The last of the heroes is Cleomedes, the Astypalian. Him honor with sacrifices; for he is no longer a mortal.'
Because of this oracle Diogenes the cynic, and Oënomaus the philosopher, strongly condemned Apollo. The inhabitants of Cyzicus declared Hadrian to be the thirteenth god; and Adrian himself deified his own catamite Antinoüs. [559] Libanius does not term these ridiculous and contemptible absurdities,' although he was familiar with these oracles, as well as with the work of Adrias on the life of Alexander [560] (the pseudo-prophet of Paphlagonia): nor does he himself hesitate to dignify Porphyry in a similar manner, when after having preferred Julian's books to his, he says, May the Syrian be propitious to me.' This digression will suffice to repel the scoffs of the sophist, without following him farther in what he has advanced; for to enter into a complete refutation would require an express work. We shall therefore proceed with our history.
[547] Liban. Orat. xviii. (Opera, i. Reiske).
[548] Porphyry. See above, I. 9.
[549] In his Crito, Phædo, Phædrus, and Apology of Socrates. See also Xenophon's Memorabilia of Socrates and Symposium.
[550] Marcus Aurelius.
[551] Gregor. Nazianz. Orat. V. 23.
[552] Euripid. Fragm.
[553] Probably Socrates means Origen's lost work, known as Stromata, which Jerome (in his Ep. ad Magnum) says was written to show the harmony of the Christian doctrines and the teachings of the philosophers. The description here given does not tally more precisely with any other work of Origen now extant.
[554] Cyril, Contra Julian. III. (p. 93, ed. Spanheim).
[555] Julian, Orat. VII.
[556] Liban. Orat. XVIII. (Oper. I. 625, Reiske).
[557] paredreuta , term applied to associates on the bench in judicatories.
[558] Isa. vii. 9 (LXX, kai e& 129;n me pisteusete, oude me sunete).
[559] For a full account of Antinoüs and his relations to Hadrian, see Smith, Dict. of Greek and Roman Biogr. and Mythol., article Antinoüs. The story has been put into literary fiction in the historical novels Antinoüs, by George Taylor (A. Hausrath), and The Emperor, by Georg Ebers.
[560] It is uncertain what the true reading should be here. In one of the mss. it is 'Adrias, in another 'Andrias; according to others Adrianos, or 'Arrianos. Valesius suggests the substitution of Loukianos . If this be adopted, then the Alexander suggested is Lucian's Alexander of Abonoteichus. For a lucid and suggestive reproduction of this story, see Froude, Short Studies on Great Subjects, essay on Lucian.
Chapter XXIV.--The Bishops flock around Jovian, each attempting to draw him to his own Creed.
Jovian having returned from Persia, ecclesiastical commotions were again renewed: for those who presided over the churches endeavored to anticipate each other, in the hope that the emperor would attach himself to their own tenets. He however had from the beginning adhered to the homoousian faith, and openly declared that he preferred this to all others. Moreover, he wrote letters to and encouraged Athanasius bishop of Alexandria, who immediately after Julian's death had recovered the Alexandrian church, and at that time gaining confidence from the letters [spoken of] put away all fear. The emperor further recalled from exile all those prelates whom Constantius had banished, and who had not been re-established by Julian. Moreover, the pagan temples were again shut up, and they secreted themselves wherever they were able. The philosophers also laid aside their palliums, and clothed themselves in ordinary attire. That public pollution by the blood of victims, which had been profusely lavished even to disgust in the reign of Julian, was now likewise taken away.
Chapter XXV.--The Macedonians and Acacians meet at Antioch, and proclaim their Assent to the Nicene Creed.
Meanwhile the state of the church was by no means tranquil; for the heads of the sects assiduously paid their court to the emperor their king that protection for themselves meant also power against their acknowledged opponents. And first the Macedonians presented a petition to him, in which they begged that all those who asserted the Son to be unlike the Father, might be expelled from the churches, and themselves allowed to take their place. This supplication was presented by Basil bishop of Ancyra, Silvanus of Tarsus, Sophronius of Pompeiopolis, Pasinicus of Zelæ, [561] Leontius of Comana, Callicrates of Claudiopolis, and Theophilus of Castabala. The emperor having perused it, dismissed them without any other answer than this: I abominate contentiousness; but I love and honor those who exert themselves to promote unanimity.' When this remark became generally known, it subdued the violence of those who were desirous of altercation and thus was realized in the design of the emperor. At this time the real spirit of the Acacian sect, and their readiness to accommodate their opinions to those invested with supreme authority, became more conspicuous than ever. For assembling themselves at Antioch in Syria, they entered into a conference with Melitius, who had separated from them a little before, and embraced the homoousian' opinion. This they did because they saw Melitius was in high estimation with the emperor, who then resided at Antioch; and assenting therefore by common consent, they drew up a declaration of their sentiments acknowledging the homoousion and ratifying the Nicene Creed and presented it to the emperor. It was expressed in the following terms.
