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A Dictionary of Greek and Roman biography and mythology (ed. William Smith) 10 10 Browse Search
Samuel Ball Platner, Thomas Ashby, A Topographical Dictionary of Ancient Rome 2 2 Browse Search
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s. However, he quitted Antioch for Alexandria, where St. Athanasius was maintaining Christianity against Arianism, and in A. D. 355 acted as Deacon under George of Cappadocia, the violent interloper into the See of St. Athanasius. (St. Ep. 76.1; Thdt. 2.24.) Here Eunomius became his pupil (Phil. 3.20) and amanuensis. (Soc. 2.35.) He is said by Philostorgius (3.19) to have refused ordination to the Episcopate, because Serras and Secundus, who made the offer, had mixed with the Catholics; in A. D. 358, when Eudoxius became bishop of Antioch (Thdt. 2.23), he returned to that city, but popular feeling prevented Eudoxius from allowing him to act as Deacon. The Aetian (Eunomian, see ARIUS) schism now begins to develop itself. The bold irreligion of Aetius leads a section of Arians (whom we may call here Anti-Aetians) to accuse his to Constantius (Soz. 4.13); they allege also his connexion with (Gallus, and press the emperor to summon a general Council for the settlement of the Theological
Aristae'netus (*)Aristai/netos), the reputed author of two books of Love-Letters (e)pistolai\ e)rwtikai/). Of the author nothing is known. It has been conjectured, that he is the same as Aristaenetus of Nicaea, to whom several of Libanius' Epistles are addressed, and who lost his life in the earthquake in Nicomedia, A. D. 358. (Comp. Ammian. Marcell. 17.7.) That this supposition, however, is erroneous, is proved by the mention of the celebrated pantomimus Caramallus in one of the epistles, who is mentioned in the fifth century by Sidonius Apolloniaris (23.267) as his contemporary. Sidonius died A. D. 484. Works Love-Letters These Letters are taken almost entirely from Plato, Lucian, Philostratus, and Plutarch; and so owe to their reputed author Aristaenetus nothing but the connexion. They are short unconnected stories of love adventures ; and if the language in occasional sentences, or even paragraphs, is terse and elegant, yet on the whole they are only too insipid to be dis
Platonist, was a pupil of Iamblichus and Aedesius. When the latter was obliged to quit Cappadocia, Eustathius was left behind in his place. Eunapius, to whom alone we are indebted for our knowledge of Eustathius, declares that he was the best man and a great orator, whose speech in sweetness equalled the songs of the Seirens. His reputation was so great, that when the Persians besieged Antioch, and the empire was threatened with a war, the emperor Constantius was prevailed upon to send Eustathius, although he was a pagan, as ambassador to king Sapor, in A. D. 358, who is said to have been quite enchanted by the oratory of the Greek. this countrymen and friends who longed for his return, sent deputies to him, but he refused to come back to his country on account of certain signs and prodigies. His wife Sosipatra is said to have even excelled her husband in talent and learning. (Eunap. Vit. Soph. pp. 21, 47, &c. ed. Hadr. Junius; comp. Brucker, Hist. Crit. Philos. vol. ii. p. 273, &c.)
