Preface.

 Prolegomena.

 The Life of Eusebius.

 Chapter I

 §2.  Eusebius’ Birth and Training. His Life in Cæsarea until the Outbreak of the Persecution. 

 §3.  The Persecution of Diocletian. 

 §4.  Eusebius’ Accession to the Bishopric of Cæsarea. 

 §5.  The Outbreak of the Arian Controversy. The Attitude of Eusebius  .

 §6.  The Council of Nicæa  .

 §7.  Continuance of the Arian Controversy. Eusebius’ Relations to the Two Parties. 

 §8.  Eusebius and Marcellus  .

 §9.  The Death of Eusebius. 

 The Writings of Eusebius.

 Chapter II

 §2.  Catalogue of his Works  .

 Eusebius' Church History.

 Chapter III

 §2.  The Author’s Design  .

 §3.  Eusebius as a Historian. The Merits and Defects of his History  .

 §4.  Editions and Versions  .

 §5.  Literature  .

  Testimonies of the Ancients in Favor of Eusebius. 

 Testimonies of the Ancients Against Eusebius.

 Book I

 The Church History of Eusebius.

 Chapter II.—  Summary View of the Pre-existence and Divinity of Our Saviour and Lord Jesus Christ. 

 Chapter III.—  The Name Jesus and also the Name Christ were known from the Beginning, and were honored by the Inspired Prophets. 

 Chapter IV.—  The Religion Proclaimed by Him to All Nations Was Neither New Nor Strange. 

 Chapter V.—  The Time of his Appearance among Men. 

 Chapter VI.—  About the Time of Christ, in accordance with Prophecy, the Rulers who had governed the Jewish Nation in Regular Succession from the Days

 Chapter VII.—  The Alleged Discrepancy in the Gospels in regard to the Genealogy of Christ. 

 Chapter VIII.—  The Cruelty of Herod toward the Infants, and the Manner of his Death. 

 Chapter IX.—  The Times of Pilate. 

 Chapter X.—  The High Priests of the Jews under whom Christ taught. 

 Chapter XI.—  Testimonies in Regard to John the Baptist and Christ. 

 Chapter XII.—  The Disciples of our Saviour. 

 Chapter XIII.—  Narrative concerning the Prince of the Edessenes. 

 Book II

 Book II.

 Chapter I.—  The Course pursued by the Apostles after the Ascension of Christ. 

 Chapter II.—  How Tiberius was affected when informed by Pilate concerning Christ. 

 Chapter III.—  The Doctrine of Christ soon spread throughout All the World. 

 Chapter IV.—  After the Death of Tiberius, Caius appointed Agrippa King of the Jews, having punished Herod with Perpetual Exile. 

 Chapter V.—  Philo’s Embassy to Caius in Behalf of the Jews. 

 Chapter VI.—  The Misfortunes which overwhelmed the Jews after their Presumption against Christ. 

 Chapter VII.—  Pilate’s Suicide. 

 Chapter VIII.—  The Famine which took Place in the Reign of Claudius. 

 Chapter IX.—  The Martyrdom of James the Apostle. 

 Chapter X.—  Agrippa, who was also called Herod, having persecuted the Apostles, immediately experienced the Divine Vengeance. 

 Chapter XI.—  The Impostor Theudas and his Followers. 

 Chapter XII.—  Helen, the Queen of the Osrhœnians. 

 Chapter XIII.—  Simon Magus. 

 Chapter XIV.—  The Preaching of the Apostle Peter in Rome. 

 Chapter XV.—  The Gospel according to Mark. 

 Chapter XVI.—  Mark first proclaimed Christianity to the Inhabitants of Egypt. 

 Chapter XVII.—  Philo’s Account of the Ascetics of Egypt. 

 Chapter XVIII.—  The Works of Philo   that have come down to us. 

 Chapter XIX.—  The Calamity which befell the Jews in Jerusalem on the Day of the Passover. 

 Chapter XX.—  The Events which took Place in Jerusalem during the Reign of Nero. 

 Chapter XXI.—  The Egyptian, who is mentioned also in the Acts of the Apostles. 

 Chapter XXII.—  Paul having been sent bound from Judea to Rome, made his Defense, and was acquitted of every Charge. 

 Chapter XXIII.—  The Martyrdom of James, who was called the Brother of the Lord. 

 Chapter XXIV.—  Annianus the First Bishop of the Church of Alexandria after Mark. 

 Chapter XXV.—  The Persecution under Nero in which Paul and Peter were honored at Rome with Martyrdom in Behalf of Religion. 

 Chapter XXVI.—  The Jews, afflicted with Innumerable Evils, commenced the Last War Against the Romans. 

 Book III

 Book III.

 Chapter II.—  The First Ruler of the Church of Rome. 

 Chapter III.—  The Epistles of the Apostles. 

 Chapter IV.—  The First Successors of the Apostles. 

 Chapter V.—  The Last Siege of the Jews after Christ. 

 Chapter VI.—  The Famine which oppressed them. 

 Chapter VII.—  The Predictions of Christ. 

 Chapter VIII.—  The Signs which preceded the War. 

 Chapter IX.—  Josephus and the Works which he has left. 

