, a famous boxer, is exhibited, one reads EVTYMI NIKA: and on an ancient stone which we describe here from Bullinger, because it is missing in Gruter [that Du Cange wished for it, and that the stone is not missing in Gruter, Hagenbuchius notes in *Inscr. Orelli*, vol. I, p. 546]:
M. AURELIO LIBERO PATRI ET MAGISTRO ET SOCIO DOMINO ET AGITATORI FACTIONIS PRASINAE. AURELIUS CAECIL. PLANETA PROTOGENES OB III. PAL MAS HOC DONUM VOVIT NATIONE AFR.
Where Bullinger does not notice that these words, *Aramantinica* and *Gentinica*, are acclamations made for the agitators Aramantius and Gentius: of which kind are described further in book V of the *Anthologia epigrammatum*, 73, regarding Porphyrius the charioteer: *Tetrakha men toparoithe diakridon iache dēmos,* *Ton Kalchantiadēn Porphyrion potheōn,* namely, that he might conquer. But we have touched on others regarding such words and acclamations in our dissertation *De inferioris aevi numismatibus*, no. 64, and in *Glossarium mediae Graecitatis*, under the word *Nika*, and in the *Additamenta*.
[(59)] *Sedition.* *Antarsia*, and *ataxia* [disorder], in the Chronicle and in the manuscript Chronicle from Adam to Leo the Wise. Here, moreover, perhaps it should be read *antarsia*, as Holsten conjectures, which indeed Georgius Hamartolus in his manuscript Chronicle calls the sedition or discord of both factions *Prasinobenetn* [Green-Blue]. "And the populace having rebelled [called] the so-called Green-Blue," etc. For in this crisis, although there were four factions, only two are noted as primary, because others were perhaps conjoined to them, which is the opinion of Bullinger, book *De circo*, cap. 48.
[(60)] *Having ascended.* From these words, the narrative of events in this sedition takes its beginning from the public Acts preserved in Theophanes, which, before he was published, Alemannus had inserted in his notes to Procopius's *Anecdota*, adding a Latin version. Theophanes was transcribed by Symeon Logothete and Georgius Monachus in their manuscript Chronicles.
[(61)] *"Acts against Calopodius."* The Greens meant that the acts of Calopodius should be rescinded, or, as Alemannus wishes, that he should be processed according to the law. For it was permitted under the law of Constantine the Great, which is the fourth of the Code *de officio rectoris provinciae* [on the duty of the governor of the province], to praise most just and vigilant public judges with public acclamations, an example of which exists in Capitolinus in [the life of] Gordianus; likewise, conversely, to accuse the unjust and wicked with shouts of complaint; yet so that if the claims were true, and not spilled out according to caprice through clienteles, the princes would diligently inquire, based on the report of the praetorian prefects and the counts who had been established throughout the provinces. See below under the 16th year of Heraclius.
[(62)] *"Tu vinkas."* The same Alemannus incorrectly extracted this word as *vivas*. See *Gloss. med. Graecit.*
A casting insults at one another, and having heaped many reproaches upon the Emperor, the Greens departed, leaving the Emperor and the Veneti watching the games. Meanwhile, the Emperor sent men to attend to what they were shouting. [And the King said: “Go out and inquire for what reason they are rioting (a).”] B Then there went out from the palace the patrician Basilides, acting as deputy in Constantinople for Hermogenes the master of offices, and Constantiolus; and holding back the crowds surging outside the palace, they commanded silence and addressed them in these words: “What are you seeking, and why are you rioting?” And they shouted: “Against the praetorian prefect John the Cappadocian, and Rufinus the quaestor, and Eudaemon, the prefect of the city.” Having heard these things and reported them to the Emperor, he immediately dismissed John the praetorian prefect, and appointed as his successor the patrician Phocas, son of Craterus. He also removed the quaestor Rufinus, and in his place substituted the patrician Basilides, who was C acting as deputy for the master of offices, as has been said. Having also dismissed Eudaemon, the prefect of the city, he substituted for him Tryphon, brother of Theodorus, a former prefect of the city. The populace, however, remained outside the palace, continuing their riot; when this was known, the patrician Belisarius, the *magister militum*, went out with a multitude of Goths and slew many of them until evening. Then, indeed, they set fire to the vestibule of the palace, which was covered with bronze tiles; in this fire the portico D of the scholarians, and of the protectors and the candidates was burned, and a great slaughter occurred. The Senate house also burned down, where that which is called the Augustaeum is, and the Great Church, with all its stupendous and admirable columns, constructed of four-colored marble, fell down in its entirety. And from there the people, descending again toward the port of Julian, rushed to the house of Probus, and from there sought weapons, shouting these words: “Probus for Emperor of Romany!” and set fire to the house.
A Once a few things had been consumed, the fire ceased and was extinguished. On the Friday, the 16th of the same month, the factions came to the praetorium of the prefects, and threw fire there; and the roof-timbers of the two royal houses and of the praetorium itself, where the archives were kept, were burned. For a north wind blew, and the fire was driven outside the praetorium, and the bath of Alexander was burned, and the hospice of Eubulus B in part, and the Holy Peace (Hagia Eirene), which had been built by that Isaurian, Illo, who rebelled against the Emperor Zeno. And the great hospice of Samson was burned, and the sick who were lying therein perished. On the Saturday, that is, the 17th of the same month of Audynaeus, the soldiers who had come from the Hebdomon C and from Rhegium and Athyra and Calabria, engaged in a skirmish with the populace. (Indeed, after they had killed whoever they encountered, they dragged them and threw them into the sea like common, worthless things. They also killed women, and many attacked the factionaries with darts or arrows. But when the latter perceived that they were being attacked in this way, they came to the Octagon, situated between the Basilica of the Gunarii and the public royal portico. D When the soldiers saw that they could not break into them, they threw fire and set the Octagon ablaze.)
From that very fire, the surroundings of the Church of Saint Theodore 87 were burned—in the tract of Sphoracius, apart from the Scevophylacium of the furnace 88 of the holy house. The entire Portico of the Argentarii 89, and the house of Symmachus, ex-consul ordinary 90, and the holy Aquilina 91 as far as the arch of the other Portico of the Forum of Constantine 92 were burned. The factions, fleeing from there, set fire to the Liburnum and to the Magnaura 93, but as a great concourse of men gathered, it was immediately extinguished.
On Sunday, that is the eighteenth of the same month, for the emperor had spent a sleepless night 94, he proceeded to the Circus and sat in his own tribunal 95, carrying the holy Gospel 96. When this became known, the whole populace went up, and the entire Circus was filled 97 with the crowds. The emperor swore to them, saying: "By this power, I grant you pardon for this offense, and I order no one among you to be detained, but let everyone be at peace."
For there is no fault from you, but from me. For my very sins have caused me not to grant you what you asked of me in the Hippodrome." A And many of the people cried out: "Augustus Justinian, you win." But others cried out: "You are forsworn, ass," (98). The emperor allowed this, and he himself went down from the Hippodrome; and he immediately sent dispatches to those of the palace, and he says to the senators: "Depart, let each one guard his own house." And when they had gone out, the people met Hypatius B (99) the patrician and Pompeius the patrician; and they cried out: "Hypatius Augustus, you win." And the crowds took the same patrician Hypatius to the Forum of Constantine, wearing a white chlamys, and they raised him up C to the steps of the column of the statue of Constantine the emperor, and the crowds brought from the Palace of the Placillianae (3), so called, where they were kept, the imperial D *signa* (4) stored there, and they placed them upon the head of the same Hypatius, and a golden *maniakion* (5) upon his neck. And when this was known to the emperor, the palace was secured, and the crowds of the people took the same Hypatius and Pompeius the patrician and Julian, the former *praefectus praetorio*, and led the same Hypatius up to the imperial throne, in order that, having brought the imperial purple and diadem from the palace, they might crown him emperor. But Hypatius, when the intention of the people...
A became clear to him—that they are fickle and that the emperor is regaining his strength—sent secretly Ephraemius the candidatus, in whom he trusted, to inform the emperor Justinian: "Behold, I have gathered all your enemies in the Hippodrome; do what you command." As this same Ephraemius was leaving for the palace and wishing to enter and tell the emperor the response, he was met by Thomas, a certain secretary, who was the emperor's physician and was held by him in particular intimacy. This man, addressing the candidatus, said: "Where are you going? There is no one inside; for the emperor has departed from it." Returning, Ephraemius reports to Hypatius: "Master, God rather wills that you should reign; for Justinian has fled, and there is no one in the palace." Hearing these things, Hypatius was seen to sit with more confidence B on the imperial tribunal of the circus, and to hear the auspicious acclamations made for him by the people, and the insults which were being cast about against the Emperor Justinian and the Augusta Theodora. There also came from the Constantiani younger Greens, bearing two hundred and fifty cuirasses; and indeed they approached armed, thinking that they could open the palace and bring Hypatius into it. But the most sacred Emperor Justinian, having been informed of the attempts of the people, of Hypatius, and of Pompeius, immediately ascended by the so-called "snail" (cochlea) to the so-called "pulpits," situated behind the tribunal of the Hippodrome, into the triclinium which has the bronze doors, which at that time were closed. C There were present with the emperor Mundus and Constantiolus, and Basilides, and Belisarius, and certain others of the senators; and he also had the armed guard of the palace with his spatharii and cubicularii.
A When these things had come to pass, Narses, the cubicularius and spatharius, went out secretly by himself and through his own men, and won over to himself certain members of the Veneti faction by distributing money. And then those seditious ones began to shout: "Augustus Justinian, may you live, Lord; save Justinian and Theodora." And the entire multitude in the Hippodrome wept. But certain ones of the Prasini faction, having been stirred up, rushed against them and pelted them with stones. Finally, those who were in the palace, having communicated their plans to one another, joined to themselves the guard found within, and having secretly exited alongside their own men—and also the excubitors and scholarians, for they too had separated themselves to be with the populace—they rushed into the Hippodrome. B Narses [entered] through the gates, the son of Mundus through the *sphendone*, others through the single gate of the imperial tribunal into the arena, and others through the place called [the place] of Antiochus and through [the gate] which they call the Gate of the Dead. And they began to cut down the factions as it happened, so that no one, whether of the citizens or of the strangers who were found in the Hippodrome, was saved, among whom was also slain Antipater, the *vindex* of Antioch in Theopolis. Immediately, those who were with the *stratelates* Belisarius, having opened the doors to the imperial tribunal and rushed in with spatharii, seized Hypatius along with Pompeius the patrician, his cousin, and brought them to the Emperor Justinian. C When they were brought in, they fell at his feet, saying: "Lord, we have labored greatly to gather the enemies of your empire into the Hippodrome." And the Emperor says to them: "You have done well, but if they were obeying your commands, why did you not do this before the entire city burned?" And he says to his eunuchs and spatharii, and to Eulalius the *barbatus*, and to the candidati: "Take them and shut them away." And they took them down into the palace and shut up Hypatius and Pompeius alone. D There were slain that day in the Hippodrome, as those who reckoned the number report, of the citizens or of the stranger-folk, thirty-five thousand…
And no citizen was ever seen anywhere, but there was silence until evening. B On the following day, which was the second day of the same month, Audynaeus the nineteenth, the patricians Hypatius and Pompeius were slain, and their remains were cast into the sea. And the corpse of Hypatius was revealed by the seashore, and the Emperor ordered it to be buried in the midst of the other executed criminals, and a slab to be placed over his corpse, on which was inscribed: "Here lies the Emperor of the Luppa." After some days, he ordered his kinsmen to take up his corpse and bury it, and they, having taken it up, buried it in the martyr-shrine of Saint Maura. But the body of Pompeius was nowhere revealed. All of their possessions were confiscated. And the remaining patricians who were found with them fled, some into monasteries, others into oratories, and their houses were sealed. Those who were detected to have openly adhered to them were declared, and their goods were confiscated, and they were exiled. And there was a great imperial terror. The Emperor, having learned after these things of the answer given by Thomas the *asecretis* to Ephraem the *candidatus*, ordered the head of Thomas to be cut off, and exiled Ephraem to great Alexandria. C And on the twentieth of the same month of Audynaeus, the third day, the whole of Constantinople became quiet, and no one dared to come out, but only those workshops were opened which provided food and drink to people in need. And affairs remained undone, and Constantinople labored under lack of food for several days. Emperor Justinian immediately announced his victory to all the cities under his rule and the destruction of the tyrants who had risen against him, setting himself to rebuild with great zeal the Great Church,
A and the palace, and all the public buildings of the city that had been consumed by fire. He also built within the palace precincts bakeries [(28)] and storehouses for grain, as well as a water cistern for public emergencies, ordering the city prefect to punish especially those of the Venetian faction who had associated themselves with the Greens and the other factions that had conspired against him. B 228th Olympiad. Indiction 10, year 5, after the consulship of Lampadius and Orestes the 2nd. Indiction 11, year 6, under Justinian Augustus for the 4th time. In this year, in the month of Dios (according to the Romans, November), in the 12th indiction, a great and harmless earthquake occurred in Constantinople in the deep evening, so that the whole city gathered in the Forum of Constantine to hold litanies, saying: "Holy God, holy Mighty, holy Immortal, who wast crucified for us, have mercy on us." C And they remained the whole night awake, praying. When it became dawn, the whole populace of those in procession cried out: "The fortune of the Christians triumphs! Crucified One, save us and the city! Emperor Justinian, may you triumph! Take and burn the document issued by the bishops of the Council of Chalcedon!" And on the 20th of the same month of Dios, in the 12th indiction, he D published his imperial decree.
The same Emperor Justinian, A having sent his own same divine decree to the city of Rome, and to Jerusalem, and to the great city of the Antiochians, Theopolis of Syria, and to the great city of the Alexandrians in Egypt, and to Thessalonica, the city of the Illyrian nation, and to Ephesus, the city of Asia, it read as follows:
« Emperor Caesar Justinian, pious, victor, triumphator, maximus, ever Augustus, to our citizens, health.
Since we worship in all things our Savior and Lord of all, Jesus Christ, our true God, we also strive (as far as it is given to human B mind to attain) to imitate his condescension or humiliation.
For when we found certain men held by the disease and insanity of the impious Nestorius and Eutyches, enemies of God and of the most holy Catholic and Apostolic Church, namely those who refused to call the holy, glorious, ever-virgin Mary "Theotokos" or "Mother of God" properly and according to truth, we hastened to instruct them in the right faith of Christians. But they, being incurable, hiding their own error, go about—as we have learned—disturbing and scandalizing the souls of the simpler folk, and asserting things C that are contrary to the holy Catholic and Apostolic Church. Therefore, we deemed it necessary to dissipate the vain talk and lies of the heretics, and to make clear to all how the holy Catholic and Apostolic Church of God thinks, and how its most holy priests preach: whom we also following, make manifest those things which pertain to our faith, not indeed innovating the faith (God forbid!), but refuting the insanity of those who think as the impious heretics do; which indeed we have already made manifest to all, having struggled for this at the very beginnings of our empire. »
DUCANGE'S NOTES
Imperial Constitutions were also affixed to walls, as is still the custom today: hence they were called D programs. The manuscript Lexicon, and Vulcatius Gallicanus in *Avidius Cassius*: "And he fixed a program on the walls, that if anyone were found cinched near Daphne, he would be uncinched." Law 5 of the Code, *de leg. et constit.*: "For it is enough that they be deemed edicts by the naming of the edict, or be spread through all peoples by the programs of the judges," etc. And Novella of Valentinian, *de confirmand. iis*, etc. "Therefore, let your illustrious and noble magnificence cause this most salutary sanction to reach the knowledge of all by your program." The edict of Licinius is finished with the same formula in Lactantius, book *De mortib. persecut.*, no. 48. Thus also below, the edict of Justinian *De fide* is indicated by the author of the Chronicle.(39) That this constitution was sent, the writer shows, and the inscription which is inscribed to the Constantinopolitans in the codex, and this subscription which is omitted here: DAT. ID. MART. DN. JUSTIN. PP. A. III coss. Then, the writer, since Dalmatia existed under the praetorian prefect of Illyricum, by statute of Constantine, as Zosimus is the author.
(41) In the manuscript, where this constitution of Justinian is described a little differently, from which we have appended variant readings here. Furthermore, some annotations by Fr. Pithou, a most learned man, have recently been published on this.
A For we believe in one God the Father Almighty, and in one Lord Jesus Christ, the Son of God, and in the Holy Spirit; worshipping one essence in three subsistences, one Godhead, one power, a consubstantial Trinity. And in these last days we confess Jesus Christ, the only-begotten Son of God, who is from the true God, born of the Father before the ages, co-eternal with the Father, by whom are all things and through whom are all things; who descended from the heavens and was incarnate of the Holy Spirit and of the holy, glorious, ever-virgin, and Theotokos Mary, and was made man; who suffered the cross for us under Pontius Pilate, was buried, and rose again on the third day; acknowledging that the wonders and the sufferings which he voluntarily endured in the flesh belong to one and the same. For we do not understand the God Word to be one, and Christ another, but we acknowledge and confess the one and the same to be consubstantial with the Father according to his Godhead, and consubstantial with us according to his humanity. For as he is perfect in divinity, so the same is perfect in humanity. For we accept and confess the unity according to subsistence, that is, according to person: for the Trinity remained a Trinity even after the God Word, one of the Trinity, was incarnate; for the holy Trinity admits of no addition of a fourth person. These things being so, we anathematize every heresy, and especially Nestorius, the man-worshipper, and those who have thought or do think like him, who divide our one Lord B Jesus Christ, the Son of God and our God, and who do not confess properly and in truth the holy, glorious, ever-virgin Mary to be Theotokos, that is, the Mother of God, but speak of two sons, one the God Word from the Father, and another the one born of the holy ever-virgin and Theotokos Mary, and who deny that he became man by grace, relation, and affinity with the God Word, and who do not confess our Lord Jesus Christ, the Son of God and our God, who was incarnate, made man, and crucified, to be one [person] of the consubstantial Trinity. For he alone is to be co-worshipped and co-glorified with the Father and the Holy Spirit. C D Furthermore, we anathematize Eutyches, mindless and those who have thought or do think like him, who introduce a phantasm and deny the true birth or generation of our Lord and Savior Jesus Christ from the holy and ever-virgin Theotokos—that is, our salvation—and who do not confess him to be consubstantial with the Father according to his Godhead, and consubstantial with us according to his humanity. In the same way, we also anathematize Apollinarius, the destroyer of souls, and those who have thought or do think like him, who say that our Lord Jesus Christ, the Son of God and
God of ours, introduces confusion or mixture in the A incarnation of the Only-Begotten Son of God; and we anathematize all who have thought or do think along with them. All the bishops received a copy of this edict in their own cities and published it in the Churches.
554, 7th Indiction, 12th year, under the consulship of Justinian Augustus, for the 5th time, and Paulinus.
B In the time of these consuls, the Justinian Code was renewed, with the constitutions issued after its publication being added to it. And it was ordered that the former edition being set aside, it should have force and authority from the 4th day before the Kalends of January, 13th indiction.
555, 8th Indiction, 13th year, under the consulship of Belisarius alone. 329th Olympiad. 556, 9th Indiction, 14th year, under the consulship of Belisarius alone. 557, 10th Indiction, 15th year, under the consulship of Belisarius for the 2nd time, alone. 558, 1st Indiction, 11th year, under the consulship of Joannes alone.
NOTES OF DUCANGE
(42) *Justinian Augustus, for the 5th time*. I do not know to which consulship the subscription of Novella 127, *Lord Justinian, Perpetual Augustus, Consul*, and of Novella 156, *Lord Justinian, Perpetual Augustus, Most Noble Consul*, ought to refer. Here, however, Paulinus is joined as a colleague to Justinian, who is called Junior in the letters of Pope Agapetus I.
(43) *Renewed*. In the prior edition of the Justinian Code published in the year 529, with several decisions inserted—which the Greeks call *Lýseis*—as well as constitutions which were circulating after the completion of the Code; and with the same code being promulgated again, in the 9th indiction, in the year after the consulship of Lampadius and Orestes, in the year 531, it was finally completed in its own numbers, as it seemed, under the title of *repetita prælectio* [repeated reading], or second edition, which the author of the Chronicle calls a "second edition" (just as Africanus called the repeated edition of his Chronicle), from the day of the 4th Kalends of January, of his 4th consulship (as we have warned ought to be read in the Chronicle), and of Paulinus, Most Noble Consul. The same Emperor ordered it to be frequently used by his constitution published and given on the 16th day before the Kalends of December, at Constantinople, which is read as written at the beginning of the same Justinian Code. But the numeral 2' [beta] slipped incorrectly into this part of the Chronicle, although the edition of Rader shows it thus.
(43') *Belisarius alone*. This is notated more than once in the Novels of Justinian, under whom most of them were published, and thus subscribed: *Belisarius, Most Noble Consul*. In the first, the 13th Indiction is added. In the fourth, it is described thus: *Given on the 7th day before the Kalends of April, 13th Indiction, under the consulship of the most brilliant Belisarius*. In the collection of Julian the Antecessor, the constitution is closed thus: *Given on the Kalends of April, at the 7th milestone, in the consistory of the consulship of Belisarius*. Where, by "7th," the seventh milestone, or the "Hebdomon," is understood, where the consistory of Justinian existed, as we indicate elsewhere. This same consulship is sometimes notated in the letters of Pope Agapetus as: *Of the consulship of Flavius Paulinus the Junior*.
(44) *Belisarius alone for the 2nd time*. In Novella 31, 40, 45, 52, this year is written thus: *After the consulship of Belisarius, Most Noble Consul, II*. And in the Synod of Jerusalem, with the 14th Indiction. In the Italian Fasti of Pontacus, or the Pithoean [Fasti], for this consulship and others up to the consulship of Basilius, Paulinus is always placed first with the number of the consulships, for example: Paulinus I and Belisarius I, Paulinus II and Belisarius II, and so on.
(45) *Belisarius alone for the 3rd time*. Marcellinus: *Again, after the consulship of Belisarius*.
(46) *Joannes alone*. To whom the subscription of the epistle of Pope Vigilius joins a colleague, Volusianus. But he is Joannes, praetorian prefect for the East, as also indicated in the Vossian Fasti, to whom most of the Novels of Justinian are inscribed with this title: *To Joannes the most glorious prefect of the Eastern praetorians, for the second time after the consulship, Ordinary, and Patrician*. His consulship, however, is notated in various ways in the Novels of the same Justinian, from the Scrimger edition, if the numbers which are placed before the name are heeded, in which it is written thus: *In the year 11, or 12, or 15, Joannes, Most Noble Consul*. For they thus indiscriminately place these before [the name] up to 66; but the Scrimger Novella is subscribed thus: *Given on the Nones of June, at Constantinople, of the Lord Justinian, Perpetual Augustus, in the 15th year, Joannes, Most Noble Consul, Indiction... of the same year*. Where the year of the Syro-Macedonians is indicated as 849, if you count back the numeral notes, as we have observed more than once that the author of the Chronicle calls or thinks [the era] to be of the Antiochenes, at page 328. For since the Syro-Macedonian era is said to precede the Christian era by 311 years, and the consulship of Joannes falls in the year of Christ 537, the year 849 is correctly composed, since it begins only in the month of October. Then Novella 57, in Scrimger and in the collection of Julian the Antecessor: *Of the Lord Justinian Augustus, after the consulship of Belisarius, Most Noble Consul, year III*. The Novella is closed thus: *Given on the 15th day before the Kalends of September, year 11, after the consulship of Belisarius, Most Noble Consul, Indiction 1*. Which very indiction 1 falls into the consulship of Joannes. But what those many variant numbers of the consulship of Joannes written down mean, I confess I do not follow. To this also...
A Ind. 2, year 12, under the consulship of Apion (47), son of Strategius, alone. 330th Olympiad. Ind. 3, year 13, under the consulship of Justin the younger (48), alone. Ind. 4, year 14, under the consulship of Basilius alone (49). Ind. 5, year 15, after the consulship of Basilius alone. Ind. 6, year 16, after the consulship of Basilius for the 2nd time alone (50). 331st Olympiad. Ind. 7, year 17, after the consulship of Basilius for the 3rd time alone (51).
NOTES OF DUCANGE
B ...that the subscriptions of constitutions 123 and 124 of the same Julianus Antecessor can be referred to the year after the consulship of Belisarius, year IV, indiction 8, although the sixth indiction mentioned here hardly fits, unless it is from those exotic indictions about which we have spoken more than once. Furthermore, the Scrimgerian novella 150 and 128, which are the same, prefer this subscription: "Basilius, v. c., consul." C ...we observe written above: nor does Julianus Antecessor, Victor Tunnunensis, and Victorius note otherwise in this year. Marcellinus, however, Marius Aventicensis, and others write "Apion," in the way that Procopius and Theophanes pronounce this word. But whether he is the same as the Apion who already held dignities in the palace from the 14th year of Anastasius, that is, the year of Christ 505, is hardly likely, since moreover the author of the Chronicle records that he was made an exile by Anastasius and recalled by the Emperor Justin and gifted with the honor of the praetorian prefecture, with no mention made of a consulship. Then he is called the son of Strategius, so that he may be distinguished from another who flourished under Justin: perhaps that Strategius, count of the sacred largesses, ex-consul, and patrician, to whom is inscribed Justinian’s novella 105. Which Apion or Appion, moreover, the Fasti and the author of the Chronicle perpetually call Arion in Justinian’s Scrimgerian novellae 78, 79, 83, 99, 101, and in Julianus Antecessor, const. 73 and 75, and his consulship is thus marked: "Arione v. c. cons.," with these numbers variously placed before it, "ann. XII," or "III," or "XV," likewise unknown to me, where the edition of Fr. Pithoeus has "Apione." D ...subscription of letter 5 of Pope Vigilius: "Justino v. c. cos." Marcellinus: "Justino Juniore cos." He was the son of Germanus the Patrician, cousin of the Emperor Justin, as the same Marcellinus says. See our *Byzantine Families*. ...is thus recorded in the Novellae of Justinian 108, 109, 110, 125, 127, 136, and 157, "D. N. Just. P. P. Aug. Basilio v. c. cons." In the novella, however, both in the Scrimgerian edition and in Julianus Antecessor, 111, 113, and in edict 7, "D. N. Justin. P. P. Aug. ann. XV. Basilio v. c. cons." The Fourth Council of Orleans is said to have been held in the consulship of Basilius v. c., indiction 4. This Basilius is commonly called "the Younger," to distinguish him from Basilius the father: both, however, were Edessenes by fatherland, and most illustrious in the splendor of their family and in wealth, as Procopius is the author of in book 2 of the *Persian War*, ch. 21; and in book 3 of the *Gothic War*, ch. 20.
(50) ...and others in the year 2 after the consulship of Basilius. Subscription of letter 24 of Pope Vigilius: "Again after the consulship of Basilius v. c." Constitution 109 in Julianus Antecessor. "Given on the 7th of the Kalends of August, at the seventh milestone (al. Septimilliario), in the 16th year of the Emperor D. N. Justinian, after the consulship of Fl. Basilius v. c. 1." The 16th year of Justinian falls into this consulship.
(51) ...The note of this year is famous in an ancient document, which we give here, described from the library of the illustrious man Claudius Pelleterius of France at the end of the book of Arator, so that it may be added to Sirmond's observation on book 9 of the Letters of Sidonius. It is composed in these words, with various readings from another Pithoean codex added in the margin: "With the help of the Blessed Lord, such a codex was offered by Arator, subdeacon of the holy Roman Church, in the name of the holy and apostolic man Pope Vigilius, and was received on the day of the 5th of the Ides of April, in the presbytery before the Confession of the Lord Peter, when many bishops, presbyters, deacons, and a very great part of the clergy were present there. When he had caused it soon to be read in part there, he gave it to Burgentius, a venerable man, the primicerius of the school of notaries, to be deposited in the treasury, whose blessedness the literati and all the most learned immediately requested that he should order to be read publicly. And when he had ordered this to be done in the church of St. Peter which is called Ad Vincula, a crowd of religious and noble laymen, and also of various peoples, gathered, and with the same Arator reciting on distinct days, both books were heard four times, while on one day only half of a book was read because of the assiduous repetitions which they asked for with manifold favor. This same recitation was done on these days: the first on the Ides of April: the second on the 15th of the Kalends of May: the third on the 6th of the Ides of May: the fourth on the 3rd of the Kalends of May, the third [year] after the consulship of Basilius v. c., in the 8th indiction."
Clear Arator with excellent verses Sang the famous poem with apostolic crowns, And preferring history, he beforehand everywhere Substituted the words of a typical figure. A melodious tongue bears witness he is a rightful poet; Thus the mystical order indicates a profound nature. The End. Thanks be to God. Amen. From this annotation, moreover, only the time character...
A is refuted by the most learned man, who denies that there exists any example in which the number of years is placed before the words "after the consulship." But neither does this single instance remain, since others can be sought from the Epistles of the Popes Vigilius and Pelagius. Marcellinus the Count for the year after the consulship of Basilius, and from Sponius in his *Miscellanea Eruditae Antiquitatis*, p. 314. Furthermore, in the list of consuls edited by Arnaldus Pontacus, numbers are placed before all the consulships of this same Basilius according to this formula: II P. C., III P. C., IV P. C., etc. Therefore, the conjecture of the learned man in his explanation of the inscription of the basilica at Narbonne should not have been deemed entirely worthy of disapproval, unless it could perhaps be refuted from some other source.
(52) *Metà hyp. Basilieou to d'*. Epist. 5 of Vigilius: *P. C. Basilii anno IV*, just as also in Julianus Antecessor, constitution 111, from the edition of Fr. Pithoeus, it concludes: *Dat. VII Id. Maias. Constp. imp. DN. Justin. Aug. XVIII post cons. Basilii anno IV*. And constitution: *Dat. Kal. DN. Just. PP. A. anno XVII post Basilii V. C. cons. ann. IV*: the epitaph of Cassius, bishop of Narnia, in the Major church above the door of the crypt of St. Julian: *Req. in pace prid. Kal. Jul. P. C. Basilii V. C. ann. XVII*. B (53) Moreu e'. In the Glassensis basilica at Ravenna there exists an ancient inscription which teaches that the body of Saint Apollinaris was translated into this temple by Archbishop Maximianus on the 6th of the Ides of May, in the 12th indiction, eight years P. C. Basilii, as the most learned men Jean Mabillon and Michael Germanus note in their *Itinere Italico*, p. 41, where it is to be observed that the number is placed before the postconsulate. Concerning the prelate Maximianus, however, the archbishop of Ravenna, the catalogue edited by the same learned men, and Ughellus are silent.
(54) *Moreu s'*. Among the subscriptions at the end of the Rule of Saint Aurelianus, bishop of Arles, where for year 5 one should read 7, indiction 11, as learned men rightly advise. To this time also seems to be referred the death of Valentinianus, bishop of Chur, in Bucelinus, *Chronologia Rhaetiae*, p. 116, who is said to have been buried... Id. Jan. P. C. Basilii V. C.... Ind. XI.
(55) *Moreu z'*. Apud Bedam, *De Ratione temporum*, cap. 49, this postconsulate is signed thus: *XV Kal. Maias, indict. XIII, P. C. Basilii*, where likewise the number is placed before.
(56) *Moreu η'*. [These are] to be compared with the formula of postconsulates, when in others it places the number before. Here, furthermore, it is signed thus in the condemnation of Theodorus, bishop of Caesarea: *DN. Justiniani PP. Aug. anno XXV P. C. Basilii V. C.*, unless this year is understood as of the reign of Justinianus.
(57) *To ia' monou*. The author varies in the formula of postconsulates to be judged, since in others he places the number before. We have warned in the preface that Leunclavius had described this from this Chronicle and prefixed it to the following edict of Justinianus, and from that it can be gathered that Leunclavius had seen and read the Chronicle.
(58) *Touto to ke' etei*. Leunclavius [has] *Ph.*, that is, *Flavio*, just as it is indicated in novel 4. The same error crept into the title of the following edict, and in the Constantinopolitan synod under Mennas, act 1, but it is written more correctly *Phlabiou* in other actions.
(59) *Philochristou*.
(60) *He s' synodos*. See Evagrius, lib. IV, cap. 38, Theophanes, etc.; Cyrillus Scythopolitanus in the *Life of Saint Sabas*, cap. 74 and 86; and Joannes Garnerius in his *Dissertatio de V Synodo*, subjected to the *Breviarium* of Liberatus the deacon, in which he discusses at length whether Origenes was truly condemned in that synod.
and of the impious Theodore, and of his Jewish writings, and of that filthy letter to Maris the Persian, called Iba, and of the foolish writings of Theodoret against the XII chapters of Cyril, our most holy Father and teacher. A
Edict, or Doctrine and accurate exposition of our immaculate and right Christian faith.