The Synod of bishops convened at Antioch out of various provinces, to the most pious and beloved of God, our lord Jovian Victor Augustus.
That your piety has above all things aimed at establishing the peace and harmony of the church, we ourselves, most devout emperor, are fully aware. Nor are we insensible that you have wisely judged an acknowledgment of the orthodox faith to be the sum and substance of this unity. Wherefore lest we should be included in the number of those who adulterate the doctrine of the truth, we hereby declare to your piety that we embrace and steadfastly hold the faith of the holy Synod formerly convened at Nicæa. Especially since the term homoousios, which to some seems novel [562] and inappropriate, has been judiciously explained by the fathers to denote that the Son was begotten of the Father's substance, and that he is like the Father as to substance. Not indeed that any passion is to be understood in relation to that ineffable generation. Nor is the term ousia, "substance," taken by the fathers in any usual signification of it among the Greeks; but it has been employed for the subversion of what Arius impiously dared to assert concerning Christ, viz.--that he was made of things "not existing." Which heresy the Anomoeans, who have lately sprung up, still more audaciously maintain, to the utter destruction of ecclesiastical unity. We have therefore annexed to this our declaration, a copy of the faith set forth by the bishops assembled at Nicæa, with which also we are fully satisfied. It is this: "We believe in one God the Father Almighty," and all the rest of the Creed in full. We, the undersigned, in presenting this statement, most cordially assent to its contents. Melitius bishop of Antioch, Eusebius of Samosata, Evagrius of Sicily, Uranius of Apamæa, Zoilus of Larissa, Acacius of Cæsarea, Antipater of Rhosus, Abramius of Urimi, [563] Aristonicus of Seleucia-upon-Belus, Barlamenus of Pergamus, Uranius of Melitina, Magnus of Chalcedon, Eutychius of Eleutheropolis, Isacocis of Armenia Major, Titus of Bostra, Peter of Sippi, [564] Pelagius of Laodicæa, Arabian of Antros, Piso of Adana through Lamydrion a presbyter, Sabinian bishop of Zeugma, Athanasius of Ancyra through Orphitus and Aëtius presbyters, Irenion bishop of Gaza, Piso of Augusta, Patricius of Paltus through Lamyrion a presbyter, Anatolius bishop of Beroea, Theotimus of the Arabs, and Lucian of Arca.' [565]
This declaration we found recorded in that work of Sabinus, entitled A Collection of the Acts of Synods. Now the emperor had resolved to allay if possible the contentious spirit of the parties at variance, by bland manners and persuasive language toward them all; declaring that he would not molest any one on account of his religious sentiments, and that he should love and highly esteem such as would zealously promote the unity of the church.' The philosopher Themistius attests that such was his conduct, in the oration he composed on his consulate.' For he extols the emperor for his overcoming the wiles of flatterers by freely permitting every one to worship God according to the dictates of his conscience. And in allusion to the check which the sycophants received, he facetiously observes [566] that experience has made it evident that such persons worship the purple and not God; and resemble the changeful Euripus, [567] which sometimes rolls its waves in one direction, and at others the very opposite way.'
[561] The mss. and all the Greek texts read Zenon, making the name Pasinicus Zenon, or Zeno.' The translation here given assumes the alteration in the process of transcription of a single letter making the original Zelon, which probably means the city of Zeleia, on the southeastern coast of the Euxine, famous for a victory of Mithridates over Triarius, the lieutenant of Lucullus, in 67 b.c.
[562] This word, whose original is xenon, is inserted by Valesius. If it were omitted, the translation would be, which to some seems acceptable.'
[563] On the present borders of Turkey and Persia.
[564] According to Valesius Hippi.
[565] The name of this city is variously given as Archis, Arca, Arcæ, Arcas, Arcæa, Arcena. It lies at the foot of Mount Lebanon. See Joseph. Antiq. V. 1 and de Bello, XII. 13.
[566] Themist. Orat. V. (p. 80, ed. Harduin).
[567] Straits between Euboea and the mainland.