still a youth, having placed him on the throne, trained him in his own ways. 8.9 That this man says that Hypatia, the daughter of Theon, was trained by her father in her studies; but that she became far better than her teacher, especially in the art of astronomy, and became the instructor of many in their studies. But the impious one says that when Theodosius the younger was reigning, the woman was torn to pieces by those who held the doctrine of the homoousion. 8.10 That he relates that Philostorgius lived in the time of Valens and Valentinian, who was the best of physicians, and begat sons, Philagrius and Poseidonius. And that he saw Poseidonius excelling in medicine. But he says that he nonetheless incorrectly said that men were not driven to madness by the attack of demons, but that a bad mixture of certain humors produced the affliction. For there was not at all any power of demons influencing human nature. And that Magnus was also held in high repute in Alexandria, practicing the same art. 8.11 That the impious one, even unwillingly, admires Basil the Great and Gregory the Theologian for their wisdom. And he calls Nazianzus 'Nadiandus'. However, he places Apollinarius of Laodicea before both of them, at least as far as sacred learning is concerned. And he says that Basil was more brilliant than Apollinarius. But for Gregory, when compared with both, his discourse had a greater foundation for his writings; and one might say he was more vigorous than Apollinarius, but steadier than Basil. 8.12 That he says that not only Basil the Great, but also Apollinarius wrote in reply to the apology of Eunomius. Then again, when Eunomius had contended with Basil in five books, that Basil, having read the first, became despondent and departed this life; so much more was falsehood honored by him than the truth. 8.13 That he manifestly and shamelessly lies about the aforementioned holy men, Basil and Gregory; for he says they do not say that the Son became man, but dwelt in a man, and for this reason Apollinarius was separated from their party. But he also accuses him, not for those things for which he gave cause to the pious, but he zealously endeavors to drag him into another charge. And he says among other things that he also rejected the resurrection of the body. 8.14 That, he says, Apollinarius, in writing against Porphyry, far surpasses the works written by Eusebius against him, and also the treatises of Methodius on the same subject. 8.15 He says then, I know not from where he got it, that Apollinarius was a bishop, and that Novatus came from a tribe of the Phrygians. 