460

bishops, * but also a certain Silvanus and some others, of whom it happened that some had ceased from life, especially Uranius. For he prayed in the midst of such an order. But after the death of these bishops themselves, Uranius and Silvanus of Gothia, many were scattered and their system came to little, both in the parts of Chalcis near Antioch and in the parts of the Euphrates. For most were driven from Gothia, not only they, but also our Christians there, a great persecution having arisen under a Greek king, which was both terrible and out of rivalry with the Romans, because the Roman kings were Christians, who drove out * the entire race of Christians from those lands. But a root of wisdom is not lacking, nor a planting of faith, but even if all seem to have been driven out, there are certainly faithful people from there; for it is not possible for the fount of faith to fail. Therefore many of the same Audians, having withdrawn from Gothia and having come here into our parts, have sojourned for four years from this time, but they also withdrew again to Mount Taurus, to the monasteries of the same Audians, in both Palestine and Arabia; for they are already spread out, but for the rest, they are few, with few monasteries, and perhaps also in two villages in the aforementioned regions in the outer part of Chalcis and beyond 3.249 Damascus and the regions of Mesopotamia the order exists to this day, having been reduced to few, as I said. But I think this is enough about these things for now; having passed them by, I will again examine what follows, so that I might not omit any of the divisions and sections and dissensions and schisms that have occurred in the world. For even if they might not differ so much in faith and manner of life, * nevertheless everything that is divided and named in life will, as far as possible, not be omitted by us. - - - Against the Photinians, 51, but of the sequence, 71. 1. Photinus, from whom the Photinians come, flourished at this time, having become a bishop of the holy catholic church, carried away by no small madness, but having become thunderstruck beyond all those before him, having conceived thoughts similar to and beyond those of Paul of Samosata concerning the Son of God, vomiting forth inconsistent words of blasphemy. He was from Sirmium, and when he introduced this weed to the world, at that time under the emperor Constantius he was a bishop, and he was still alive to this day, having been