In the name of God and the Father, and of His only-begotten Son Jesus Christ our Lord, and of the Holy Spirit, Emperor Caesar, Christ-loving, Justinian, Alamanicus, Gothicus, Francicus, Germanicus, Anticus, Alanicus, Wandalicus, Africanus, pious, fortunate, renowned, victor, triumphator, ever-venerable, Augustus, to the whole assembly of the Catholic and Apostolic Church. B
Knowing that nothing else can so appease the merciful God as that all Christians should think one and the same thing concerning the right and immaculate faith, and that there be no schisms in the holy Church of God, we have judged it necessary, removing every pretext for those who are scandalized or who scandalize, to manifest through the present Edict the confession of the right faith which is preached in the holy Church of God; so that both those who confess the right faith may guard it in security, and those who contend against it, learning the truth, may hasten to unite themselves to the holy Church of God. C
We confess, therefore, that we believe in the Father, and the Son, and the Holy Spirit, the consubstantial Trinity, one Deity, that is to say, one nature and substance and power and authority, in three subsistences or persons, whom we worship, into whom we have been baptized, in whom we have believed, and to whom we have been joined, separating the properties...
DU CANGE'S NOTES
...containing [the] confession, and the refutation of the three chapters, and of the heresies of his time, to the year DXLV concerning Pope Vigilius, Baronius recalls, who treats of it at length, from Facundus of Hermiane, Liberatus the deacon, Isidore, *De scriptoribus eccl.*, and others, as also from that which Binius [appends] after the epistle of the same Vigilius. But that Edict of Justinian had long before appeared in Latin from an old version in the councils of the edition of Crabbe, Surius, and the Venetian; since Leunclavius first published the Greek from this Chronicle, then unpublished, in his *Jus Græco-Romanum*, prefixing the observation of Ant. Contius concerning it, and adding the same old Latin interpretation, which being omitted, Raderus himself inserted it into the Chronicle edited by him, which the most learned man François Pithou did not entirely approve, as it was not free from certain flaws (as he warns once or twice), as could be observed in the Pithoean [papers] hitherto unpublished, and collected by the *vir clarissimus* and kinsman Peter Pithou, a senator in Paris, in the year MDCXVI. From the Leunclavian [edition], then in the Roman edition of the year MDCVIII, and from that in the Cologne and Parisian editions of the councils, it was described in both languages, D with no other note added, which might teach the reader from which codex the Greek was first derived. We, however, have compared it here, as published, not only with the Leunclavian edition, but also with the Roman and Parisian, and have compared these—just as with the Vatican codex itself, as it was copied by the most learned man Claudius Stephanus Benedictinus—[and] we have supplied a rather large gap, which Raderus had indicated was to be found in the Augustan codex, and we have added the old interpreter, whom we have joined to the Raderian version as being of greater authority, likewise compared with the Colbertine codex of no small antiquity, with various readings noted from time to time. In it, as also in Leunclavius and in the Bohemian codex which Labbeus praises, this title is prefixed: *Edict of the most pious emperor Justinian, containing a confession of the right faith, and a refutation of the heresies which oppose the Catholic Church.* Where the Greeks possess only: [these] seem to be of the Roman editor, since they are read otherwise in Leunclavius and here.
A uniting the Deity. For we worship the Monad in the Trinity and the Trinity in the Monad, possessing at once a marvelous division and union. A Monad according to the concept of substance, that is, of the Deity; a Trinity according to the properties, that is, the subsistences or persons. For it is divided indivisibly, so to speak, and is joined divisibly. For the Deity is one in three, and the three are one, in which is the Deity, or to speak more precisely, which the Deity is—God each one, if considered alone, the mind separating the inseparable—but the three are God when considered together for the same power and nature.
A And how did He suffer? How was He crucified and how did He die? For these things are foreign to God. But if He were man only, how did He conquer through passion, how did He save, how did He bring to life? For these things were beyond man. But now, the same one suffers and saves, and through His passion He conquers; the same one is God, the same one is man, the concurrence of both, such that each is as if it were the only one. B Whence, calling the one compound Christ from each nature—that is, from Deity and humanity—we do not introduce confusion into the union. And in each nature—that is, in Deity and in humanity—recognizing our one Lord Jesus Christ, the Word of God having been incarnate and become man, we do not inflict any division by parts or incisions upon His one subsistent being. Rather, we signify the difference of the natures from which He was composed, not destroyed by reason of the unity, since each nature is in Him. For when a composition is acknowledged, it is necessary to confess that the parts exist in the whole and the whole is known in the parts. Nor indeed was the divine nature changed into the human, nor was the human nature converted into the divine; but rather, with each remaining and existing within the definition and reason of its own nature, we say that the union has been achieved according to subsistence. C And the union according to subsistence signifies that God the Word—that is, the one subsistence from the three subsistences of the Deity—was not united to a man pre-existing, but in the womb of the holy Virgin He created for Himself from her, in His own subsistence, flesh animated with a rational and intellectual soul, which is human nature. And the divine Apostle, teaching us this union of God the Word to the flesh according to subsistence, says: "Who, being in the form of God, thought it not robbery to be equal with God, but emptied Himself, taking the form of a servant." For by saying, "Who, being in the form of God," he showed that the subsistence of the Word exists in the essence of God; and by saying, "He took the form," he signified that God the Word was united to the essence of man, and not to a subsistence or person. D For he did not say: "He took the one who was existing in the form of a servant," so as not to show the Word to be united to a pre-existing man, as Theodorus and Nestorius, acting impiously, blasphemed by speaking of a relative union.
We, however, following the divine Scriptures and the holy Fathers, confess that God the Word became flesh, which is to unite to Himself the human nature according to subsistence. Therefore, our Lord Jesus Christ is one, having in Himself the perfection of the divine nature and the perfection of human nature. And He is indeed the only-begotten Word, as born from God the Father, and also the firstborn among many brethren, the same one when He has become man; for the
A Son of God has become the Son of man, and remaining what He was, He did not change into what He became. Whence we confess two births of the same only-begotten God the Word: the one before the ages, from the Father, without a body; the other, in the last days, of the same [Word], who became incarnate and became man from the holy, glorious Theotokos and Ever-Virgin Mary. For He who shone forth from the Father beyond understanding, rose from the Mother beyond reasoned discourse; and being true God, He truly became man. For this reason we confess the holy, glorious, and Ever-Virgin Mary to be strictly and in truth the Theotokos, not that the Word of God received the beginning of His existence from her, but because in the last days the only-begotten God the Word, who was before the ages, became incarnate from her and immutably became man; and being invisible in His own [divine nature], He became visible among us; and being impassible as God, He did not disdain to be a passible man, and being immortal, to be subject to the laws of death. Him, who was born in Bethlehem from the seed of David according to the flesh, and was made like unto men, and was crucified for men under Pontius Pilate, the holy apostles proclaimed to be Himself God, Himself man; Himself the Son of God, Himself the Son of man; Himself from heaven, Himself from earth; Himself impassible, B Himself passible. For the God Word, who was born from above from the Father ineffably, unutterably, incomprehensibly, and eternally, is Himself born in time from below from the Virgin Mary, so that those who were first born from below might be born from above a second time—that is, from God. He therefore has a mother only upon earth, and we have a Father only in heaven. For having taken the mortal father of men, Adam, He gave to men His own immortal Father, according to what is said: "He gave them power to become the children of God." Whence also the Son of God tastes death according to the flesh, because of His carnal father, so that the sons of man might partake of His life, because of their Father according to the spirit, who is God. He, therefore, according to nature is the Son of God, but we according to grace; and again, He according to dispensation and for our sake became a son of Adam, but we according to nature are sons of Adam. For God is His Father according to nature, but ours according to grace; and God was His God according to dispensation, because He became man, but ours is Lord and God according to nature. And for this reason the Word, who is the Son of God the Father, united to flesh, became flesh, that men, being united to the Spirit, might become one spirit. He, therefore, the true Son of God, clothes us all within Himself, so that we all might put on the one God; and even after the incarnation, the one C of the holy Trinity is the only-begotten Son of God, our Lord Jesus Christ, composite from either nature. And we confess Christ to be composite, following the teaching of the holy Fathers.
A For in the mystery concerning Christ, unity according to composition rejects both confusion and division, and preserves the property of each nature, while showing one subsistence, that is to say the person of God the Word, also with the flesh; and he is one and the same, perfect in humanity, not known as in two subsistences or persons, but in divine and human nature, so that our same Lord Jesus Christ is one, perfect God and perfect man, he who is one of the holy Trinity, glorified together with the Father and the holy Spirit. For the holy Trinity did not receive the addition of a fourth person even when one of the holy Trinity, God the Word, was made flesh. We guard this good deposit, which we have received from the holy Fathers, in which we live and conduct our life, and which we pray to have with us as we depart from this life—which is the confession of Father and Christ the Son of the living God and the holy Spirit. Professing these things in this way, along with the other teachings of the holy Cyril regarding the right faith, and accepting what was said by him, "one nature of God the Word incarnate," we confess that from the divine nature and the human, one Christ was wrought, and not one nature, as some, wrongly interpreting the wording, attempt to say. B Indeed, the Father himself, as often as he said "one nature of the Word incarnate," used in this place the name of "nature" in place of "subsistence." And in the accounts in which he spoke this word, in those that follow he for the most part added "Son," sometimes "Word," or "Only-begotten," which are indicative not of nature, but of subsistence or person. Therefore, the subsistence of the Word, having become flesh, did not produce one nature, but one composite Christ, the same who is God and man. But for those who confess Christ as God and man to say that there is one nature or substance in him is impious. For it is impossible for our Lord Jesus Christ, according to one and the same nature or substance, to be both before the ages and in time, or both impassible and passible, which we rightly profess regarding his one subsistence or person. C From the very words of the same holy Cyril, we shall demonstrate his most clear teaching regarding the aforementioned expression. For in his first epistle to Succensus, having said "one nature of God the Word incarnate," he immediately added: "Therefore, as far as it pertains to the intellect and to seeing merely with the eyes of the soul how the Only-begotten was made flesh, we say that there are two natures, but one Son and Christ and Lord, the Word of God who has become man and been made flesh."
A By these things, however, the Father, wishing to manifest the mode of the incarnation, while guarding the undivided B and unconfused union, demonstrated the number of the natures which came together, and preached one Christ, and not one nature of deity and flesh. And in the second epistle to this same Successus, teaching similar things, he writes thus: “For if, having spoken of one nature of the Word, we had remained silent, not bringing in ‘incarnate,’ but as it were placing the economy outside, there would perhaps have been for them a plausible reason to feign to ask, ‘Where is the perfection in humanity, or how does our human substance consist?’ But since both the perfection in humanity and the demonstration of our substance have been introduced by saying ‘incarnate,’ let them cease from supporting themselves with a reed staff. For it was fitting that one who casts out the economy and denies the incarnation be justly accused of taking away from the Son his perfect human nature. But if, as I said, in saying that he is incarnate, there is a clear and indubitable confession that he has become man, nothing prevents us from understanding that, being one and the only Son, Christ is the same God and man, just as he is perfect in deity, so he is also perfect in humanity. Most rightly and very prudently, however, your perfection sets forth the explanation concerning the saving passion, not asserting that the only-begotten Son of God himself, according to that which he is understood to be and is God, suffered in his own nature those things which are of the body, but rather that he suffered in the earthly nature. For it is necessary that both be preserved in the one and true Son: that he not suffer as God, and yet be said to have suffered as man; for it is his flesh that has suffered.” C And in the thirteenth chapter of the Scholia, the same holy Cyril, likewise rejecting those who introduce two sons and those who say there is one nature of the deity and flesh of Christ, writes thus: “There is no need, therefore, to divide the one Lord Jesus Christ into man separately and God separately; but we say that there is one and the same Lord Jesus Christ, knowing the difference of the natures, and preserving them unconfused with one another.” If, therefore (as the holy Cyril teaches us), our Lord Jesus Christ is one, perfect in deity and the same one perfect in humanity, and the divine nature has not suffered, but rather the earthly, yet he knows both the difference of the natures and that they are preserved unconfused with one another in one subsistence: it is certain that the Father says that this same one is known in the divine nature and in the human, and that both natures are in him, from which also he was composed. And one could not be so mad as to rightly think that those who speak of one D
A nature or substance of the flesh and deity of Christ, the same being divine and earthly, passible and impassible, do perceive rightly. Since, however, certain persons attempt to establish from another direction that the deity and humanity of Christ are of one nature, bringing forward the example of man and saying that, just as man, consisting of distinct natures—namely soul and body—is called one nature, so also, saying that Christ is of the two natures of deity and humanity, we ought to describe Him as having one nature, we shall say this to them: that man, although he consists of different things, that is to say of soul and body, is nevertheless called one nature because it is predicated commonly concerning all subsistences, that is to say persons, which are referred under the same species. For even if each subsistence or person, such as Peter and Paul, is separated from one another by proprieties, yet they are not divided by nature; for both are men. And again, neither is a soul without a body, nor a body without B a soul, a man, but from that which was not, he was created into that which he is, out of soul and body. Every creature, however, even if it consists of different things, is still said to have that one nature according to which it was created by God. But Christ is not so; for He does not signify one nature or substance which is predicated commonly concerning many subsistences or persons, as does "man." For if this were the case, many Christs would be found in whom the community of one nature would be predicated, which is impious to say. But neither was Christ created from the beginning out of deity and humanity, as man is from soul and body, so that this might be the nature of Christ; but since He was God, the Word before the ages, and was of the same nature or substance as the Father, and the Creator of all things, in the last days He united the nature of man to Himself according to subsistence, and became man, remaining God.
C Christ is, therefore, one subsistence, that is to say, one person, and He has within Himself the perfection of the divine and increate nature, and the perfection of the human and creatable nature. How, therefore, in Him in whom two natures are recognized, increate and creatable, is it possible for one nature or substance to be spoken of? For although Christ is one subsistence or person, yet He is consubstantial with God the Father, and the same is consubstantial with us, not however according to one and the same nature or substance. But if Christ were of one nature or substance, He would either be without flesh, and consubstantial only with God the Father, since there is one substance or nature of the deity; or He would be a mere man, D consubstantial with us only, since there is one nature of humanity, the other nature having been changed into one of a different kind.
A Indeed, it [the word or concept] produced something other than those which came together, and according to this, Christ neither remained God nor became man, and for this reason, He is not the same consubstantial being, neither with the Father nor with us. But to think in such a way is filled with every impiety. We say these things not being ignorant that some of the holy Fathers also used the example of man in the mystery concerning Christ; but those [Fathers did so] to show that just as man is constituted as one from soul and body, and they are not two men, so too Christ, being composed of deity and humanity, is one, and is not divided into two Christs or two sons. B But these others use the example of man in order to introduce one nature, or substance, of the deity and humanity of Christ, which we have shown to be alien to piety. But since, through these things, they are convicted of fashioning for themselves, contrary to the right teaching of the Fathers, one nature or substance of deity and flesh, they pass on to other things, saying that one must not speak of a number of natures in Christ, as if number introduces division. Let them know, therefore, that number, when it is spoken of in regard to different persons or subsistences, has a division of the things themselves into parts, as in the case of two or more men; but when it is [spoken of] in regard to united things, then it has division in word and thought alone, and not in the things themselves, as in the case of the one subsistence of a man consisting of soul and body. C For even here two natures are perceived, one of the soul and another of the body; and yet, because of this, he is not divided into two men, but we know the man to be one and his subsistence to be one. Therefore, in the mystery of Christ, the union having taken place, although the things which are united are perceived as different, yet they are not separated from one another in reality and by parts, out of which our Lord Jesus Christ was composed. Nevertheless, perceiving the difference, and wishing to signify this, we take up number and say that there are two natures in Christ, and not because of this is the one Christ divided into two Christs or two sons. D And holy Gregory the Theologian bears witness to our statements in his first letter to Cledonius, writing as follows: "If anyone introduces two sons, one from God and the Father, and a second from the mother, but not one and the same, let him fall from the adoption which is promised to those who believe rightly. For there are two natures, God and man, just as [there are] soul and body, but not two sons nor two gods. For neither are there two men here, even if Paul so named that which is inside the man and that which is outside. And if it must be said briefly, the things out of which the Savior is are one thing and another, if the invisible is not the same as the...
visible, and that which is without time is not the same as that which is under time; but he is not one A and another, God forbid.
"Behold, by these things the holy Gregory clearly teaches that in the mystery concerning Christ, he who speaks of number with respect to persons is condemned as impious; but he who accepts number with respect to the natures out of which the one Christ is composed, confesses it correctly, inasmuch as by this he signifies the difference of the natures that have come together, while in no way making a division that entails separation. For just as the nature of the soul is one thing and that of the body another, and yet one man is formed by composition and not two, so also in Christ, even if two natures are considered—one of the divinity and another of the humanity—it does not follow from this that two Christs or two sons are introduced. Thus, those who reject speaking of the number of the natures in Christ in the manner mentioned are manifest in denying the difference of the natures and introducing confusion into the dispensation. But if they confess the difference, it is absolutely necessary for them to also speak of the number of the natures that have come together without confusion into one hypostasis, in order to signify it. For where difference is preserved, number also follows in every way. B To confirm what we have said, using the testimony of the holy Fathers, we shall show that they say that in our one Lord Jesus Christ, the accounts are divided according to the difference of the natures—of divinity and humanity—out of which he was composed, and that they assume number in this regard, yet they do not in reality or by parts perform a division of the natures into two hypostases or two persons. For the holy Cyril says in his interpretation of Leviticus thus: "Observe again in these things clearly the whole mystery of our Savior and the cleansing that takes place through holy baptism. C For He orders two living and clean birds to be taken, so that you may understand through the birds the heavenly man at once and God, in two natures, as far as the account appropriate to each is concerned, divided—for the Word that shone forth from God the Father was in the flesh from a woman—yet not partitioned; for Christ is one from both." And again, the same holy Cyril writes in his second epistle to Successus as follows: "But they were ignorant that whatever is wont to be divided by contemplation only, these things will not necessarily at all, on account of any otherness, be separated from each other in every way and specifically by parts." And the holy Basil, in his fourth book against Eunomius, interpreting the passage, *The Lord created me and before all the hills He begets me*, D writes as follows: "Therefore, one must understand 'He begat' to refer to God the Word, and 'He created' to refer to Him who took the form of a servant." In all these things there is no
we do not speak of two, God separately and man separately—for He was one—but we consider the nature of each according to the intellect.
A And the holy Gregory the Theologian, in his second book on the Son, teaching us how we ought to discern in our Lord Jesus Christ the natures that are in Him according to the intellect, writes as follows: "When the natures are distinguished by the intellect, the names are also divided. Listen to Paul saying: 'That the God of our Lord Jesus Christ, the Father of glory'—God of Christ, but Father of glory. For although the composite is one, it is not by nature, but by union."
B And the holy Gregory, bishop of Nyssa, in his fourth book against Eunomius, teaching us the same things, writes thus: "And so that no one might attribute the suffering on the cross to the incorruptible nature, he corrects such an error more clearly through other means, naming Him himself as the mediator of God and men, and man and God, so that when two things are said of the one, what is appropriate may be understood concerning each: concerning the divine, impassibility; concerning the human, the economy regarding the passion. Therefore, as the intellect divides what was indeed united by mercy but is discerned by reason, when it proclaims that which is superior and transcends all sense, it uses higher names, calling Him God over all, and great God, and power of God, and wisdom, and the like. But when it designates in words the experience of sufferings, which was necessarily accepted for the sake of our infirmity, it names the composite from our side, calling Him man, not communicating through the term to the rest of the nature the One who is signified, but so that piety may be preserved concerning each."
C These things having been thus demonstrated through the teaching of the holy Fathers, let those cease who make the number of the natures that are in Christ an occasion for their own error, and who, by refusing the number, attempt to introduce confusion by denying their differentiation. For how is the number not necessary, which the Fathers used for the purpose of signifying the differentiation of the natures which have been united into one subsistence, and not for the dividing of them into parts? Since it is therefore demonstrated on all sides that it is impious to say one nature or substance of the divinity and the flesh of Christ, we also say that, just as we cannot in the same way speak of one subsistence of the divinity and the humanity of Christ, so it is impossible to speak of one nature of Christ, since nature and subsistence are not the same thing. For all the holy Fathers teach us in harmony that nature or substance and form is one thing, and subsistence or person is another: and that nature or substance and form signifies that which is common, D while subsistence or person signifies that which is special.
A If, however, some say that just as one composite subsistence is spoken of in regard to Christ, so one must speak of one composite nature, we shall demonstrate that this also is alien to piety. For while we say there is one nature or substance of the Godhead, we acknowledge three subsistences in It, recognizing the same nature or substance in each subsistence; and we rightly say that the one subsistence of the Word was composite in relation to the flesh. For no one in the Catholic Church has ever dared to say that just as there are three subsistences, so also there are three natures of the holy Trinity, so that one could speak of one nature being composed of three natures in relation to the flesh. For only Arius, having dared to say there are three natures in the holy Trinity, was condemned as a blasphemer. B Therefore, according to the right reason, we speak of the union of two natures and one subsistence, because the Son of God, while being one in subsistence different from the Father, yet having the same nature as the Father, fashioned for Himself in His own subsistence flesh endowed with a rational and intellectual soul; this signifies that the Word of God was united to human nature, and not to the subsistence or person of some individual. The Word of God, therefore, even having become incarnate, is one subsistence, to be recognized in each nature—in the divine, in which He existed according to the words, "Who, being in the form of God," and in the human according to the words, "Being made in the likeness of men." And for this reason one might piously say that the one subsistence of the Word of God is composite, C rather than one composite nature, since when "nature" is spoken of absolutely by itself, without the addition of any special person, it signifies something indefinite and insubstantial; but that which is indefinite cannot be composed with anything. If, however, anyone, even after such reasoning, looking only to contention, should attempt to raise an objection, saying that according to the given definition of nature, the human nature of Christ must also have its own subsistence or its own person, it is manifest that such a one is saying that the Word was united to a man who possessed a prior subsistence, and that the union was merely relative; but a union of two subsistences or persons according to subsistence is impossible. Therefore, he who says these things, striving to render the power of God empty through the words of human wisdom, is ignorant of the great mystery of piety, which is indeed believed with the heart unto righteousness, and confessed with the mouth unto salvation; for neither is the human nature of Christ ever spoken of simply, D nor did it have its own subsistence or person, but—
it had its beginning of existence in the subsistence of the Word of God; wherefore we confess that the Word of God Himself was immutably made man, and that He did not enter into a certain man; and that the birth from the Virgin is the birth of the same incarnate Word of God, and on account of this, that the holy and glorious ever-virgin Mary is the Mother of God. Therefore, both before the incarnation of the Word of God and after His incarnation, we speak of three subsistences: of the Father, and of the Son, and of the Holy Spirit, for the holy Trinity does not accept the addition of a fourth subsistence or person. By all these things, therefore, those are refuted who say that before the union there were two natures, in that they say the man was pre-existent and was thus united to the Word of God, according to the madness of the impious Theodore and Nestorius; B and those who say that one ought not to speak of two natures in Christ after the union, but introduce one nature and a phantom, according to the impious Apollinarius and Eutyches. But as for them, so be it. The holy Fathers, however, after the incarnation of the Word, considering those things out of which Christ is, and that the natures have remained unconfused, have most rightly said that there are two natures, the divine and the human, in Christ. For neither were there two natures of the Lord before the incarnation, nor after the incarnation have the two become one, even if they are recognized in one subsistence.
C Having been taught these things both from the divine Scriptures and from the doctrine of the Fathers, we have rightly written this for the refutation of those who confuse and divide the mystery of the divine dispensation; and not because by declaring those things out of which Christ consists and in which He is recognized do we introduce confusion or division into the divine dispensation. Therefore, proffering the doxology and the reason for the union, we confess one Christ and Son and Lord, the Word of God incarnate and made man, and we worship Him with the Father and the Holy Spirit. Confessing these things thus with the universal Church of God, we wish all Christians to know that just as we have one God and Lord, so also we have one faith. For there is one definition of the faith: to confess and rightly glorify the Father, and Christ the Son of God, and the Holy Spirit. We preserve this confession in which we were also baptized, given by our great God and Savior Jesus Christ to His holy disciples and apostles, and preached by them in the whole world. The three hundred and eighteen holy Fathers gathered in Nicaea against Arius, having condemned him with his impiety, D [set forth] the same confession, that is to say,
the Symbol and Mathema of the faith, to the holy Church of God. And after them, the one hundred and fifty holy Fathers gathered in Constantinople against Macedonius, who fought against the Holy Spirit, and against Maximus the Apollinarist, having condemned them with their impiety, and following in all things the same holy Symbol delivered by the three hundred and eighteen holy Fathers, they clarified the matters A regarding the deity of the Holy Spirit. Moreover, the holy Fathers who were gathered before in Ephesus against the impious Nestorius, and the holy Fathers who convened in Chalcedon against the impious Eutyches, having followed in all things the aforesaid holy Symbol, that is, the Mathema of the faith, they condemned the aforementioned heretics together with their impiety, and those who have thought or do think things similar to them.
And in addition to these, they anathematized those who deliver another definition of faith, that is to say, a Symbol and Mathema, to those who approach the holy baptism, or to those who return from any heresy B whatsoever, other than that which was delivered, as has been said, by the three hundred and eighteen holy Fathers and clarified by the one hundred and fifty holy Fathers.
Such being the case, we have decided to subjoin chapters, which contain both a concise confession of the right faith and the condemnation of the heretics.
I. If anyone does not confess the Father and the Son and the Holy Spirit, as a Trinity consubstantial, one deity, that is to say, nature and substance, and one power and authority to be worshipped in three subsistences, that is to say, persons, let such a one be anathema. C
II. If anyone does not confess Him who was begotten of the Father before the ages and timelessly, God the Word, who in the last of the days descended from the heavens and was incarnate of the holy and glorious Theotokos and ever-virgin Mary, and was made man, born of her, and that therefore the two births of the same God the Word [exist], the one before the ages incorporeally, and the one in the last of the days according to the flesh, let such a one be anathema.
III. If anyone says that the God the Word who worked miracles is different from the Christ who suffered, or says that the God the Word was with the Christ D who was born of a woman, or is in Him as one in another, and not that one and the same our Lord Jesus Christ, God the Word, was incarnate and made man, and that the same one's own are the miracles and the passions which He willingly endured in the flesh, let such a one be anathema.
IV. If anyone says by grace, or by operation, or by dignity, or by equal honor, or by authority, or by reference... [alt-version omitted]
or by affection, or by virtue that the union of God the Word to man has been made, or by homonymy, by which the Nestorians, calling God the Word Christ, and naming the man separately as Christ, say that there is one Christ in name only, or if anyone says that the union came to be by good pleasure, as the heretic Theodore says in these very words, as if the man pleased God the Word in that He was well disposed toward him, but does not confess the union according to the subsistence of God the Word to flesh animated by a rational and intellectual soul, and therefore that his one subsistence is composite, let such a one be anathema. B
V. If anyone, by reference or abusively, calls the holy, glorious, and ever-virgin Mary "Theotokos," or "Anthropotokos," or "Christotokos," as if Christ were not God, but does not confess her properly and truly as Theotokos, because He who was begotten of the Father before the ages, God the Word, in the last days was incarnate of her and born, let such a one be anathema.
VI. If anyone does not confess our Lord Jesus Christ, who was crucified in the flesh, to be true God and Lord of glory and one of the holy Trinity, let such a one be anathema.
VII. If anyone, speaking of two natures, does not confess our one Lord Jesus Christ, God the Word incarnate, as if in deity and in humanity, and does not accept such an expression concerning the mystery of Christ to signify the difference of the natures from which He is composed, but rather uses it for a division into parts, as if each nature had its own separate subsistence, just as Theodore and Nestorius blaspheme, let such a one be anathema. C
VIII. If anyone, in the one Lord Jesus Christ, that is, in God the Word incarnate, while confessing the number of the natures, does not understand the difference of those from which He is composed as not being taken away because of the union, but instead uses the number [of the natures] for a division into parts, let such a one be anathema.
IX. If anyone, in saying "one nature of God the Word incarnate," does not understand it in this way, that from the divine nature and the human, one Christ is effected—consubstantial with the Father according to the deity, and the same one consubstantial with us according to the humanity—but [rather understands it to mean] that one nature or substance of the deity and flesh of Christ was effected, according to the wicked belief of Apollinaris and Eutyches, let such a one be anathema. D
For the universal Church of God equally rejects and condemns those who divide or cut into parts, and those who confuse, the mystery of the divine dispensation of Christ.
X. If anyone does not anathematize Arius, Eunomius, Mace-
defends Theodore of Mopsuestia, who said that God the Word is one thing and Christ is another, as one troubled by the passions of the soul and the desires of the flesh, and improved by the progress of his works, and baptized in the name of the Father and of the Son and of the Holy Spirit, and that he received the grace of the Holy Spirit through baptism and merited adoption, and that he is to be worshiped in the person of God the Word according to the likeness of an imperial image, and that after the resurrection he became entirely immutable in his thoughts and without sin; and who further said that the union of God the Word to Christ was such as the Apostle said of a B man and a woman: *They shall be two in one flesh* (Eph. v, 31); and who, besides his other countless blasphemies, dared to say that after the resurrection, when the Lord breathed upon the disciples and said, *Receive the Holy Spirit* (John xx, 22), he did not give them the Holy Spirit, but breathed only in a figurative sense. And this man also said that the confession which Thomas made when he had felt the hands and the side of the Lord after the resurrection, saying, *My Lord and my God* (John xx, 28), was not said by Thomas about Christ (for Theodore did not say that Christ is God), but that Thomas, struck with amazement at the miracle of the resurrection, glorified God who raised Christ. C What is worse, even in the interpretation which Theodore wrote on the Acts of the Apostles, he compared Christ to Plato, and Manes, and Epicurus, and Marcion, saying that just as each of them discovered his own dogma and caused those who were his disciples to be called Platonists, and Manichaeans, and Epicureans, and Marcionites, in the same way, when Christ had discovered his dogma, Christians were called after him. If, therefore, anyone defends Theodore who blasphemed such things, and does not anathematize both him and his writings, and those who think or have thought similarly to him, let him be anathema.
D If anyone defends the writings of Theodoret, which he set forth for the heretic Nestorius and against the true faith and the first holy council of Ephesus and against holy Cyril and his twelve chapters, in which wicked writings the same Theodoret calls the union of God the Word to a certain man a relative one—about whom, blaspheming, he said that Thomas felt the one who rose again and worshiped the one who raised him—and because of this calls the teachers of the Church impious, who confess the union of God the Word with the flesh according to subsistence; and in addition to these things, he denies that the holy and glorious ever-virgin Mary is the Theotokos. If, therefore, anyone [defends] the aforementioned writings...
of Theodoret, and does not A anathematize them, let such a person be anathema. For it was on account of these blasphemies that he was cast out of the episcopate, and afterwards, in the holy council at Chalcedon, he was compelled to do all things contrary to his aforementioned writings and to confess the right faith.
If anyone defends the impious epistle which is said to have been written by Ibas to Maris the Persian, the heretic, which denies that God the Word was made man, and says that God the Word was not incarnate and born of the Virgin, but that a mere man was born from her, whom he calls a temple, as if God the Word were one person and the man another; and furthermore insults the first synod of Ephesus, as if it had condemned Nestorius without inquiry and examination; and calls the holy Cyril a heretic and calls his twelve chapters impious, while praising and defending Nestorius and Theodore together with their impious writings—if anyone, therefore, as has been said, defends this same epistle or says that it, or any part of it, is correct, but does not B anathematize it, let him be anathema.
Therefore, since such an impious epistle is justly anathematized on account of the blasphemies contained within it, the followers of the impious Theodore and Nestorius attempt to say that it was accepted by the holy council of Chalcedon. But in saying this, they are slandering the holy synod, while eagerly seeking, under the cover of its name, to free Theodore and Nestorius and the impious epistle from the condemnation they deserve—an epistle regarding which Ibas, though often accused, dared not acknowledge as his own on account of the blasphemies it contained. And we shall demonstrate this from the things that were variously transacted regarding this cause. For in the proceedings at Tyre before Photius and Eustathius, when the aforementioned Ibas was being accused of C insults against the holy Cyril, he manifestly confessed that, after the union of the Orientals which was made with the holy-memory Cyril, he had said nothing injurious about him. But the epistle, filled with the aforementioned blasphemies for which Ibas was being accused, containing many insults against the holy Cyril, is shown to have been made after the union with the Orientals was effected, from which it is demonstrated that Ibas had denied it. Whence the aforementioned Photius and Eustathius, satisfying the accusers, defined in writing that the aforementioned Ibas was to do all things contrary to the epistle, as the judgment given by them concerning this matter signifies. But since Ibas did not fulfill what they had adjudged, he was cast out of the D episcopate on account of the blasphemies of the aforementioned epistle, and Nonnus was ordained in his stead, who also sat in the holy council at Chalcedon.