8.16 That he records that Valentinian and Valens had Cibalis as their native country. 8.17 That of those who held the doctrine of the homoousion, Theodore, he says, had become most prominent, overseeing Heraclea in Thrace, and George, an Alexandrian by birth and one of those who came from philosophy, presiding over Laodicea in Syria. Second after them in time were Eustathius, an old man and both venerable and persuasive to the multitude, and indeed Basil, but also Macedonius of Constantinople and Eleusius, the bishop of Cyzicus; with whom were Marathonius and Maximinus, presbyters of the church in Constantinople. 8.18 That in comparing Eunomius to Aetius, he places Aetius first in strength of proofs and readiness of answers to each point, for he says that simply everything seemed to lie ready collected on the very tip of his tongue; but Eunomius for clarity of teaching and proportion and for what was most suitable for those who would learn. 9.t FROM THE NINTH HISTORY 9.1 That for Philostorgius the ninth book fabricates supernatural works of the hands of Aetius, and of Eunomius and Leontius; and indeed also of Candidus and Evagrius and Arrianus and Florentius and especially of Theophilus the Indian, and of certain others whom the same rage of impiety showed to be more ardent. And while fabricating these things in the most incredible manner, he had no relieving sense of the absurdity. 9.2 That Moses, he says, having punished those with Jannes and Jambres with sores, also sent the mother of one of them to her death. 9.3 That Valens, he says, from the Illyrians

ἔτι μειράκιον ἐπιβιβάσας τῇ βασιλείᾳ εἰς τὸν ἑαυτοῦ συνήσκει τρόπον. 8.9 Ὅτι οὗτος Ὑπατίαν τὴν Θέωνος θυγατέρα παρὰ μὲν τοῦ πατρὸς ἐξασκῆσαι λέγει τὰ μαθήματα· πολλῷ δὲ κρείττω γενέσθαι τοῦ διδασκάλου, καὶ μάλιστά γε περὶ τὴν ἀστροθεάμονα τέχνην, καὶ καθηγήσασθαι δὲ πολλῶν ἐν τοῖς μαθήμασιν. λέγει δ' ὁ δυσσεβὴς Θεοδοσίου τοῦ νέου βασιλεύοντος διασπασθῆναι τὸ γύναιον ὑπὸ τῶν τὸ ὁμοούσιον πρεσβευόντων. 8.10 Ὅτι κατὰ Οὐάλεντα καὶ Οὐαλεντινιανὸν ἱστορεῖ τὸν Φιλοστόργιον γενέσθαι, ὃς ἄριστος ἰατρῶν ὑπῆρχεν, καὶ παῖδας φῦσαι Φιλάγριόν τε καὶ Ποσειδώνιον. θεάσασθαι δὲ τὸν Ποσειδώνιον ἐν ἰατρικῇ διαπρέποντα. λέγειν δ' αὐτὸν ὅμως οὐκ ὀρθῶς οὐχὶ δαιμόνων ἐπιθέσει τοὺς ἀνθρώπους ἐκβακχεύεσθαι, ὑγρῶν δέ τινων κακοχυμίαν τὸ πάθος ἐργάζεσθαι. μηδὲ γὰρ εἶναι τὸ παράπαν ἰσχὺν δαιμόνων ἀνθρώπων φύσιν ἐπηρεάζουσαν. εὐδοκιμεῖν δὲ καὶ Μάγνον ἐν Ἀλεξανδρείᾳ τὴν αὐτὴν τέχνην μεταχειριζόμενον. 