deposed by the western synod assembled in Sardica for the blasphemy which he had vomited forth. This man asserts that Christ was not from the beginning, but that he exists from Mary onwards, from when, he says, the Holy Spirit came 3.250 upon her and he was born of the Holy Spirit. And he says the Holy Spirit, like a daring architect, is greater than Christ, and like a measurer of the heavens of the ineffable things. This Photinus was talkative in manner and sharp of tongue, able to deceive many by the delivery of his speech and readiness of words. For often being refuted by many * and after his defense at that time in Sardica when he was called by the bishops to give an account concerning the false belief put forth by him. For this man asked the emperor Constantius, as one who had been deposed in vain, that he might again have hearers, to prove himself to have been deposed in vain. Wherefore the emperor at that time sent out as judges and hearers of his future defense Thalassius and Datianus and Cerealius and Taurus and Marcellinus and Euanthius and Olympius and Leontius, with Basil of Ancyra asking his questions and refuting or accepting the things that were to be defended by him. And he held no small debate with the same Basil, but like the complexion of a worn-out, worthless woman he presented through his words

460

ἐπισκόπους, * ἀλλὰ καὶ Σιλουανός τις καὶ ἄλλοι τινὲς, ὧν συμβέβηκέ τινας τοῦ βίου παύσασθαι, μάλιστα Οὐράνιον. ηὔχει γὰρ οὗτος ἀνὰ μέσον τοῦ τοιούτου τάγματος. μετὰ δὲ τὴν τῶν ἐπισκόπων αὐτῶν τούτων, Οὐρανίου καὶ Σιλουανοῦ τοῦ ἐκ Γοτθίας, τελευτὴν πολλοὶ διελύθησαν καὶ εἰς ὀλίγον ἦλθε τὸ τούτων σύστημα, ἔν τε τοῖς μέρεσι Χαλκίδος τῆς πρὸς Ἀντιοχείας καὶ ἐν τοῖς μέρεσι τοῦ Εὐφράτου. καὶ γὰρ ἀπὸ τῆς Γοτθίας ἐδιώχθησαν οἱ πλείους, οὐ μόνον, ἀλλὰ καὶ οἱ ἡμέτεροι ἐκεῖ Χριστιανοί, διωγμοῦ μεγάλου ἐνστάντος ὑπὸ βασιλέως Ἕλληνος, δεινοῦ τε γενομένου καὶ πρὸς ζῆλον τῶν Ῥωμαίων, διὰ τὸ τοὺς βασιλεῖς τῶν Ῥωμαίων εἶναι Χριστιανούς, τὸ πᾶν γένος τῶν Χριστιανῶν ἀπ' ἐκείνων * ἀπελάσαντος. οὐ λείπει δὲ ῥίζα σοφίας οὐδὲ φύτευμα πίστεως, ἀλλὰ καὶ εἰ δοκοῦσι πάντες ἀπηλάσθαι, πάντως εἰσὶν ἐκεῖθεν πιστοὶ ἄνθρωποι· οὐκ ἐγχωρεῖ γὰρ λεῖψαι τὴν πηγὴν τῆς πίστεως. πολλοὶ οὖν ἀναχωρήσαντες τῶν αὐτῶν Αὐδιανῶν τῆς Γοτθίας καὶ ἕως τῶν ἡμετέρων μερῶν ἐνταῦθα ἐλθόντες παροικοῦσιν ἀπὸ τοῦ χρόνου τούτου ἐτῶν τεσσάρων, ἀλλὰ καὶ ἐπὶ τοῦ Ταύρου ὄρους ἀνεχώρησαν πάλιν εἰς τὰ τῶν αὐτῶν Αὐδιανῶν μοναστήρια, ἐπί τε τῆς Παλαιστίνης καὶ τῆς Ἀραβίας· ἤδη γάρ εἰσι