A The aforementioned Ibas, having been accused also at Chalcedon regarding the same matters, after the reading of the impious letter, did not dare to acknowledge it as his own, but immediately added in these words, that he was "alien to the things imputed to me." Whence the holy synod, not being satisfied with the abnegation of Ibas which was made concerning the impious letter, compelled him to perform the contrary to it; that is, to confess the right faith which was rejected in it, and to receive the first holy synod at Ephesus, and to ascribe to the sainted Cyril as Father and doctor—who are insulted in the same impious letter—and to anathematize Nestorius and his impious dogma, which the impious letter defends and praises.
B If, therefore, even Ibas himself, being frequently accused regarding the impious letter, did not dare to call it his own, but the holy synod at Chalcedon compelled him to perform all things contrary to it, how could the same holy synod receive the aforementioned letter and submit itself to the condemnation of the impiety contained therein, from which it strove to free Ibas?
• Since, however, passing over all the blasphemies contained in the letter, the heretics bring forward only this from it—which was said by the writer of the letter for the deception of the simpler-minded—that is, "two natures, one virtue, one person," we shall demonstrate that he also mixed his own impiety in this. For whose would he say there are "two natures and one person," if he denies that the Word of God was incarnate from the holy and glorious Theotokos and ever-virgin Mary, and was born of her? But it is clear that he assigns a specific person to each nature, just as Theodorus and Nestorius, blaspheming, expounded in their own books, whom the writer of the letter defends along with their impiety. For they, openly saying "two persons" of the Word of God and of Christ, whom they call a mere man, say that by an affectual conjunction and by the same dignity and honor, one person appears. But also, in saying "one virtue or power of two natures," the writer of the letter is manifest in that he follows in this also the aforementioned heretics: Theodorus, indeed, saying this in various books impiously expounded regarding the incarnation, and Nestorius in many writings, but especially in the letter written to Alexander the heretic, the Hierapolitan, that of the two natures there is one authority and one virtue or power, and one person according to one dignity and the same honor. From which it is shown that he who wrote the letter, according to their perfidy, used the term "natures" in place of "persons." For one authority and one virtue or power, and one dignity and the same honor, not in different natures,
but in different persons and in the same substance, is what we confess regarding the holy Trinity. A Hence, the holy Fathers anathematized those who say that God the Word was joined to Christ by authority or power, or by a force or dignity, or by equal honor—the one whom the followers of Theodore and Nestorius call a mere man—and who do not confess the union to have occurred according to the subsistence of the Word with the flesh, which is animated by a rational and intellectual soul.
B Now, these things were sufficient to refute the impiety of those who defend that wicked epistle. Nevertheless, at the end of the same epistle, its writer also shows his own perversity, saying that one must believe in the temple and in him who dwells in the temple, through which things he openly introduces two persons. But even this impiety the writer of the epistle was taught by Theodore and Nestorius. The Catholic Church, however, condemning such perversity, teaches us to confess and believe not in the temple and in him who dwells in the temple, but in one Lord Jesus Christ, the Word of God incarnate and made man. It is no wonder if the writer of that impious epistle used the term "natures"; for it is the custom of heretics, in order to deceive the simpler-minded, to use expressions that are indeed piously spoken by the orthodox, but to transfer the true understanding and interpretation of them to their own impiety. For since those same expressions are C indeed, when they are well explained and understood, in accord with piety, when they are poorly understood and brought forward by heretics, they contain impiety.
Therefore, the first holy synod at Ephesus, led by Caelestinus and Cyril of holy memory, did not accept, but rather condemned, Nestorius, who indeed spoke of two natures and one person, but did not confess the union of these according to subsistence. We, however, following the teaching of the holy Fathers in all things, and following the union of the two natures from which our Lord Jesus Christ—the one of the holy Trinity, the Word of God incarnate—has been composed, and D maintaining that their difference is not destroyed on account of the union, have demonstrated this more clearly in what has preceded.
And what we have said was indeed sufficient to satisfy those who do not wish to contend. But since those who have once turned aside to impiety also attempt to put forward other pretexts, we must of necessity show the vanity of such excuses of theirs as well. For they say that the impious epistle should not be subject to blame because it is found (circulated) in some codices. But if anyone, according to
A their dementia, were to accept this, he ought also to accept Nestorius and Eutyches, since many things concerning them are contained in the acts which were done at the synod. But no wise man will turn his mind to the things said by them. For the things brought forward concerning heretics in synods, and which become part of the records, are not inserted for the sake of their acquittal, but are taken up for their conviction and for the greater condemnation of them and of those who think similar things. Although, as has been said, the records of the impious epistle are indeed inserted in some books, in the authentic ones, which the most holy bishops signed, they are not found at all.
B Furthermore, those who search for the truth ought to note that sometimes certain things are said in councils by certain of those gathered there, either out of partiality, or out of opposition, or out of ignorance. But no one heeds those things which are said in part by some; only those things which are defined by all with common consent must be heeded. For if anyone wishes to heed such contradictions according to them, each synod will be found to be destroying itself.
For these reasons, therefore, it behooved them, if they were rightly accepting the holy synod, not to attach such blasphemies to it, but to follow the doctors of the catholic Church, and especially the holy Athanasius, who was bishop of Alexandria and who undertook many and great struggles on behalf of the right faith of the Christians against every heresy, and especially against the most impious Arians. For when the Arians themselves, to deceive the peoples, were dragging Dionysius into their own party—who had been bishop of Alexandria many years before the holy Athanasius—and were saying that Dionysius himself also thought similar things to them, C the great doctor of the Church, Athanasius, demonstrated in many ways in his writings that Dionysius had preached the right faith from the beginning, and had by no means participated in the Arian impiety. But these men, thinking the things of the heretics, strive to attach this to their own impiety.
What kind of condemnation there is and what curse hangs over those who sin against the Fathers, the divine Scripture also teaches us. D For if Cham, the son of Noe, having seen his own father naked, and not having covered the bodily nakedness of his father, went out and reported it to his brothers, and they covered it with a garment—Cham himself, and those born from him, came under a curse, but those who covered it merited a great blessing—much more are these men deserving of a greater and more abundant condemnation, who strive to attach to the holy synod a disgrace in no way pertaining to it, through the impiety of the epistle and of Theodore. But not for that reason are the impious epistle, or those defending it,
A destined to escape the condemnation for their own impiety; nor indeed shall Theodore, who surpasses even pagans and Jews and all heretics in impiety. For it did not suffice for the impious Theodore, in addition to his other blasphemies, to interpret wrongly the symbol of the three hundred and eighteen holy Fathers for his own error, but, having even despised this, he set forth another symbol, full of all impiety, in which he dared to anathematize those who think or teach otherwise, so that, as far as his own madness goes, all the holy apostles and Fathers might be condemned. Moreover, this impious symbol of Theodore, having been brought forward at the first synod at Ephesus and recited at Chalcedon, was condemned by both synods, along with its author and those who accept it. B But since some, acting as advocates for Theodore, when his impious writings are brought forward, because of the blasphemy inserted into them, pretend indeed to say that these things are impious, but refuse to anathematize the very man who vomited forth such impiety: we marvel at their madness, because they act contrary to the divine Scripture, which openly says that the impious man and his impiety are equally hateful to God; for the deed will be punished together with the doer. If, therefore, he who acts impiously is similarly hateful to God as his impiety, it is manifest that such a one is separated from God and is justly subjected to anathema. For anathema signifies nothing other than separation from God, just as in the Old and New Testament the judgment concerning anathema signifies. C But that the Lord also says that those who do not remain in the word of His truth are separated from the Church, he indicates in the Gospel according to John, addressing the Jews, where he says: "Everyone who commits sin is a slave of sin. The slave does not remain in the house for ever; the son remains for ever." That the divine Scripture calls the house mentioned by the Lord the "Church of the living God," the Apostle testifies in the first Epistle to Timothy. If, however, some say that Theodore ought not to be anathematized after death, let those who defend such a heretic know that every heretic who remains in his error until the end of his life is justly subjected to perpetual anathema even after death. And this has been done in the case of many heretics, both more ancient and more recent, that is to say, Valentinus, D Basilides, Marcion, Cerinthus, Manichaeus, Eunomius, and Bonosus. This same thing has also happened in the case of Theodore, who was both accused during his life and anathematized after his death by the holy Fathers. To whom if those who defend him—like heretics—do not wish to believe, let them believe the impious epistle which they themselves defend; which, although it praises Theodore, nevertheless states manifestly that he was anathematized by the holy Fathers in the Church, and from that time, very much inquiry has been made concerning his writings, as being full of impiety. But this was done at that time...
by the teachers of the Catholic Church, A so that those who, happening to be simpler, might not be led astray from the right faith by his impious writings. That the impious, even if they do not receive anathema against their person while alive, are nonetheless anathematized after death by the Catholic Church, is shown by the holy synods. For the synod at Nicaea anathematized those who held the impious opinion of Arius without naming them, and that which was gathered at Constantinople condemned the most impious heresy of Macedonius in a similar way; yet the holy Church of God nevertheless anathematizes Arius and Macedonius by name even after their deaths. And being refuted by many proofs as those who serve the cause of Theodore and his impiety in vain, they take refuge in another empty pretext, saying that he ought not to be anathematized because he died in the communion of the Churches. But they ought to have known that those who die in the communion of the Churches are those who have kept the common dogma of piety, which is preached in the universal Church, until the end. But he, B having died in his own impiety, was cast out from every Church. Indeed, even the whole fullness of the Church in Mopsuestia, in which he is said to have been bishop, when it found that he had been reckoned by the holy Fathers with pagans and Jews and Sodomites, they themselves erased his name from the sacred diptychs of the Church from that time, as the acts concerning this, which were drawn up in the same city before the council of the bishops of that province, show.
We wonder, therefore, at those who defend Theodore and make his impiety their own, C seeing that the Church in which he was bishop cast him out as a heretic many years ago. That those who defend Theodore put forward such a pretext for their own condemnation is possible to know even from that very fearful judgment that happened against Judas. For he, having thought to hide from Him who knows the hidden things of men, communicated in the mysteries with the apostles; but yet it profited him nothing that he communicated with deceit. Nor does it aid him that even after his death twelve were called the disciples, D as John the evangelist says, saying: *But Thomas, who was called Didymus, one of the twelve, was not with them when Jesus came* (John XX, 24); this neither frees Judas from condemnation, nor causes him to be numbered among the apostles. Indeed, after the ascension of the Lord, the apostles by their own vote condemned that same Judas even after death, and introduced another in his stead. But as for the empty pretext they put forward, saying that they ought not—
A be anathematized, we shall demonstrate A even from the very words of the Lord. For He calls the impious, even while they are still living, dead, saying: “Let the dead bury their own dead.” Just as, therefore, He calls the righteous even when they are departed, living. For He says concerning Abraham, and Isaac, and Jacob, that God is not [God] of the dead, but of the living. If, therefore, according to their words, it is not fitting for heretics to be anathematized after they are dead, then neither will living heretics be anathematized, whom the Lord calls dead because they are separated from Him who said: “I am the life.” And according to them, henceforth, neither living nor dead heretics will be anathematized; and the apostolic doctrine that hands down to us that those who deliver what is besides what we have received should be anathematized would be in vain; in vain the holy synods condemned heretics; in vain also the other holy Fathers and teachers of the Church anathematized heretics. They would also cast blame upon Jeremiah the prophet, who said: “Cursed be he that doeth the work of the Lord negligently,” and upon David the prophet, who said: “Cursed are they that decline from thy commandments”; and, to speak concisely, upon all B divine Scripture, which in diverse places brings such condemnations upon the impious. But if those who do the works of the Lord negligently, and sin against His commandments, are subjected to such condemnations, how much more is the impious Theodorus, who has spoken such blasphemies against the great God and our Saviour Jesus Christ Himself, more justly condemned and anathematized? And these things, in addition to the proofs mentioned above and inserted in our other books, which we have brought forward, were sufficient, demonstrating that it is fitting to condemn heretics even after death, to confound those who defend Theodorus, and to restrain them from such impiety. But because they remain contentiously in the same things, furthermore we say, because some of those among them who assembled in the holy synod at Nicaea, and subscribed to the definition of faith or symbol exposed by it, since later they appeared to hold contrary opinions, were anathematized, some while living, others after death, C by Damasus of holy memory, pope of elder Rome, and by the universal synod of Sardica, as holy Athanasius testifies. But also the holy synod at Chalcedon condemned Domnus, having been bishop of Antioch, after his death, because he only dared to write that the twelve chapters of holy Cyril ought to be passed over in silence. Since, however, the heretical defenders of Theodorus, falling away from every proposition and attempt, presume to say to the deception of the ignorant that Cyril of holy memory in some part of an epistle praised him, it is proved from many things that their attempt does not accord with the things said by
A the saint in his various discourses against the impious Theodore, in which, declaring him to be more impious than all other heretics, and subsequently not enduring the multitude and magnitude of his blasphemies spoken against our great God and Savior Jesus Christ, he exclaimed, saying: "The heavens were astonished at this, and shuddered exceedingly," saith the Lord. "O the unspeakable knavery! O the tongue speaking injustice against God, and lifting up the horn on high!" And again: "Set, O man, a door and a bolt to your own tongue; cease lifting up the horn on high and speaking injustice against God. How long will you insult the long-suffering Christ? Keep in mind what is written by the divine Paul: 'But as you sin against the brothers and strike their weak conscience, you sin against Christ.'" And that I may also speak something from the prophetic books: "Sodom is justified by you." You have surpassed the volubility of the Greeks, which they had against Christ, deeming the cross foolishness; you have shown the crimes of Jewish arrogance to be nothing. Therefore, with these things having been thus said by the saint in B the judgment of the impious Theodore, even if one should grant, according to their words, that the saint said something in favor of Theodore, not even this frees him from condemnation. For we find that many of the other Fathers praised certain heretics, just as saints-of-the-memory Damasus, and Athanasius, and Basil praised Apollinarius, and saint Leo praised Eutyches; and yet, the impiety of these men having become known, the heretics did not for this reason escape the condemnation and anathema that was subsequently passed against their person and impiety. But so great is the frenzy of those defending Theodore that they dare to lie also against Gregory the Theologian and John of Constantinople, claiming that they sent letters full of praise to this same Theodore; which is full of falsehood. For when Gregory, having labored for the truth in Constantinople, and having brought back the peoples from the error of the Arians to the orthodox faith, had returned to his own fatherland, he wrote the letters which the heretics deceitfully bring forward, not to Theodore of Mopsuestia, C but to Theodore, bishop of Tyana, which is the metropolis of the second Cappadocia. Of that same province also is Nazianzus, a city whose...
bishop was the same Gregory of holy memory, A as well as the estate of Arianzus, whence he originated. For the letters themselves clearly show this, making mention of customs, assemblies, and the aforementioned estate of Arianzus, and other estates of the same province, and months named in the vernacular language of the Cappadocians; and they mention Bosphorius, a bishop under the same Theodore—who at that time was bishop of the city of Colonia in the same province—as well as other bishops, chorepiscopi, and monasteries which were under the jurisdiction of the same Theodore, whose names remain preserved even to this day.
What manner of communion, furthermore, did the Cappadocians have with those of the second Cilicia, either then or now, given the administrative division of those provinces? And what bishops could the bishop of Mopsuestia have under him, when he himself was subject to the metropolitan of the second Cilicia? B John of Constantinople, indeed, wrote a letter to Theodore of Mopsuestia, but it was full not of praise, but of complaints and rebukes, as one who had fallen away from a virtuous life. For since he had practiced the monastic life with him in one and the same monastery, he reminded him of the life they led there; and to these things Sozomen, Hesychius, Socrates, and Theodoret bear witness, he who composed many speeches and praises for Theodore.
But if they bring forward the testimonies of John of Antioch and the Eastern synod under him, made on behalf of Theodore and his impiety, it is necessary for them to accept also those things which, as far as pertained to them, John and those with him dared to do for the condemnation of St. Cyril and the rejection of the right faith, and what they wrote, defending Nestorius and his wickedness for a very long time. And this is shown from their various discourses and letters written to Theodosius of pious memory and to various others. C And so much for these things. But that we may omit nothing of precision, we thought it necessary to record also those things which were written by Augustine, a bishop of holy memory in Africa.
For when a certain question was raised after the death of Caecilian concerning him—that he was said to have departed from ecclesiastical tradition, and that on account of this some had separated themselves from the Catholic Church—that same Augustine of holy memory wrote to Boniface that it was not fitting for some to separate themselves from the Catholic Church on that account. For if the things brought against Caecilian were true, and it was revealed that he had entertained sentiments contrary to the ecclesiastical order, he would have placed him under anathema even after his death. D But even a canon of the holy synod in Africa decrees that bishops who bequeath their own property, either by will or by intestacy, to a heretic, ought to be anathematized even after death.
A Furthermore, who is ignorant of what has occurred in our own times in the Church of elder Rome regarding Dioscorus, who, although he had committed no sin against the faith, was anathematized after his death by that very most holy Church of Rome merely for an ecclesiastical appointment? If, therefore, bishops who have committed no sin against the faith are subjected to anathema even after death for the sake of an ecclesiastical appointment and a financial reason, how much more so should Theodore be, who sinned against God Himself?
As for the folly of those who say that it is not right that those who die in their own impiety should be anathematized after death, it would follow that those Fathers who were unjustly condemned should not be recalled after death either—a thing which happened in the case of John of holy memory, who was bishop of the city of Constantinople and was recalled after his death by the universal Church, and in the case of Flavian of holy memory, who was also bishop of the city of Constantinople, who was unjustly condemned while alive, but justly recalled after death both by Pope Leo B of holy memory and by the holy council of Chalcedon. From this it follows, according to their words, that heretics are to be numbered among the holy Fathers, as being freed from the condemnation due to them, while the holy Fathers who are unjustly condemned are to be joined to heretics, as if the wicked condemnation made against them were not dissolved.
But more to be believed than all is the Teacher, our Lord and God Jesus Christ, saying of Himself: "For God so loved the world that He gave His only-begotten Son, that whoever believes in Him should not perish but have eternal life. For God did not send His Son into the world to judge the world, but that the world might be saved through Him. He who believes in Him is not judged; but
he who does not believe has been judged already, because he has not believed in the name of the only begotten Son of God. And as I have said before, I say again: If anyone preaches a gospel to you contrary to what you received, let him be accursed. A And who is so impious as to presume to say that the impious writings of Theodore, or any part of them, were ever delivered to the holy Church of God, and that he who dared to say such a thing was not immediately subjected to anathema by the holy Fathers?
• If, therefore, anyone after a right confession of this kind, and the condemnation of heretics, with the pious understanding remaining intact, separates himself from the holy Church of God, contending over names or syllables or words, as if our piety consisted of names and words alone, and not in facts: such a person, as one who delights in dissension, shall render an account for himself, and for those who have been or shall be deceived by him, to the great God and our Savior Jesus Christ on the day of judgment. B
A.C. [Ol. 114] Ind. 1, 26th year after the consulship of Basil, 12th year alone. 1. Ind. 2, 27th year after the consulship of Basil, 13th year alone. 2. Ind. 3, 28th year after the consulship of Basil, 14th year alone. 3. 114th Olympiad. Ind. 4, 29th year after the consulship of Basil, 15th year alone. 4. Ind. 5, 30th year after the consulship of Basil, 16th year alone. 1. Ind. 6, 31st year after the consulship of Basil, 17th year alone. 2. Ind. 7, 32nd year after the consulship of Basil, 18th year alone. 3. C 115th Olympiad. Ind. 8, 33rd year after the consulship of Basil, 19th year alone. 4. Ind. 9, 34th year after the consulship of Basil, 20th year alone. 1. Ind. 10, 35th year after the consulship of Basil, 21st year alone. 2.
In this thirty-fifth year of the reign of Justinian, and after the twenty-first consulship of Basil, on the twentieth day of the month of March, Indiction 10, and in the third year of the 115th Olympiad, were completed the 532 years of the paschal cycle of the holy and life-giving D cross, in which Christ, our true God
A voluntarily and life-givingly underwent death for us, from which we Christians began to celebrate His holy resurrection. And the second period of the paschal cycle of 532 years begins from the twenty-first day of the month of March of the current indiction, on which day the equinox begins.
From the Oration on Pascha by Saint Gregory
. "I will stand upon my watch," says the admirable Habakkuk. And I, on this day, with him, by the power and contemplation granted to me by the Holy Spirit, will also contemplate and know what B is to be seen and what to be said to me. And I stood and watched. And behold, a man ascending upon the clouds, and he was very tall, and his appearance was as the appearance of an angel, and his garment as the splendor of lightning passing through. And he lifted up his hand toward the east, and cried with a loud voice; his voice was as the voice of a trumpet, and around him was as a multitude of the heavenly host. And he said: "Today is salvation for the world, as much as is visible and as much as is invisible. Christ is from the dead, rise together. Christ is into Himself, return. Christ is from the tombs, be loosed from the bonds of sin. The gates of hades are opened, and death is destroyed, and the old Adam is laid aside. And if any is a new creature in Christ, be renewed." These things, indeed, he was saying; but they were chanting what they had before, when Christ appeared to us through His birth below, that: C "Glory to God in the highest, and on earth peace, good will among men," with whom D I myself am also speaking these things among you. And may I also receive a voice equal to the angels, which pervades all the ends of the world.Let the beginning of the restoration, that is, of the period of 532 years, be reckoned from the fifth year of Philip and of Philip his son, in the consulship of Decius and Gratian, and the first year of the 256th Olympiad, from which, going back to the 19th year of Tiberius Caesar, that is, the fourth year of the 202nd Olympiad, in which the saving passion of our Lord Jesus Christ took place, you will find a time of 217 years.
DU CANGE'S NOTES
Bucherius, on page 182, rightly concludes that the Victorian period of 532 years was also accepted by the Orientals, although the terms of it do not agree, as is obvious. And this, he says, others had noted before us, that it is deduced not from the crucifixion of Christ, as Victorius thinks, but from His baptism—and that more truly and prudently, being three years later than the true year of the passion and Indiction IV, that is, from the vulgar year of Christ 31. They had appealed to the fourth year of the Victorian period, as the same Chronicle teaches with many characteristics. Whence, since it writes that with this year of Christ 532, Indiction 10, the first period was completed, it understands that year as having passed, exactly as D it would place the first year of the repeated period with 563, for otherwise it would say one year less, or it would not derive the passion from the fourth indiction and the 76th Julian year, which it nevertheless designated with so many marks, but from that which precedes the passion most closely. See what we note concerning this period in the preface, n. 32.A of Jesus Christ, you will find a period of 258 years. But descending to the 300th year of Constantine the Great, the emperor, when the first indiction was established in the consulship of Volusianus and Anianus, you will collect 65 years. And from the 9th year of Constantine up to the present indiction, the 35th year of the reign of Justinian in the consulship of Basilius occurring as sole consul, you will aggregate a time of 249 years, so that in total there are 532 years from the saving Paschal until the present 35th year of the reign of Justinian and the 3rd year of the 336th Olympiad. B Indiction 11. 36th year. After the consulship of Basilius the 21st, as sole consul. In this 36th year of the reign of Justinian, in the month of Apellaeus, or according to the Romans, December 24, on the first day of the 12th indiction, the festival of the dedication of the Holy Great Church of God in Constantinople was celebrated for the second time. 336th Olympiad. C Indiction 12. 37th year. After the consulship of Basilius the 22nd, as sole consul. Indiction 13. 38th year. After the consulship of Basilius the 23rd, as sole consul. D Indiction 14. 39th year. After the consulship of Justin the younger, the 2nd time, as sole consul.
DU CANGE’S NOTES. (69) *After the consulship of the 21st.* This year is noted in the Ravennate inscription in Scaliger, lib. V *De emendat. temp.*, p. 386: "To the Emperor Lord Justinian P.P. Aug., in the 308th year after the consulship of Basilius, in the 23rd year, [on the] Ides of July, indiction 12." Where Scaliger edited it as "in the 23rd year, [on the] Ides of July." But the indiction XI indicates that the word "third" should be added to the twenty, so that before the word "Ides" something may have been omitted, perhaps "the day before," unless the codex has "Id. Jul." (70) The Fasti Vossiani have for this year of Christ 566: "Justin the Younger Augustus," and then for the year 568, so that a year intervenes. But scholars rightly ask who this Justin the Younger is, who in this year, while Justinian was still reigning, was consul, whether for the first or second time, since it is certain that as long as he lived after the consulship of Basilius Junior, no other consuls were created. Hence, in the continuator of Marcellinus and in Marius Aventicensis, this year is so designated: "After the consulship of Basilius the 25th, Indiction 14." The mark of a repeated consulship would certainly seem to refer to Justin the Younger, the son of Germanus, who was consul in the year 540, and who was finally killed while Justin the Younger was emperor, when he had incurred the hatred of Sophia Augusta. Then the first consulship of the emperor Justin the Younger, in this Chronicle and in Marius Aventicensis, is seen to be cited as the 15th year of his reign, indiction 15. Hence one might conjecture, says Norisius, that a different Justin is meant from the Augustus, unless it were certain that Justin the Younger, Emperor, had then for the first time restored the consular dignity long intermitted by Justinian, and is therefore called by Corippus the restorer of an "opimum nomen" [rich name], who proceeded as consul on the Kalends of January, having been named emperor, as Corippus says. It must therefore be written, as in the continuator of Marcellinus, who ends at this year, and Marius Aventicensis: "After the consulship of Basilius the 25th, indiction 14." But since Theophanes, Symeon Logotheta, and several others report that Justinian died in the month of November of the same indiction, and consequently in the year after the consulship of Basilius the 24th, year of Christ 565, and most of the more learned writers move toward that opinion—contrary to the author of the Chronicle, Joannes Biclariensis, and Marius Aventicensis, who refer his death to the following year—it is very likely that Justin the Younger Augustus should be understood here, not because he was then consul for the second time (for the year mark described here is absolutely absurd, since the word *meta* indicates that another consulship had preceded), but because it was the first of his reign, although it would have been more correctly placed [with the word] *monou* [sole], which is the genuine characteristic of that year, as it is in the continuator of Marcellinus and Marius: for no consul existed in that year, but only in the year 567, indiction 15, on the Kalends of January, did Justin proceed as consul, as we show later. Since the years were sometimes reckoned from that consulship, and not from the reign, this deceived many, as they erroneously brought the year of the reign and the consulship into one. One was, indeed, of the reign, another of the consulship: for Justin began the 1st year of his reign in the year 565, in the month of November, as we have shown in the *Byzantine Families*, and this is clear from the subscription of the novella of the same Augustus, "That a marriage may be dissolved by consent," which is said to have been given on the 18th of the Kalends of October, the 15th year of the indiction, that is to say the year 566, with no mention yet made of the consulship, which, after he entered upon it in the year 567, as we have said, then his...
A consulship began to be counted. To this 39th year of Justinian, furthermore, pertains the inscription of the Pons Salarius in Gruter, CLXI, 1.
... [The Latin text continues in columns 957-958 with the chronological table and the notes of Ducange, which are rendered as follows:]
A In this year, on the 14th day of the month of November, in the 15th indiction, Justinian died, and Justin the Younger Augustus reigned for 11 years and 8 months. Total 286. B
15th indiction. 1st year. After the 2nd consulship of Justin the Younger Augustus alone. 337th Olympiad.
A.D. 568. 1st indiction. 2nd year. After the 2nd consulship of Justin the Younger Augustus alone. 4th year.
A.D. 569. 2nd indiction. 3rd year. After the 2nd consulship of Justin the Younger Augustus alone. 1st year [of the post-consulship]. 557.
A.D. 570. 3rd indiction. 4th year. After the 2nd consulship of Justin the Younger Augustus alone. 2nd year.
A.D. 571. 4th indiction. 5th year. After the 2nd consulship of Justin the Younger Augustus alone. 3rd year. 338th Olympiad.
A.D. 572. 5th indiction. 6th year. After the 2nd consulship of Justin the Younger Augustus alone. 4th year.
A.D. 573. 6th indiction. 7th year. After the 2nd consulship of Justin the Younger Augustus alone. 5th year. 538.
A.D. 574. 8th indiction. 8th year. After the 2nd consulship of Justin the Younger Augustus alone. 2nd year.
NOTES OF DUCANGE
(71) Regarding the years of the reign of Justin, see Evagrius, book V, cap. 23. We [have written] also in *Familiae Byzantinae*, page 99.
(72) *Total 286*. See Cedrenus in the 1st year of Justinian.
(73) *After the 2nd consulship of Justin the Younger Augustus alone*. This word "after" would seem to be worthy of deletion, unless, after the consulship was abolished by Justinian, the same formula was generally accepted as having remained in force. For Panvinius teaches that in this year [the consul] first processed, from the Maffeian Fasti which have it thus: "In the second year of Justin the Younger Augustus, first [year] of the consulship alone." But the author of the Chronicle himself hints at this sufficiently, while he regards the years following this year as post-consulships, and since Justin began to count the years of his reign from his first consulship thereafter, as Corippus attests, book I, n. 11. Hence your first year happily follows. From that point the author of the Chronicle, omitting the former, begins the years of the reign of Justin from his consulship, as is patent besides from those things which he writes under the 7th indiction. But Marius Aventicensis incorrectly records his first consulship in the 15th indiction: Theophanes more correctly assigns it to the second year of his reign, in which he is said to have distributed [largesse for] the consulship in the manner of other consuls, which the aforementioned Corippus also recounts at length. And although in Justin the first year of his reign was in truth the same as his consulship, since the first year of his reign only ended in the November of the following year, the year of the consulship was nevertheless considered the second year of the reign, since the consulship was reckoned up to the Kalends of the following January. For new emperors were accustomed to bestow the consulship on the Kalends of January next after the auspices of their reign: whence after the times of Justinian, with the ordinary consuls abolished, in public monuments, where the notes of the emperors’ reign and their consulship are joined together, the era of the consulships is almost always one year later, as observed by Sirmond upon book I of Sidonius, epist. 9.
(74) *After the 2nd consulship*. To this year should be referred the subscription of the Sacred [decree] of Emperor Justin for the privileges of the Council of Vizacenum: "Given on the Kalends of May at Constantinople, in the 2nd year of the reign of our Lord Justin, Perpetual Augustus, and in the 2nd [year] of his consulship."
(75) *After the 2nd consulship*. See likewise the special subscription of the novel of the same Justin regarding the children of free men, in Julianus Antecessor. "Given on the Kalends of March, in the 5th year of the reign of our Lord Justin, Perpetual Augustus, [and in the] 2nd [year] of the indiction, and in the 4th year of the post-consulship of the same." For thus it should be read, instead of "2nd" [as in the manuscript], due to an easy error, even if the edition of Fr. Pithou offers "second" as well.
(76) *After the 2nd consulship*. This year is thus designated in the subscription of the novel of Justin concerning the Samaritans, in Scrimgerus: "Given on the 15th day before the Kalends of June at Constantinople, in the 6th year of the reign of our Lord Justin, Perpetual Augustus; in the 2nd year of the post-consulship of the same." Where one should read, by an easy emendation, "in the 7th year of the post-consulship of the same." In the manuscript Chronicle from Adam to Michael the son of Theophilus, the 6th year of Justin is joined with the 6th indiction; we have given the passage in the Preface.
VARIOUS READINGS
** Post "Total 286" P adds: "Now the appearance of Emperor Justinian was conical, broad-chested, fair-skinned, thin-haired, bald-headed, round-faced, handsome, fresh-complexioned, slightly smiling, hair mixed with gray, the beard [trimmed] closely—as the Romans do—fine-nosed, ruddy-faced (*)," which V ascribes in the margin. P places this verse [which he refers to as] "The end of Justinian." Then, after "2nd [consulship] of...", P omits the word "alone" eight times.
55 Before this line P places "The end of Justinian."
(*) Regarding the appearance of Emperor Justinian, he was of conical head, broad-chested, fair-skinned, with rare hair, balding, with a round face, handsome, of fresh aspect, smiling, with head turning gray, chin shaved in the Roman manner, and a nose that was just and slightly white.
In the eighth year of his reign, A in the month of September, on the seventh day of the eighth indiction, Justin Augustus was seized by illness, and he appointed Tiberius B Caesar, giving him the name Constantine; and he continued with him, bearing the dignity of Caesar, for four years. A.D. 575. Indiction 9. After the ninth consulship of the Younger alone. 3. The 339th Olympiad. A.D. 576. Ind. 10. After the consulship of the Younger the tenth alone. 4. A.D. 577. Ind. 11. After the consulship of the Younger the eleventh alone. 1. 359. A.D. 578. Ind. 12. After the consulship of the Younger the twelfth alone. 2. C D
NOTES OF DU CANGE
(77) *In the eighth year of his reign*. Rather, September was the eighth year of the reign, but the seventh year of the post-consulate. For he began his reign on November 24, 565, but he entered upon his consulship only on the Kalends of January, 567.