8.11 Ὅτι καὶ ἄκων ὁ δυσσεβὴς Βασίλειόν τε τὸν μέγαν καὶ τὸν θεολόγον Γρηγόριον ἐπὶ σοφίᾳ θαυμάζει. Ναδιανδὸν δὲ τὴν Ναζιανζὸν ἐξονομάζει. τὸν μέντοι γε Λαοδικείας Ἀπολινάριον, ὅσα γε τὰ εἰς τὴν ἱερὰν μάθησιν, ἑκατέρου προτάττει. φησὶ δὲ ὡς Βασίλειος μὲν Ἀπολιναρίου λαμπρότερος ἦν. τῷ δὲ Γρηγορίῳ καὶ παρ' ἀμφοτέροις ἐξεταζομένῳ μείζω βάσιν εἰς συγγραφὰς εἶχεν ὁ λόγος· καὶ ἦν εἰπεῖν Ἀπολιναρίου μὲν ἁδρότερος, Βασιλείου δὲ σταθερώτερος. 8.12 Ὅτι οὐ μόνον τὸν μέγαν Βασίλειον, ἀλλὰ καὶ τὸν Ἀπολινάριον λέγει πρὸς τὴν ἀπολογίαν Εὐνομίου ἀντιγράψαι. εἶτα πάλιν Εὐνομίου ἐν πέντε λόγοις συμπλακέντος Βασιλείῳ, ἐντυχεῖν ἐκεῖνον τῷ πρώτῳ καὶ βαρυθυμήσαντα λιπεῖν τὸν βίον· οὕτως αὐτῷ τὸ ψεῦδος ἐπὶ πολλῷ τῆς ἀληθείας τετίμηται. 8.13 Ὅτι τῶν εἰρημένων ἁγίων ἀνδρῶν, Βασιλείου καὶ Γρηγορίου, περιφανῶς καὶ ἀναίδην καταψεύδεται· μὴ γὰρ λέγειν αὐτοὺς ἄνθρωπον γεγενῆσθαι τὸν υἱόν, ἀλλ' ἐνοικῆσαι ἀνθρώπῳ, καὶ ταύτῃ διαζυγῆναι τὸν Ἀπολινάριον τῆς μοίρας αὐτῶν. αἰτιᾶται δὲ κἀκεῖνον, οὐκ ἐφ' οἷς τοῖς εὐσεβέσι παρέσχεν αἰτίαν, ἀλλ' εἰς ἑτέραν αὐτὸν κατασύρειν εἰσάγει σπουδήν. λέγει δὲ μετὰ τῶν ἄλλων ὅτι καὶ τὴν τῶν σωμάτων ἀνάστασιν ἀπεκήρυξεν. 8.14 Ὅτι, φησίν, Ἀπολινάριος κατὰ Πορφυρίου γράψας ἐπὶ πολὺ κρατεῖ τῶν ἠγωνισμένων Εὐσεβίῳ κατ' αὐτοῦ, ἀλλὰ καὶ τῶν Μεθοδίου κατὰ τῆς αὐτῆς ὑποθέσεως σπουδασμάτων. 8.15 Λέγει δ' οὖν, οὐκ οἶδ' ὅθεν λαβών, τὸν Ἀπολινάριον ἐπίσκοπον εἶναι, καὶ τὸν Νουᾶτον ἐκ φυλῆς ὁρμᾶσθαι τῶν Φρυγῶν. 8.16 Ὅτι Οὐαλεντινιανὸν καὶ Οὐάλεντα τὴν Κίβαλιν λαχεῖν ἀναγράφει πατρίδα. 8.17 Ὅτι τῶν τὸ ὁμοούσιον δοξαζόντων Θεόδωρος μέν, φησίν, ἐκδηλότατος ἐγεγόνει, τῆς ἐν Θρᾴκῃ ἐφορεύων Ἡρακλείας, καὶ Γεώργιος δέ, Ἀλεξανδρεὺς μὲν τὸ γένος καὶ τῶν ἐκ φιλοσοφίας ὁρμωμένων, τῆς δὲ κατὰ Συρίαν Λαοδικείας ἐπιστατῶν. δεύτεροι μετ' αὐτοὺς τῷ χρόνῳ Εὐστάθιος γηραιὸς ἀνὴρ καὶ τῷ πλήθει αἰδοῖός τε καὶ πιθανός, καὶ δὴ καὶ Βασίλειος, ἀλλὰ γὰρ καὶ Μακεδόνιος ὁ Κωνσταντινουπόλεως καὶ ὁ Κυζίκου ἐπίσκοπος Ἐλεύσιος· μεθ' ὧν Μαραθώνιος καὶ Μαξιμῖνος, τῆς ἐν Κωνσταντινουπόλει ἐκκλησίας πρεσβύτεροι. 8.18 Ὅτι παραβάλλων τὸν Εὐνόμιον Ἀετίῳ, εἰς μὲν ἰσχὺν ἀποδείξεων καὶ ἑτοιμότητα τῶν πρὸς ἕκαστα ἀπαντήσεων προτάττει Ἀέτιον, ἀτεχνῶς γάρ φησιν ἐπὶ τῆς γλώττης ἄκρας αὐτοῦ ἅπαντα δοκεῖν ἀθρόα κεῖσθαι· σαφηνείᾳ δὲ διδασκαλίας καὶ συμμετρίᾳ καὶ τῷ πρὸς τοὺς μαθησομένους μάλιστα ἁρμοδιωτάτῳ τὸν Εὐνόμιον. 9.τ ΕΚ ΤΗΣ ΕΝΝΑΤΗΣ ΙΣΤΟΡΙΑΣ 9.1 Ὅτι τῷ Φιλοστοργίῳ ὁ ἔννατος λόγος Ἀετίου χειρῶν ὑπερφυῆ ἔργα Εὐνομίου τε καὶ Λεοντίου διαπλάττει· καὶ δὴ καὶ Κανδίδου καὶ Εὐαγρίου καὶ Ἀρριανοῦ καὶ Φλωρεντίου καὶ μάλιστά γε Θεοφίλου τοῦ Ἰνδοῦ, καί τινων ἄλλων οὓς ἡ αὐτὴ τῆς ἀσεβείας λύσσα θερμοτέρους ἐπεδείκνυ. καὶ ταῦτα κατὰ τὸ ἀπιθανώτατον ἀναπλάττοντι οὐδεμία παρῆν αἴσθησις τῆς ἀτοπίας ἀνακουφίζουσα. 9.2 Ὅτι Μωσῆς, φησίν, τοὺς περὶ Ἰαννὴν καὶ Ἰαμβρὴν ἐν ἕλκεσικολασάμενος, καὶ τὴν θατέρου τούτων μητέρα τῷ θανάτῳ παρεπέμψατο. 9.3 Ὅτι Οὐάλης, φησίν, ἐκ τῶν Ἰλλυριῶν