 Chapter X.—  The Manner in which Josephus mentions the Divine Books. 

 Chapter XI.—  Symeon rules the Church of Jerusalem after James. 

 Chapter XII.—  Vespasian commands the Descendants of David to be sought. 

 Chapter XIII.—  Anencletus, the Second Bishop of Rome. 

 Chapter XIV.—  Abilius, the Second Bishop of Alexandria. 

 Chapter XV.—  Clement, the Third Bishop of Rome. 

 Chapter XVI.—  The Epistle of Clement. 

 Chapter XVII.—  The Persecution under Domitian. 

 Chapter XVIII.—  The Apostle John and the Apocalypse. 

 Chapter XIX.—  Domitian commands the Descendants of David to be slain. 

 Chapter XX.—  The Relatives of our Saviour. 

 Chapter XXI.—  Cerdon becomes the Third Ruler of the Church of Alexandria. 

 Chapter XXII.—  Ignatius, the Second Bishop of Antioch. 

 Chapter XXIII.—  Narrative Concerning John the Apostle. 

 Chapter XXIV.—  The Order of the Gospels. 

 Chapter XXV.—  The Divine Scriptures that are accepted and those that are not. 

 Chapter XXVI.—  Menander the Sorcerer. 

 Chapter XXVII.—  The Heresy of the Ebionites. 

 Chapter XXVIII.—  Cerinthus the Heresiarch. 

 Chapter XXIX.—  Nicolaus and the Sect named after him. 

 Chapter XXX.—  The Apostles that were Married. 

 Chapter XXXI.—  The Death of John and Philip. 

 Chapter XXXII.—  Symeon, Bishop of Jerusalem, suffers Martyrdom. 

 Chapter XXXIII.—  Trajan forbids the Christians to be sought after. 

 Chapter XXXIV.—  Evarestus, the Fourth Bishop of the Church of Rome. 

 Chapter XXXV.—  Justus, the Third Bishop of Jerusalem. 

 Chapter XXXVI.—  Ignatius and His Epistles. 

 Chapter XXXVII.—  The Evangelists that were still Eminent at that Time. 

 Chapter XXXVIII.—  The Epistle of Clement and the Writings falsely ascribed to him. 

 Chapter XXXIX.—  The Writings of Papias. 

 Book IV

 Book IV.

 Chapter II.—  The Calamities of the Jews during Trajan’s Reign. 

 Chapter III.—  The Apologists that wrote in Defense of the Faith during the Reign of Adrian. 

 Chapter IV.—  The Bishops of Rome and of Alexandria under the Same Emperor  .

 Chapter V.—  The Bishops of Jerusalem from the Age of our Saviour to the Period under Consideration 

 Chapter VI.—  The Last Siege of the Jews under Adrian  .

 Chapter VII.—  The Persons that became at that Time Leaders of Knowledge falsely so-called  .

 Chapter VIII.—  Ecclesiastical Writers  .

 Chapter IX.—  The Epistle of Adrian, decreeing that we should not be punished without a Trial  .

 Chapter X.—  The Bishops of Rome and of Alexandria during the Reign of Antoninus  .

 Chapter XI.—  The Heresiarchs of that Age  .

 Chapter XII.—  The Apology of Justin addressed to Antoninus. 

 ChapterXIII.—  The Epistle of Antoninus to the Common Assembly of Asia in Regard to our Doctrine  .

 Chapter XIV.—  The Circumstances related of Polycarp, a Friend of the Apostles  .

 Chapter XV.—  Under Verus,   Polycarp with Others suffered Martyrdom at Smyrna 

 Chapter XVI.—  Justin the Philosopher preaches the Word of Christ in Rome and suffers Martyrdom. 

 Chapter XVII.—  The Martyrs whom Justin mentions in his Own Work. 

 Chapter XVIII.—  The Works of Justin which have come down to us. 

 Chapter XIX.—  The Rulers of the Churches of Rome and Alexandria during the Reign of Verus. 

 Chapter XX.—  The Rulers of the Church of Antioch. 

 Chapter XXI.—  The Ecclesiastical Writers that flourished in Those Days. 

 Chapter XXII.—  Hegesippus and the Events which he mentions. 

 Chapter XXIII.—  Dionysius, Bishop of Corinth, and the Epistles which he wrote. 

 Chapter XXIV.—  Theophilus Bishop of Antioch. 

 Chapter XXV.—  Philip and Modestus. 

 Chapter XXVI.—  Melito and the Circumstances which he records. 

 Chapter XXVII.—  Apolinarius, Bishop of the Church of Hierapolis. 

 Chapter XXVIII.—  Musanus and His Writings. 

 Chapter XXIX.—  The Heresy of Tatian. 

 Chapter XXX.—  Bardesanes the Syrian and his Extant Works. 

 Book V

 Book V.

 Chapter I.—  The Number of those who fought for Religion in Gaul Under Verus and the Nature of their Conflicts. 

 Chapter II.—  The Martyrs, beloved of God, kindly ministered unto those who fell in the Persecution. 

 Chapter III.—  The Vision which appeared in a Dream to the Witness Attalus. 

 Chapter IV.—  Irenæus commended by the Witnesses in a Letter. 