(78) *Month of September*. Theophanes and others—or as the Chronicle from Adam to Leo the Wise has it—say that in this year, in the month of October, the emperor fell ill, to wit, with a disease of mental derangement, as is in Simocatta, book II, chapter II. Nicephorus Uranus, in the *Life of St. Symeon the Stylite*, no. 192, says: "Not long after, a report went through all the continent and the sea that the emperor had lost his senses, and death followed soon after." The same writer also notes, no. 189, the daughter of Justin, whom the same Symeon freed from a demon. The same Theophanes then recounts some arguments for Justin's derangement, yet he does not say that Caesar Tiberius was proclaimed in the year that this illness began, but finally in the tenth year, "the illness attacking him severely," as the same Simocatta says, "to speak in a manly fashion." Therefore, the words of the Chronicle are to be taken to mean that he first fell into a grievous malady, or rather frenzy or madness, as Paulus Warnefridus says, on the seventh day of the month of September, or as Theophanes prefers, on the sixth of October, and that subsequently he proclaimed Tiberius Caesar, who obtained this dignity while Justin himself was still alive for five years. Thus, since Justin died on the fifth day of October, in the twelfth indiction, in the year 578, it follows that Tiberius was proclaimed Caesar in the eighth indiction, around the month of December in the year 574, the ninth year of the reign of Justin, and not the tenth, as Theophanes thinks, since he began to reign on November 14, 565. And if Tiberius was Caesar for four years, that year of Justin began on November 14, in the ninth indiction; therefore Tiberius obtained the dignity of Caesar in the month of December, in that same indiction, as Simocatta notes. Joannes Biclariensis writes, under the seventh year of Justin, that on the first day of this Tiberius Caesar, an inguinal plague was assuaged in the royal city. But since there is no mention of this among historians, as far as they know, much less that it was assuaged the day after the dignity of Caesar was conferred upon Tiberius—when he was called Caesar—nothing can be gathered from this passage. Nor is the author of the Chronicle wrong in the years of Justin, which he always began from his consulship, as we have indicated from Corippus, and it is clear from all the *Fasti*, but not from the start of his immediate reign. Evagrius, book V, chapter 15, mentions his famous exhortation to Tiberius on the legitimate administration of the empire, although others write that he announced the emperor's death shortly before his own.
(79) *Tiberius*. He added to the name of Tiberius the name of Constantine, as can be abundantly gathered from inscriptions and from his own coins, which we have had delineated in the *Familiae Byzantinae*. Cedrenus is the author that Tiberius began to be called Constantine in public acts and contracts in the fourth year. But why he was subsequently designated as the "new" Constantine, it is likely that this flowed from the people, due to his outstanding virtues, as if he were another Constantine the Great. Furthermore, we discuss at length in our *Glossarium mediae Graecitatis*, under the entry *neos*, whether *neos* ought to be rendered in Latin as *Junior* (Younger) or *novus* (new). I will only add that when *junior* follows, it is usually rendered as *new*, and when *novus* precedes, it is usually rendered as *younger*.
(80) [The notes here relate to the epitaph of Boethius.]
(81) To the eleventh year...
(82) [The notes here relate to the consulship of Justin.]
A In this twelfth year of the reign of Justin, in the month of September, on the twenty-sixth day of the twelfth indiction, Tiberius Novus Constantinus was crowned by him; and on the fifth day of the following month of October, Justin Augustus died. And Tiberius Constantinus reigned as sole monarch for another four years. Total: 601.
Tiberius. Indiction 12. 1st year. After the consulship [of] Tiberius Novus Constantinus Augustus, the 1st. 340th Olympiad. Indiction 13. 2nd year. After the consulship of Tiberius Novus Constantinus. B Indiction 14. 3rd year. After the consulship of Tiberius Novus Constantinus [the 2nd] only. Indiction 15. 4th year. After the consulship of Tiberius Novus Constantinus [the 3rd] only. In this fourth year of his sole reign, he fell ill.
DUCANGE'S NOTES
(83) *After the consulship of Tiberius*, etc. Here it must be observed that the words *after* and *first*, which denote nothing other than the year of the reign, as in "the first year of Justin," a formula, as I have said, then accepted, even though the consul had not yet entered his consulship, but only in the following year, the year of Christ 580. For the consulship of Tiberius is not dated by the author of the Chronicle in the year 569, which the most learned man suggests.
(84) *After the consulship of Tiberius Novus Constantinus*. The edition of Scaliger also exists without the word *after*. Therefore, according to this writer, Tiberius entered his consulship for the first time in this year 580, which is fully indicated by the following post-consulships, designated by the numerals 2, 3, etc.; however, in such a way that it distinguishes the years of the post-consulships from the years of the monarchy, as in indiction 15, where it is called the 5th year; hence, Marius of Avenches correctly refers the first consulship of Tiberius to indiction 10, although he errs regarding the year of Justin's death, since he departed from life at the beginning of indiction 11, in the year 578. Furthermore, it should be noted that the author of the Chronicle notes the first year of Tiberius twice, namely, in the year 579, and then in the year 580. The former was indeed the first year of his reign, the latter of his consulship. But in Scaliger's edition, only the years of the reign are placed before each year of Tiberius: and that is how we have published them. It should be observed, moreover, that on his coins, which we have reproduced, he is almost always depicted in consular habit, that is, with the *lorum* and eagle-topped sceptre, with the years of his reign also added, and sometimes those of his Caesarean dignity. For the years, such as 4 and 8, noted in the coins denote the years of his reign: as even those [referring] to his 8th year of Caesarean dignity, which he linked with the years of his reign, whence according to Paul Warnefrid, book 15 of *The Deeds of the Lombards*, he is said to have reigned for seven years, although he only reigned for four years after the death of Justin. For in all these, *PP. Aug.* is inscribed, and indeed the numbers asssigned are contained only on the bronze coins. Now, however, it is permissible to weigh here whether the error of Panvinius—or rather, the error of the author of the Chronicle and of Marius of Avenches—is intolerable, because the learned man wishes to refer the consulship of Tiberius to the year 580. The *Pragmatic Sanction* of Tiberius, published by Fr. Pithou, which we have long since praised, is extant with this subscription: "Given on the Ides of August, Constantinople. Of our Lord the Emperor Tiberius Constantinus P. Aug., in the eighth year, and in the third [year] after his consulship, and of the Noble Fl. Tiberius Mauricius, most fortunate Caesar, in the first year." This eighth year was, therefore, the last year of the reign of Tiberius, 582 of Christ, and the first year since the initiation of Mauritius Caesar. For Tiberius died on the 14th of August: but Mauritius was named Caesar, and finally the *Pragmatic Sanction* was issued on the 11th day of the same month, therefore three or four days before the death of Tiberius. Finally, in this last year of Tiberius, there was his proconsulship, just as it is clearly signified here. If you turn back, the second [year] will fall in the year 581, indiction 14; consequently, therefore, the consulship itself of Tiberius [fell] in the year 580, indiction 13, according to the opinion of Panvinius and the author of the Chronicle. For that which is added in the year 579, *the first*, is understood as the year—for it was the first year of the reign of Tiberius: that which follows, noted without any number, is the first of his consulship: then the year 581 is the second, and finally the year 582 is the third, in which he died, and which is described in the *Pragmatic Sanction*. Therefore, in the second year after the beginning of his reign, he processed as consul for the first time, following the example of his predecessor Justin, as both [did] subsequently [under] Phocas. From which the Eugippian inscription, [found] in the most learned Mabillon and Labbe (extracted not from two codices, but from a single one at Saint-Germain-des-Prés), which has been published thus: "On the day of the Ides of December, in the reign of our Lord Tiberius Constantinus Augustus, in the 7th year, [and] in the [year] after the consulship of the same Augustus, in the 2nd [year], in the fifteenth indiction, while the Lombards were besieging the city of Naples." For it must be read as the 2nd year. For otherwise this inscription would fall into the year 581, when the third consulship of Tiberius, or the [year] after the consulship, would have begun on the Kalends of January of the year 581, unless that post-consulship always concurred with the year of the Caesarean dignity or of the reign, in which case the same year would always have been 582.
[alt-version omitted]
A Tiberius Caesar, and on the fifth day of the month of August of the present fifteenth indiction, Maurice Tiberius was created Caesar; and on the thirteenth day of the month of August he was crowned emperor, there being given to him by Tiberius Novus Constantinus his daughter Constantina as wife; and on the fourteenth day of the same month of August, Tiberius Novus Constantinus died at the suburban villa of the Hebdomon; and his body having been carried by ship to Constantinople, on the following day the funeral rites were celebrated, and his body was deposited in the Church of the Holy Apostles. Then Maurice reigned for twenty years. Total: three. B Indiction 1. Year 1. A year without consuls. And by common decree it was written: "After the consulship of Tiberius Constantinus of divine memory, year 4." 341st Olympiad. Indiction 2. Year 2. After the consulship of Maurice Augustus, 1st year alone. Indiction 3. Year 3. After the consulship of Maurice Tiberius Augustus alone.
DUCANGE'S NOTES
C (85) "And on the fifth": See besides the Byzantine writers, Paulus Warnefridus in the place noted above. (86) "Year 1": This is the first year of Maurice, which is designated on his bronze coin, on which he is portrayed in consular habit, and on the reverse is written ANNO I. But it is said to have lacked consuls, which is to be understood of the remaining year from the death of Tiberius Constantinus, since the next consul departed. D DLXXXIV, indiction 2. That Maurice did indeed first proceed as consul late in the winter, the Chronicon Paschale and Theophanes and Cedrenus write that the proceeding took place on December 22. To this year indeed the Fasti Vossiani, cited by the honorable Henry Dodwell, refer the consulship of Maurice, with these words: Indiction 2, which indeed is the true indiction if one considers the beginning of the year in which the consul proceeded. However, this year should not have been considered the first of the consulship of Maurice, which year it was accustomed to be, but the one that follows next, and is marked first in the Chronicle, even though no numeral note is added, since the following year is said to be the second, and therefore the others are counted from it. Nor does it matter that the word *post* is added to this year 584, even if it is superfluous, since it is written with a formula common in this era: just as in the year 585, in which he held the annual consulship, according to the author of the Chronicle, in which the word "after" should likewise be struck out, since it is the year in which the consulship is shown to have been held, even if it was begun toward the end of the month of December of the year most recently passed. Indeed, one might think that the other consulships, or post-consulships (for they are used promiscuously in subscriptions) of Maurice begin from this year 584, according to the epitaph described by Summontius and Ughellus in the bishops of Naples: "Here rests in peace Candida, C. F., who lived 50 years, 5 days, died on the Ides of September, in the 4th year of the reign of our Lord Maurice P. P. Aug., 2nd year after the consulship, 4th indiction." All these characterisms indeed correspond to the year 585. For Maurice began the 4th year of his reign in the month of August of the same year 585. The indiction, however, began on the Kalends of the same year. There exists an inscription of the same year in Reinesius, page 960, which concludes thus: "Lord our Emperor Maurice P. P. Aug., 1st year after the consulship, 2nd year of his reign, 4th indiction." The year of Maurice began in the month of August 584, in which he proceeded as consul toward the month of December, indiction 2; therefore the year after the consulship, which is here called the *postconsulatus*, falls in the year 585, in which, before the month of August, when the 4th year of the reign began, this inscription was published. Nor in any other way is the letter of Gregory the Great to Augustine, Bishop of the English, subscribed, given on the 10th day before the Kalends of August, in the 14th year of our most pious Lord Maurice Tiberius Augustus, 13th year after his consulship, 14th indiction. Which indeed correspond to the year 596. Formulas of this kind are subscribed to letters 60 and of book IX of the same Gregory, which are read as having been given in the month of June, in the 19th year of the reign of Maurice Tiberius Augustus, 18th year after his consulship, 4th indiction. All of which indeed converge in the year 601. From which it clearly appears that the consulships or post-consulships of Maurice were reckoned from the year 584. Therefore, the letter of the same Gregory in this very book IX, which is indeed missing in one manuscript from the Colbert collection, can be corrected with little difficulty; in other manuscripts and in the printed editions, the inscription is wrongly conceived, as was already observed by Henschenius in his Preliminary Exegesis to Volume II of March, n. 31. Thus, further, all the editions: "In the name of our Lord, in the reign of our Lord Maurice and Tiberius Augusti, in the year of the Incarnation of the Lord 601, and the same Lord eleven times consul..."Ind. 4. 4. Post cons. Mauricii Tiberii Augusti II solius. 586. Ind. 5. 5. Post cons. Mauricii Tiberii Augusti III solius. 342 Olympiad. 588. Ind. 6. 6. Post cons. Mauricii Tiberii Augusti IV solius. 589. Ind. 7. 7. Post cons. Mauricii Tiberii Augusti V solius. A 590. Ind. 8. 8. Post cons. Mauricii Tiberii Augusti VI solius.
In this same year, at the feast of Easter, Mauricius Tiberius crowned his own son, Theodosius, as emperor. Yet his name was not set down in public records, nor was any other thing performed for him such as is customarily done to distinguish emperors, but he was merely crowned. B
Ind. 9. 9. Post cons. Mauricii Tiberii VII. In this same year, Chosroes, the king of the Persians, came to the Romans, having suffered a rebellion.
A by Baram, one of the same tribe; and by the assistance of the Romans, he was restored to his own kingdom.
CCCXLIII Olympiad. Indiction 10, 10. After the consulship of Maurice Tiberius, 4th year. (A. a M. C. 6102.) In this year, Anastasius, patriarch of Antioch, B returned to Antioch after the death of Gregory, who had been patriarch, and who before this had succeeded the same Anastasius. Indiction 11, 11. After the consulship of Maurice Tiberius Augustus, 9th year. 595. Indiction 12, 12. After the consulship of Maurice Tiberius Augustus, 10th year. C Cyriacus, presbyter and steward of the most holy Church of Constantinople, rules over the same Church for 12 years. Indiction 13, 13. After the consulship of Maurice Tiberius Augustus, 11th year.
CCCXLIV Olympiad. Indiction 14, 14. After the consulship of Maurice Tiberius, 12th year. Indiction 15, 15. After the consulship of Maurice Tiberius, 13th year. Indiction 1, 16. After the consulship of Maurice Tiberius, 14th year. Indiction 2, 17. After the consulship of Maurice Tiberius, 15th year.
CCCXLV Olympiad. Indiction 3, 18. After the consulship of Maurice Tiberius, 16th year. Indiction 4, 19. After the consulship of Maurice Tiberius, 17th year. Indiction 5, 20. After the consulship of Maurice Tiberius, 18th year. In this year, in the month of February, the wedding solemnities of Theodosius, son of Maurice, took place D for seven days, from the 9th until the 15th of the same month of February. And on the 6th of July...≫
A of the same fifth indiction, an edict having been set forth, it was written for the remainder of the year—that is, up to January of the sixth indiction—as follows: “And of the consulship of the same most pious lord of ours, the second [time].” And in the month of November of the same fifth indiction, an insurrection against Maurice took place by Phocas, a soldier, together with the army. And Maurice Tiberius, with his wife Constantina and nine children—that is, six males, namely Theodosius, Tiberius, Peter, Paul, Justin, and Justinian, and three females, Anastasia, Theoctiste, and Cleopatra—fled on the 22nd day of the month of Dios, according to the Romans November, on the night leading into the 23rd, a Friday. But Phocas, on the 23rd of the same month, a Friday, having been crowned by Cyriacus, Patriarch of Constantinople, in the venerable house of Saint John in the B Hebdomon, on the 25th of the aforementioned month, a Sunday, entered into Constantinople, having been seated in a chariot; he entered from the Hebdomon through the Golden Gate and the Troadensian porticoes and the entire Mese as far as the palace, with no one at all resisting, but all shouting acclamations. Maurice Tiberius was seized together with his wife and eight of his children at Saint Autonomus, near Praenetos; and on the 27th of the same month, a Tuesday, he was slaughtered near Chalcedon, Maurice himself and Tiberius, and Peter, Justin, and C Justinian; and Peter, also, the brother of Maurice, who was Curopalates, having been seized, he too was slaughtered, and other officials were also seized. And there were slaughtered at the Diadromoi, near the Akritas, the daughter.
DU CANGE'S NOTES
He adds further that in a few days from the weddings, in that very winter, the Byzantines suffered from famine on account of the gravity of the grain shortage, and that on the fortieth day after the weddings, on the very feast of the Nativity of the Lord, a sedition was stirred up against the emperor by the populace. To this characterization of the time, Theophanes seems to concur, writing in the month of November, indiction 5 (in the 20th year of the reign), that Maurice had wedded his son Theodosius to the daughter of the patrician Germanus, with Cyriacus the patriarch imposing the nuptial crowns. From which it can be gathered that those weddings were concluded on the 15th of November, in the common year of Christ 601. And indeed, the author of the Chronicle seems to indicate this 15th day of the month when he says that these wedding solemnities were performed over six full days, from the 9th until the 15th day of the month, on which day perhaps the marriage was finally consummated, with the remaining days spent on the apparatus of the procession. I do not know why the most accurate interpreter of the dignity of the Eparch has omitted this Maurician characterization; and why Maurice decided that he should be inscribed again in the edict set forth as consul, or "for the second time," from the month of July to January: for I would not consider these words to refer to his son Theodosius. Therefore, did he process again as consul in that period, since emperors at that time called themselves consuls as often as they performed such processions in public with a solemn retinue and with largesse scattered among the people? For in other years consuls were not truly inscribed, but only the memory of the consulship was kept and inscribed in public records. For we read that, since the consulship was abrogated by Justinian, the emperors processed as consuls only once, and never again.
A of Hormisdas, and Theodosius the son of Maurice. Comentiolus himself, the patrician and master of soldiers, was also slain beyond the city near the holy shrine of Conon B by the sea, and his body was left to be devoured by dogs.
And from the 25th day of that same month of November for the rest of the year—that is, until the month of January of the current 6th indiction—it was recorded in the public registers as the first year of the reign of Phocas. The same Phocas reigned for eight years. Total... C
380 [605 A.D.]. Indiction 6, year 1. Under Phocas Augustus alone [7-11].
(In the year of the World 6111.) This year Constantina, the ex-empress, was thrust into a monastery 12. Philippicus 13 the patrician (formerly comes excubitorum) and Germanus the patrician, who had become the father-in-law of Theodosius the son of Maurice, were tonsured as clerics. Thereafter, a popular riot having arisen, the Middle street of the city was burned 14 from the palace of Laus 15.
DUCANGE'S NOTES
(5) Constantine Lardys. Simocatta, book VIII, ch. 9. (6) Near the holy shrine of Conon. Constantinopol. Christ., lib. IV, sect. 15, n. 8. (7-11) Whether Phocas truly processed as consul this year, we shall presently inquire. (12) In a monastery. Simocatta writes, lib. VIII, ch. 15, and Theophanes following him, that Constantina [was] first confined in a private house with her three daughters: then, having fled to the church of St. Sophia in the fourth year of Phocas by the advice of Germanus the patrician, she was dragged from there and thrust into a monastery, as the same Theophanes tells, and Cedrenus following him. But this house... is called in the manuscript Chronicle of George the Monk. (14) The Middle street was burned. Unless this is the same as the sedition of the Greens against Phocas, mentioned in the sixth year of his reign by Nicephorus of Constantinople in the Breviary, and by Theophanes. (15) From the palace of Laus. Constantinopol. Christ., lib. II, sect. 5, n. 8.
VARIOUS READINGS
[alt-version omitted]
Concerning prodigies, from the great chronographer: Emperor Maurice gave orders to the leader Comentiolus to betray the Roman army to the enemy because of his frequent mutinies. He set out in the middle of the night and ordered the soldiers to take up their arms, not signaling to the masses that they were about to join battle. They, thinking that he had ordered them to bear arms for the sake of an exercise, not for battle as was necessary, armored themselves ill-prepared. When day came, turmoil and fear gripped the army, and the barbarians, finding the ranks of the army in confusion, slaughtered some pitilessly, while others they enslaved, and many they led captive from Thrace. The barbarian Chagan, having received the captives, offered to return them to the emperor if he would pay one gold piece per head. But the emperor, bearing a grudge against his own army, dared not give it. Again the Chagan asked him for half a gold piece for each head. When the emperor replied that he would not redeem the captives even for four carats, the Chagan, incensed, killed them all. He imposed a tribute of fifty thousand gold pieces on the Romans, and for this kind of impious crime the emperor paid the penalty, being killed along with his wife, children, and kin.
(a) From the great Chronographer. Who this great chronographer was, I do not know if anyone has indicated, as it is entirely unknown to me. (b) Many tell [the story] as it is said, narrating their story beginning from these, like Zonaras, and the manuscript Chronicle, from Adarnase to Leo the Wise. To this also pertain the things which Simocatta writes, book VIII, ch. 13. (c) Theophanes. The same manuscript Chronicle adds: ten thousand in the Camp of the Tribunal which is near the Hebdomon.
A and the praetorium of the Eparch of the city, as far as the Arch, opposite the Forum of Constantine of divine memory, when Leontius, the former curator of the palace of Antioch, was Eparch of the city. And it was burned in the middle, between the praetorium of the Eparch of the city and the Forum, and the administrator of the Green faction, John, surnamed Crucis, B [was burned]. Year 346 of the Olympiad. 7th Indiction, 2nd year after the consulate of Augustus Phocas. 8th Indiction, 3rd year after the 1st consulate of Augustus Phocas. In this year, in the month of Daisios, according to the Romans in June, on the 7th day, Theodore, the Eparch of the praetoria, John the referendary, Romanus the scholasticus, Theodosius, the subadjutor to the magister, Patricius the Illustris, nephew of Domnizolus who was curator of the palace of Hormisdas, John and Tzitas, spatharii and candidati, Athanasius the count of the largitiones, Andreas the Illustris surnamed Scombrus, and Elpidius the Illustris, were beheaded. This last had his tongue cut out, and after being subjected to the punishment of having the four extremities of his body sawn off, he was thrown upon a bed. D [alt-version omitted]
A And he was led in procession on a chair to the sea, and having had his eyes gouged out, he was cast into a small boat and burned. As for the others mentioned before, they were beheaded, having been found to be conspirators against the emperor Phocas.
At the same time, Constantina, the former empress, was beheaded across the city at the port of Eutropius, near Chalcedon, and the surviving female children of her and Maurice—Anastasia, Theoctista, and Cleopatra—were executed together with the daughter of Germanus, who had been the wife of Theodosius; Germanus himself B was also put to death with them.
A. D. 606. (A. M. 6114.) 4th Ind., 9th year after the consulate of Phocas Augustus II.
In this year, Cyriacus, Patriarch of Constantinople, died in the month of Hyperberetaios, which is October according to the Romans, on the 29th, a Friday, and his funeral was held on the 30th of the same month, a Sunday; and his body was deposited, according to the received custom, in the Church of the Holy Apostles.
607. 5th Ind., 10th year after the consulate of Phocas Augustus III.
In this year, in the month of Audynaios, which is January 23rd according to the Romans, Thomas, having been a deacon of the Great Church and sacellarius of the Patriarch and overseer of ordinations (32), was named Patriarch of Constantinople.
347th Olympiad.
608. 11th Ind., 11th year after the consulate of Phocas Augustus IV.
609. 12th Ind., 12th year after the consulate of Phocas Augustus V.
From this it is possible to conclude that from the time the thrice-blessed Constantine ended his life, until the 22nd day of the month of May of the present 12th indiction and the 7th year of the reign of Phocas, 272 years are completed; and the 273rd year begins from the 22nd day of the month of May, 12th indiction. For if Pentecost occurred on the 22nd of the month of May in that year, then unquestionably the day of the Resurrection occurred on the 3rd day of the month of April, so that the first day of that same month of April fell on a Friday. Therefore, add to the
A 274, and they become 340. Subtract these from 7, and 4 remain. Since, therefore, the month of April entered on a Friday at that time, count Friday, Saturday, Sunday, Monday (53), and the remainder of the 273 begins on a Tuesday. It is found, therefore, that April, in the present (34) solar indiction of 12 and lunar of 19, enters on the 3rd day of the week, which is indeed the case. But, furthermore, by examining the Paschal tables and the lists of consuls, I have found this computation to be consistent. There are, therefore, from the death of Constantine B until now, 272 years, and from his vicennial 271 complete years. Also, Easter was celebrated 272 years before in indiction 10, lunar 13 (35), in the second year of the 279th Olympiad, on the 3rd of April. The consuls from Felicianus and Tatianus are 272 until the Easter of the solar cycle 19 of the present indiction.
In this year, the composite column, built by the Emperor Phocas together with the cistern toward the eastern part of the Church of the Forty Martyrs (37), was completed near the Bronze Tetrapylon (38).
In this year (39), Africa and Alexandria revolt; and C the Pope of Alexandria is slaughtered by adversaries (40). Isacius is also removed (41) from Jerusalem, and in his place Zacharias, from among the presbyters and archivarius of the Church of Constantinople, is appointed; and Edessa (42) comes under the Persians.
Indiction 13. [Year] 8. After the consulship of Phocas Augustus, the 6th.
A. C. 610. (In the year of the world 6118.) Ind. 14. D Post-consulship of Phocas Augustus VI. INDEX: ENTRIES PRESERVED
A In this year, in the month of Dystrus, according to the Romans in March on the 20th, a Friday, Thomas, patriarch of Constantinople, died, and on the 21st of the same month, a Sunday, he was committed to the earth. And on the 7th of the month of Artemisium, according to the Romans in April, of the same 13th indiction, on Great Saturday, Sergius, deacon of the Great Church of Constantinople and ptochotrophos, B guardian of the harbor, was created patriarch of Constantinople. And toward the end of the month of September, in the 14th indiction, it was announced that Anastasius, patriarch of Antioch, the former scholasticus, had been killed by the soldiers.
In this year, in the month of Hyperberetaeus, according to the Romans in October on the 3rd, in the 14th indiction, on a Friday, several ships appeared off the round castle, in which was also Heraclius, the son of Heraclius. Then Phocas, coming from the retreat of the Hebdomon on that very day toward evening, came on horseback to the city's palace; and on the following day, which fell on a Sunday, as the ships approached the city, C Bonosus, who in Great Antioch had committed atrocities at the command of Phocas and at the instigation of, and to the damnation of the memory of, Theophanes—being at that time in Constantinople, having been sent into...
the district of the city which adjoins the house of Caesarius, he failed in his attempt; he fled, and coming by boat to the harbor of Julian at the place called Maurus, being pressed hard, he cast himself into the sea, and having received a wound from a sword by a certain excubitor, while he was in the sea, he died. His body having been cast up, it was dragged and carried to the Bous, where it was burned.
B On the 6th of the same month, at the break of day on the second day of the week, Photius, the curator of the house of Placidia, and Probus the patrician took Phocas from the Archangel palace, stripped of all his garments, and led him through the harbor toward the church of Sophia; and having cast him into a boat, they showed him to the fleet. They then brought him to Heraclius. The right hand of this Phocas was cut off from the shoulder, and his head was amputated; his hand was fixed upon the point of a sword and was carried through the middle of the city square from the Forum. His head was placed upon a pole and was in this way also carried around. His body, dragged by its midsection, was taken toward the Chalke of the Hippodrome. Behind his body was dragged Leo the Syrian, the ex-sacellarius, who, while he was still breathing, was struck with a piece of wood by someone unknown near the very same Chalke, and immediately died. His head was raised on high, and thus the bodies of both him and Phocas were brought to the Bous and consumed by fire. Similarly, the Mapparius and the apparitor of the prefect of the city, nicknamed "of the Demonarii," were also burned at the Bous.
C About the ninth hour of this same second day of the week, Heraclius was crowned emperor in the most holy Great Church by Sergius, patriarch of Constantinople. On the third day thereafter, during the celebration of the games, the head of Leontius the Syrian was brought in and burned in the Hippodrome, along with the image of Phocas, which in his lifetime the most vain of men had carried into the Hippodrome in white robes while bearing lighted candles. The Venetian standard was likewise burned at the same time.
A
Heraclius. Indiction 14, Year 1 of the reign of Heraclius [(59)] Augustus. [A. C. 611. Ol. Iph.] From the 6th and that same [day] of the month of October of the current 14th indiction, until the 13th of the month of January of the same indiction, it was written in public acts: "In the reign of Heraclius." And from the 14th and that same [day] of the same month, it was written for the following time, that is to say until the completion of December of the 15th indiction, as follows: "And in the consulship of our same most pious master." For even if he did not process in a curule chair, it was nonetheless judged fair that that time should be ascribed to his consulship.
In the same year, in the month of Xanthicus, according to the Romans April 22nd, B on Tuesday at the 7th hour, so great an earthquake occurred that by necessity, before Pentecost on the 21st of the same month, on Thursday, the people were forced to hold supplications in the Camp and to chant the Trisagion. And on the 7th of the month of July of the same 14th indiction, on Wednesday at the 8th hour, was born Epiphania [(61)], the daughter of Heraclius and Eudocia, in the retreat of Hieria [(62)].
348th Olympiad. [A. C. 612. Ol. Iph.] Indiction 15, Year 2, after the consulship of Heraclius Augustus. In this year, in the month of Artemisium, according to the Romans May 3rd, on Thursday, was born in the retreat of the Sophianae [(63)] Heraclius New Constantine, son of Heraclius and Eudocia. And on the 13th of the month of August [(64)] of the same 15th indiction, on Monday, died [(65)] in the retreat of the Blachernae Eudocia Augusta, Fabia. C
NOTES OF DUCANGE
[(59)] Heraclius. [(60)] "From the 6th and that same day," etc. In this place the most learned men inquire, in the preliminary exegesis to Vol. III of March, n. 24, how it happened in the first years of Heraclius that it was ordered and commanded that from the 13th day of January to the end of the year, the 15th indiction and the consulship of Heraclius should be written: even though the beginning of the indictions had been transferred from September to another time, the cycle of them was not accelerated by one year, because the year of Heraclius was not marked by the 1st indiction, which the number 5 of the cycle would have required to have been fulfilled; but it was written thus: "Indiction 15 of Heraclius 2, after the consulship of Heraclius Augustus," and so on subsequently in the year 3, etc. But I do not clearly see why the beginnings of the indictions are said to have been changed by Heraclius: for these, if I am not mistaken, correctly cohere if they are examined a little more attentively. For Heraclius was crowned emperor on the 5th day of October, on a Monday, in the 14th indiction, in the ordinary year of Christ 610, from which the first year of Heraclius takes its beginning. From this very day, on which Heraclius began his empire, until the 14th day of January of the same indiction (14), it was written in the public acts: "In the reign of Heraclius," or "In the year of the reign of Heraclius." And from the 14th of the same month (January of the same 14th indiction), it was written for the remaining time until the completed December of the 15th indiction: "And in the consulship," etc. Nor does the writer mean, as the most learned men wish, and after them the Vir Clarissimus in the *Dissertatio Hypatica*, p. 358, that it had been written "In the 15th indiction, and in the consulship," etc., since that 15th indiction pertains to the month of December. But whether this year 611 was truly the first year of the consulship of Heraclius is rightly open to controversy, although the *Fasti Vossiani* refer it to this year, since in the author of the *Chronicle* the post-consulship of Heraclius only begins from the year 612, as is clearly indicated at the year 3 of this same Heraclius, and is entirely confirmed by the inscription brought forward at the year 9, so that in this year 612 it is to be thought that he processed as consul for the first time, with the year elapsed from the 14th of January until the month of December being ascribed to his consulship, even though the consul had not yet processed. Regarding the years of Heraclius, Petavius should be consulted, *De doctrina temporum*, lib. XI, cap. 49. [(61)] "Was born Epiphania." [(62)] "In the retreat of Hieria." [(63)] "In the retreat of the Sophianae." [(64)] "And on the 13th of the month of August." [(65)] "Died." Having been taken with an epileptic fit, says Nicephorus in *Breviarium*.
A The procession of the Blachernae, Eudocia Augusta, also called Fabia. And her remains having been brought by ship into the palace of the city, on the day following, funeral rites having been performed, she was interred in the Church of the Apostles.
And on the 4th of the month of Hyperberetaios, according to the Romans the month of October, of the first indiction, on the 4th day of the week, the child Epiphania, who is also called Eudocia, was crowned in the Church of Saint Stephen in the palace. And having been seated in a carriage, with Philaretos the cubicularius and chartularius and Synetos the castrensis attending her, she went as was the custom to the Great Church.
In the same year, in the month of Apellaios, according to the Romans December 5, on the 3rd day of the week, Priskos, the Count of the Excubitors, became a cleric, and in his place Niketas the patrician became Count of the Excubitors.
In this year was placed atop the composite column, which stands to the east of the Church of the Forty Martyrs, the venerable cross, Theodorus, who was from the notaries of the basilica, being prefect of the city.
Indiction 1. 3. After the second consulship of Heraclius Augustus. 615.
In this year, in the month of Audynaios, according to the Romans January 22, on the 2nd day of the week, B the child Heraclius New Constantine was crowned emperor by his father Heraclius in the palace; and straightway he went up into the Hippodrome, and having been crowned there, he was worshipped by the senators as emperor, and was acclaimed by the factions; and thus, having gone out with his father, he went to the Great Church, being carried by Philaretos.
