THE NEW SCHAFF-HERZOG
Socrates is sometimes in accord with Idatius, sometimes with the Chronicon paschale, and occasionally with Marcellinus Comes. It is surprising that all the Olympiads are incorrectly stated by two years; (7) the list of the bishops of Constantinople, Alexandria, Antioch, and probably also of Rome and Jerusalem. For Constantinople, the bishops of the Arian and Novatian parties are also noted. Jeep believes that other sources have been used, for instance, Philostorgios, Eunapius, Auxanon, and the letters of Constantine. Harnack and Geppert conjecture the use of biographies of the emperors. This is not proven and seems especially improbable for the time of Constantine, since Socrates expressly states in the preface to book V- that he was unable to obtain data concerning the political events of that time and observes that henceforth he would write what he himself saw or what he had been able to learn from eye-witnesses. The composition of the " History " is not seldom mechanical. Socrates often cites Eusebius and Athanasius literally (ii. 37) and it not infrequently happens that he copies his sources almost word for word. Yet criticism of the sources is not lacking, as in the fact that recognition of the untrustworthiness of Rufinus induced Socrates to rewrite his work.
Socrates was one of the most celebrated men of his time, and could fully appreciate Hellenic discipline, of which he says that Christ
Author's and his disciples looked upon it as Limitations neither harmful nor divine, therefore and Rela- every individual should be allowed to
tionships. take the stand he pleases, either for or against it. Moreover, although the Holy Scriptures reveal divine dogmas to us and revive our piety — the real life and faith — nevertheless, they do not give training in logic, by the aid of which we must meet the adversaries of the truth; this, however, is essential, since the enemy is best combated with his own weapons. Socrates did not possess real learning; he relates simply, rarely cutting the thread of his descriptions by reflections, as, for instance, in III., vii., xvi. He had also little interest in mere theology. For him, the principal factor in Christianity was the doctrine of the Trinity, but he did not feel the need of conceiving this distinctly and intelligently and of formulating it. He essentially agrees with his citation from Evagrius' Monachicum (III., vii. 23): " We must bow down in silence before the unutterable." This indifference of Socrates to theology, perhaps also an inborn mildness of temperament, determined his attitude toward the ecclesiastical disputes of his time; he was opposed to the use of force against heretics (VII., xli., cf. xxix.). He does not judge harshly even the Arians, although he regarded them as notorious heretics (I., viii. 1-2). His attitude toward the Novatians was especially friendly; he reproaches Celestine with having persecuted the Roman Novatians (VII., xi.), and considers seriously whether the hard fate that befell John Chrysostom was not a punishment for his having destroyed Novatian churches (VI., xix. 7). He often alludes to the Novatians specifically (I., x., II., xxxviii.; etc.), and is remarkably well informed regarding their history. These facts have been ex-
plained by the assertion that Socrates himself was a Novatian, but this is incorrect, at least for the time when he wrote his " History." In V., xx. 1, he speaks of the Novatians in the same way as of the Arians, the Macedonians, and the Eunomians. The personal relations of Socrates with Auxanon, who had been present at the Nicene council and lived up to the time of the younger Theodosius (i. 13; cf. i. 10; Auxanon, whether of the same faith or not, could therefore give valuable information), and, on the other hand, the importance of the Novatian communities in Constantinople, explain his interest in this sect. It is self-evident, in spite of his good will, that no great work could be expected from a writer like Socrates. He was well qualified to relate personal experiences, but was not able to write history. This was the judgment of Valesius and it is confirmed by the later commentators. His reports are not reliable, and, in cases not a few, wrong. However, the later books, especially the sixth and seventh, contain much valuable information.
(G. Loeschcke.)
Bibliography: Other editions than those mentioned in the text are by G. Reading, Cambridge, 1720, reproduced in MPG, lxvii.; R. Hussey, Oxford, 1853, reproduced by W. Bright, ib. 1878. Eng. transls. are in Bonn's Ecclesiastical Library, London, 1851, and in NPNF, 2 ser., vol. ii.
On thelife of Socrates consult the introductions to the editions as given in the text and above; Fabricius-Harles, Bibliotheca Grceca, vii. 423 sqq., Hamburg, 1801; Ceillier, Auteurs sacres, viii. 514-525; Bardenhewer, Patrologie, pp. 332-333, Eng. transl., St. Louis, 1908; Schaff, Christian Church, iii. 880-881; DCB, iv. 709-711; KL, xi. 473- 476. On his work consult the essay of Jeep mentioned in the text, and the introductions in the editions of the text; F. A. Holzhausen, De fontibus, quibus Socrates, Sozomenus, ac Theodoretus in scribenda historia sacra usi sunt, Gottingen, 1825; J. G. Dowling, Introduction to the Critical Study of Ecclesiastical Hist., pp. 34 sqq., London, 1838; H. M. Gwatkin, Studies of Arianism, p. 97, Cambridge, 1882; Batiffol, Quoestiones Philostorgianm, Paris, 1891; Rauschen, in Jahrbuch der christlichen Kirche, 1897, pp. 2 sqq.; F. Geppert, Die Quellen des Kirchenhistorikers Socrates Scholasticus, Leipsic, 1898.
SOCRATES: Greek philosopher and teacher; b. in Panama (on the east of Mt. Hymettus, near the modern Liopesi, 8 m. s.e. of Athens) 469 B.C.; d. at Athens in May or June, 399. As a youth he was a sculptor, but he later devoted his manhood, even till old age, to the assiduous practise of bringing to birth the thoughts and characters of his youthful countrymen, humorously likening his occupation to that of a midwife. In three battles — at Potidsa, at Delium, and at Amphipolis — he proved himself a brave and efficient citizen-soldier. At the age of sixty, as a senator — the only instance in which he accepted office — he showed his moral and political heroism by withstanding alone the excited passions, and for the time thwarting the perverse and vindictive purpose, of the people in their popular assembly. He also in 406 opposed the illegal disposition of the trial of eight generals by a single vote. At the age of seventy he was accused of corrupting the youth, and not worshiping the gods of his country, tried before the popular dicastery, condemned by a small majority of votes, and sentenced to death by drinking hemlock.
The philosophy of Socrates is not so much a system of doctrines as a spirit of inquiry and a method