t was through fear: in his absence he was sentenced to be deposed and excommunicated, but the sentence does not appear to have been carried into effect. He admitted to communion Cyril of Jerustalem [CYRILLUS of JERUSALEM], who had been deposed (A. D. 358) by Acacius, bishop of Caesareia in Palestine, and int A. D. 359 headed the predominant party of the Semi-Arians, at the council of Seleuceia in Isauria, where Cyril was restored. George and his party had at this time to withstand the orthodox on the one hand and the Aetians or Anomoeans on the other. He wrote to the council of Ancyra (A. D. 358) a letter against Eudoxius of Antioch, whom he charged with being a disciple of Aetius; and he excommunicated the younger Apollinaris, who was a reader in the church at Laodiceia, on account of the friendship he had formed with Athanasius. He took part in the appointment of Meletius to the bishopric of Antioch, and delivered one of three discourses then preached at the desire of the emperor
A Dictionary of Greek and Roman biography and mythology (ed. William Smith), (search)
s, he set himself to perform his vows of dedication to the service of God. He made a resolution, which he is said to have kept all his life, never to swear. His religion assumed the form of quietism and ascetic virtue. It seems that he would have retired altogether from the world but for the claims which his aged parents had upon his care. He so far, however, gratified his taste for the monastic life, as to visit his friend Basil in his retirement, and to join in his exercises of devotion, A. D. 358 or 359. [BASILIUS] But he never became a regular monk. His fiery temper and the circumstances of the age prevailed over the resolves of his youth; and this quietist, who replies to the remonstrances of Basil on his inactivity, by the strongest aspirations for a life of fest and religious meditation (Epist. xxxii. p. 696), became one of the most restless of mankind. (Comp. Orat. v. p. 134.) In the year 360 or 361, Gregory was called from his retirement to the help of his father, who, as t
A Dictionary of Greek and Roman biography and mythology (ed. William Smith), Hila'rius or Hila'rius Pictaviensis (search)
t expositions of the first evangelist by any of the Latin fathers, and is repeatedly quoted by Jerome and Augustin. From the resemblance which it bears in tone and spirit to the exegetical writings of Origen, it may very probably have been derived from some of his works. 3. De Synodis s. De Fide Orientalium s. De Synodis Graeciae, or more fully, De Synodis Fidei Catholicae contra Arianos et pracvaricatores Arianis acquiescentes, or simply, Epistola, being in reality a letter, written in A. D. 358, while in exile, addressed to his episcopal brethren in Gaul, Germany, Holland, and Britain, explaining the real views of the Oriental prelates on the Trinitarian controversy, and pointing out that many of them, although differing in words, agreed in substance with the orthodox churches of the West. In the Benedictine edition, we find added for the first time a defence of this piece, in reply to objections which had been urged against it by a certain Lucifer, probably him of Cagliari. 4.
hen, bishop of Antioch, he was by the favour of the Emperor Constantius and the predominant Arian party appointed to that see, about 348 or 349. He was one of the instructors of the heresiarch Aetius [AETIUS], to whom, according to Philostorgius, he expounded the writings of the prophets, especially Ezekiel ; but, after appointing him deacon, he was compelled by the opposite party under Diodorus [DIODORUS, No. 3] and Flavian [FLAVIANUS, No. 1] to silence and depose him. Leontius died about A. D. 358. Of his writings, which were numerous, nothing remains except a fragment of what Cave describes, we know not on what authority, as Oratio in Passionem S. Babylae, which is cited in the Paschal Chronicle in the notice of the Decian persecution. In this fragment Leontius distinctly asserts that both the Emperor Philip, the Arabian, and his wife, were avowed Christians. (Socrat. H. E. 2.26; Sozomen, H. E. 3.20; Theodoret. H. E. 2.10, 24; Philostorg. H. E. 3.15, 17, 18; Athanas. Apolog. de
A Dictionary of Greek and Roman biography and mythology (ed. William Smith), Philosto'rgius (search)
Philosto'rgius (*filosto/rgios), an ecclesiastical historian. He was a native of Borissus in Cappadocia, the son of Carterius and Eulampia. He was born in the reign of Valentinian and Valens in A. D. 358, according to Gothofredus (Proleg. ad Philost. p. 5, &c.), about A. D. 367, according to Vossius (de Hist. Gr. p. 314). He was 20 years old when Eunomius was expelled from Caesareia [EUNOMIUS]. Like his father Carterius, he warmly embraced the doctrines of Eunomius. Works Ecclesiastical History He wrote an ecclesiastical history, from the heresy of Arius in A. D. 300, down to the period when Theodosius the Younger conferred the empire of the West on Valentinian the Younger (A. D. 425). The work was composed in twelve books, which began respectively with the twelve letters of his name, so as to form a sort of acrostic. In this history he lost no opportunity of extolling the Arians and Eunomians, while he overwhelmed the orthodox party with abuse, with the single exception of Gr
was entrapped, along with Servatio, a Belgian bishop, by the artifices of the prefect Taurus, into signing an Arian confession of faith, which, upon discovering the fraud, he openly and indignantly abjured. He subsequently took an active part in the council of Valence, held in A. D. 374, and, as we learn from Jerome, lived to a great age. Works Contra Arianos Liber One work unquestionably composed by Phoebadius has descended to us, entitled Contra Arianos Liber, a tract written about A. D. 358, in a clear, animated, and impressive style for the purpose of exposing the errors contained in a document well known in ecclesiastical history as the Second Sirmian Creed, that is, the Arian Confession of Faith, drawn up by Potamius and Hosius, and adopted by the third council of Sirmium, in 357, in which the word Consubstantial is altogether rejected, and it is maintained that the Father is greater than the Son, and that the Son had a beginning. Editions This essay was discovered by P