DUCANG'S NOTES
(66) *And Fabia.* Isidore of Pacensis says in his Chronicle, anno 646, that she was called Flavia. (67) *1st Indiction.* Since the indiction begins after the 11th of October, the year of Heraclius began, which, as the same Augustus writes in the computation edited by the learned Dodwell, was the year 6120 from the creation of the world. (68) *To Saint Stephen.* Constantinopol. Christ., lib. IV, sect. 6, n. 79. (69) *Priskos became a cleric.* Nicephorus of Constantinople, Theophanes, and several others also call him Priscus, whom the rest call Crispus. See *Famil. August. Byzant.* regarding Phocas, whose daughter Domentzia he had married. But why Crispus, or Priscus, was made a cleric, the same Nicephorus relates before the others, who writes that he was addressed by Heraclius [as papas], which word the learned interpreter wrongly rendered as *parens*. From what Nicephorus relates about Crispus, Zonaras copied, by whom he is also called Crispus. (70) *Count of the Excubitors.* Others—Georgius Monachos in his manuscript Chronicle—say that Phocas had married his daughter Domentzia to Priscus the patrician, Count of of the [Marina]. Where "Count" means the same as "curator," as they were designated who were in charge of that Marina building where the imperial treasures were kept; (71) *Which curators of the treasures* the law calls *logistas* in *Cod. de modo mullar.* See *Constantinopolim Christ.*, lib. II, sect. 7, n. 2. A chronicler had called Priscus or Crispus "Count of the Excubitors" in the 5th year of the reign of Phocas; but he was his son-in-law, according to Theophanes. Then, after the slaughter of Phocas, Heraclius made him so, as is in the same manuscript Chronicle. (72) *Niketas the patrician.* *Famil. August. Byzant.* in the family of Heraclius, near the end. (73) *Of the basilica.* *Constantinopol. Christ.*, lib. I, sect. 9, n. 1. (74) *In this year.* Theophanes writes that Heraclius Constantine was crowned emperor by Patriarch Sergius on the 25th day of December, indiction 1, that is, in the year 612 of the common era. And it does not conflict. Nicephorus in his *Breviarium*, where he says Heraclius Constantine was crowned by his father immediately after baptism, and proclaimed emperor, although the word he uses does not prevent him from being understood as having been crowned in the next year. For greater D faith seems to be given to the writer of the Chronicle, as one who lived while Heraclius was reigning. (75) *2nd day of the week.* For in that year, the Dominical letter was G.A And from that same 22nd day of the month of January, it was commanded that it be written: In the name, etc., of the reign of our most divine masters and greatest benefactors, Flavius Heraclius the most pious, in the 3rd year, and after his consulship in the 2nd year, and of Flavius Heraclius Novus Constantinus, his God-protected son, in the 1st year, the eternal Augusti and Emperors. Indiction 2. 4th year after the consulship of Heraclius Augustus, the 3rd. And from the 22nd day of the month of January it is written: in the 2nd year of the reign of Heraclius Novus Constantinus.
In this year, about the month of June, a calamity occurred for us worthy of ceaseless lamentation. For along with many cities of the East, Jerusalem B was captured by the Persians, and many thousands of clerics, monks, and consecrated virgins were slaughtered within it. The Lord's sepulcher was set on fire, as were the most renowned temples of God, and, in a word, all precious things were demolished. The venerable wood of the Cross, along with countless holy vessels, was taken by the Persians, and Zacharias the Patriarch was taken captive. And all these things happened not in a large part of the year, nor in a whole month, but in a few days.
And on the 14th of Gorpiaeus, according to the Romans the month of September, in the third indiction, on the third Exaltation of the life-giving Cross, the precious sponge was attached C and it was exalted together with it in the most holy Great Church, having been sent by Nicetas the Patrician.
And on the 28th of Hyperberetaeus, according to the Romans the month of October, on the 7th day, the night preceding Sunday, the holy lance was brought D from the holy...
A places, one of those approaching the accursed Sarbaras, after it had been taken by them, and he had given it to the aforementioned Nicetas. And immediately on that same Sunday, it was proclaimed in the most holy Great Church that it had been brought; and on the following Tuesday and Wednesday it was adored by the men, and on Thursday and Friday by the women.
A.D. 643. Indiction 3. 5th year. After the 4th consulship of Heraclius Augustus. B And from the 22nd day of the same month of January, it is written: In the 3rd year of the reign of Heraclius Nova Constantinus.
In this year, under Sergius, Patriarch of Constantinople, from the first week of the Fast, of the 4th indiction, it began to be sung after the "Directorate" C, at the time when the presanctified gifts are being brought into the sanctuary from the sacristy, after the priest has said: "According to the gift of Thy Christ," the people immediately begin: "Now the powers of heaven invisibly worship with us; for behold, the King of glory enters. Behold, the mystical sacrifice, perfected, is escorted; D let us draw near with faith and fear, that we may become partakers of life eternal. Alleluia." And this is sung not only in the fasts of the presanctified, but also on other days, as often as presanctified [liturgies] are celebrated.
In this year, by a promulgated law, a silver coin of six scripula was struck, and the imperial largesses were made through it, and it [amounted] to half of the ancient coins. And the exarch of the Persian king, called Saën, came as far as Chalcedon itself, and to the regions of Chrysopolis.
and Meconius, when he was observed by the people in the region opposite the city. A But once he had received gifts and presents from the Emperor Heraclius, for this reason, as the ship approached the harbor of Chalcedon, he withdrew; having promised that if some of our people were sent as ambassadors to Chosroes, there would be peace. And indeed three ambassadors were sent from us, namely Olympius the praetorian prefect, and Leontius the city prefect, and Anastasius, a presbyter of the most holy Great Church of Constantinople, carrying with them replies written by our leaders to the God-hated Chosroes, the purport of which is this:
"God, who created all things and holds them together by His own power, granted an office worthy of His own goodness to the human race, namely the providence of empire, through which we are accounted worthy to live without disturbance, or, if we happen to fall into certain difficulties, we find a remedy. B Looking toward this divine gift, that is to say the royal providence, and before all other things, we entreat your exceeding clemency to deign to grant us pardon, if we have dared to use this appeal to your majesty contrary to the manner of the previous state of the commonwealth. For we are not unaware of the custom that prevailed in time past, which willed that whenever some dispute arose between the two commonwealths, the emperors of each would resolve the disputed matters through communications made to one another. But this order was broken by Phocas, who became the conspirator against the Roman state. For having corrupted the Roman army in Thrace, he suddenly attacked this city of ours which reigns, and he slew Maurice, who ruled over us piously, and his wife, and furthermore his children and relatives and not a few of the magistrates. And it did not suffice for him to have perpetrated such great evils, but neither did he render the honor due to your immense clemency; whence it happened that because of our sins we were attacked by you, and the affairs of the Romans came down to this diminution and weakening. When, therefore, he who now piously rules understood what had been perpetrated by that plague, and together with him his father, of eternal memory, they decreed to free the Roman empire from such great straits of his: which they also accomplished, although [it was] not a little undermined by your majesty
And after the death of the tyrant, when our emperor wished to take his own kin and return to his father in Africa, and urged A us to choose whoever we wanted as emperor, he yielded with difficulty to our requests and finally accepted the empire. But on account of the disturbance prevailing in both states, and also the civil sedition, he had no time—as it was necessary—to send an embassy to offer the honor due to the towering power of your majesty. We therefore decided to disregard the custom of which we made mention earlier, and, being short-lived men, to use entreaty towards the arch-king B, sending some of our number who ought to be deemed worthy of your footsteps. Yet because of events occurring in the interim, we have not dared to do this until now. When, however, Saen, the most illustrious Badmanzadago, supreme commander of the Persian forces, arrived in the regions of Chalcedon and spoke with our most pious emperor and with us—being asked by all to negotiate for peace—he replied that such facility had by no means been granted to him, but that he would nevertheless entreat your clemency concerning this. But now he has even sent us a response through the Spadadovares, promising with an oath that your most ample majesty would receive those sent by us according to their dignity, and would send them back to us safe and sound, and that he had been commanded by your clemency to do so. Trusting in these promises, and C especially in God and in your greatness, we have therefore sent your servants: the most glorious Olympius, ex-consul, patrician, and praetorian prefect; and the most glorious Leontius, ex-consul, patrician, and urban prefect; and the venerable Anastasius, presbyter and syncellus. We implore that your most ample majesty receive them as is fitting, and send them back to us safe, as soon as possible, with a peace pleasing to God and becoming to your peace-loving majesty. We also entreat your gentleness to hold our most pious emperor Heraclius as your own son, ready in all things to render service and duty to your serenity. If you do this, you will procure for yourselves a twofold glory, both from martial bravery and from the concession of peace. Furthermore, we shall henceforth enjoy quietude D through your never-to-be-forgotten gifts, and an occasion will be afforded us to offer prayers to God for the long life of your majesty, as long as the Roman republic shall stand, for we shall never consign your favor to oblivion.
DUCANGE'S NOTES
(97) *Urged.* Nicetas, writing that Crispus urged Heraclius to assume the empire, says that he came not for the sake of usurping it, but in order to exact penalties from the tyrant Phocas for the crimes he had committed against Maurice and Maurice's children; and that upon Crispus’s refusal, Heraclius was finally proclaimed emperor by the senate and people, and crowned by the patriarch. (98) *Arch-king.* For the king of the Persians was called king of kings, which, since the governors of provinces or even of major cities were likewise called *basileis*, the one who ruled over all these, the king of the Persians, was for that reason commonly called by the title of king of kings, as is in Brissonius, *De regno Persarum*, and in our *Dissertation on Joinville*, 27.A
by the bravery in wars and by the gift of peace. And we, remaining in the enjoyment of tranquility through your unforgettable gifts, taking time to offer prayers to God for your long-lived well-being, hold your beneficence in remembrance for endless ages of the Roman state. B
A.C.
CCCLX Olympiad. C
616. Ind. IV. After the consulship of Heraclius Augustus V. [Ol. Iph.] And from the 22nd day of the same month of January, it is written: Of the reign of Heraclius New Constantine, year IV.
From the birth of Christ the Lord until this consulship, 619 years were completed, and the year 620 began. From these, subtracting the 33 years until His passion, 586 years remain. Therefore, 586 years ago, the month of March began on the fifth day of the week. For to the 586 years add the bissextile days, that is 147—since now a bissextile [year] is impending, to these 586 plus these added makes 733. Subtract from these 707 (seven times 101), and the remainder will be 5. Count five from the fifth day of the week, and you will end on the second day of the week, which is [the fact]; for March of the present 4th indiction begins on the second day of the week.
Again, if we search for the indictions of the nineteen-year cycle, we will find that 586 years ago—that is, 30 cycles—the indiction was 11; for 11 times 52 [cycles] bring us to 571. There remain 15, namely 12, 13, 14, 15, 16, 17, 18, 19, 1, 2, 3, 4, 5, 6, 7. This [latter] is the one that has now arrived. Calculating therefore the moon 586 years ago, we find it on the 23rd of that month of March, which was on Friday, being 14, 5, so that the Pascha of the Jews, when the Lord was crucified, was from the evening of Friday. The Lord rose on the following Lord’s day, which was the 25th of the same month of March. These things harmonize also with what was set forth by great men in the calculation of the luminaries.
A.C.
617. Ind. V. After the consulship of Heraclius Augustus VI. D And from the 22nd day of the same month of January, it is written: Of the reign of Heraclius New Constantine, year V.
DUCANGE’S NOTES.
(1) *Because now*. We have corrected this from Holstenius, whereas it was poorly edited, *because then*. (4) *It is written of the reign*. No consulship note is written [here], which [might be because] the Dominical letter was 600. (5) *If the indiction*. That is, the lunar cycle; for when Christ suffered, the cycle was 11, as the author wrote above, although in truth it was then 10. Hautinus.
For the rest of this same year, January 1, ind. V, Theophanes writes that [Heraclius] New Constantine [was consul], and from him Cedrenus and Symeon Logotheta. But although it might seem less probable that the writer, who lived in this very time, should have been silent, if indeed it were true that Constantine was called consul in this year: nevertheless, the written note of time seems to establish this—the letter of Pope Honorius to Honorius, bishop of Canterbury, cited by Bede in *Hist. Angl.*, lib. 2, cap. 17, edit. Chiffletianae, which [begins] with these words...
VARIOUS READINGS. [entries preserved]
Indiction 6, year 8. After the consulship of Heraclius Augustus, the 7th. A And from the 22nd day of the same month of January it is written: Of the reign of Heraclius New Constantine, year 6.
In this year, there were required from the proprietors of the civic loaves, by written assessments—three *nomismata* for each loaf. And immediately after everyone had provided this in the month of August of the same 4th indiction, the distribution of the said civic loaves was completely abolished.
Indiction 7, year 9. After the consulship of Heraclius Augustus, the 8th. B And from the 22nd day of the same month of January it is written: Of the reign of Heraclius New Constantine, year 7. 350th Olympiad.
Indiction 8, year 10. After the consulship of Heraclius Augustus, the 9th.
DU FRESNE'S NOTES
(5) Concerning the civic loaves. We treat this at length in both Glossaries, and in *Constantinopoli Christiana*, book 2, chapter 12. Meanwhile, we may observe from this passage the time and year when these civic loaves ceased to be provided to the proprietors or citizens of the city of Constantinople.
(6) By written assessments. The edition of Scaliger here emends *diagraphōn* to *diagraphōn* [this likely refers to variants in the Greek text: *diagraphōn* vs *graphōn*], so that it is understood as a capitation tax or tribute. But I believe one should read *dia diagraphōn*, from Anastasius in [the life of] Saint Vitalian, Pope: “and he imposed such affliction upon the populace through *diagrapha* or heads, and ship-duties for many years,” etc., or rather *dia diagraphōn*, since such capitation is called *diagraphē* in Justinian, Procopius, and others, of which we have provided citations in both Glossaries under *Diagraphu*, under *Descriptor*, and under *Diagrapsai*. But the same Salmasius, instead of “three *nomismata*,” contends that “three *noummia*” should be read, saying that a *nomisma* is a gold solidus. Indeed, and that it was exacted not for individual loaves, but for the right of enjoying the civic loaves, per loaf: so that he who received many would pay as many sets of three gold coins for each, and not buy individual loaves for three gold coins. We have published this, moreover, [as] *dia diagraphōn*. The Vatican codex reads *anestathē*.
(7) Was abolished. Read *anerethē*, as we have previously stated. C
(8) 350th Olympiad. It is evident that what follows from the 7th year of Heraclius regarding the years up to the 15th, except that the characterizations of two years are omitted, is described in reverse order. For what is reported concerning the designs of the Chagan, Theophanes and Cedrenus quite rightly ascribe to the 9th year of Heraclius. Therefore, that same [passage] should be appended immediately after these words, “Constantine, year 7,” up to the word *antistatountos*. Following that, the three consecutive years of Heraclius, the 10th, 11th, and 12th, should have been described, with the 351st Olympiad prefaced. Then the departure of Heraclius into Persia, which occurred in the 12th year of the same Augustus, as Theophanes and Cedrenus also rightly observe, who report that Heraclius, after the completion of the Paschal solemnity on the 4th of April, departed on the following day, the second day of the week, towards evening, to undertake the expedition against the Persians: in which year, indeed, Easter truly fell on the 4th of April. Nor does the writer of the Chronicle dissent at all, writing that Heraclius left the city on the 25th of March, and having finished the Paschal festivities near Nicomedia, began his journey and proceeded against the Persians. D To this narrative, finally, should be appended the 10th year of Heraclius, with those things which are reported concerning Patriarch Sergius, up to the word *Allelouia*. Then the 351st Olympiad should be placed with the 14th year of Heraclius and its characterizations, in the manner in which we have deemed all these things should be restored. That the series of events is confused here is evidenced by the fact that in the Raderian edition, the 9th indiction is stated after the post-consulship of Heraclius the 12th, which was the 9th, and the fact that *tō etei* or *eniautō* is repeated twice under the same year, contrary to the custom of the writer. [Du Fresne expresses the order proposed here in his edition.]
A And from the 22nd day of the same month of January, it is written: Of the reign of Heraclius New Constantine, year 8. Indiction 9. [Year] 11. After the consulship of Heraclius Augustus, the 10th [year].
And from the 22nd day of the same month of January, it is written: Of the reign of Heraclius New Constantine, year 9. 390 Indiction 10. [Year] 12. After the consulship of Heraclius Augustus, the 11th [year].
And from the 22nd day of the same month of January, it is written: Of the reign of Heraclius New Constantine, year 10. Indiction 11. [Year] 13. After the consulship of Heraclius Augustus, the 12th [year]. B
And from the 22nd day of the same month of January, it is written: Of the reign of Heraclius New Constantine, year 11.
391 In this year, in the month of Daisios, according to the Romans the 5th of June, on the first day of the week, while the emperor Heraclius was in the parts of Thrace together with certain nobles and not only property-owners and clerics, but also artisans and members of the commons from both factions, and a not inconsiderable multitude besides, the Chagan of the Avars (9) approached the Long Wall with an immense multitude. C Since it had been bruited about that a peace was to be concluded between the Romans and the Avars, and that circus games were about to be held in Heraclea, an infinite multitude, stirred by this rumor, went out from the all-fortunate city. And about the fourth hour of that same Sunday, the Chagan of the Avars gave the signal with his whip, and all who were with him rushed in and entered the Long Wall, while he himself remained outside the wall with some of his companions, since, as it is said, he persuaded himself that as soon as he had passed the wall, he would easily take the city: which indeed would have happened, had not God prevented him. Nevertheless, on that same Sunday, his forces, having entered towards evening, plundered everyone they found outside the city as far as the Golden Gate (10), as well as whatever people and beasts of all kinds were found in the suburbs. And they also entered the holy house of Saints Cosmas (11) and Damian D
DUCANGE'S NOTES
(9) *Chagan of the Avars*. For Georgius Monachus in his manuscript Chronicle writes that the Huns were so called. Nicephorus Callistus writes, in book XIV, ch. 56, that the Goths, Vandals, and Gepids, all of one language, crossed the Danube in the time of the emperors Honorius and Arcadius and settled in the borders of the Roman Eastern Empire, and that the Gepids indeed, who were divided into two peoples, the Lombards and the Avars, inhabited that coast which lies between Singidunum and Sirmium.
(11) *To the Saints Cosmas, etc.* Ibid., book IV, sect. 15, n. 10, where we are taught that this house of the Holy Unmercenaries was situated in the Blachernae, which is also noted here below, that is, in the region of the Blachernae, and therefore it was near to the house of the God-bearer at Blachernae, which is explicitly stated in the book of the Miracles of the Holy Unmercenaries performed in this very house, ch. 18, just as we see also that clerics, but not monks, performed the sacred rites in it. And truly it can be conjectured from this that the church was catholic, that is, what our people call a parish.
A in Blachernis, and the church of the Holy Archangel beyond the city in the Promotus suburb; and in these they took away not only the ciboria and other treasures, but they even shattered the very holy table of the church of the Archangel, and all those taken captive with their plunder they led away across the Danube, with no one resisting.
CCCLI Olympiad.
A. C. 624. After the consulship of Heraclius Augustus XIII.
And from the 22nd day of the month of January of this same time, it is written as the 12th year of the reign of Heraclius New Constantine.
In this year, in the month of Dystros, according to the Romans in March, on the twenty-fifth day of the month, on the day of the Annunciation of our Lady the Theotokos, the emperor Heraclius went out to the eastern parts B together with his children, Heraclius and Epiphania, also called Eudokia, and the empress Martina, and he celebrated with them the Paschal feast near the city of Nicomedia. And after the feast, the emperor Heraclius himself, with the empress Martina, set out for the eastern regions, with Anianus, the domestic of the magister, in their company. His children, however, returned to Constantinople.
In this year, in the month of Artemisios, according to the Romans in May, of the 12th indiction, under Sergius the patriarch of Constantinople, it was devised that, after C all had partaken of the holy mysteries, as the clergy were about to return to the vestry the precious fans, the patens and chalices, and other holy vessels, after the distribution from the side-tables and all things were deposited upon the holy table, and the last verse of the communion had been chanted, this troparion should also be said: “Let our mouth be filled with thy praise, O Lord, that we might hymn thy glory, for thou hast deemed us worthy to partake of thy holy mysteries. Keep us in thy sanctification, all the day meditating on thy righteousness. Alleluia.”
DUCANGE’S NOTES
D that there existed in that house a baptistery, which is said to have been near the diaconicum, page 358. But Nicetas the Philosopher also testifies that it was built by an emperor, whom he does not name, in that oration which he entitled on these holy Anargyroi, page 132. Perhaps by Theodosius the Younger, since there are not wanting those who ascribe this to Paulinus, his companion in studies.
A August XIV. And from that same twenty-second day of the month of January, it is written: 13th year of the reign of Heraclius New Constantine. B August XV. And from that same twenty-second day of the month of January, it is written: 14th year of the reign of Heraclius New Constantine.
In this year, in the month of Dystros, according to the Romans in March, there appeared for four days a very bright star towards the west after sunset.
In this year, in the month of Artemision, according to the Romans in May, on the 14th day, a Wednesday, which was the very day of the holy Mid-Pentecost, the *scholae* [palatine guards], together with many others from the populace, gathered in the most holy Great Church and raised an outcry against John, surnamed Seismos [the Earthquake], because he wished to take away the bread of the *scholae* to be given to the soldiers as rations. Meanwhile, the patriarch Sergius promised that he would use his best efforts to provide for them, provided they would allow the divine liturgy to be celebrated.
On the 15th day of the same month, many more having gathered again in the most holy Great Church, and having cried out against the aforementioned John, the patriarch, Alexander the praetorian prefect, and certain other officials, along with Leontius, count of the fish-market [comes piscium] and spatharius, ascended the ambon of the Great Church. C When many shouts were raised by the public against the aforementioned John, surnamed Seismos, demanding that he no longer handle civil affairs, he was deposed, and his statues were immediately thrown down. Alexander, the praetorian prefect, addressed the multitude, saying: "Henceforth you shall receive bread from me, and I hope that in short order the matter will be restored to its former state." For this John Seismos, whereas formerly the bread was sold for three folles... D
DU CANGE'S NOTES
(17) And they raised a cry against John, etc. Was he prefect of the grain supply? For the provisioning of the city and public grain supply rested upon his care. But why there should be a tumult in the Great Church, once and again, on account of the soldiers' rations, by the *scholae* and the populace, rather than in the circus, and during the severity of the grain supply and the threat of famine, as Tacitus *Annals* book V, Zosimus book V, Ammianus book XIX, Eunapius in *Aedesius*, and Sidonius book I, epistle 10 teach was the custom, is not entirely clear. See the notes on Year 5 of Justinian.
(18) Leontius count of the fish-market. I do not know if well translated: for *opsarion* is a fish, as we show in the *Glossarium mediae Graecitatis*, so that this Leontius was not prefect of the fishery, but of the fish trade, or the selling of fish in the city: the French would say, *le comte du poisson*, in the singular number. We have observed that there was a very great abundance of fish at Constantinople, likewise in the *Origines Byzantinae*, section 3, and in the notes to the *Alexiad*, p. 167, to which furthermore those words of Dio Chrysostom in the first *Tarsica* pertain: *But yet no one would say that the Byzantines are happy because of the fish, unless also the Lari are.* And in oration 35: *Come now, whom else in our time have we heard to be happy? The Byzantines? They inhabit both an excellent region and a most fruitful sea. But they have neglected the land because of the excellence of the sea; for the former brings them fruit after a long time, and it must be obtained by labor; but the sea yields [its fruit] from itself immediately, without labor.*
A of eight folles for the bread, he himself wished to do it; but God thwarted his plan.
It is surely worthwhile to explain how even now the one only merciful and most compassionate God, through the most acceptable intercession of His immaculate Mother and truly our Sovereign Lady, the Theotokos and Ever-Virgin Mary, saved this humble city of His from the impious enemies who had entered into a conspiracy to surround it, and with His mighty hand delivered the people who were within it from the impending sword, captivity, and most bitter servitude; which things, indeed, no one could sufficiently relate. B For that execrable Salbaras, the commander and exarch of the Persian army, awaiting—as is likely, and as was finally shown by his deeds—the arrival of the God-detested Chagan of the Avars, had some days earlier pitched his camp near Chalcedon and sacrilegiously consumed by fire all the suburbs and sacred buildings, remaining there, awaiting his arrival.
Therefore, on the twenty-ninth of the month of June, of the present fourteenth indiction, that is to say on the day of the feast of the holy and glorious chief apostles Peter and Paul, the first division of the God-hateful Chagan arrived, numbering about thirty thousand men; he announced by messengers that he would seize the Long Wall as soon as possible and whatever was within it, so that as many of the cavalry and most valiant soldiers who were still outside the city should, on that very day, which was a Sunday, immediately retreat within the C new Theodosian wall of this queen of cities. That same first division remained in the region of Melantias, with a few of them running up to the walls at intervals and preventing anyone from going out or from gathering any fodder for the horses.
After ten days had passed in the meantime, with none of the enemy appearing near the walls, soldiers with camp followers and citizens went out, intending to harvest a little grain about ten miles from the city, and it so happened that they encountered the enemy, and some were cut down on both sides, and some of the camp followers, soldiers, and citizens who had gone out with them were captured. If the soldiers had not been preoccupied with defending their camp followers, they would have killed a sufficiently large number of the enemy that day. D As for the rest, not long after, about a thousand of the enemy arrived that same day near the venerable church of the holy Maccabees, advancing and showing themselves to the Persians, who, toward
A the parts of Chrysopolis, having gathered and signaled their presence to one another by means of a fire, the accursed Chagan sent B Athanasius, the most glorious patrician, from the districts of Adrianopolis, having said to him, “Go and see how those in the city wish to appease me, and what they wish to give me, so that I may return.” When Athanasius, the most glorious, had entered and reported these things to Bonus, the most glorious patrician and master, and to the other magistrates, and they had rebuked him for having thus submitted to the accursed Chagan and promised that the citizens would do things to appease him, then the most glorious Athanasius said that these things had been spoken to him by the most glorious magistrates at the time when he was being sent on the embassy; furthermore, that he had not even known that the walls were so fortified and that such an army was present here; nevertheless, he was prepared to convey exactly the response given to him to the Chagan. Then, because the same most glorious Athanasius had requested to first see the army that was in the city, an inspection having been made, there were found of the cavalry residing in the city about twelve thousand. And then the magistrates gave him a response which was intended to persuade the accursed Chagan to approach the wall, that is to say, the city. Then, Athanasius the most glorious reached C the one to whom he was sent, but he was not accepted; rather, the accursed Chagan said that he would not yield at all, unless he were to take both the city and those who were in it. On the 29th of the month of July, the God-hated Chagan himself occupied the wall with all his host and showed himself to the people of the city. After one day had passed, that is, on the 31st of the same month of July, he came prepared to wage war, and remained from early morning until the eleventh hour, waging war fiercely from the so-called gate of Polyandrius as far as the gate of the Fifth and even further; for there he stationed a great part of his host, having set the Slavs in view against the remaining part of the wall, and continued until the eleventh hour waging war, first with D
A the unarmed Slav infantry, and in the second rank with the armored infantry. Toward evening, he set up a few siege engines and tortoises from Brachialion and up to Brachialion. For the next day, he again set up a multitude of engines on that same part which he had attacked, close to one another, so that those in the city were compelled to place very many engines inside the wall, the battle being joined by the infantry every day, and our men, by the providence of God, driving the enemies far away from the vantage they had gained. He completed 31 his stone-throwing engines and covered them on the outside with hides. He also made preparations in the space from the Polyandrian Gate to the Gate of Saint Romanus 32 to set up twelve tall tower-forts, reaching almost to the battlements, and he covered them with hides. The sailors found in the city also sallied forth to the assistance of the citizens; and one of these sailors devised a mast, and hung a small boat upon it, intending by means of it to set fire to the enemies' tower-forts; this sailor, having struck the enemies with no small fear, was commended by Bonus, the most glorious magister. B
The same most illustrious 35 magister, after the enemy approached the wall, did not cease to urge him, not only to accept his tribute, but also to propose further conditions for his coming up to the wall. But he would not accept, but kept saying, "Depart from the city and leave your possessions to me, and save yourselves and your families." He was indeed greatly vexed about putting the monoxyla, which he had brought with him, into the sea, since he was hindered by the larger ships. He decided then to put them into the sea toward the bridge of Saint Callinicus 35 three days after he began to besiege the city. For this reason he chose to launch the monoxyla there, since those places were shallow, and the larger ships could not sail in there. And so those ships remained in the sight of the monoxyla from the church of Saint Nicholas to the church of Saint Conon 35 across the strait, as far as the Springs 36, not allowing the monoxyla to pass. C
On Saturday, toward dusk—that is, the second day of the month of August—the Chagan requested leaders who ought to converse with him; and there went out to him George, the most glorious patricius, and Theodore, the most glorious commerciarius of the dyer's woad 38, and Theodosius, the most glorious patricius and logothete, and Theodore, the most devout syncellus, and Athanasius, the most glorious patricius. When these D
had departed, the Chagan brought into their sight three Persians wearing silk garments, who had been sent to him by Salbaras. And he made them sit beside him, while our envoys remained standing A; and he said, "Behold, the Persians have sent an embassy to me, ready to give me three thousand men as an alliance. If, therefore, you are willing for each one of those in the city to take a cloak and a tunic, we shall make a sigillum to Salbaras, for he is a friend of mine, and cross over to him; and he will not do you any wrong, and leave the city and your possessions to me; for otherwise it is impossible for you to be saved, unless it happens that you become fish and escape by way of the sea, or winged creatures and ascend into the heaven. For behold, as these Persians themselves say, not even does your emperor enter into Persis, nor does your army possess it." But George, the most glorious, said to him, "These men are impostors, and they speak no truth whatever; for our army is present here, and our most devout master is in their land destroying it." Then, provoked by these words, one of the Persians insulted the aforementioned most glorious George, in the name of the Chagan. And he answered him, "It is not me that you are insulting, but the Chagan." And the most glorious archons who had gone out to him also complained of this to the Chagan, saying, "Having such great multitudes, do you need the aid of the Persians?" And he said, "If I wish, they provide it to me for an alliance; for they are friends of mine." And again our archons said to him, "We shall never abandon the city; for we have come out to you expecting to speak with you about that which is timely. If, therefore, you do not wish to speak with us about peace, dismiss us." And he dismissed them. And that same night, which precedes Sunday, by the singular providence of the good and merciful God, those envoys who had been sent to the Chagan, while they were crossing over to Chrysopolis through the Chelae B, encountered our own ships, which were conveying some from the Orphanotropheion; and one of those Persians was caught having thrown himself into a boat, which they call a Scandalin, lying prone on his face and covering himself with rugs, and thus attempting to cross over to Chrysopolis. But the sailor who was in the ship and steering it, having noticed this, signaled with his right hand to those from the Orphanotropheion, who immediately after having brought back and lift-
DUCANGE'S NOTES
(57) Er. Holsten., ἔστιν. Sed posterioribus Græcis ὲν idem valet quod dictus. (58) Διὰ Χαλῶν. Ita mox infra: locus porro olim dictus Chelae, a similitudine forcipum, sive brachiorum quibus portuum moles scalæque similes esse solent. Quam autem celebres essent hæ Chelae, quarum præ cæteris meminit Dionysius Byzantius in Anaplo Bospori, declarant piscatores, qui ex tot oræ Bosporicæ nominibus vix paucula quædam retinentes, medium sinus fluxum Estiaco et Hermæo promontoriis clausum, etiamnum appellant Chelas, etc. Hæc ex Gyllio lib. II, De Bosporo Thracio, cap. 11, ubi ille plura. In eadem ora Bosporica meminit Pachymeres, lib. IX, cap. 15; lib. XIII, cap. 24. (59) Orphanotrophei. Constantinopol. Christ. lib. IV, sect. 9, n. 19.A Having seized and lifted the woven covers, and finding the Persian alive and unhurt lying face-downward, they killed him and cut off his head. They also captured two other Persians crossing in another boat, along with the boatman, and brought them to the wall at dawn. Having cut off the two hands of one of the survivors and tied to his neck the head of the one slain in the boat, our men sent them to the Chagan. The other, having been thrown into a boat and brought alive to Chalcedon, was shown to the Persians; and as he was in the boat, our men beheaded him and threw his head onto the shore with a letter containing the following: "The Chagan, having made treaties with us, sent to us the envoys sent by you to him; the heads of two of them we ordered to be cut off in the city, but here you have the head of the third."
On that same Sunday, the abominable Chagan went to Chelas and launched single-oared boats into the sea, intending for them to go to the opposite side and bring the Persians to him according to their promise. When this was known, in the evening some of our men set sail with their skiffs towards Chelas, although the wind was contrary, so as to prevent the single-oared boats from crossing to the further bank. Towards evening the abominable Chagan returned to the vicinity of the wall, and some food and wines were sent to him from the city. Then Ermitzis, the exarch of the Avars, came to the gate saying, "You committed an atrocious deed in killing those who dined with the Chagan yesterday, and furthermore in sending him the head of one and the hands of the other." To whom our men said, "We care nothing for him."