 Chapter V.—  God sent Rain from Heaven for Marcus Aurelius Cæsar in Answer to the Prayers of our People. 

 Chapter VI.—  Catalogue of the Bishops of Rome. 

 Chapter VII.—  Even down to those Times Miracles were performed by the Faithful. 

 Chapter VIII.—  The Statements of Irenæus in regard to the Divine Scriptures. 

 Chapter IX.—  The Bishops under Commodus. 

 Chapter X.—  Pantænus the Philosopher. 

 Chapter XI.—  Clement of Alexandria. 

 Chapter XII.—  The Bishops in Jerusalem. 

 Chapter XIII.—  Rhodo and his Account of the Dissension of Marcion. 

 Chapter XIV.—  The False Prophets of the Phrygians. 

 Chapter XV.—  The Schism of Blastus at Rome. 

 Chapter XVI.—  The Circumstances related of Montanus and his False Prophets. 

 Chapter XVII.—  Miltiades and His Works. 

 Chapter XVIII.—  The Manner in which Apollonius refuted the Phrygians, and the Persons   whom he Mentions. 

 Chapter XIX.—  Serapion on the Heresy of the Phrygians. 

 Chapter XX.—  The Writings of Irenæus against the Schismatics at Rome. 

 Chapter XXI.—  How Appolonius suffered Martyrdom at Rome. 

 Chapter XXII.—  The Bishops that were well known at this Time. 

 Chapter XXIII.—  The Question then agitated concerning the Passover. 

 Chapter XXIV.—  The Disagreement in Asia. 

 Chapter XXV.—  How All came to an Agreement respecting the Passover. 

 Chapter XXVI.—  The Elegant Works of Irenæus which have come down to us. 

 Chapter XXVII.—  The Works of Others that flourished at that Time. 

 Chapter XXVIII.—  Those who first advanced the Heresy of Artemon their Manner of Life, and how they dared to corrupt the Sacred Scriptures. 

 Book VI

 Book VI.

 Chapter II.—  The Training of Origen from Childhood. 

 Chapter III.—  While still very Young, he taught diligently the Word of Christ. 

 Chapter IV.—  The pupils of Origen that became Martyrs. 

 Chapter V.—  Potamiæna. 

 Chapter VI.—  Clement of Alexandria. 

 Chapter VII.—  The Writer, Judas. 

 Chapter VIII.—  Origen’s Daring Deed. 

 Chapter IX.—  The Miracles of Narcissus. 

 Chapter X.—  The Bishops of Jerusalem. 

 Chapter XI.—  Alexander. 

 Chapter XII.—  Serapion and his Extant Works. 

 Chapter XIII.—  The Writings of Clement. 

 Chapter XIV.—  The Scriptures mentioned by Him. 

 Chapter XV.—  Heraclas. 

 Chapter XVI.—  Origen’s Earnest Study of the Divine Scriptures. 

 Chapter XVII.—  The Translator Symmachus. 

 Chapter XVIII.—  Ambrose. 

 Chapter XIX.—  Circumstances Related of Origen. 

 Chapter XX.—  The Extant Works of the Writers of that Age. 

 Chapter XXI.—  The Bishops that were well known at that Time. 

 Chapter XXII.—  The Works of Hippolytus which have reached us. 

 Chapter XXIII.—  Origen’s Zeal and his Elevation to the Presbyterate. 

 Chapter XXIV.—  The Commentaries which he prepared at Alexandria. 

 Chapter XXV.—  His Review of the Canonical Scriptures. 

 Chapter XXVI.—  Heraclas becomes Bishop of Alexandria. 

 Chapter XXVII.—  How the Bishops regarded Origen. 

 Chapter XXVIII.—  The Persecution under Maximinus. 

 Chapter XXIX.—  Fabianus, who was wonderfully designated Bishop of Rome by God. 

 Chapter XXX.—  The Pupils of Origen. 

 Chapter XXXI.—  Africanus. 

 Chapter XXXII.—  The Commentaries which Origen composed in Cæsarea in Palestine. 

 Chapter XXXIII.—  The Error of Beryllus. 

 Chapter XXXIV.—  Philip Cæsar. 

 Chapter XXXV.—  Dionysius succeeds Heraclas in the Episcopate. 

 Chapter XXXVI.—  Other Works of Origen. 

 Chapter XXXVII.—  The Dissension of the Arabians. 

 Chapter XXXVIII.—  The Heresy of the Elkesites. 

 Chapter XXXIX.—  The Persecution under Decius, and the Sufferings of Origen. 

 Chapter XL.—  The Events which happened to Dionysius. 

 Chapter XLI.—  The Martyrs in Alexandria. 

 Chapter XLII.—  Others of whom Dionysius gives an Account. 

 Chapter XLIII.—  Novatus,   his Manner of Life and his Heresy. 

 Chapter XLIV.—  Dionysius’ Account of Serapion. 

 Chapter XLV.—  An Epistle of Dionysius to Novatus. 

 Chapter XLVI.—  Other Epistles of Dionysius. 

 Book VII

 Book VII.

 Chapter I.—  The Wickedness of Decius and Gallus. 