πεπλατυσμένοι, λοιπὸν δὲ ὀλίγοι καὶ ὀλίγα μοναστήρια, τάχα δὲ καὶ ἐν δυσὶ κώμαις ἐν τοῖς προειρημένοις μέρεσι κατὰ τὸ ἐξώτερον μέρος τῆς Χαλκίδος καὶ ἐπέκεινα 3.249 ∆αμασκοῦ καὶ τῶν μερῶν τῆς Μεσοποταμίας ἐστὶν ἄχρι δεῦρο τὸ τάγμα, εἰς ὀλίγον περιστάν, ὡς ἔφην. Ἀλλ' ἕως ὧδε ἱκανῶς καὶ περὶ τούτων ἔχειν ἡγοῦμαι· οὓς παρελθὼν πάλιν τὰ ἑξῆς διασκοπήσω, ἵνα μή τι παραλείψω τῶν εἰς διαιρέσεις τε καὶ τομὰς καὶ εἰς διαστάσεις καὶ εἰς σχίσματα ἐν τῷ κόσμῳ συμβεβηκότων. εἰ γὰρ καὶ τῇ πίστει οὐκ ἂν μεταλλάττοιεν καὶ τῷ τρόπῳ τοσοῦτον, * ἀλλ' ὅμως πᾶν τὸ διαιρεθὲν καὶ ἐν βίῳ ὀνομαζόμενον ὑφ' ἡμῶν κατὰ τὸ δυνατὸν οὐ παραλειφθήσεται. - - - Κατὰ Φωτεινιανῶν ˉνˉα, τῆς δὲ ἀκολουθίας ˉοˉα. 1. Φωτεινός, ἐξ οὗπερ Φωτεινιανοί, ἐν τούτῳ τῷ χρόνῳ ἤκμασεν, ἐπίσκοπος γεγονὼς τῆς ἁγίας καθολικῆς ἐκκλησίας, μανίᾳ ἀρθεὶς οὐ μικροτάτῃ, ἀλλ' ἐμβρόντητος γεγονὼς ὑπὲρ πάντας τοὺς πρὸ αὐτοῦ, ὅμοια καὶ ἐπέκεινα τῶν Παύλου τοῦ Σαμοσάτεως διανενοημένος περὶ τοῦ υἱοῦ τοῦ θεοῦ, ἐξεμέσας λόγους ἀσυστάτους βλασφημίας. οὗτος δὲ ὡρμᾶτο ἀπὸ Σιρμίου καὶ ὅτε μὲν τοῦτο τὸ ζιζάνιον τῷ κόσμῳ εἰσηγήσατο, τότε κατ' ἐκεῖνο καιροῦ ἐπὶ Κωνσταντίου τοῦ βασιλέως ἐπίσκοπος ἦν, εἰς ἔτι δὲ δεῦρο περιῆν τῷ βίῳ, ἀπὸ τῆς ἐν τῇ Σαρδικῇ συναχθείσης δυτικῆς συνόδου καθαιρεθεὶς δι' ἣν ἐξήμεσε βλασφημίαν. Φάσκει δὲ οὗτος ἀπ' ἀρχῆς τὸν Χριστὸν μὴ εἶναι, ἀπὸ δὲ Μαρίας καὶ δεῦρο αὐτὸν ὑπάρχειν, ἐξότε, φησί, τὸ πνεῦμα τὸ ἅγιον ἐπῆλθεν 3.250 ἐπ' αὐτὴν καὶ ἐγεννήθη ἐκ πνεύματος ἁγίου. τὸ δὲ πνεῦμα τὸ ἅγιόν φησιν, ὡς τολμηρὸς ἀρχιτέκτων, μεῖζον εἶναι τοῦ Χριστοῦ, καὶ ὡς οὐρανομέτρης τῶν ἀνεκδιηγήτων. γέγονε δὲ οὗτος ὁ Φωτεινὸς λάλος τὸν τρόπον καὶ ὠξυμμένος τὴν γλῶτταν, πολλοὺς δὲ δυνάμενος ἀπατᾶν τῇ τοῦ λόγου προφορᾷ καὶ ἑτοιμολογίᾳ. πολλάκις γὰρ ὑπὸ πολλῶν ἐλεγχόμενος * καὶ μετὰ τὴν τότε γενομένην ἐν τῇ Σαρδικῇ αὐτοῦ ἀπολογίαν ὅτε ἀπὸ τῶν ἐπισκόπων ἐκλήθη δοῦναι λόγον περὶ τῆς ὑπ' αὐτοῦ προβληθείσης κακοπιστίας. καὶ γὰρ οὗτος ἠξίωσε Κωνστάντιον τὸν βασιλέα ὡς μάτην καθῃρημένος, ὅπως ἀκροατὰς λάβοι αὖθις, τοῦ ἀποδεῖξαι ἑαυτὸν μάτην καθῃρημένον. ὅθεν ὁ μὲν βασιλεὺς κατ' ἐκεῖνο καιροῦ ἐξέπεμψε κριτὰς καὶ ἀκροατὰς τῆς αὐτοῦ μελλούσης ἔσεσθαι ἀπολογίας Θαλάσσιον καὶ ∆ατιανὸν καὶ Κερεάλιον καὶ Ταῦρον καὶ Μαρκελλῖνον καὶ Εὐάνθιον καὶ Ὀλύμπιον καὶ Λεόντιον, Βασιλείου τοῦ Ἀγκυριανοῦ τὰς αὐτοῦ πεύσεις ἐρωτῶντος καὶ ἀντιλέγοντος τοῖς ὑπ' αὐτοῦ μέλλουσιν ἀπολογεῖσθαι ἢ καὶ καταδεχομένου. οὐ μικρὰν δὲ διάλεξιν πρὸς τὸν αὐτὸν Βασίλειον ἐποιήσατο, ἀλλ' ὥσπερ παρατετριμμένης φαύλης γυναικὸς τὸ χρῶμα διὰ τῶν λόγων αὐτοῦ παρέφερεν