B On the night of the second day, at daybreak, their single-oared boats could not escape our watch and cross to the Persians; all the Slavs found in the single-oared boats were either precipitated into the sea or killed by our men.
D But also the Armenians, going out from the Blachernae wall, set fire to the portico which is adjacent to the church of Saint Nicholas; and when the Slavs who had jumped from the single-oared boats into the sea for the sake of swimming, thinking that those stationed by the sea were Avars, came out there because of the fire, they were slaughtered by the Armenians. But a few other Slavs, escaping by swimming and having arrived at the camp of the impious Chagan, were slaughtered by his order. And, God so willing, and by the intercessions of our Lady the Theotokos, in one moment,
A there occurred for him a disaster at sea. Our men dragged all the monoxyla [canoes] onto the land, and after this had happened, the accursed Chagan returned to his camp and brought away the siege engines from the wall which he had positioned, and the trench he had made he leveled; and he began to dismantle the tower-castles which he had built, and in the night he burned his trench and the tower-castles, and having stripped the coverings from the shelters, he withdrew. Some, however, said that the Sclavi, having seen what had occurred, took [their belongings] and withdrew, and that because of this, the accursed Chagan was also forced to withdraw and follow them.
And the godless Chagan spoke this also at the time of the war, saying: "I behold a woman B dressed in a distinguished manner, roaming the walls alone." And as he was about to withdraw, he declared: "Do not suppose that I am withdrawing out of fear, but because of the scarcity of provisions and because I attacked you at an inopportune time. I am departing, therefore, to attend to the procuring of supplies, and I shall return, intending to do to you what you have perpetrated against me." On the Friday, the rearguard cavalry remained around the places near the walls, and on that same day, having set fire to many suburbs until the seventh hour, they withdrew; they also burned the church of the holy Cosmas and Damian in Blachernae, and the church of Saint Nicholas, and all the surrounding area. C But into the church of our Lady the Theotokos and the holy Ark, the enemies entered, yet they were able to destroy or damage nothing at all, God so favoring this through the intercession of His immaculate Mother. He requested, then, the most glorious commerciarius [chief of custom-house/trade-magistrate] to speak with him. And Bonus, the most laudable magister, declared to him thus: "Up to the present, the authority was given to me to deal and negotiate for peace with you; but now the brother of our most pious lord has arrived with the army, to cross over shortly and accompany you into your own land, where you shall negotiate for peace together."
D 16th year of the reign of Heraclius Augustus. And from this same day, the 22nd of the month of January, it is inscribed, "In the 15th year of the reign of Heraclius New Constantine."
A In this year, the wall was built around the house of our Lady the Theotokos, outside the place called Pteron. In this year, in the month of Artemisius—according to the Romans, May 11th—Bonus of glorious memory, who had held the rank of magistros, passed away, and his body was deposited in the venerable monastery of Saint John the Forerunner and Baptist, which is called "of Stoudios," near the Golden Gate. B 352nd Olympiad. Indiction 1, year 18. After the consulship of Heraclius Augustus, the 6th year. And from the 22nd day of the same month of January, it is written: "In the 16th year of the reign of Heraclius New Constantine."
In the 18th year of the reign of Heraclius and after the 17th year of the consulship, and the 16th year of the reign of Heraclius New Constantine, his same son; on the 15th day of the month of May, the 1st indiction, on the first day of the week, on the very holy feast of Pentecost, there were read from the ambo in the most holy Great Church missives sent from the eastern regions by Heraclius, our most pious emperor, declaring the fall of Chosroes and the inauguration of Siroes as king of the Persians, which read as follows:
"Shout with joy to God, all the earth; serve the Lord in gladness, enter before Him in exultation, and know that the Lord Himself is God. He made us, and not we ourselves. We are His people and the sheep of His pasture. Enter into His courts with hymns, and confess to Him. Praise His name, for Christ the Lord [is good]; His mercy is for the age, and His truth is from generation to generation. Let the heavens be glad and the earth exult, and let the sea and all that is in it be enraptured. And let all Christians, praising and rendering glory, give thanks to the only God, rejoicing with great joy in His holy name. For the proud and God-opposing Chosroes has fallen. He has fallen and been cast down to the netherworld, and his memory has been blotted out from the earth; he who exalted himself and spoke iniquity in pride and contempt against our Lord Jesus Christ, the true God, and His immaculate Mother, our blessed Lady the Theotokos and ever-virgin Mary. For the impious one perished D with a sound; his labor has returned upon his own head, and his iniquity has descended upon his crown.
A For on the 24th of the past month of February of the current first indiction, the disturbance having been brought upon him by Siroes, his first-born son—just as we have indicated to you in another mandate—and when all the Persian lords and armies, along with all the army gathered from various places by the accursed Chosroes, had gone over to the side of Siroes, together with Gurdanaspa, formerly the commander of the Persian army, that God-hated Chosroes attempted to take flight; and having been seized and bound, he was cast into the new castle built by himself for the safekeeping of the treasures he had collected.
B On the 25th of the same month of February, Siroes was crowned and inaugurated as king of the Persians; and on the 28th of the same month, when the God-hated Chosroes had already spent four days in chains, tortured by every kind of pain, Siroes removed that ungrateful rebel against God, that proud and blasphemous Chosroes, with a most bitter death, so that he might know that Jesus who was born of Mary, and who was crucified by the Jews—as he himself had written, and against whom he had blasphemed—is the Almighty God, and that He had rendered unto him according to what had been written to him by us. And thus that enemy of God perished in this life. He departed by the way of Judas Iscariot, who had heard from our Almighty God, "It would have been good for that man if he had not been born." He departed into the unquenchable fire, prepared for Satan and his associates.
C In another mandate given by us to you, from our camp at Canzaca, which contained the actions from the 17th of October until the 15th of March, we indicated how God and our Lady the Theotokos assisted us and our Christ-loving forces beyond human conception, and how the God-hated and grave-to-be-dug Chosroes fled before our face from Dastagerchosar as far as Ctesiphon, and how his palaces were lost along with many provinces of the Persian state, and that through this means Siroes was able to stir up sedition against him. D But after we wrote this mandate and sent it on the 15th day of the current month of March, while we were busying ourselves with finding out what had afterwards occurred between Chosroes and Siroes, having sent to various places, and to Siarsura, small Zabas, Chalcas, and Jesdem, by both routes, then from the most fortunate [forces]...
A of our armies and from the Saracens who are under our Christ-loving government, in order that, as it has been said, we might know precisely the movements taking place there, on the 24th of the same month of March, the scouts brought to us at our encampment near Canzaca one Persian and one Armenian, who delivered to us a memorandum written to us by a certain secretary of the Persians, whose name is Chosdaes and his rank Ratnan, containing [the news] that Siroes, having been proclaimed king of the Persians, had sent him to us along with other nobles, and [also] letters of Siroes himself to us, and [stating] that upon reaching Arman, he had thought it best to send the aforementioned two men to us, so that in turn some might be sent by us to safely conduct him and those with him. But as it was made known to us through his observation of many Persian corpses along the road, slaughtered by our most fortunate army from Narban, to the number of about three thousand, he feared to approach us without conductors. B On the 25th of the same month of March, we sent out to them Elias, the most glorious commander, called Barsoca, and the most magnificent Theodorus the Drungarius, with picked youths and twenty spare horses equipped with saddles, who were to meet them and conduct them to us. We also decided to send along with them Gusdanaspan, the son of Rusei, a tribune of the Persian forces, who had come to us when the tumult first broke out between Siroes and Chosroes. And on the 30th day of the month of March, we received an answer at our same encampment near Canzaca from Elias, Theodorus, and Gusdanaspan, stating that they had encountered a great winter [storm] on Mount Zara, and that they had taken out Persians and horses from the fortresses, and in this way were cutting through the snows, and that it was made known to them that Siarsura, the king, having crossed the great river Zabas, had seized the four bridges of the small Zabas. C D
A When it was time for the ambassadors sent by King Siroes to approach those regions, they were unable to cross the mountain of Zara because a great winter storm had occurred. From this, we and all our Christ-loving troops realized even more that the favor and goodness of God had led us, and continues to lead and preserve us. For if it had happened that we had lingered even a few days longer in the regions of Zara, and the winter had arrived as it did, with no provisions found in those places, our most fortunate troops would have fallen into great distress. From the time we moved from Siarsura—that is, from the 24th day of February—until the 30th day of March, it did not cease to snow. But through God, having come to the regions of the Canzacans, we found great supplies for both men and horses, and we stayed in the very city of Canzaca, which is complete and contains about three thousand houses, as well as in the surrounding villages, so that we were able to rest in one place for many days. We commanded our Christ-loving troops to bring their horses into the houses of the city because of the winter that had occurred, and that each man should keep only one horse in our camp; for our quarters are very near to that city. For Barismanas of the city of Canzaca and all its inhabitants, when they learned that we had crossed the mountain of Zara, departed and fled into mountainous places and stronger B fortresses.
When we received the two men sent by Siroes, the king of the Persians, we sent one of them, namely the Persian, along with other men, to Barismanas of Canzaca, who was forty miles away having retreated into a fortified castle. We gave him a letter instructing him to provide horses for the ambassadors, so that they might proceed to King Siroes quickly and without any hindrance. Barismanas, having received the ambassadors sent by the emperor and our official letters, as well as those who were with him, praised us and Siroes, the king of the Persians, for many hours with joyful acclamations. For they had been informed by that Persian ambassador that the God-opposing Chosroes had perished and that Siroes had become king of the Persians. The same Barismanas wrote back to us that he was preparing the horses for the ambassadors as we had instructed, and that when he received our second command, which would signify the arrival of the ambassadors, he would come to us as soon as possible, bringing the horses with him and offering all his services.
When, therefore, we had delayed in the same camp located at Canzaca up to the day in the month of April that fell on a Sunday, Plaiacus, the Secretary to the King—who was also called Rharna—arrived around the second hour, and we received him at this very hour, having received from him C letters from Cabades Siroes, the most clement king of the Persians, which contained news of his inauguration and in which he signified that he wished to have peace with us and with every man. Therefore, it seemed good to us to append a copy of the letter of the most clement Cabades Siroes to this our present command to you, as well as what we subsequently wrote back to him.
From the seventh day of the month of April, therefore, in D [the process of fulfilling every service and duty began.]
Having remained in that encampment of ours near Ganzaca until the third of the month of April, Phaeacus, the referendary (also called Rharnas), reached us about the second hour on a Sunday. We received him at that very hour, and he handed to us a memorandum from Cabatas, also called Siroes, the most clement King of the Persians, containing his announcement and [stating] that he wishes to have peace with us and with every man. We decided, therefore, to append the copy of the memorandum from Cabatas (also known as Siroes), the most clement, to this present command of ours, and then likewise to append the reply written by us to him. We remained in that same encampment of ours near Ganzaca until the seventh day of the month of April, that is, for 27 days, and on the eighth of the same month we dismissed the same Phaeacus, the referendary (also called Rharnas), having treated him and all who were with him with as much care as possible, since he also had with him people of good standing; and we dismissed with him the most magnificent tabularius, Eustathius. And thus we trust in our Lord Jesus Christ, the good and omnipotent God, and in our Lady the Theotokos, that He will dispose all our affairs according to Their clemency.
B We, moreover, on the 8th of the same month, moved camp with God’s help, intending to take our path toward Armenia. But do you fare well, and unceasingly and more fervently offer prayers to God, that God may deem us worthy, as we desire, to see you.
Copy of a memorandum sent by Cabatas, also called Siroes, the most clement King of the Persians, to Heraclius, our most pious and God-guarded Emperor.
From Cabatas Sadasadasac to Heraclius, the most clement and God-guarded Emperor of the Romans, our brother, we assign many greetings.
To the most clement Emperor of the Romans and our brother.
C We, through the providence of God, were adorned without any labor with the great diadem and have laid hold of the throne of our fathers and ancestors. Since, therefore, we recognize that we have been deemed worthy in such a beneficent way by God Himself to have received so illustrious a throne and D dominion, we have commanded that whatever there is that might contribute to the utility and solace of the human race be carried out with the capacity we have, and as was fitting, beneficently. Since, therefore, to this supreme
A dignity and empire God has raised us, it was immediately our purpose that as many men as were being held in bonds should be released. But if there was anything else that might bring profit and advantage to the condition of humanity and to this state, and which it was permitted for us to decree, we not only commanded it to be done, but it has been accomplished. Furthermore, it has been resolved and determined by us that we should henceforth cultivate peace and friendship with you, Emperor of the Romans, our brother, and with the Roman republic, and with other peoples, and with other petty kings who dwell all around our empire. But regarding the fact that your fraternity, Emperor of the Romans, said that you were moved with joy that we have obtained the same throne, ... B (The rest is missing due to antiquity in the Manuscript Codex.)
VARIOUS READINGS
(The remainder of the page is a list of textual notes on the lacunae and corruptions of the manuscript, which are preserved as follows:) 80 om. P. 81 'Yπὸ Ἀνδρέου Δαρμαρίου τοῦ Ἐπιδαυρίου υἱοῦ Γεωργίου εἴληφε τέρμα σὺν Θεῷ ἐν τῷ ἔτει αφογ'. Ἰουλ. α'. ἐν Λερίδα τῆς Καταλωνίας. 82 πρωτοτύπως uet cetera usque ad finem accesserunt ex V. 83 Supplendum ἀδελφότητα Φαιάκ τόν. 84 ἡμῶν V. 85 Restituenda hæc collata pag. 735, 6. 86 σημαίνωμεν V. 87 φθέν. Supplendum τὸ ὑπομνη- στικὸν τὸ πεμφθὲν et mox ὑμετέρας ἀδελφότητος. 88 Δε δαη videndum an pertineat Χοσδάη τοῦ, τὸν ν. 89 καὶ Ῥασνάν. 90 ἐδεξάμεθα, [et mox] διαδήματι. 91 θέντες. 92 κοσμηθέντες. 93 εὐπραγίᾳ V. 94 εὐτυχίᾳ V. 95 ἀξιώσει. 96 ἀξιωση. 97 ὑπομνηστικοί. 98 ἀπολαύετε V. 99 ἐκαθίσατε καὶ τήν. 100 εὐεργεσίαν, et mox πρόθεσιν.
SELECT ITEMS FOR THE ILLUSTRATION OF THE PASCHAL CHRONICLE
INDEX OF THE SAME
I. The computation and total of the times. From Scaliger, book VII of *De emendatione temporum*, and Petavius's *Uranologium*. II. Explanation of the subject chapters, when and under whom each occurred. From Petavius's *Uranologium*. III. Catalogue of Roman Emperors from Augustus to Constantine Monomachus. See the Notes to page 187 of the Chronicle. IV. The Book of Generation from Adam to the order which is contained in this book. A work which we deemed could be ascribed to Hippolytus of Portus in the Preface: from the edition of Henry Canisius and Philippus Labbeus, collated with the manuscript of the Paris College of the Society of Jesus. V. Fragment from the Chronicles of Eusebius. From Royal mss. 2431, fol. 17, and 2919, and the Colbert ms. 1350. VI. From Hesychius, on the Nativity of Christ. From the same mss. VII. From an Anonymous author, on the years of the Nativity and Passion of Christ. From Royal ms. 2431, fol. 172, v. VIII. An ecclesiastical treatise concerning the seventy disciples of the Lord, by Dorotheus, Bishop of Tyre, an ancient man, etc. Dorotheus on the 70 disciples of the Lord, etc. From Royal mss. 2760 and 2819. IX. The homelands of the 12 apostles, and the names of those who begat them. The places of origin of the twelve apostles, and their names, and from whom they were born. From Royal ms. X. Theodoret, Bishop of Cyrrhus, on the baptism of the holy apostles and of the Theotokos. From the ms. Chronicle of Symeon Logothetes. XI. Fragment from the *Fasti Cuspiniani*, as a specimen of what was omitted. XII. Description of the consuls from the time they were first established, edited heretofore under the title of the Idation Fasti, collated with a manuscript copy of the Paris College of the Society of Jesus, and with the edition of Arnaldus Pontacus, Bishop of Bazas. XIII. Greek Fasti from the year of Christ 138 to the year 362. From the Savilian ms. and the edition of the distinguished Henry Dodwell in the appendix to his *Cyprian Dissertations*. XIV. Other Greek Fasti, from a Vossian copy, from the year 220 to the year 630. From the edition of the same Dodwell. XV. Fragment of the Fasti from the year of Christ 205 to the year 354. From Bucherius. XVI. From the times of Gallienus: who administered the Prefecture of the City, and for how long, from the year of Christ 254 to the year 354. From Bucherius. XVII. Catalogue of the Roman Pontiffs, in which some consular Fasti are listed. From Bucherius. XVIII. Paschal table of one hundred years, from the year of Christ 310 to the year 411. From Bucherius, where it is given corrected. XIX. List of consular Fasti, from the consulship of Ausonius and Olybrius to the 17th year after the consulship of Basilius. From Colbert ms. 240 and from the edition of Arnaldus Pontacus, after the Notes on the Chronicle of Eusebius. XX. Another list of consuls, following the Chronicle of the Senator. From the same Colbert ms. XXI. Method by which every day of any month is found, and on which day of the week it falls, and in which year the bissextile occurs. From the Commentary of Emperor Heraclius on the *Handy Tables* of Ptolemy, from the edition of the distinguished Henry Dodwell. XXII. Various readings to the two epistles of Dionysius Exiguus on the computation of Easter. From various manuscripts: Royal, Colbert, and Petavian. XXIII. On the Passover of the Jews. From the Colbert ms. XXIV. Arguments of the Egyptians, of which Dionysius Exiguus makes mention in his Epistle to Petronius, and Victorius in his Paschal Canon. From Colbert ms. 240, after the epistle of Paschasinus the bishop to Pope Leo. XXV. On the triple era of the Greeks, and that which the author of the Paschal Chronicle uses. From Petavius, book IX of *De doctrina temporum*, ch. 5. XXVI. On the two epochs of Christ, etc. From the same Petavius, book VIII of the *Auctarium*, ch. 1. XXVII. Method of epacts, and the ratio of investigating the new moon which the author of the Paschal Chronicle uses. From the same, book IX of *De doctrina temporum*, ch. 5. XXVIII. Method for knowing the Paschal limits, or Jewish Passovers, which the author of the Paschal Chronicle uses. From the same, book VIII of the *Auctarium*, ch. 11. XXIX. List of Macedonian months.
I. CALCULATION AND SUM OF TIMES
A Adam, 230 years. 404 CALCULATION OF TIMES AND SUM. 230 years. Seth, 205 years. Enos, 190 years. Cainan, 170 years. Malaleel, 165 years. Jared, 162 years. Enoch, 165 years. Mathusala, 167 years. Lamech, 188 years. Noe, 500 years. Sem, 190 years. Arphaxad, 135 years. Cainan, 130 years. Sala, 130 years. Heber, 132 years. Phaleg, 130 years. Ragau, 132 years. Seruch, 130 years. Nachor, 270 years. B Thara, 70 years. Abraham, 100 years. Isaac, 60 years. Jacob, 85 years. Levi, 47 years. Caath, 62 years. Aram, 75 years. Moyses, 80 years. In the desert, 40 years. Jesus, 52 years. The Elders, 50 years. Chusarsathem, 50 years. Othoniel, 50 years. Æglom, 18 years. Aoth, 50 years. Semegar, 20 years. Jebusæi, 20 years. Debbora, 40 years. Oriph and Ziph, 7 years. C Gedeon, 40 years. Abimelech, 3 years. Thola, 22 years. Jaer, 22 years. Ammanitæ, 18 years. Jephte, 6 years. Essebon, 7 years. 405. Ælon, 10 years. Abdon, 8 years. Philistæi, 40 years. Sampson, 20 years. Interregnum and peace, 40 years. Heli the priest, 20 years. Samuel the priest, 20 years. Saul, 40 years. David, 40 years. Salomon, 40 years. Roboam, 17 years. Abia, 3 years. D Asa, 41 years. Josaphat, 39 years. Joram, 8 years. Ochozias, 1 year. Gotholia, 7 years. Joas, 40 years. Amasias, 29 years. Ozias, 52 years. Joatham, 16 years. Achaz, 16 years. Ezechias, 29 years. Manasses, 55 years. Amos, 2 years.
Josias, 31 years, 4896 Joachaz, 1 year, 4897 Joachim, 11 years, 4908 Jechonias, 4909 Sedecias, 11 years, 4920 Nabuchodonosor, 24 years, 4944 Valamadarach, 5 years, 4949 Balthasar, 3 years, 4952 Darius and Astyages, 17 years, 4969 Cyrus the Persian and Cambyses, 52 years, 5001 (Cambyses, 8 years, 5009) Darius the Mede, 28 years, 5037 Xerxes, 21 years, 5058 Artaxerxes, 33 years, 5091 Darius, 19 years, 5110 Artaxerxes, 34 years, 5144 Ochus, 21 years, 5165 Arses Ochus, 2 years, 5167 Darius, 6 years, 5173 Alexander the Macedonian, 12 years, 5185 Ptolemy of Egypt, 24 years, 5209 Ptolemy Philadelphus, 30 years, 5239 Ptolemy Evergetes, 25 years, 5264 Ptolemy Philopator, 17 years, 5281 Ptolemy Epiphanes, 25 years, 5304 Ptolemy Philometor, 35 years, 5339 Ptolemy Evergetes, 29 years, 5368 Ptolemy Physconis, 16 years, 5384 Ptolemy Siderites, 9 years, 5393 Ptolemy, who is also Alexander, 3 years, 5396 Ptolemy Soter, 8 years, 5404 Bacchus the Younnger, 28 years, 5432 Cleopatra, 22 years, 5454 C. Julius of the Romans, 4 years, 5458 Caesar Augustus, 57 years, 5515 Tiberius, 22 years, 5537 Gaius, 4 years, 5541 Claudius, 14 years, 5555 Nero, 14 years, 5569 Vespasianus, 10 years, 5579 Titus, 3 years, 5582 Domitianus, 15 years, 5597 Nerva, 1 year, 5598 A Trajanus, 18 years, 5616 Adrianus, 21 years, 5637 Aelius Antoninus, 20 years, 5657 Marcus Antoninus, 16 years, 5673 Commodus, 12 years, 5685 Severus, 18 years, 5703 Antonius Caracalla, 7 years, 5710 Antonius alter, 4 years, 5714 Alexander Mameae, 14 years, 5727 Maximinus, 3 years, 5730 Gordianus, 6 years, 5736 Philippus, 6 years, 5742 Decius, 1 year, 5743 Gallus and Volusianus, 2 years, 5745 Valerianus and Galienus, 15 years, 5760 Claudius, 1 year, 5761 Aurelianus, 6 years, 5767 Probus, 7 years, 5774 Carus and Carinus, 2 years, 5776 Diocletianus, 20 years, 5796 Constantinus, 32 years, 5828 Constantius, 22 years, 5852 Julian, 3 years, 5855 Jovianus, 1 year, 5856 Valentinianus, 10 years, 5866 Valens, 4 years, 5870 Theodosius, 16 years, 5886 Arcadius, 14 years, 5900 Theodosius the younger, 42 years, 5949 Marcianus, 6 years, 5948 Leo, 18 years, 5966 Zeno, 17 years, 5983 D Anastasius, 27 years, 6010 Justinus, 9 years, 6019
SELECTA AD ILLUSTRATIONEM
A Justinian Justinian junior Tiberius Mauricius Phocas Heraclius Constantine Constantine Constantine Justinian Leo Tiberius, who is also Apsimar Justinian again Philippicus, who is also Bardanes Artemius, who is also Anastasius Theodosius of Adramyttium Leo, who is also Conon Artavasdus Constantine, son of Leo Leo, son of Constantine Constantine, son of Leo, with his B mother Irene Constantine alone Irene, his mother, again Nicephorus Stauracius, son of Nicephorus Michael and Theophylactus Leo the Armenian Michael Theophilus, son of Michael Michael, son of Theophilus, with his mother Theodora Michael alone Michael and Basil Leo and Alexander, his sons Alexander and Constantine Constantine alone Constantine and Romanus
Concerning the six millenary periods, when each of these C is completed, and under whom.
I in the year of Jared II in the year of Noah III in the year of Ragau IV in the year of Aoth V in the year of Cyrus the Persian VI in the year of Anastasius
Concerning the eleven periods, each of which consists of 532 years, when and where each one ends.
I in the year of Enos II in the year of Jared III in the year of Lamech IV in the year of Noah V in the year of Heber VI in the year of Nachor VII in the year of Aram VIII in the year of the Philistines IX in the year of Hezekiah X in the year of Philometor XI in the year of the reign of Constantine
II. EXPLANATION OF THE SUBJECT HEADINGS, When, and under whom each occurred.
In the eighty-first year of Moses, the exodus of the Israelites from Egypt took place; also their first Passover in their first month, that is to say, Nisan. It was the year 3827 from Adam. D In the twelfth year of Jesus son of Nave, the high priest entered into the land of promise into the Holy of Holies.
1037
tenth day of the seventh month, that is, Tisri. It was the year of Adam 3863. A In the twenty-fifth year of the same Jesus, the Jubilee began to be reckoned by the Hebrews, that is, the fiftieth year of the cycle of the world. It was the year of Adam 3886. In the fourth year of the reign of Solomon, the temple in Jerusalem began to be built. It was the year of Adam 4474. In the third year of the reign of Joakim, the first year of the deportation of the children of Israel to Babylon began to be reckoned. It was the year of Adam 4900. In the eleventh year of Cyrus the Persian, the last year of the captivity came to an end, namely the seventieth, which is from Adam 4970. In the third year of the reign of Darius the Mede, the temple in Jerusalem was rebuilt by Jesus, son of Josedec, and Zorobabel, son of Salathiel. It was the year of Adam 5011. B In the second year of the reign of Augustus Caesar, the indictions began to be reckoned, and the Roman months were then first devised by them; it was the year of Adam 5460. In his forty-third year, there is born among us the only-begotten Son of the Father, Jesus Christ, who is above us, and by nature for our sake becomes perfect man, who by nature was perfect God in and of Himself. It was the year of Adam 5501. In the fifteenth year of the reign of Tiberius, He is baptized in the Jordan, and bestows the adoption of the Holy Spirit upon those who believe. It was the year of Adam 5530. In the nineteenth year of the same, He comes to the saving passion, bestowing from it impassibility upon our nature. It was the year of Adam 5534. In the twentieth year of the reign of Constantine, the synod at Nicaea took place. It was the year of Adam 5816, and from Christ 316. In the second year of the reign of Theodosius, the synod occurred at Constantinople. It was the year of Adam 5872, and from Christ 372. C In the thirteenth year of the reign of Theodosius the younger, the first synod at Ephesus took place. It was the year of Adam 5913, and from Christ 415. In the first year of the reign of Marcian, the council at Chalcedon occurred. It was the year of Adam 5943, and from Christ 443. In the twenty-sixth year of the reign of Justinian, the fifth synod took place. It was the year of Adam 6045, and from Christ 545.
III. ROMAN EMPERORS WHO RULED IN OLD ROME
D Octavius Augustus. In his time Christ was born; Augustus reigned for 57 years. Tiberius, 22 years. Caius, slain in Rome; he reigned 4 years. Claudius, slain in like manner; he reigned 14 years. Nero, 14 years. Galba, 3 years. Otho, 3 months. Vitellius, 8 months. Vespasian, 10 years. Titus, his son, 2 years. Domitian, his brother, also slain in the palace, 15 years. Nerva, 1 year, 4 months. Trajan, 19 years. Adrian Aelius, 21 years. Antoninus, 23 years. Marcus Aurelius, 19 years.
A Antoninus and Verus, 12 years. Commodus, slain in the palace, 23 years. Pertinax, slain in the palace. Severus and Antoninus, 25 years. Under his reign, Leonides, the father of the heretic Origen, suffered martyrdom. Antoninus Caracallus, slain, 7 years. Macrinus, slain, 1 year. Another Antoninus, slain in Rome, 4 years. Alexander the son of Mammaea, slain, 13 years. Maximus, who was slain in Aquileia, 3 years. Pompinus with Albinus, 3 months. Gordianus strangled himself in Africa; he reigned 6 years. Philippus, who was slain in the Verian gardens, 7 years. Decius, slain in the forum, 1 year. Gallus and Volusianus, 2 years. Galerianus and Galienus, 15 years. Claudius, 1 year. Aurelianus, 6 years. Tacitus and Florianus, 6 months. Probus, 7 years. Carus, with his sons Carinus and Numerianus, 2 years. Diocletian and Maximian the Herculean, and Maximian Galerius, and Maxentius the son of the Herculean, 29 years. In all, 359 years and 4 months. From the birth of the Lord until the manifestation of the great Constantine, 316 years and 4 months.
And as many orthodox Christian Roman emperors as reigned in Byzantium: Constantine the Great, 32 years. Constantius his son, an Arian, 24 years. Julian the Apostate, 2 years and a half. Jovian, 1 year. Valentinian, 11 years. Valens, an Arian, 14 years. Theodosius the Great and Gratian in Rome, and Valentinian the younger, 16 years. C Arcadius, his son, in Rome, 25 years and 3 months. Theodosius, son of Arcadius, with Eudocia his spouse and his sister Pulcheria, 42 years. Marcian, his brother-in-law, with his spouse Pulcheria, built the Chalcopratia and the Blachernae, 7 years. Leo the Great, 17 years. Leo the younger, 1 year. Zeno Azepha, surnamed Agonatos, and his son, 17 years. Anastasius, called Dicorus, 27 years. Justin the First, 9 years. Justinian the First. He built the Great Church, 38 years. Justin the younger, 13 years. Tiberius and Constantine, 4 years. Maurice, 20 years. Phocas, the tyrant of Maurice, 8 years. Heraclius the Monothelite, 31 years. Constantine, his son, 1 year. Constantine his son; under whom the patriarch of the 6th synod was George, 16 years. D Justinian, his son, the Rhinotmetus (slit-nosed), 3 years. Leontius, 3 years. Apsimarus, who is also Tiberius, 7 years. Justinian again, the one whose nose was slit for the second time, 6 years. Philippicus, who is also Bardaniscus, 2 years. Artemius, who is also Anastasius, 1 year and 2 months. Theodosius of Adramyttium, 1 year. Leo the iconoclast, the Isaurian, 25 years. Constantine Caballinus the iconoclast, his son, the impious one, 35 years. Leo, his son, born of the Chazar woman, 5 years. Constantine, his son, with Irene his mother; he built the temple of Poseos, 10 years. Constantine himself alone deposed his mother, 7 years. Irene his mother, alone for the second time, 5 years.
Nicephorus, 9 years. A Stauracius, his son, 2 months, 10 days. Michael, his kinsman, 2 years. Leo the impious and beast-minded, who was slain in the Lord’s house, or holy temple, 6 and a half years. Michael, another, the Stammerer, 11 years. Theophilus the heretic, 12 years. Michael, his son, with Basil the Macedonian, 15 years. Basil the emperor, 20 years. Leo, with his son Constantine, and Alexander his brother, ... Alexander, Leo's brother, 1 year, 1 month. Constantine, son of the same Leo, Porphyrogenitus, with Nicholas the patriarch, surnamed Longobardus, guardian appointed by Alexander, because Constantine was a boy, 7 years. ... Romanus the elder, who, after... with his sons Christopher, Stephen, and Constantine his son-in-law, Porphyrogenitus, 26 years. B Constantine Porphyrogenitus, with his son Romanus, 15 years. Romanus, son of Constantine, with his sons Basil and Constantine, 3 years. Nicephorus, who is also Phocas, with Basil and Constantine, 6 and a half years. Basil, with his brother Constantine, 51 years. Constantine, his brother, 3 years. Romanus Argyrus, 5 years, 5 months. Michael the Younger, the Paphlagonian, 7 years, 8 months. Constantine Monomachus, 12 years, 7 months.
IV. 413 BOOK OF GENERATION FROM ADAM
UP TO THE ORDER WHICH IS CONTAINED IN THIS BOOK.
Enumeration of times and years. Generations of the age up to this day. Division of the earth among the three sons of Noah. Declaration of the nations, which were made from whom, and what lands and cities each obtained by lot: how many famous islands: who from what nations migrated: how many rivers are named: how many mountains are named. How many judges and who judged the people for how many years. How many kings in the tribe of Judah: and who reigned for how many years. Declaration of the Passover, and who observed it, and when, from the times of Moses to this day. Kings of the Persians from Cyrus, and who reigned for how many years. Kings of the Macedonians from Alexander, and who reigned for how many years. Emperors of the Romans from Augustus, and who reigned for how many years. Times of the Olympiads from Adam up to the present Olympiad. Names of the patriarchs and [their] generations. Names of the prophets. Prophetesses. Names of the kings of the Hebrews and of the kings who reigned in Samaria over the ten tribes: and who reigned for how many years. Names of the priests. Names of the bishops of Rome, and who presided for how many years.