 Chapter II.—  The Bishops of Rome in those Times. 

 Chapter III.—  Cyprian, and the Bishops with him, first taught that it was necessary to purify by Baptism those converted from Heresy. 

 Chapter IV.—  The Epistles which Dionysius wrote on this Subject. 

 Chapter V.—  The Peace following the Persecution. 

 Chapter VI.—  The Heresy of Sabellius. 

 Chapter VII.—  The Abominable Error of the Heretics the Divine Vision of Dionysius and the Ecclesiastical Canon which he received. 

 Chapter VIII.—  The Heterodoxy of Novatus. 

 Chapter IX.—  The Ungodly Baptism of the Heretics. 

 Chapter X.—  Valerian and the Persecution under him. 

 Chapter XI.—  The Events which happened at this Time to Dionysius and those in Egypt. 

 Chapter XII.—  The Martyrs in Cæsarea in Palestine. 

 Chapter XIII.—  The Peace under Gallienus. 

 Chapter XIV.—  The Bishops that flourished at that Time. 

 Chapter XV.—  The Martyrdom of Marinus at Cæsarea. 

 Chapter XVI.—  Story in Regard to Astyrius. 

 Chapter XVII.—  The Signs at Paneas of the Great Might of our Saviour. 

 Chapter XVIII.—  The Statue which the Woman with an Issue of Blood erected. 

 Chapter XIX.—  The Episcopal Chair of James. 

 Chapter XX.—  The Festal Epistles of Dionysius, in which he also gives a Paschal Canon. 

 Chapter XXI.—  The Occurrences at Alexandria. 

 Chapter XXII.—  The Pestilence which came upon them. 

 Chapter XXIII.—  The Reign of Gallienus. 

 Chapter XXIV.—  Nepos and his Schism. 

 Chapter XXV.—  The Apocalypse of John. 

 Chapter XXVI.—  The Epistles of Dionysius. 

 Chapter XXVII.—  Paul of Samosata, and the Heresy introduced by him at Antioch. 

 Chapter XXVIII.—  The Illustrious Bishops of that Time. 

 Chapter XXIX.—  Paul, having been refuted by Malchion, a Presbyter from the Sophists, was excommunicated. 

 Chapter XXX.—  The Epistle of the Bishops against Paul. 

 Chapter XXXI.—  The Perversive Heresy of the Manicheans which began at this Time. 

 Chapter XXXII.—  The Distinguished Ecclesiastics   of our Day, and which of them survived until the Destruction of the Churches. 

 Book VIII

 Book VIII.

 Chapter I.—  The Events which preceded the Persecution in our Times. 

 Chapter II.—  The Destruction of the Churches. 

 Chapter III.—  The Nature of the Conflicts endured in the Persecution. 

 Chapter IV.—  The Famous Martyrs of God, who filled Every Place with their Memory and won Various Crowns in behalf of Religion. 

 Chapter V.—  Those in Nicomedia. 

 Chapter VI.—  Those in the Palace. 

 Chapter VII.—  The Egyptians in Phœnicia. 

 Chapter VIII.—  Those in Egypt  .

 Chapter IX.—  Those in Thebais. 

 Chapter X.—  The Writings of Phileas the Martyr describing the Occurrences at Alexandria. 

 Chapter XI.—  Those in Phrygia. 

 Chapter XII.—  Many Others, both Men and Women, who suffered in Various Ways. 

 Chapter XIII.—  The Bishops of the Church that evinced by their Blood the Genuineness of the Religion which they preached. 

 Chapter XIV.—  The Character of the Enemies of Religion. 

 Chapter XV.—  The Events which happened to the Heathen. 

 Chapter XVI.—  The Change of Affairs for the Better. 

 Chapter XVII.—  The Revocation of the Rulers. 

 Martyrs of Palestine.

 Martyrs of Palestine.

 Chapter I.

 Chapter II.

 Chapter III.

 Chapter IV.

 Chapter V.

 Chapter VI.

 Chapter VII.

 Chapter VIII.

 Chapter IX.

 Chapter X.

 Chapter XI.

 Chapter XII.

 Chapter XIII.

 Book IX

 Book IX.

 Chapter II.—  The Subsequent Reverse. 

 Chapter III.—  The Newly Erected Statue at Antioch. 

 Chapter IV.—  The Memorials against us. 

 Chapter V.—  The Forged Acts. 

 Chapter VI.—  Those who suffered Martyrdom at this Time. 

 Chapter VII.—  The Decree against us which was engraved on Pillars. 

 Chapter VIII.—  The Misfortunes which happened in Connection with these Things, in Famine, Pestilence, and War. 

 Chapter IX.—  The Victory of the God-Beloved Emperors. 

 Chapter X.—  The Overthrow of the Tyrants and the Words which they uttered before their Death. 

 Chapter XI.—  The Final Destruction of the Enemies of Religion. 

 Book X

 Book X.

 Chapter II.—  The Restoration of the Churches. 

 Chapter III.—  The Dedications in Every Place. 

 Chapter IV.—  Panegyric on the Splendor of Affairs. 

 Chapter V.—  Copies of Imperial Laws. 

