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Part IV.--Conclusion.
The original translation, with its many excellences, seems to belong to an earlier school. It is free both in enlargement and in compression; words at times, and occasionally clauses, are inverted. The editor felt the difficulty of recasting such a flowing style; yet, in spite of the resulting infelicity, he felt constrained to make every possible correction, and these have been very numerous and extended in caption and text.
Sozomen uniformly describes the ancient heathen cult, of whatever form it might be, as Hellenism, and its followers, Hellenists. It seemed advisable to retain the rendering "paganism," which the first translator used toward the middle and the end of his work, although he had not been uniform in the beginning; any other translation would cause a constant confusion between nationality and religion.
In order to give a better impression of the author and text, the spelling of the proper names indicated by the text has been adhered to; the orthography "Novatus" is not a real exception. Where the spelling of a proper name in the caption differs from that of the text, the differences of origin between the two must be borne in mind. To the Pseudo-Nicephorus are due the headings; these variations have been preserved purposely.
The notes have been for the greater part limited to the sources, previous or contemporary. It has not been deemed necessary to load the text with references to the literature, ancient or modern, sufficiently indicated in the Bibliography. It is just for the editor to say, that while the literature is not unfamiliar to him, he does not believe in the modern German method of annotation and allusion to every book under the sun, to the grave impediment of individual study. Similarly, the dictionaries show the biography and archæology in a better form than can be compressed into a note. Nor did the editor think it best to introduce into the translation any technical discussion as to the errors of Sozomen.
Prefatory Remarks, by Valesius,
concerning the
Life and Writings of Sozomen.
------------------------
Hermias Sozomen practiced the law at Constantinople, at the same time with Socrates. His ancestors were not mean; they were originally natives of Palestine, being inhabitants of a village near Gaza, called Bethelia. This village was very populous in times past, and had most stately and ancient churches. But the most glorious structure of them all was the Pantheon, situated on an artificial hill, which was the tower as it were of Bethelia, as Sozomen relates in chap. xv. of his fifth book. The grandfather of Hermias Sozomen was born in that village, and first converted to the Christian faith by Hilarion the monk. For when Alaphion, an inhabitant of the same village, was possessed with a devil, and the Jews and physicians, attempting to cure him, could do him no good by their enchantments, Hilarion, by a bare invocation of the name of God, cast out the devil. Sozomen's grandfather, and Alaphion himself, amazed at this miracle, with their whole families embraced the Christian religion. The grandfather of Sozomen was eminent for his expositions of the Sacred Scriptures, being a person endowed with a polite wit, and an acuteness of understanding; and besides, he was well skilled in literature. Therefore he was highly esteemed by the Christians inhabiting Gaza, Ascalon, and the places adjacent, as being useful and necessary for the propagating of religion, and could easily unloose the knots of the Sacred Scriptures. But Alaphion's descendants excelled others in their sanctity of life, in kindness to the indigent, and in other virtues; and they were the first that built churches and monasteries there, as Sozomen says in the passage above cited, where he also adds, that some holy persons of Alaphion's family were surviving even in his own days, with whom he himself conversed when very young, and concerning whom he promises to speak more afterwards. Most probably he means Salamanes, Phusco, Malchio, and Crispio, brothers, concerning whom he speaks in chap. xxxii. of his sixth book. For he there says that these brethren, instructed in the monastic discipline by Hilarion, were, during the empire of Valens, eminent in the monasteries of Palestine; that they lived near Bethelia, a village in the country of the Gazites, and were descendants of a noble family in those parts. He mentions the same persons in the fifteenth chapter of book viii., where he says that Crispio was Epiphanius's archdeacon. It is evident, therefore, that the brothers were of Alaphion's family. Alaphion, too, was related to Sozomen's grandfather, as we may conjecture; first, because the grandfather of Sozomen is said to have been converted (together with his whole family) to the Christian religion, upon account of Alaphion's wonderful cure, whom Hilarion had healed by calling on the name of Almighty God. Secondly, this conjecture is confirmed by what Sozomen relates, viz., that when he was very young, he conversed familiarly with the aged monks that were of Alaphion's family. And, lastly, from the fact that Sozomen took his name from those persons who were either the sons or grandchildren of Alaphion. For he was called Salamanes Hermias Sozomenus (as Photius declares in his Bibliotheca), from the name of that Salamanes who, as we observed before, was the brother of Phusco, Malchio, and Crispio. Wherefore Nicephorus, and others, are mistaken in supposing that Sozomen had the surname of Salaminius because he was born at Salamis, a city of Cyprus. But we have before shown from Sozomen's own testimony, that he was not born in Cyprus, but in Palestine. For his grandfather was not only a Palestinian, as is above said, but Sozomen himself was also educated in Palestine, in the bosom (so to say) of those monks who were of Alaphion's family. From this education Sozomen seems to have imbibed that most ardent love of a monastic life and discipline, which he declares in so many places of his history. Hence it is, that in his books he is not content to relate who were the fathers and founders of monastic philosophy; but he also carefully relates their successors and disciples, who followed this way of life both in Egypt, Syria, and Palestine, and also in Pontus, Armenia, and Osdroëna. Hence also it is, that in the twelfth chapter of the first book of his history, he has proposed to be read (in the beginning as it were) that gorgeous account of the monastic philosophy. For he supposed that he should have been ungrateful, had he not after this manner at least made a return of thanks to those in whose familiarity he had lived, and from whom, when he was a youth, he had received such eminent examples of a good conversation, as he himself intimates, in the opening of his first book. It is inferred that Sozomen was educated at Gaza, not only from the passage above mentioned, but also from chap. xxviii. of his seventh book, where Sozomen says that he himself had seen Zeno, bishop of Majuma, for this Majuma is a sea-port belonging to the Gazites. Although Zeno was nearly a hundred years old, he was never absent from the morning and evening hymns, unless sickness detained him. After this Sozomen applied himself to the profession of the law. He was a student of the civil law at Berytus, a city of Phoenicia, not far distant from his own country, where there was a famous school of civil law. But he practiced the law at Constantinople, as himself asserts, book ii. chap. iii. And yet he seems not to have been very much employed in pleading of causes; for at the same time that he was an advocate in Constantinople, he wrote his Ecclesiastical History; as may be concluded from his own words in the last-mentioned passage. Before he wrote his nine books of Ecclesiastical History, Sozomen composed a Breviary of Ecclesiastical Affairs, from our Saviour's ascension to the deposition of Licinius. This work was comprised in two books, as himself bears witness in the opening of his first book; but these two books are now lost.