Since it is necessary to be instructed in the truth, I have judged it necessary, most dear brothers, to make this brief discourse concerning the holy Scriptures for the strengthening of doctrine, so that through a few expositions, we may more quickly recognize the virtues of the truth, which are not investigated without cause, first cutting away the contention generated by the unlearned, which overshadows the senses, that it may teach the unlearned one of this kind. But desiring with diligence C to foresee the sum according to the truth, we acknowledge the division of the nations, and the enumerated generation of the parents. Also the times of the inhabitants, the joining of battles, and the times of the judges, the dispensations, and the years of the kings, and the times of the prophets, and who were born from which kings, and what captivities of the people, under which kings and which judges they occurred, and which priests, under what
times they lived, and what destruction was wrought, A and how from then on the generation of the seed of Israel from the Fathers was completed in Christ, and how many are the years counted from the creation of the world down to this day, and how great they are, and for how long. We thought it right, however, starting from Genesis, to declare this according to the showing of the words, as it requires, not from some part of our own, but to testify from the holy Scriptures themselves. Taking the occasion from this, therefore, we make our discourse after the order of Genesis.
Explicit Preface. Incipit the narrative.
BOOK OF THE GENERATION OF MEN
On the day that God made Adam, He made them in the image of God. Adam lived two hundred and thirty years, and begat Seth. Seth lived two hundred and five years, and begat Enos. And Enos lived one hundred and sixty-one years, and begat Cainan. And Cainan lived one hundred and seventy years, and begat Malaleel. One hundred and sixty-five years, and begat Jared. And Jared lived one hundred and sixty-two years, and begat Enoch. And Enoch lived one hundred and sixty-five years, and begat Mathusalam. And Mathusalam lived one hundred and sixty-seven years, and begat Lamec. And Lamec lived one hundred and eighty-eight years, and begat Noe. And Noe was five hundred years old, and begat three sons, Sem, Cham, and Japhet. After one hundred years, after Sem was generated, the deluge occurred, when Noe was six hundred years old. There are therefore from Adam until the deluge eleven generations, one thousand two hundred and forty-two years. These are the generations of Sem. Sem, when he was one hundred years old, begat Arfaxat in the second year after the deluge. 414 And Arfaxat lived one hundred and thirty-five years, and begat Cainan. And Cainan lived one hundred and thirty years, and begat Sale. And Sale lived one hundred and thirty years, and begat Heber. And Heber lived one hundred and thirty-four years, and begat Phalec. Up to this one, five generations; but from Adam, fifteen generations, in total one thousand seven hundred and seventy-one years.DIVISION OF THE EARTH AND CONCERNING THE THREE SONS OF NOE
After the deluge, however, the earth was divided among the three brothers, Sem, Cham, and Japhet. And Sem indeed, the firstborn, is from Persia and Bactria as far as distant India and Rhinocorura. Cham, however, the second, from Rhinocorura to Gadira. Japhet, however, from Media as far as Gadira, and as far as Buroam. Japhet possesses the river Tigris, which divides Media and Babylonia; Sem possesses the Euphrates, and Cham the Geon, which is called the Nile.The tongues were confused after the deluge. There were seventy-two tongues that were confused, and those who were building the tower were seventy-two nations, which were also divided by languages over the face of the whole earth. Nebrot, however, the giant, son of Chus, an Ethiopian, provided beasts for food to those needing it while hunting in the city.
The seventy-two names are these. The sons of Japhet: Gamer, from whom the Cappadocians... Magog, from whom the Getae and Galatians. Madai, from whom the Medes. Javan, from whom the Greeks and Ionians. Thobel, whence also the Thalienses. Mosoc, whence the Illyrians. Thiras, whence the Thracians. Cethyn, whence the Macedonians. And the sons of Gamer: Ascanaz, from whom the Sarmatians, Rifan, from whom the Sauromatae. Thogorma, from whom the Armenians. And the sons of Javan: Elisan, whence the Sicilians. Tharsis, from whom the Iberians, who are also Tyrrhenians. Cithii, from whom the Romans, who are also Latins, Rhodians: all fifteen, from whom these arose. The islands of the nations are the Cyprians from the Citienses. For we find that from Japhet, and those who are towards the North, are from these very people of that tribe of the Citienses. There are also among them peoples who are in Etiada, beyond those who afterwards came there: the kings who lived in the city which is honored among the Greeks as Athens and the Thebans: since they are inhabitants of the Sidonians, and whoever else are similar, afterwards migrated to Hellada. B We know these things, however, from the law and the prophets. There were therefore of Japhet until the confusion of the tower fifteen tribes, and these were the nations of Japhet. They were spread from Media as far as the Western Ocean, reaching as far as the North. Medes, Albanians, Garganians, Arrei, Armenians, Amazons, Culi, Corzieni, Benageni, Cappadocians, Paflagonians, Mariandeni, Tibareni, Chalibes, Mossynnoeci, Colchians, Melanceni, Sarmatians, Sauromatae, Meothes, Scythians, Tauri, Thracians, Bastarnae, Illyrians, Macedonians, Hellenes, Greeks, Libyans, Istri, Vieni, Dauni, Dapies, Calabrians, Pici, Latins, who are also Romans, Tyrrhenians, Gauls who are also Celts, Libyestini, Celtiberians, Iberians, Gauls, Aquitanians, Illyrians, Casanotes, Cyrtani, Lusitanians, Vaccei, Cunienses, Britons who also dwell in the islands. Those of them who know letters are these: Iberians, Latins who are called Romans, Spaniards, Greeks, Armenians. Their borders are towards the North as far as Gadira, from the Potameda river as far as Mastusia-dilion. Their lands are these: Media, Albania, Amazonis, Armenia Minor, Armenia Major, C Cappadocia, Paflagonia, Galatia, Collis India, Bosphorma, Mediærris, Sarmatia, Tauriana, Scythiae, Bastarnia, Thracia, Macedonia, Dalmatia Mollis, Thessalia, Locria, Boetia, Betolia, Attica, Achaia, Pellenia, which is called the Peloponnese, Arcanea, Epirotia, Illyria, Aodimus, Hadriace, from which is the Adriatic sea, Calatia, Lusitania. Italia, Thusgene, Massalia, Celtes, Gallia, Hispania, Galli, Hiberia, Hispania Major. Up to here the land of Japhet is defined, as far as the Britannic islands, all looking towards the North. There are also to these islands: the Britannic, Sicilia, Euboea, Rhodus, Chius, Lesbus, Chithera, Iacentus, Cefalenia, Ithace, Corcyra, and the Cyclades islands, and a certain part of Asia, which is called Ionia. The river for these is the Tigris, dividing between Media and Babylonia. These are the borders of Japhet. The sons of Cham, however: Chus, from whom the Ethiopians; Mestraim, from whom the Egyptians. Fud, from whom the Troglodytes. Chanaan, from whom the Africans and Phoenicians. And the sons of Chus: Saba, Evilat, Sabat, Regma, and Sagabacata. The sons of Regma, Saba and Dadan. And Chus begat Nebroth. The lands of the Egyptians, with Mesraim their father, are eight. For it says: 415 Mesraim begat Ludim, whence the Lydians; Enemim, from whom the Pamphylians; Labain, from whom the Laboez; Neptoin and Patrosonim, whence the Cretes; Casluin, whence the Lycians, from whom went out the Philistines, and Capurin, whence the Cilicians. The lands of the Chanaaneans with their father are twelve. For it says: And
A Chanaam begat Sidon the firstborn, from whom the Sidonians, and the Cheteans, and the Jebusites, and the Amorites, and the Gergesites, and the Aracean, and the Euvean, from whom the Tripolitans, and the Aseneans, and the Aradians, from whom the Aradians, and the Samareans, and the Amathites, from whence are the Amathusians. Their habitation is from Rinocolura as far as Gades. From these are born kings or tribes: Ethiopians, Troglodytes, Aggeans, Isabinians, Icthyophagi, Velannians, Egyptians, Phoenicians, Libyans, Marmaridae, Charisilittae, Mysians, Mossynoeci, Phrygians, Magones, Bithynians, Nomads, Lycinians, Mariandenians, Pamphylians, Minisci, Dipisidenians, Lygallians, Cilicians, Maurosians, Cretans, Magartae, Numidians, Macrones, Nasamonians. These possess the land from Egypt to the Ocean. These are the islands held in common by them: Corsola, Lupadus, Agaudius, Meletae, Cercenna, Menis, Cardinia, Galata, Corsuna, Crete, Gaulus, Rheda, Ethera, Careatus, Astypala, Chios, Lesbos, Tenedos, Imbros, Jassus, Cobus, Cnidos, Nisyrus, Megistae, Cyprus. Among them, those who are literate are the: Phoenicians, Egyptians, Pamphylians, Phrygians. The boundaries of Cham are from Rinocolura, which divides Syria and Egypt, as far as Garira in length. The names of the nations are these: Egypt and Ethiopia which tends toward India, and another Ethiopia, from whence the river of the Ethiopians proceeds, the Erythraean, which is the red [sea] looking toward the rising sun; the Thebaid of Libya, which extends as far as the Syrtes, containing these tribes: Nasamonians, Macae, Tautae. The Libya which extends from Lepti as far as the lesser Syrtis: Numidia, Masseria, Mauretania, which extends as far as the Hercules [straits], which is to say the Heracleotic stars against Gades. B It has also to the North, along the sea, Cilicia, Pamphylia, Pisidia, Mysia, Lycaonia, Phrygia, Camalia, Lycia, Caria, Lydia, another Mysia, the Troad, Aeolis, ancient Bithynia, and Upper Phrygia. It possesses also these islands: Sardinia, Crete, Cyprus, and the river Geon, which is called the Nile. It divides between Cham and Japheth, and the mouth of the western sea. This is the middle generation of Cham. Of Sem, the elder son of Noe, there are twenty-five known tribes. These dwelt toward the East. The sons of Sem: Elam, from whom the Elymaeans and Assyrians; and Arphaxad, from whence the Chaldaeans and Lydians, from whom the Lazonians; and Aram, from whom the Ethes (whom Abraham rooted out earlier); and the sons of Aram: Oscevi, from whom the Lydians, and Gart, from whom the Gasfenians, and Mosoc, from whom the Mossynians; and Arphaxad begat Sala, and Sala begat Heber, from whom the Hebrews; and of Heber were born two sons, Phalec and Deboc, from whom is derived the race of Abraham, and Tactem, and Jectan. Jectan begat Elmodal, from whom the Indians; and Salef, from whom the Bactrians, and Asarmot, from whom the earlier Arabs, and Duran, from whom the Camchians; and Derra, from whom the Mardians, and Ezei, from whom the Arrians, and Declam, from whom the Cedrusians, and Gebal, from whom the earlier Scythians, and Abimeel, from whom the Hyrcanians, and Sabat, from whom the first Arabs; and Ufir, from whom the Armenians, and Evilat, from whom the Gymnosophists. All these are Bactrians. All those from the three sons of Noe are in all seventy-two. C The habitation of all the sons of Sem is from Bactra as far as Rinocolura, which divides Syria and Egypt, and the Red Sea from the mouth of Arsinoe, which is India. These are the nations made from them: Hebrews who are Jews, Persians, Medes, Phoenicians, Arrians, Hyrcanians, Assyrians, Indians, Macardians, Parthians, Germans, Elymaeans, Cesseans, the first Arabs, Cedrusians, Scythians, Arabians beyond, Wise men who are called Gymnosophists, and naked sages. Their habitation is as far as Rinocolura and Cilicia. Those of them who know letters are these: Jews, Persians, Medes, Chaldaeans, Indians, Assyrians. Their habitation, that is to say of the sons of Sem, is in length indeed from India as far as Rinocolura: but in breadth from Persis and Bactra to India. The names of the nations are these: Persis, Bactriana, Hyrcania, Babylonia, Corbulia, Assyria, Mesopotamia, ancient Arabia, Alimales, India, Happy Arabia [Arabia Eudaimon], Coelesyria, Commagene, and Phoenicia, which belongs to the sons of Sem. The nations who have their own languages are these: Hebrews who are also Jews, Assyrians, Chaldaeans, Persians, Medes, Arabians, Madianites, Adiabenians, Talenians, Alamosennians, Saracens, Magi, Caspians, Albanians, Indians, Ethiopians, Egyptians, Libyans, Cheteans, Canaanites, Pherezites, Euveans, Gergesians, Jebusites, Idumeans, Samaritans, Phoenicians, Syrians, Cilicians, Tharsensians, Cappadocians, Armenians, Hibernians, Libranians, Scythians, Colchians, Sanni, Bosphorans, Asians, Isaurians, Lycaonians, Pisidians, Galatians, Paphlagonians, Phrygians, Achaeans, Thessalians, Macedonians, Thracians, Mysians, Bessians, Dardanians, Sarmatians, D Germans, Pannonians, Paeonians, Noricans, Dalmatians, Romans, who are also Latins, Ligurians, Gauls, who are also Celts, Aquitanians, Britons, Spaniards who are also Tyrrhenians, Moors, Baccuatae, and Massennians, Getulians, Africans who are also Barbarians, Mazicians, Garamantians, who are also Marmaridae, who extend as far as Ethiopia. I thought it necessary also to declare the habitations and names of the nations. I will begin from the East: the inhabitants of the Persians and Medes. The Parthians and neighboring tribes dwell as far as Coelesyria. The inhabitants of the Arabs are the Happy Arabians: for they are called by this name. The inhabitants of Happy Arabia are the Mesopotamian Chaldaeans. The inhabitants of the Madianites are the Cynedocolpitae and Troglodytes and Icthyophagi. The Greek nations and their names are five: Ionians, Arcadians, Boeotians, Aeolians, Laconians. Their inhabitants were the Pontians, Bithynians, Trojans, Asians, Carians, Legii, Pamphylians, Cyrineans, and several islands, that is, the ten Cyclades which contain the Myrtoan sea. These are their names: Andros, Tenos, Naxos, Ceos, Gyaros, Delos, Phynus, Renea, Cyrnos, Marathon. There are also others: twelve greater islands, which also possess many cities, which are called the Spodes; in which the Greeks dwelt. These are their names: Euboea, Crete, Sicily, Cyprus, Coos, Samos, Rhodes, Chios, Thapsus, Lemnos, Lesbos, Samothrace. And as Euboea is from Boeotia, so are the sixteen Ionide cities from Ionia. These are: Clazomenae, Mytilene, Phocaea, Priene, Erythrae, Samos, Teos, Colophon, Cius, Ephesus, Smyrna, Berinthus, Byzantium, Chalcedon, Pontus and free Amisos. Of the Romans, who are also the Citiensians, the nations and habitations are these: Tuscans, Aemilians, Picentians, Campanians, Apulians, Lucanians. The African nations and habitations are these: Lebdenians, Cintians, Numidians, Nasamonians, Sacians. And these are the islands which have cities: Sardinia, Corsica, Girda which is also Benigga, Cercyna, Galata. The Moorish nations and habitations are these: Musulanians, Tingitanians, Caesarienses. The Spanish nations and habitations are these: Tyranni and Turreans, who are also Tarraconenses. Lusitanians, Baeticians, Autryconians, Vascones, Callicians, who are also Asturians. There are three islands which pertain to Hispania Tarraconensis, which are called the Balearics. They have these five cities: Ebusus, Palma,
A Pollentia, which is called Majorica, Tomæne, Magonæ, which is called Minorica.
The inhabitants of these were Canaanites fleeing from the face of Jesus the son of Nave: for even those of Sidon who founded them were themselves Canaanites. But those of Gatis, the Jebusites had founded, and they likewise were fugitives.
The tribes and habitations of the Narbonensian Gauls: the Amaxobii, the Græcosarmatæ.
It was necessary to declare these things to you, lest you be ignorant of the names of unknown nations, and of the nations themselves, and of the manifest rivers.
I shall begin, therefore, to speak of the nations from the East. The Adiabenici and the Taleni against Arabia, the Saracens, other Saracens against the Ataleni against Arabia. The Allani against the Caspian Gates. The greater Midianites, whom Moses conquered, between Mesopotamia and the Red Sea. But lesser Midian is against the Red Sea near Egypt, where Ravel, the father-in-law of Moses, who is also Jothro, reigned.
Against the Cappadocians on the right side of the Armenians, the Iberians, Birrani, Scythians, Colchians, Bosporani, Sani, who are called Sannices, extending to the Pontus, where is Accessus, Absarus, and Sebastopolis, and Ussilimen, which is a port, and the Pasius river, as far as Trapezunt these nations extend.
The mountains are named eleven: Caucasus, Taurus, Atlans, Parnaysus, Citeron, Helicon, Parthenius, Nysa, Lucabantus, Penitus, Olympus, Libanus.
The rivers are great and named forty-one: Inachus which is also Frison, Nilus which is also Geon, Tigris, Euphrates, Jordan, Cephisus, Tanaes, Menos, Erimanthus, Alys, Asopus, Thermodon, Erasinus, Rius, Borysthenes, Alpheus, Taurus, Eurota, Meander, Hermus, Axius, Pyramus, Bajus, Hebron, Sangarius, Achelous, Penitus, Ebenus, Sperchius, Cayster, Simois, Scamander, Strymon, Parthenius, Ister Illurius which is also the Danube, Rhenus, Rhodanus, Betis, Heridanus, Thember which is now called Tiberis.
The tripartite cycle of the three sons of Noah is the divider. And indeed Shem, the firstborn, received the East; Cham, the Mediterranean; Japheth, the West. And having shown the nations, from whom each was created, we shall necessarily run through the years.
Phalec at one hundred and thirty years begat Ragau. B Ragau at one hundred and thirty years begat Seruch. Seruch at one hundred and thirty years begat Nachor. Nachor at seventy-nine years begat Tharam. Thara at seventy years begat Abraham. But Abraham was seventy-five years old at the time when God chose him, that he should go forth from his land, and from the house of his father, and come into the land of Canaan.
There are therefore from the division until Abraham came into the land of Canaan five generations, one hundred and ninety-six years; from Adam, four hundred and seventeen generations, three thousand eight hundred and eighty-seven years.
But he lived with the Canaanites twenty-five years, and begat Isaac. Isaac at sixty years begat Jacob. Jacob at eighty-six years begat Levi. Levi at forty years begat Caath. Caath at sixty years begat Amram. Amram at seventy years begat Aaron. In the eighty-third year of Aaron, the children of Israel went forth from Egypt, Moses leading them. There are therefore all the years, four hundred and thirty. In the desert the people spent forty years under Moses. Jesus the son of Nave crossing the Jordan spent twenty-seven years in the land, he waged war for seven years; and after he possessed the land, he lived twenty years. There are therefore, from when Abraham came into the land of Canaan until the death of Jesus the son of Nave, generations to the number of seven, five hundred years; from Adam, generations twenty-seven, one thousand three hundred and eighty-four years.
After the death indeed of Jesus the sinning people were delivered to Cusarsaton, King of Mesopotamia, to whom they served eight years, and when they cried to the Lord, Othniel the brother of Caleb the younger of the tribe of Judah arose, who denounced Cusarsaton, and killed him, and exercised the leadership of the people for thirty-one years.
And again, while they sinned, they were delivered to Eglon king of Moab, and served him eighteen years. But the people having been converted, Aod arose, a man of the tribe of Ephraim, and having killed Eglon, he held the principate over the people for eighty years.
After Aod was dead, the sinning people were delivered to Jabin king of the Canaanites, to whom they served twenty years. Under him Deborah, the wife of Lapidoth, of the tribe of Ephraim, prophesied; C and through her Barak Aminone of the tribe of Naphtali held the leadership. He denounced Jabin the king, and killed him, and reigned judging with Deborah for twelve years.
After his death the people sinned, and were delivered to the Midianites for seven years, over whom arose Gideon of the tribe of Manasseh, who with three hundred men destroyed one hundred and twenty thousand enemies. He ruled the people for forty years. His son was Abimelech.
After him Thole, the son of Fale, the son of Caram, of the tribe of Ephraim, was over the people for twenty-three years.
After him, Jair the Gileadite of the tribe of Manasseh judged, and was over them for twenty-two years.
After him, the sinning people were delivered to the Ammonites for eighteen years, and when they had cried to the Lord, Jephthah the Gileadite arose for them as prince, of the tribe of Gad, from the city of Masefath, and held the leadership for six years.
After him, Elon judged for ten years.
After him, Hebron, the son of Allelon of Farathon, of the tribe of Ephraim, judged for eight years.
After him, the sinning people were delivered to the Philistines for forty years.
After these things, the children of Israel having been converted, Samson arose, the son of Manoah, of the tribe of Dan. He defeated the Philistines, and held the principate for twenty years.
After him, Eli the priest judged for twenty years.
After him, the prophet Samuel anointed Saul as king, and he himself judged the people for thirty years.
After a time, when David was reigning, he brought out the ark from the house of Aminadab, and turned aside the calves, and when it was returning, the son of Aminadab, named Ozia, placed his hands [upon it], and he was struck down, and David was afraid, and brought it into the house of Abedar the Gethite, and it was there for three months.
Saul reigned thirty years. There was for him a leader, Abner, the son of Ner. Samuel himself anointed David as king.
There are therefore from Jesus until the time when David began his reign over the tribe of Judah, nine generations, four hundred and eighty years; from Adam, generations thirty-four, one thousand three hundred and sixty-four years.
Subsequently David reigned for forty years and six months. In Hebron he reigned seven years and six months, and in Jerusalem thirty-three years. Under him was the priest Abiathar, the son of Abimelech, of the race of Eli, and from another fatherland, Zadok.
But in the times of David, Gad and Nathan prophesied. But David himself had as general Joab, the son D of Sarvia, the sister of David. He numbered the people, and the number was, whom he numbered, of the children of Israel one million one hundred thousand; but of the children of Judah four hundred and seventy thousand. But Levi and Benjamin he did not number. The number of them who fell from Israel was four hundred thousand.
After David, Solomon his son reigns for forty years, and under him still Nathan prophesied, and Achias from Shiloh, and between them Zadok the priest.
After Solomon, Rehoboam his son reigns for seventeen years. Under him the kingdom was divided, and Jeroboam, the servant of Solomon, of the tribe of Ephraim, reigned in Samaria. But Achias the Shilonite and Sameas the son of Elami prophesied under Jeroboam.
After Rehoboam, Abias his son reigns for three years. After Abias, Asaph his son reigns for forty-one years. He in the time of his old age suffered from his feet. But Azarias prophesied under him. After Asaph, his son Josaphat reigns for twenty-five years. Under him prophesied Helias, and Micheas the son of Jemblo.
A And Abdias the son of Ananias. Under Micheas, however, was also the false prophet Sedecias, son of Chanaan.
After Josaphat, his son Joram reigns for twenty years, and under him prophesies Helias; and after him prophesies Eliseus under Joram’s son Ochozia, under whom the people in Samaria ate their own children and dove’s dung, while Joram reigned in Samaria.
After Joram, his son Ochozias reigned for one year: and under him prophesied Gothol and Labdone.
After him, Gotholia, the mother of Ochozia, reigns for seven years. Arising, she killed the children of her son: for she was of the lineage of Achab, king of Israel; but being the sister of Joram, the wife of Joiada, she hid Joas, the son of Ochozia, to whom the priest Joiada imposed the rule. Eliseus prophesies under Gotholia.
After her, Joas the son of Ochozia reigns for forty years. He killed Zacharias, the son of the priest Joiada.
After Joas, his son Amasias reigned for eight years.
After Amasias, his son Ozias reigns for fifty-two years. He was a leper until he died. His son Joatham judged under him. Under Ozias prophesied Amos, and Isaias his son, and Oseæ the son of Beheri, and Jonas the son of Amathi from Gofer.
After Ozias, his son Joatham reigns for sixteen years. Under him were the prophets Isaias, Osee, Micheas the Morasthite, and Joel the son of Batuel.
After Joatham, his son Achas reigns for fifteen years, and under him the prophets Isaias, Osee, and Micheas. The priest was Urias. Under him, Salmanassar, king of the Assyrians, carried away those who were in Samaria into Media and Babylonia.
After Achas, his son Ezechias reigned for twenty-five years. Under him, the prophets Isaias, Micheas, and Osee.
After Ezechias, his son Manasse for fifty-five years.
After Manasse, his son Amos reigns for two years.
After Amos, his son Josias reigns for thirty-one years. He destroyed the idols and the altar of Samaria. Under him, the Pascha was celebrated in the eighteenth year of his reign. For from the time that Jesus Nave died, the Pascha was not kept as it was then. Under him, Celcias the priest, the father of the prophet Jeremias, found the book of the Law in the sanctuary in the eighteenth year of the reign of Josias. Under him prophecy Oliba the wife of Sellim. By the priest’s garment, and Sofonias, and Jeremias, under whom was the false prophet Ananias.
After Josias, Sofonias reigns for five years and eleven months.
After Sofonias, his son Joachas reigns for four months. Nechao, king of Egypt, bound him and brought him into Egypt, having appointed in his place Eliachim, who was called Joachim, who reigns for eleven years. Under him prophesy Jeremias, and Buzi, and Urias the son of Samace from Cariathiarim. Nabuchodonosor bound this Joachim, king of Juda, with bronze chains and led him into Babylonia.
After Joachim, his son Joachim reigns for three years, and Nabuchodonosor, king of Babylon, leads him away to him in chains, and others with him.
Through him, his brother Joachim is appointed in his place, whose name is Sedecias, who is also Jechonias, and who reigned for eleven years.
In the twelfth year he carried him away to Babylonia, having gouged out his eyes, and led the people with him, except for a few who later went down into Egypt. Under Sedecias prophesy Jeremias and Ambacum; but in the ninth year of his reign, Ezechiel prophesied in Babylonia. After him the prophets Naum and Malachias, and Daniel, who saw concerning the weeks in the first year of King Darius, son of Assuerus, D of the seed of the Medes, who reigned over the kingdom of the Chaldeans.
In the first year of his reign, Cyrus allowed the people to return to Jerusalem. At that same time, when he had built the temple, prophesy together Aggeus and Zacharias. After them, Neemias the son of Acheli, of the seed of Israel, built the city of Jerusalem, when it was the years of King Artaxerxes: and after him, the second was Mardochæus.
Thus, from David to the transmigration of Sedechiæ, who is also Jeconiæ, there are eighteen generations, four hundred and seventy-seven years and nine months; but from Adam to the Babylonian transmigration under Jechonia, there are fifty-one generations, one thousand eight hundred and forty-two years and four months.
And after the Babylonian transmigration, until the generation of Christ, there are fourteen generations, six hundred and sixty years, and from the generation of Christ until the passion there are thirty years, and from the passion until this year, which is the thirteenth year of the empire of Alexander, there are two hundred and six years.
Thus, all the years from Adam until the thirteenth year of the Emperor Alexander total five thousand seven hundred and thirty-eight years.
But to show it in another way, counting not only by the times of the kings, but also from the time when the Pascha was kept, we shall say:
From Adam until the deluge, one thousand two hundred and forty-two years.
From the deluge until the departure of Abraham from his land, one thousand forty-five years.
From then until the Israelites went out of Egypt, led by Moses, when they also celebrated the Pascha, there are four hundred and thirty years.
From the exodus of Egypt until the crossing of the Jordan, when Jesus celebrated the Pascha, there are forty-one years.
Ezechias, after four hundred and sixty-four years, celebrated the Pascha.
After Ezechias, Josias, in the hundred and fourteenth year, celebrated the Pascha.
After Josias, Iestras, after one hundred and eight years, celebrated the Pascha.
After Heszram, until the generation of Christ, after four hundred and forty-two years, the Pascha occurs.
From the generation of Christ, after thirty years, when the Lord suffered, the Pascha is celebrated, for He Himself was the true Pascha.
From the passion of the Lord until the thirteenth year of the reign of the Emperor Alexander Caesar, there are two hundred and six years, during which the Pascha was kept, which is kept by us in commemoration of our Lord Jesus Christ.
Thus, all the years from Adam until this day total five thousand sev- B enty-eight years.
KINGS OF THE PERSIANS FROM THE TIME OF CYRUS
Cyrus reigned over the Persians for thirty years. After him, Cambyses for nine years. Smerdius the Magus for eight months. Darius for thirty-six years. Xerxes for twenty-six years. Artaxerxes Longimanus for thirty-six years. Xerxes for sixty days. Sogdianus for seven months. Darius Nothus for eighteen years. Artaxerxes, brother of the younger Cyrus, for sixty-two years. Ocor, who is also Artaxerxes, for twenty-three years and seven months. Arses Nothus for three years. Darius for eleven years. This is he whom Alexander the Macedonian deposed in battle, which was unspeakable.
All the years total two hundred and forty-five years.
After them, the times among the Greeks are already clear from the institution of the Olympiads: for until Alexander the Macedonian there were one hundred and fourteen Olympiads; which make four hundred and fifty-six years from Iphitus who instituted the Olympiads.
From Alexander until Christ, there are eighty Olympiads, which are three hundred and twenty years.
From Christ until the thirteenth year of Alexander, there are fifty-eight Olympiads, which are two hundred and thirty-six years.
All the Olympiads until the thirteenth year thus total...
A two hundred and fifty-three Olympiads, which are one thousand and twelve years. So far, from the ancient codex of the College of the Society of Jesus in Paris.