  Chapter VI.   —   Copy of an Imperial Epistle in which Money is granted to the Churches. 

 Chapter VII.—  The Exemption of the Clergy. 

 Chapter VIII.—  The Subsequent Wickedness of Licinius, and his Death. 

 Chapter IX.—  The Victory of Constantine, and the Blessings which under him accrued to the Subjects of the Roman Empire. 

 Supplementary Notes and Tables.

 On Bk. III. chap. 3, § 5 (note 17, continued).

 On Bk. III. chap. 3, § 6 (note 22, continued).

 On Bk. III. chap. 24, § 17 (note 18 continued).

 On Bk. III. chap. 25, § 4 (note 18 continued).

 On Bk. III. chap. 28, § 1.

 On Bk. III. chap. 32, § 6 (note 14  a  ).

 On Bk. III. chap. 36 § 13.

 On Bk. III. chap. 39, § 1 (note 1, continued).

 On Bk. III. chap. 39, § 6.

 On Bk. III. chap. 39, § 16.

 On Bk. IV. chap. 10.

 On Bk. IV. chap. 18, § 2.

 On Bk. V. Introd. § I (note 3, continued).  The Successors of Antoninus Pius  .

 On Bk. V. chap. 1, § 27 (note 26, continued).

 On Bk. VI. chap. 2 (note 1, continued).  Origen’s Life and Writings  .

 On Bk. VI. chap. 8, § 5 (note 4).  Origen and Demetrius  .

 On Bk. VI. chap. 12, § 6.

 On Bk. VI. chap. 23, § 4 (note 6).  Origen’s Visit to Achaia  .

 On Bk. VII. chap. 25, § 11.

 On Bk. VII. chap. 26, § 1 (note 4, continued).

 On Bk. VIII. chap. 2, § 4 (note 3, continued).  The Causes of the Diocletian Persecution  .

 On Bk. X. chap. 8, § 4 (note I, a).

 Table of Roman Emperors.

 The Bishops of Rome, Alexandria, Antioch, and Jerusalem, mentioned by Eusebius.

  Bishops of Alexandria. 

  Bishops of Antioch. 

  Bishops of Jerusalem. 

 Table showing the Roman Method of counting the Days of the Month.

 Table of Macedonian Months

Chapter XVII.—  Miltiades and His Works. 

1. In this work he mentions a writer, Miltiades,  259  This Miltiades is known to us from three sources: from the present chapter, from the Roman work quoted by Eusebius in chap. 28, and from Tertullian (adv. Val. chap. 5). Jerome also mentions him in two places (de vir. ill. 39 and Ep. ad Magnum; Migne’s ed. Ep. 70, §3), but it is evident that he derived his knowledge solely from Eusebius. That Miltiades was widely known at the end of the second century is clear from the notices of him by an Asiatic, a Roman, and a Carthaginian writer. The position in which he is mentioned by Tertullian and by the anonymous Roman writer would seem to indicate that he flourished during the reign of Marcus Aurelius. His Apology was addressed to the emperors, as we learn from §5, below, by which might be meant either Marcus Aurelius and Lucius Verus (161–169), or Marcus Aurelius and Commodus (177–180). Jerome states that he flourished during the reign of Commodus (Floruit autem M. Antonini Commodi temporibus; Vallarsi adds a que after Commodi, thus making him flourish in the times of M. Antoninus and Commodus, but there is no authority for such an addition). It is quite possible that he was still alive in the time of Commodus (though Jerome’s statement is of no weight, for it rests upon no independent authority), but he must at any rate have written his Apology before the death of Marcus Aurelius. The only works of Miltiades named by our authorities are the anti-Montanistic work referred to here, and the three mentioned by Eusebius at the close of this chapter (two books Against the Greeks, two books Against the Jews, and an Apology). Tertullian speaks of him as an anti-Gnostic writer, so that it is clear that he must have written another work not mentioned by Eusebius, and it was perhaps that work that won for him the commendation of the anonymous writer quoted in chap. 28, who ranks him with Justin, Tatian, Irenæus, Melito, and Clement as one who had asserted the divinity of Christ. Eusebius appears to have seen the three works which he mentions at the close of this chapter, but he does not quote from them, and no fragments of any of Miltiades’ writings have been preserved to us; he seems indeed to have passed early out of the memory of the Church. A very perplexing question is his relation to Montanism. According to Eusebius, he was the author of an anti-Montanistic work, but this report is beset with serious difficulties. The extract which Eusebius quotes just below as his authority has “Alcibiades,” not “Miltiades,” according to the unanimous testimony of the mss. and versions. It is very difficult to understand how Miltiades, if it stood originally in the text, could have been changed to Alcibiades. Nevertheless, most editors have thought it necessary to make the change in the present case, and most historians (including even Harnack) accept the alteration, and regard Miltiades as the author of a lost anti-Montanistic work. I confess that, imperative as this charge at first sight seems to be, I am unable to believe that we are justified in making it. I should be inclined to think rather that Eusebius had misread his authority, and that, finding Miltiades referred to in the immediate context (perhaps the Montanist Miltiades mentioned in chap. 16), he had, in a hasty perusal of the work, overlooked the less familiar name Alcibiades, and had confounded Miltiades with the author of the anti-Montanistic work referred to here by our Anonymous. He would then naturally identify him at once with the Miltiades known to him through other works. If we suppose, as Salmon suggests, that Eusebius did not copy his own extracts, but employed a scribe to do that work (as we should expect so busy a man to do), it may well be that he simply marked this extract in regard to the anti-Montanistic work without noticing his blunder, and that the scribe, copying the sentence just as it stood, correctly wrote Alcibiades instead of Miltiades. In confirmation of the supposition that Eusebius was mistaken in making Miltiades the author of an anti-Montanistic work may be urged the fact that Tertullian speaks of Miltiades with respect, and ranks him with the greatest Fathers of the second century. It is true that the term by which he describes him (ecclesiarum sophista) may not (as Harnack maintains) imply as much praise as is given to Proculus in the same connection; nevertheless Tertullian does treat Miltiades with respect, and does accord him a high position among ecclesiastical writers. But it is certainly difficult to suppose that Tertullian can thus have honored a man who was known to have written against Montanism. Still further, it must be noticed that Eusebius himself had not seen Miltiades’ anti-Montanistic work; he knew it only from the supposed mention of it in this anonymous work from which he was quoting. Certainly it is not, on the whole, difficult to suppose him mistaken and our mss. and versions correct. I therefore prefer to retain the traditional reading Alcibiades, and have so translated. Of the Alcibiades who wrote the anti-Montanistic treatise referred to, we know nothing. Upon Miltiades, see especially Harnack’s Texte und Untersuchungen, I. I, p. 278 sqq., Otto’s Corpus Apol. Christ. IX. 364 sqq., and Salmon’s article in the Dict. of Christ. Biog. III. 916. stating that he also wrote a certain book against the above-mentioned heresy. After quoting some of their words, he adds:

“Having found these things in a certain work of theirs in opposition to the work of the brother Alcibiades,  260  ῎Αλκιβι€δου, with all the mss. and versions, followed by Valesius (in his text), by Burton, Laemmer, and Crusè; Nicephorus, followed by Valesius in his notes, and by all the other editors, and by the translations of Stroth, Closs, and Stigloher, read Μιλτι€δου. See the previous note. in which he shows that a prophet ought not to speak in ecstasy,  261  This was the first work, so far as we know, to denounce the practice of prophesying in ecstasy. The practice, which had doubtless fallen almost wholly into disuse, was brought into decided disrepute on account of the excesses of the Montanists, and the position taken by this Alcibiades became very soon the position of the whole Church (see the previous chapter, note 14). I made an abridgment.”

2. A little further on in the same work he gives a list of those who prophesied under the new covenant, among whom he enumerates a certain Ammia  262  Of this prophetess Ammia of Philadelphia, we know only what we can gather from this chapter. She would seem to have lived early in the second century, possibly in the latter part of the first, and to have been a prophetess of considerable prominence. That the Montanists had good ground for appealing to her, as well as to the other prophets mentioned as their models, cannot be denied. These early prophets were doubtless in their enthusiasm far more like the Montanistic prophets than like those whom the Church of the latter part of the second century alone wished to recognize. and Quadratus,  263  This Quadratus is to be identified with the Quadratus mentioned in Bk. III. chap. 37, and was evidently a man of prominence in the East. He seems to have been a contemporary of Ammia, or to have belonged at any rate to the succession of the earliest prophets. He is to be distinguished from the bishop of Athens, mentioned in Bk. IV. chap. 23, and also in all probability from the apologist, mentioned in Bk. IV. chap. 3. Cf. Harnack, Texte und Unters. I. I. p. 102 and 104; and see Bk. III. chap. 37, note 1, above. saying:

“But the false prophet falls into an ecstasy, in which he is without shame or fear. Beginning with purposed ignorance, he passes on, as has been stated, to involuntary madness of soul.

3. They cannot show that one of the old or one of the new prophets was thus carried away in spirit. Neither can they boast of Agabus,  264  On Agabus, see Acts xi. 28, xxi. 10. or Judas,  265  On Judas, see Acts xv. 22, 27, 32. or Silas,  266  On Silas, see Acts xv.–xviii. passim; also 2 Cor. i. 19, 1 Thess. i. 1, 2 Thess. i. 1, and 1 Pet. v. 12, where Silvanus (who is probably the same man) is mentioned. or the daughters of Philip,  267  On the daughters of Philip, see Acts xxi. 9; also Bk. III. chap. 31, note 8, above. or Ammia in Philadelphia, or Quadratus, or any others not belonging to them.”

4. And again after a little he says: “For if after Quadratus and Ammia in Philadelphia, as they assert, the women with Montanus received the prophetic gift, let them show who among them received it from Montanus and the women. For the apostle thought it necessary that the prophetic gift should continue in all the Church until the final coming. But they cannot show it, though this is the fourteenth year since the death of Maximilla.”  268  On the date of Maximilla’s death, see the previous chapter, note 32. To what utterance of “the apostle” (ὁἀπόστολος, which commonly means Paul) our author is referring, I am not able to discover. I can find nothing in his writings, nor indeed in the New Testament, which would seem to have suggested the idea which he here attributes to the apostle. The argument is a little obscure, but the writer apparently means to prove that the Montanists are not a part of the true Church, because the gift of prophecy is a mark of that Church, and the Montanists no longer possess that gift. This seems a strange accusation to bring against the Montanists,—we might expect them to use such an argument against the Catholics. In fact, we know that the accusation is not true, at least not entirely so; for we know that there were Montanistic prophetesses in Tertullian’s church in Carthage later than this time, and also that there was still a prophetess at the time Apollonius wrote (see chap. 18, §6), which was some years later than this (see chap. 18, note 3).

5. He writes thus. But the Miltiades to whom he refers has left other monuments of his own zeal for the Divine Scriptures,  269  περὶ τὰ θεῖα λόγια. These words are used to indicate the Scriptures in Bk. VI. chap. 23, §2, IX. 9. 7, X. 4. 28, and in the Martyrs of Palestine, XI. 2. in the discourses which he composed against the Greeks and against the Jews,  270  žν τε οἷς πρὸς ῞Ελληνας συνέταξε λόγοις, καὶ τοῖς πρὸς ᾽Ιουδαίους. Eusebius is the only one to mention these works, and no fragments of either of them are now extant. See above, note 1. answering each of them separately in two books.  271  ἑκατέρᾳ& 184·δίως ὑποθέσει ἐν δυσὶν ὑπαντησας συγγρ€μμασιν And in addition he addresses an apology to the earthly rulers,  272  Or, “to the rulers of the world” (πρὸς τοὺς κοσμικοὺς ἄρχοντας.) Valesius supposed these words to refer to the provincial governors, but it is far more natural to refer them to the reigning emperors, both on account of the form of the phrase itself and also because of the fact that it was customary with all the apologists to address their apologies to the emperors themselves. In regard to the particular emperors addressed, see above, note 1. in behalf of the philosophy which he embraced.