NAMES OF CREATURES
Adam, Seth, Enos, Cainan, Malaleel, Jared, Enoch, Methuselah, Lamech, Noah, Shem, Arphaxad, Salah, Heber, Peleg, under whom the earth was divided, Reu, Serug, Nahor, Terah, Abraham, Isaac, Jacob, Judah, Perez, Hezron, Ram, Amminadab, Nahshon, Salmon, Boaz, Obed, Jesse, David, Solomon, Rehoboam, Abijah, Asa, Jehoshaphat, Joram, Ahaziah, Joash, Amaziah, Uzziah, Jotham, Ahaz, Hezekiah, Manasseh, Amos, Josiah. Josiah begat Johanan and Jehoiakim and his brothers, Eliakim (who is also Jehoiakim) and Zedekiah (who is also called Shallum). In the Babylonian captivity, Jehoiakim begat Jeconiah and Zedekiah. Jeconiah begat Shealtiel, Pannaem, and Sale, Saer and Joconiam, Ortamno, Deebi, and Filifania, Zerubbabel, and his brothers Abiud and Masolam and Ananias, and their sister Salathi, and Sedbel and Thoul, and Archia, and Asadia, and Sobesec. The sanctuary was built in the time of Zerubbabel, whose son was Abiud; then Eliakim, Azor, Sadoc, Achim, Eliud, Eleazar, Matthan, Jacob, Joseph, to whom was espoused the Virgin Mary, who bore Jesus Christ by the Holy Spirit.NAMES OF THE PROPHETS
Adam, Noah, Abraham, Isaac, Jacob, Moses, Aaron, Joshua the son of Nun, Eldad and Medad, Nathan, David, Solomon, Elmodad, Ahijah the Shilonite, Shemaiah the son of Elam, Ananias, Elijah, Micah the son of Emblac, Abdi, Elisha, Abladan, Amos, Isaiah, Hosea the son of Beeri, Jonah, Micah, Raban, Joel the son of Pethuel, Jeremiah the son of Hilkiah the priest, B Zephaniah, Buz, Ezekiel, Urijah, Shemaiah, Habakkuk, Nahum, Daniel, Malachi, Haggai, Zechariah, and under Christ, Simeon and John the Baptist. Also the prophetesses: Sarah, Rebecca, Miriam the sister of Moses, Deborah, Huldah, and under Christ, Anna, Elizabeth, Mary who bore Christ.NAMES OF THE KINGS
Saul of the tribe of Benjamin. But after the kingdom was transferred to the tribe of Judah: David, Solomon, Rehoboam, Abijah, Asa, Jehoshaphat, Joram, Ahaziah, Jotham, Ahaz, Hezekiah, Manasseh, Amos, Josiah, Jehoiakim, Eliakim, Zedekiah, and Jeconiah: under him the captivity took place under Nebuchadnezzar. Names of the kings who reigned in Samaria over the ten tribes from when the kingdom was divided: Jeroboam the son of Nebat, 22 years. Nadab his son, 2 years. Baasha the son of Ahijah, 24 years. This man avenged the house of Jeroboam. Elah the son of Baasha, 2 years. Zimri, 12 years. Ahab his son, 22 years. Ahaziah the son of Ahab, and Joram the son of Jeconiah, 11 years. Under this king, those who were in Samaria ate their own children and dove’s dung. Jehu the son of Nimshi, 28 years. In the beginning he was pious: he took vengeance upon the house of Ahab, having slain Joram, and Jezebel, and Ahaziah the king of Judah. Jehoahaz, 16 years. Joash his son, 16 years. This man slew Amaziah the king, and destroyed 400 cubits of the wall of Jerusalem. Jeroboam the son of Joash, 15 years. Zechariah the son of Jeroboam, 3 months. Shallum the son of Jabesh, 1 month. Menahem the son of Gadi, 10 years. Pekahiah the son of Menahem, 2 years. Pekah the son of Remaliah, 10 years. This man besieged Jerusalem during the reign of Ahaz, but did not possess it. Hoshea the son of Elah, 8 years. Under him the ten tribes were carried away into the region of the Medes by Shalmaneser, who also carried off the same Hoshea in chains, while Ahaz reigned over the two tribes in Jerusalem.NAMES OF THE PRIESTS
Aaron begat Eleazar, Phinehas, Ahitub, Razaza, Moriat, Arnaria, Amitob, Settis, Achivas, his son the prophet Elijah, and Salon, Joram, Amos the son of Joiada, Zedekiah, Sedecia, Jehel, Urijah, Tieem, Salon who begat Hilkiah, whose son was the prophet Jeremiah, and Azariah the son of Azaziah, Sareu, Josedech who begat Joshua, who was priest when the temple was restored after the captivity, Celicias, Joachim, Cadue. Another line from which the prophet Ezekiel came: Jode, Fatura, Amorius, Zadiar, Samubel, Evexia, Melchius, Salon, Comorius, Barracim, Zephaniah, Maxses, Celcius, Buzi, Ezekiel. Another line whence came the priest Eli, whose sons Phinehas and Hophni used to seize the sacrifices. The prince of the country from the tribe of Gad: Ahimelech, Abiathar, Urijah, Nathan, Eli. The Levitical line whence the prophet Samuel came: Korah who resisted Moses: his son was Elkanah, Sufem and Abiar, Zeraam, Chelchanu, Samuel. To him were born two sons, collectors of gifts, Joel and Abijah. The beginning of the line of the Levites, from whom are the priests, ministers, and Levites: Amram the son of Kohath, son of Levi, son of Jacob. Levi begat Gershon and Kohath and Merari. The sons of Gershon were Shimei and Emeher. These are the descendants of Levi and the descendants of Kohath, Amram, Izhar, Hebron, Uzziel. Amram begat Moses and Aaron and Miriam. Aaron begat by Elisheba, the sister of Nahshon, Nadab and Abihu and Eleazar and Ithamar. But Nadab and Abihu died offering strange fire. After Aaron, Eleazar received the priesthood, and after Eleazar, Phinehas. Ithamar also and his son: and Izhar the brother of Amram, he also a Levite. His sons were Korah and Nepheg and Zichri: and the sons of Korah: Assir and Elkanah and Abiasaph. This Korah resisted Moses and Aaron and was swallowed up by the earth. Hebron was the brother of Amram, his sons: Mishael, Elizaphan, and Sethi, and Dile. These Levites were set apart. And all of Aaron and his sons ministered to the Ark of the Testament, that they might minister to it and carry it; and there was given to them the tenth part initiated for the priests and D the firstborn, and what was established in the sacrifices, and the firstborn, and what was destined for the Levites was called the law, so that whatever they received from the people from the tithes, they gave the tithes to the priests, so that it was considered an obligation for them. At the beginning of their service, six cities of refuge were also given to them, and the pasture lands of these cities in the circuit of each city, two thousand cubits, and these cities were 42; 10 for the priests, and 13 for the Levites. I think we have spoken more extensively than we hoped, yet it is necessary for those who wish to inquire more scrupulously, and have read much: whom I suppose will easily perceive what has been written: but even those who have read little can more easily come to an understanding from those things which have been declared by us through a brief investigation.KINGS OF THE MACEDONIANS ACCORDING TO THE ALEXANDRIANS
Alexander the son of Philip, after Darius, 6 years. Ptolemy, the father-in-law of Lagus, 2 years.Ptolemy son of Philadelphus, 38 years. Ptolemy son, Evergetes, 30 years. Ptolemy, son of Evergetes, 25 years. Ptolemy Philopator, 17 years. Ptolemy the brother, 24 years. Ptolemy Fuscus, 2 years. Evergetes, 26 years. Ptolemy Alexus, 20 years. Alexander, brother of Ptolemy Alexus, 18 years. Ptolemy Dionysius, 29 years. Cleopatra the daughter, 25 years. Total amount of years 346. The following are missing from Canisius.
ROMAN EMPERORS. Augustus, 57 years. Tiberius, 22 years, 7 months, 23 days. Caius, 3 years, 9 months. Claudius, 13 years, 1 month, 28 days. Nero, 13 years, 8 months, 28 days. Galba, 5 months, 26 days. Otho, 8 months, 7 days. Vitellius, 9 months, 15 days. Titus, 3 years, 2 months, 6 days. Hadrian, 20 years, 10 months, 27 days. Antoninus Pius, 8 months, 20 days. Marcus, 19 years, 5 months, 12 days. Commodus, 12 years, 8 months, 24 days. Aelius Pertinax, 7 months. Julianus, 2 months, 7 days. Severus, 14 years. Antoninus, surnamed Caracalla, son of Severus, 6 years, 9 months, 2 days. Macrinus, 1 year, 6 days. Antoninus, 6 years, 8 months, 28 days. Alexander, 13 years, 9 days.
HEBREW KINGS. Saul 30 years, David 40 years, Solomon 40 years, Roboam 16 years, Abia 3 years, Asa 41 years, Josafat 25 years. Joram 9 years, B Ocosias 1 year, Gotholia the mother 8 years, Joas 40 years, Amessias 38 years, Ozias 58 years, Joatham 16 years, Achas 17 years, Ezechias 39 years, Manasses 55 years, Amos 2 years, Josias 35 years, Joachim brother of Joachaz 11 years, Joachim son of Hemeras 3 years of captivity, Sedecias 11 years, Nabuchodonosor the returner 15 years, Cymaroth the son 11 years, Baldasar the brother 14 years, Darius Assuerus 43 years, Cyrus in the first year. The rest were missing in the manuscript copy.
V.
A FROM EUSEBIUS' CHRONICLES. After the completion of the 5,500 years from the creation of the world, our Lord arrived, and indeed having been born in the flesh from the holy Virgin Mary, and at the beginning of His thirtieth year, as Saint Luke says, in the month of January, on the third day of the week, twenty-nine years after His manifestation, He was baptized by John. After this, three years of performing miracles were spent, and in the 5,533rd year from the creation of the world [for the sake of our salvation] He was crucified. For having eaten the typical Passover with His disciples, and having introduced the authentic one on the fifth day of the week, which was the 14th day of the moon, and the 21st of the month of March, the 15th indiction, on that very night passing into the 22nd of the same month, He was handed over, and having been crucified, He rose on that same day, the 25th, on the Lord’s day.
B (ε) From the same, out of the same. These most necessary things having been spoken of in this way, it is worth noting also the year of the creation of the world in which our Lord Jesus Christ, who is above the world, performed in the world the incarnation from the holy Virgin Mary. It was, then, at that time the year 5,500, according to the writing in the sacred archives of the years counted from Adam. For in this year both the annunciation of the holy Virgin took place, and the all-pure birth from her. It was the 13th year of the sun, and the 10th of the moon; and the day of the week for the annunciation was the 2nd, and for the birth the 4th. And thus also...
His divine baptism occurred in the 5130th year; the year was the 14th of the sun, and the 1st of the moon, and it was the 3rd day of the week. Again, His saving passion occurred in the 5134th year; the year was the 5th of the sun, and the 14th of the moon.
Differences in Years and Months
A Now that the 5501st year from Adam, in which the birth of our Lord according to the flesh occurred, has been briefly demonstrated, it is reasonable, I think, to add a little about the differences of years and months, since a great deal of error arises for many people from ignorance of these matters. I will speak only of the more notable of their differences, which are indeed threefold: for they occur either according to the differences of nations, which have the same years beginning from the same starting point but differ in names, or according to both name and fact, differing as to names, and as to the beginnings of the years by two or three days, or at most seven, preceding the year or the month, or having the same beginnings for the months but not for the year.The Romans and Greeks, therefore, have the same beginnings for the months, but differ only in their names. For what is called April by the Romans, for example, is named Xanthicus by the Greeks, and it has the same beginning: for the first day of Xanthicus is by nature the same as the first day of April. But they begin the year differently: the Greeks from September, the Romans from January; and thus Romans and Greeks have the same beginnings for the months, but not the same beginnings for the year.
Again, Greeks, Alexandrians, and Egyptians have the same beginnings for the years, insofar as they begin the year in the same month of Thoth, but not on the same days. For the Greeks have the beginning of the year and the indiction on the first of the month called September by the Romans; but the Alexandrians precede the first of the month of September by three days, that is, on the 29th of the month of August. They also differ regarding the months, in that the Alexandrians assign thirty days to each month, so that their 12 months consist of 360 days, which are 360 days; and they are completed on the 23rd of that same August in each year, and they form another month of five days from the remaining five days, namely the 24th, 423 [sic], 25th, 26th, 27th, and 28th. If it happens to be a quadrennial period, that is, a bissextile year, there are six such epactal days, as they are called among them, and every 4 years, a six-day B period.
Indeed, the ancient Egyptians used to assign only 365 days to the year, and not 365 1/4, as the Romans, Greeks, and Alexandrians did, according to the 1460 years. And they also begin the year with the Alexandrians and Greeks, and every 4 years they precede by one day, that is, on the 28th day of the month of August; and thus, by preceding by one day every 4 years, through the aforesaid 1460 years, it is restored. For four times 365 makes 1460.
The year and the months according to the Jews, or according to the divine legislation, differ in both name and fact from the Greeks, Romans, and Egyptians. For he conducts the lunar months of 29 days each, and when the 12 are completed in 354 days, he makes, in every third year, the so-called embolismic month, aggregating a thirteenth month of 33 days. And he always has the mid-month of the year, which is called by them Nisan, that is, the 25th of the month of March, which is the first-created day, on which God brought all this from non-existence into being; on it, by the good pleasure of the Father and the cooperation of the Holy Spirit, dwelling in His holy Mother and Virgin, He became incarnate in that same year, and on it He rose from the tomb.
Therefore, let this day be to us always, according to the holy Church of God, the beginning of the year, according to which we also find the holy Pascha falling on a Sunday after the 14th of the moon of this month, which we perform not Judaically, but apostolically, according to the natural and divinely delivered method. Therefore, all who C D do not say that the first Lord’s Pascha existed in the 5534th year, or among the Hebrews on the 14th of the moon, and on the 23rd of the month of March, the great saving Parasceve of the Passion, and on the 25th of March the Resurrection of the Lord did not then occur—since that is by no means...
not saying that the first Paschal Sunday occurred in the year 5554, nor being able to demonstrate that the 14th of the moon, and the 23rd of the month of March, which fell on the Great Friday of the saving Passion, coincide with the Lord’s Resurrection Sunday on the 25th of the month of March; for since this cannot be shown, their calculations are immediately proven false.
VI. FROM THE HOMILY OF HESYCHIUS ON THE NATIVITY OF CHRIST.
In the 42nd year of the reign of Augustus, on the 25th day of December, on the sixth day of the week, at the sixth hour of the day, our Lord Jesus Christ was incarnate of the holy Virgin Mary, in the year, according to the Antiochenes, from the creation of the world to the birth [and crucifixion] of Christ, 6000. For there are gathered from Adam to Phalec, the son of Eber, 3000 years, and from Phalec to the 42nd year of the reign of Augustus, 2967 years, and furthermore the Savior lived among men for 33 years, so that from Adam to the birth [and crucifixion] of Christ there are completed years 6000. For Phalec, according to the prophecy of Moses, is said to occupy the middle of the time of Christ’s appearance. For just as God created man on the sixth day, who thereafter fell into sin, so also on the sixth day of the millennium He came upon the earth and saved him. For the divine Scripture also indicates this, saying: *A day of the Lord is as a thousand years* (Ps. LXXXIX, 4). Which things Clement, and Theophilus, and Timothy, those most god-fearing chronographers, also set forth, agreeing that in the sixth millennium of years the Lord appeared, according to the number of the six days of the creation of Adam, having rescued the race of men. Others say that the Lord came in the year 5500; but few agree on this, whereas in the 6000th year all accurate writers agree on this matter; but the prophetic voice proves the truth far more, teaching that the Lord was incarnate as man in the 6000th year. A B C
VII. FROM AN ANONYMOUS AUTHOR, ON THE YEARS OF CHRIST’S NATIVITY AND PASSION.
It must also be noted that Christ, being thirty-three years of age from the time He appeared on earth, was crucified as a man, and this is indubitable to all. Those, therefore, who say that Christ was born according to the flesh in the year 5500, and was consequently crucified in the year 5533, are mistaken and err; and how, clear is the demonstration. For when all these years from the beginning, the 5533 years, are reckoned together and divided into nineteen-year cycles (for so many are the cycles of the moon), the fourth cycle of the moon is found, by admission, in that year, that is, in the year 5533. But the fourth cycle of the moon being altogether in that year, it follows from the most certain paschal calculation that the legal Pascha is found on the 30th day of the month of March and the 15th of the moon, that is to say, on that day. But when Christ suffered the saving passion for us, it was the 23rd of the month of March, and the 14th of the moon, that is, the eve of the legal Pascha, which Christ indeed ate with His disciples one day beforehand, because He was about to suffer death, that is, on the Great Thursday, on the 21st day of the month of March, and the 13th of the moon. Thus, therefore, concerning the time of Christ’s nativity according to His humanity, they are found to be in error who say that in the year 5500 He was D
[…] as they err regarding the timing of the legal Paschal computation, and oppose the holy Scriptures and the consequences accepted regarding the Savior’s passion. Those, however, who have recorded the times with greater accuracy and have held equally to the truth, say that the incarnation of the Word of God occurred in the year from the creation of the world 5506, and his saving passion, since it is confessed that he walked upon the earth for thirty-three full years, in the year 5539. Now when the tenth preceding cycle of the moon is found, the Pascha computed in it is found to occur on the 24th of the month of March; for then the moon is seen on a Saturday, and thus the time appears to harmonize with the entire sequence of that period. For on the 23rd of the month of March, in the 14th year of the cycle of the moon, on Friday, Christ our God underwent the saving passion, in the evening, that is to say, of the legal Pascha, and rose on the 25th of the same month of March, clearly after three days from his dying, with all other observable conditions of that time concurring, according to the standard set by the wise Chrysostom regarding the equinox, the full moon, the fall of the first-created man, and all other fixed dates, which the Chrysostom explained more clearly, as we said before, in his own discourse on Pascha, the beginning of which is: "Today, brothers, concerning the dates of Pascha (h)."
VIII. ON THE SEVENTY DISCIPLES OF THE LORD. A COMMENTARY OF DOROTHEUS, BISHOP OF TYRE, AN ANCIENT AND SPIRIT-FILLED MAN, WHO SUFFERED MARTYRDOM IN THE TIMES OF THE EMPERORS LICINIUS AND CONSTANTINE.
This aforementioned celebrated man left behind commentaries in both Roman and Greek; for being of a singular and excellent intellect, he was highly skilled in both languages and many histories. After the death of Diocletian and Licinius, he went to his own diocese and ruled the Church at Tyre until the times of Julian the tyrant. But because Julian did not kill the Christians openly, but in secret through his prefects, Dorotheus went again to the city of Odyssus, where, having been captured by the prefects of Julian and having endured many insults, in deepest old age he yielded up his life in the very tortures for the confession of Christ, being then one hundred and seven years old. Therefore, this great elder left to us ecclesiastical writings, in which he discussed also the seventy disciples of the Savior, and where each of the prophets and apostles finished his life. And he says that first of all were those seventy, of whom very many became bishops in various provinces, of whom also the divine Apostle makes mention in his greetings. Indeed, he indicates that after the resurrection of our Savior from the dead, all these were sent forth and were numbered among the apostles, whose names he recounts in these words: […].
[…]. A
1. James, the brother of the Lord, and the first bishop of Jerusalem, appointed by the Lord himself. 2. Cleopas, the cousin of the Lord, and second bishop of Jerusalem, who also saw Him after He had risen from the dead. 3. Matthias, who completed the number of the twelve apostles. 4. Thaddaeus, who carried the epistle to Abgar the toparch in Edessa and healed him of his affliction. 427 5. Ananias, who baptized the holy Paul and later became bishop of Damascus. 6. Stephen, the first martyr, who was chosen by the twelve apostles for the diaconate. 7. Philip, one of the seven, who baptized Simon and the eunuch, and became bishop of Tralles in Asia. 8. Prochorus, one of the seven, who became bishop of Nicomedia in Bithynia. 9. Nicanor, one of the seven, who died on the same day that the holy Stephen died along with two thousand others who believed in Christ. 10. Timon, one of the seven, who became bishop of Bostra in Arabia and was burned to death by the Gentiles. 11. Parmenas, one of the seven, who died in his diaconate before the eyes of the apostles. 12. Nicolaus, one of the seven, who became bishop of Samaria and fell into heterodoxy along with Simon. 13. Barnabas, who served the word with Paul, first preached Christ in Rome, and later became bishop of Mediolanum (Milan). 14. Mark, who was ordained bishop of Alexandria by the apostle Peter and is also an evangelist. 15. Silas, who served the word with Paul and became bishop of Corinth. 16. Luke, who preached the Gospel with Paul through all the earth. B C 17. Silvanus, who served the word with Paul, became bishop of Thessalonica. 18. Crescens, whom the Apostle mentions in his second epistle to Timothy, who became bishop of Chalcedon in Gaul. 19. Epaenetus, whom the Apostle mentions in the epistle to the Romans, who became bishop of Carthage. 20. Andronicus, whom the Apostle mentions in the epistle to the Romans, who became bishop of Spain. 21. Amplias, whom he also mentions in the epistle to the Romans, who became bishop of Odyssus. 22. Urbanus, whom he also mentions in the epistle to the Romans, who became bishop of Macedonia. 23. Stachys, whom he also mentions in the epistle to the Romans, and whom the apostle Andrew, while sailing the Pontic sea, appointed as bishop of Byzantium in the town of Argyropolis in Thrace. 428 24. Apelles, whom the Apostle also mentions in the epistle to the Romans, who became bishop of Heraclea. 25. Phugellus, who followed the thinking of Simon and became bishop of Ephesus. 26. Hermogenes, who was also appointed bishop in Megara. 27. Demas, whom the Apostle mentions in the second epistle to Timothy, as having fallen into heterodoxy; Phugellus and Hermogenes embraced his teaching D
having abandoned the evangelical word, and at Thessalonica he became a priest of idols, of whom John the Apostle also wrote: "They went out from us, but they were not of us."
28. Apelles, whom the Apostle also mentions in the Epistle to the Romans, and who was bishop of Smyrna before Saint Polycarp. A
29. Aristobulus, whom the Apostle also mentions in the Epistle to the Romans, who became bishop of Britain.
30. Narcissus, whom the Apostle also mentions in the Epistle to the Romans, and who became bishop of Athens.
31. Herodion, whom the Apostle also mentions in the Epistle to the Romans, and who became bishop of Patrae.
32. Agabus, who is mentioned in the Acts of the Apostles, and who was deemed worthy of the gift of prophecy. B
33. Rufus, whom the Apostle mentions in the Epistle to the Romans, and who also became bishop of Thebes.
34. Asyncritus, who is mentioned in the Epistle to the Romans, and who also became bishop of Hyrcania.
35. Phlegon, whom the Apostle mentions in the Epistle to the Romans, and who also became bishop of Marathon.
36. Hermes, whom the Apostle mentions in the Epistle to the Romans, and who also became bishop of Dalmatia.
37. Patrobas, whom the Apostle mentions, and who became bishop in Puteoli.
38. Hermas, whom the Apostle mentions in the Epistle to the Romans, and who became bishop of Philippopolis.
39. Linus, who became bishop of Rome after Peter the Apostle.
40. Gaius, whom the Apostle mentions, who became bishop of Ephesus after Timothy, the disciple of Paul the Apostle. C
41. Philologus, whom the Apostle also mentions, and who became bishop in Sinope, ordained by Andrew the Apostle.
42. Olympas.
43. Rhodion, whom the Apostle also mentions, and who was beheaded in Rome at the same time as Peter the Apostle under Nero.
44. Luke, whom the Apostle mentions in the Epistle to the Romans, and who became bishop in Laodicea of Syria.
45. Jason, whom the Apostle mentions in the Epistle to the Romans, and who became bishop of Tarsus.
46. Sosipater, whom the Apostle mentions in the Epistle to the Romans, and who became bishop of Iconium.
47. Tertius, who wrote the Epistle to the Romans, and who became the second bishop of Iconium. D
48. Erastus, whom the Apostle also mentions in the same Epistle, who became treasurer of the Church in Jerusalem and later bishop of Paneas.
49. Quartus, whom the Apostle mentions in the same Epistle, and who became bishop of Berytus.
50. Apollos, whom the Apostle mentions in the Epistle to the Corinthians.
[index: entries preserved]
A 51. Cephas, whom the Apostle Paul rebuked at Antioch, who also became bishop of Iconium. 52. Sosthenes, whom the Apostle also mentions, who also became bishop of Colophon. 53. Tychicus, whom the Apostle also mentions, who also became bishop of Colophon. 54. Epaphroditus, whom the Apostle also mentions, who also became bishop of Andriaca. 55. Caesar, whom the Apostle also mentions, who became bishop of Dyrrachium. 56. Marinus, the nephew of Barnabas, whom the Apostle also mentions, who also became bishop of Apollonias. 57. Jesus, called Justus, whom the Apostle also mentions in the Acts of the Apostles, who also became bishop at Eleutheropolis. 58. Artemas, whom the Apostle also mentions, who became bishop of Lystra. 59. Clement, whom the Apostle also mentions, saying: "With Clement and the rest of my fellow-workers," who also was the first of the Gentiles and Greeks to believe in Christ, and who afterwards became bishop of Sardica. 60. Onesiphorus, whom the Apostle also mentions, who became bishop of Coronea. 61. Tychicus, whom the Apostle also mentions, who also became the first bishop of Chalcedon in Bithynia. 62. Carpus, whom the Apostle also mentions, who also became bishop of Beroea in Thrace. 63. Evodus, who after Peter the Apostle became bishop at Antioch, whom the Apostle also mentions. B 64. Aristarchus, whom the Apostle also mentions, who also became bishop of Apamea in Syria. 65. Mark, also called John, whom Luke mentions in the Acts, who also became bishop of Byblus. 66. Zenas the lawyer, whom the Apostle also mentions, who also became bishop of Diospolis. 67. Philemon, to whom he also wrote an Epistle, who also became bishop of Gaza. 68-70. Aristarchus, and Pudens, and Trophimus. These three, having suffered together with the Apostle in all persecutions, were finally beheaded in Rome along with the same Apostle under the emperor Nero.
These things the thrice-blessed and most fortunate Dorotheus, having been in Rome, left recorded in the Roman language in commentaries; from which we, having gathered notes and translated them into the Greek tongue, have made manifest to all the selection of the seventy disciples, being convinced that it is faithful and true. For indeed the Apostle, writing concerning them, said: "Who also were in Christ before me" (Rom. XVI, 7). And let no one think it incredible that the seventy disciples were converted after the resurrection of Christ from the dead and believed in Him, seeing His resurrection from the dead, which was and is the greatest of all miracles. This great high priest Dorotheus therefore related in his writings that the venerable house of the holy and all-victorious martyr Euphemia C in the Petrion was first built by a certain Titus, which Titus, while he was of Byzantium D
A and being perfected there, was buried near the old walls. From the time the Apostle Andrew came to these places, he prepared such a great multitude of Christians to congregate there, that so many could not be found in any other places. For all the teachers of Byzantium, even those who had long suffered many things, having avoided the tyrannical threats through a certain pusillanimity of soul, nonetheless sowed the divine reasoning among those who were from the Gentiles or from Judaism, especially since Titus performed miracles such as those the Savior also performed. B Furthermore, while the tyranny of Licinius [(h)] and Diocletian still prevailed, the situation being so, he is slain. And Carus the emperor, and his two sons Carinus and Numerian, having subsequently become tyrants, openly proceeded to the tormenting of Christians, killing up to a thousand of them each day; with whom Adrian, the son of Probus, also exposed himself to death. For while he was in the city of the Nicomedians after the slaughter of Carus, and saw the multitude of Christians being shamelessly destroyed by Licinius, he approached the tribunal and said to Licinius: "Why is the Roman army so shamelessly destroyed? And behold, most of the Romans are occupied by barbarians." Then Licinius said to Adrian: "Are you also a Christian?" Adrian said to him, "Nay, but I pray to be perfected in this confession, rather than to deny Christ." Licinius, having applied many tortures, and also many flatteries and promises by which he might be swayed, as he saw him standing firm in the confession of the Christian faith, seething with anger and spirit, ordered him to be beheaded. C When he was put to death in this confession, Metrophanes, who had recently assumed the episcopacy of Byzantium, taking with him the Christian companions, came to Nicomedia, and having secretly taken the relics of the martyr Adrian, he brought them away and deposited them in the first church that had belonged to them, situated near that which is now called Byzantium, in the place they call Argyropolis. There also Titus, who was the first bishop of Constantinople, deposited the relics of Adrian (who suffered martyrdom under Maximian), and of Natalia his wife, and of the others who suffered martyrdom with him; where also the body of Stachys, one of the seventy disciples—whom the Apostle Andrew had established as the first bishop of Byzantium in that selfsame place—had been stored. For Andrew, crossing over into Pontus, had decided to preach Christ to those in Byzantium. But since at that time a man of remarkable cruelty, Zeuxippus, ruled that place, he used to ask all the strangers arriving at Byzantium, before they entered, whether they worshipped Christ, allowing them entry afterward only if they denied Him. D But if anyone confessed Christ, he was immediately cast into chains, and then ordered to be thrown into the sea with his hands and feet bound. Upon hearing of such cruelty, Andrew sailing past Byzantium, remained for two years in that part of Thrace which lies adjacent to Byzantium, about a stadium from Argyropolis, gathering there an assembly of men who loved the law and the truth. Having thus collected about two thousand, and having erected an altar to Christ in Argyropolis, and having appointed Stachys as bishop, he moved on to Sinope of Pontus. And after Stachys had spent sixteen years in the episcopacy, Onesimus succeeded him, of whom the Apostle Paul wrote in the Epistle to Philemon. After he had completed fourteen years in that office, Polycarp was appointed bishop of Byzantium for three years; after he was extinguished eighteen years later, Plutarch attained the episcopacy, to whom, after sixteen years had passed, Sedecion was substituted as his successor for nine years; after whom Dio[genes...]
A in the fifteenth year of his episcopate, remaining therein, he reached his end. After him, Eleutherius [held it] for a period of seven years. After whom, Felix [held it] for the fifth year. And after him, Polycarpus until seventeen years. There, then, the bodies of these were laid in a stone sarcophagus; and the body of Natalia was also laid there, and of Adrian who martyred later. And in another sarcophagus, made straightaway at that time, the relics of the thirteen martyrs were placed. And in a lead sarcophagus, Adrian, the husband of Natalia, was laid by himself, which indeed until this day lie openly in the subterranean cave, where the apostle Andrew had set up the altar.
Now, when a considerable multitude had already gathered of those who had set their hope in Christ, and the tyranny in Byzantium had ceased after the death of Zeuxippus, and those presiding over the church in Argyropolis had become masters of many places, wishing to avoid the vexation of the many and the assault of the Greeks and Jews, they erected another church in the inland parts near Argyropolis, which Constantine the Great, the emperor, later made larger, having marked it out in the shape of a cross, wishing that his own body might also be laid there. But since, thereafter, the affairs of Byzantium increased, those who were with Constantine advised that it was not right for the bodies of emperors to be carried out of the city. For this reason, then, a different place 433 became the tomb for the emperors. And the house that had been built was dedicated to the seven children and the high priest Eleazar, who were steadfast and God-minded in the law, with the place having acquired the ancient name of "the house." For the place had been called "Elaion" [the Olive Grove] from ancient times, which Athenodorus, who became bishop after Polycarp, first began as a prayer house, and having finished his episcopate there in four years; with whom, in his times, Euzoius is established as the eleventh bishop of the present Byzantium, who himself, having presided in the priesthood for six years in their years, left the priesthood to Laurentius. And after he too had completed eleven years and six months, Alypius led the priesthood for thirteen and a half years.
Again, after him, Pertinax became [bishop], having held the priesthood for nineteen years. This Pertinax, having been a Roman senator and a general, and having fallen into an unavoidable sickness, while tarrying in the regions of Thrace, heard that many powers were being performed at Byzantium by the Christians. Coming to the bishop Alypius at the church called the Elaia, and through his intercession and the laying on of his hands having been freed from his pains, he renounced the error of the idols and the eminence of military service, and having been baptized, in his hope in Christ he was persevering with Alypius, having shared in the dignity of the presbyterate, passing each day in tears of contrition, and after the death of Alypius, they chose him as bishop. Being very rich, Pertinax C himself again erected a church by the seashore itself in the place called Sycae, naming the house "Eirene" [Peace]; which place the Christians converted into the likeness of a city, having built various and many houses; for which reason, later on, Constantine the ever-venerable honored the place with walls.
After Pertinax, Olympianus was established as bishop in the church called Eirene, having himself presided for eleven years. His successor became Marcus for the thirteenth year; after him, Cyrillianus for sixteen years. After him, Castinus for seven years. Now, in his first year, Constantine erected another church inside Byzantium toward the northern part, where those who had governed Byzantium had been lying, naming the house "of the martyr Euphemia," she having been martyred at that very time. There, then, having finished the remainder of the time of his episcopate, he leaves Titus as his successor, who, D
A having completed thirty-five years and six months, established Dometius, the brother of Probus, as king and successor. And after this man had finished twenty-four years and six months, Probus, the son of Dometius, succeeded to the priesthood until the completion of twelve years; with whom Metrophanes, the brother of Probus and son of Dometius, was established as bishop of Byzantium, remaining in the priesthood for ten years. Under him, Constantine the most pious, having seized Byzantium on account of the battle against Licinius, and being pleased with the dignity of the man and having considered the beauty of the places, became master of the battle against Licinius by the prayers of Metrophanes for a time, and immediately transferred the royal residences of Rome to Byzantium, fortifying it with walls and roofs, and bestowing abundant supplies upon the citizens according to his own name. These things the all-virtuous Dorotheus left recorded in Roman writings, and they were received by us in the consulship of Philoxenus and Probus, when John, the bishop of Rome, came to Constantinople. B For having been urged by the archbishop of the city to concelebrate with him at the Nativity of Christ, he refused to do this unless he first, as bishop of the city, should perform the divine service, since Rome had received an episcopate before the city of Constantinople. A disturbance having therefore arisen on this account, the people of Constantinople made the establishment from the writings of the great Dorotheus, showing the episcopate of Constantinople to be older than that of Rome. But John, the bishop of the Romans, asserted that the writing of Dorotheus was true, but said that he ought to be preferred to the bishop of that city because he held the place of the chief of the apostles, and on this account the primacy was conceded to him, but not because the episcopate of Rome existed before that of Constantinople. C But dropping down to the final parts of his writing, the holy Dorotheus makes mention also of the twelve apostles, indicating in what places each of them preached Christ, saying:
α'. Peter the apostle, having preached the Gospel in Gaul and in the inland regions of Pontus, and all of Cappadocia and Bithynia, after returning from Antioch, later also went to all of Italy and Rome, where, having been crucified by Nero in that same Rome, he is buried three days before the Kalends of July.
β'. Andrew his brother traveled through the whole coastline of Bithynia and Pontus and Thrace and the Scythians, preaching the Lord. Afterward he went into great Sebastopolis, D where the camp called Apsarus is, and the river Phasis, where the interior Ethiopians dwell. He was buried in Patras of Achaia, having been crucified by Aegeates.
γ'. James the son of Zebedee, having traveled through the twelve tribes of Israel, preaching Christ, is put to death by the sword by Herod the tetrarch in Caesarea of Palestine.
δ'. John his brother, who also wrote a Gospel, having preached Christ in Ephesus, is exiled by the emperor Trajan to the island of Patmos on account of the word of Christ. Having undergone this translation, for this reason a report has prevailed that he exists still in the flesh together with Enoch and Elijah.
ε'. Philip the apostle, having preached the Gospel in Phrygia, is buried in Hierapolis with his seven daughters, whom Luke the evangelist mentioned in the Acts of the Apostles.
ς'. Bartholomew the apostle, having preached Christ to the Indians who are also called Happy, and having given to them the Gospel according to Matthew, fell asleep in Carbanopolis of great Armenia.
ζ'. Thomas the apostle, having preached the Gospel of Christ to the Parthians and Medes, and Persians, and Germans, and Bactrians, and Magians, is perfected in a city of India called Calamita.
η'. Matthew the evangelist, having delivered the Gospel in the Hebrew dialect, preaching Christ to the Church in Jerusalem, is perfected in Hierapolis of Syria.
θ'. Judas the son of James, in all of Mesopotamia...