259 This Miltiades is known to us from three sources: from the present chapter, from the Roman work quoted by Eusebius in chap. 28, and from Tertullian (adv. Val. chap. 5). Jerome also mentions him in two places (de vir. ill. 39 and Ep. ad Magnum; Migne’s ed. Ep. 70, §3), but it is evident that he derived his knowledge solely from Eusebius. That Miltiades was widely known at the end of the second century is clear from the notices of him by an Asiatic, a Roman, and a Carthaginian writer. The position in which he is mentioned by Tertullian and by the anonymous Roman writer would seem to indicate that he flourished during the reign of Marcus Aurelius. His Apology was addressed to the emperors, as we learn from §5, below, by which might be meant either Marcus Aurelius and Lucius Verus (161–169), or Marcus Aurelius and Commodus (177–180). Jerome states that he flourished during the reign of Commodus (Floruit autem M. Antonini Commodi temporibus; Vallarsi adds a que after Commodi, thus making him flourish in the times of M. Antoninus and Commodus, but there is no authority for such an addition). It is quite possible that he was still alive in the time of Commodus (though Jerome’s statement is of no weight, for it rests upon no independent authority), but he must at any rate have written his Apology before the death of Marcus Aurelius. The only works of Miltiades named by our authorities are the anti-Montanistic work referred to here, and the three mentioned by Eusebius at the close of this chapter (two books Against the Greeks, two books Against the Jews, and an Apology). Tertullian speaks of him as an anti-Gnostic writer, so that it is clear that he must have written another work not mentioned by Eusebius, and it was perhaps that work that won for him the commendation of the anonymous writer quoted in chap. 28, who ranks him with Justin, Tatian, Irenæus, Melito, and Clement as one who had asserted the divinity of Christ. Eusebius appears to have seen the three works which he mentions at the close of this chapter, but he does not quote from them, and no fragments of any of Miltiades’ writings have been preserved to us; he seems indeed to have passed early out of the memory of the Church. A very perplexing question is his relation to Montanism. According to Eusebius, he was the author of an anti-Montanistic work, but this report is beset with serious difficulties. The extract which Eusebius quotes just below as his authority has “Alcibiades,” not “Miltiades,” according to the unanimous testimony of the mss. and versions. It is very difficult to understand how Miltiades, if it stood originally in the text, could have been changed to Alcibiades. Nevertheless, most editors have thought it necessary to make the change in the present case, and most historians (including even Harnack) accept the alteration, and regard Miltiades as the author of a lost anti-Montanistic work. I confess that, imperative as this charge at first sight seems to be, I am unable to believe that we are justified in making it. I should be inclined to think rather that Eusebius had misread his authority, and that, finding Miltiades referred to in the immediate context (perhaps the Montanist Miltiades mentioned in chap. 16), he had, in a hasty perusal of the work, overlooked the less familiar name Alcibiades, and had confounded Miltiades with the author of the anti-Montanistic work referred to here by our Anonymous. He would then naturally identify him at once with the Miltiades known to him through other works. If we suppose, as Salmon suggests, that Eusebius did not copy his own extracts, but employed a scribe to do that work (as we should expect so busy a man to do), it may well be that he simply marked this extract in regard to the anti-Montanistic work without noticing his blunder, and that the scribe, copying the sentence just as it stood, correctly wrote Alcibiades instead of Miltiades. In confirmation of the supposition that Eusebius was mistaken in making Miltiades the author of an anti-Montanistic work may be urged the fact that Tertullian speaks of Miltiades with respect, and ranks him with the greatest Fathers of the second century. It is true that the term by which he describes him (ecclesiarum sophista) may not (as Harnack maintains) imply as much praise as is given to Proculus in the same connection; nevertheless Tertullian does treat Miltiades with respect, and does accord him a high position among ecclesiastical writers. But it is certainly difficult to suppose that Tertullian can thus have honored a man who was known to have written against Montanism. Still further, it must be noticed that Eusebius himself had not seen Miltiades’ anti-Montanistic work; he knew it only from the supposed mention of it in this anonymous work from which he was quoting. Certainly it is not, on the whole, difficult to suppose him mistaken and our mss. and versions correct. I therefore prefer to retain the traditional reading Alcibiades, and have so translated. Of the Alcibiades who wrote the anti-Montanistic treatise referred to, we know nothing. Upon Miltiades, see especially Harnack’s Texte und Untersuchungen, I. I, p. 278 sqq., Otto’s Corpus Apol. Christ. IX. 364 sqq., and Salmon’s article in the Dict. of Christ. Biog. III. 916.
260 ῎Αλκιβι€δου, with all the mss. and versions, followed by Valesius (in his text), by Burton, Laemmer, and Crusè; Nicephorus, followed by Valesius in his notes, and by all the other editors, and by the translations of Stroth, Closs, and Stigloher, read Μιλτι€δου. See the previous note.
261 This was the first work, so far as we know, to denounce the practice of prophesying in ecstasy. The practice, which had doubtless fallen almost wholly into disuse, was brought into decided disrepute on account of the excesses of the Montanists, and the position taken by this Alcibiades became very soon the position of the whole Church (see the previous chapter, note 14).
262 Of this prophetess Ammia of Philadelphia, we know only what we can gather from this chapter. She would seem to have lived early in the second century, possibly in the latter part of the first, and to have been a prophetess of considerable prominence. That the Montanists had good ground for appealing to her, as well as to the other prophets mentioned as their models, cannot be denied. These early prophets were doubtless in their enthusiasm far more like the Montanistic prophets than like those whom the Church of the latter part of the second century alone wished to recognize.
263 This Quadratus is to be identified with the Quadratus mentioned in Bk. III. chap. 37, and was evidently a man of prominence in the East. He seems to have been a contemporary of Ammia, or to have belonged at any rate to the succession of the earliest prophets. He is to be distinguished from the bishop of Athens, mentioned in Bk. IV. chap. 23, and also in all probability from the apologist, mentioned in Bk. IV. chap. 3. Cf. Harnack, Texte und Unters. I. I. p. 102 and 104; and see Bk. III. chap. 37, note 1, above.
264 On Agabus, see Acts xi. 28, xxi. 10.
265 On Judas, see Acts xv. 22, 27, 32.
266 On Silas, see Acts xv.–xviii. passim; also 2 Cor. i. 19, 1 Thess. i. 1, 2 Thess. i. 1, and 1 Pet. v. 12, where Silvanus (who is probably the same man) is mentioned.
267 On the daughters of Philip, see Acts xxi. 9; also Bk. III. chap. 31, note 8, above.
268 On the date of Maximilla’s death, see the previous chapter, note 32. To what utterance of “the apostle” (ὁἀπόστολος, which commonly means Paul) our author is referring, I am not able to discover. I can find nothing in his writings, nor indeed in the New Testament, which would seem to have suggested the idea which he here attributes to the apostle. The argument is a little obscure, but the writer apparently means to prove that the Montanists are not a part of the true Church, because the gift of prophecy is a mark of that Church, and the Montanists no longer possess that gift. This seems a strange accusation to bring against the Montanists,—we might expect them to use such an argument against the Catholics. In fact, we know that the accusation is not true, at least not entirely so; for we know that there were Montanistic prophetesses in Tertullian’s church in Carthage later than this time, and also that there was still a prophetess at the time Apollonius wrote (see chap. 18, §6), which was some years later than this (see chap. 18, note 3).
269 περὶ τὰ θεῖα λόγια. These words are used to indicate the Scriptures in Bk. VI. chap. 23, §2, IX. 9. 7, X. 4. 28, and in the Martyrs of Palestine, XI. 2.
270 žν τε οἷς πρὸς ῞Ελληνας συνέταξε λόγοις, καὶ τοῖς πρὸς ᾽Ιουδαίους. Eusebius is the only one to mention these works, and no fragments of either of them are now extant. See above, note 1.
271 ἑκατέρᾳ& 184·δίως ὑποθέσει ἐν δυσὶν ὑπαντησας συγγρ€μμασιν
272 Or, “to the rulers of the world” (πρὸς τοὺς κοσμικοὺς ἄρχοντας.) Valesius supposed these words to refer to the provincial governors, but it is far more natural to refer them to the reigning emperors, both on account of the form of the phrase itself and also because of the fact that it was customary with all the apologists to address their apologies to the emperors themselves. In regard to the particular emperors addressed, see above, note 1.