ΚΟΣΜΟΥ ΕΤΗ ΕΦΛΓ ... Θαυμάζω δὲ Ἰουδαίων μὲν μήπω φασκόντων ἐληλυθέναι τὸν κύριον, τοὺς ἀπὸ Μαρκίωνος δὲ ἀπὸ τῶν προφητειῶν μὴ προηγορεῦσθαι, οὕτω γυμνῶς ὑπ'ὄψιν τῶν γραφῶν δεικνυουσῶν
... ΚΟΣΜΟΥ ΕΤΗ ΕΧΛ Τῆς θείας σαρκώσεως ἔτη ρλʹ Ῥωμαίων ιγʹ ἐβασίλευσε Τίτος Ἀντωνῖνος, ὁ ἐπικληθεὶς εὐσεβής, σὺν τοῖς παισὶν Αὐρηλίῳ καὶ Λουκίῳ ἔτη κγʹ. Ἀντωνῖνος πατὴρ πατρίδος προσηγορεύθη. Ἰουστῖνος φιλόσοφος προσηγορεύθη, ὃς ὑπὲρ τοῦ καθ' ἡμᾶς ὀρθοῦ λό γου βίβλον ἀπολογίας Ἀντωνίνῳ ἐπέδωκε. Ῥωμαίων ἐπίσκοπος ιʹ Πῖος ἔτη ιεʹ. Κατὰ τοὺς χρόνους Ὑγιηνοῦ καὶ Πίου τῶν ἐπισκόπων Ῥώμης ἕως Ἀνικήτου Οὐαλεντινιανὸς καὶ Κέρδων ἀρχηγοὶ τῆς Μαρκίωνος αἱρέσεως ἐπὶ Ῥώμης ἐγνωρίζοντο. Μεσομήδης Κρὴς ποιητὴς νόμων κιθαρῳδικῶν ἐγνωρίζετο, καὶ Ταῦρος Πλατωνικὸς καὶ Βηρύτιος. Ἀρριανὸς φιλόσοφος Νικομηδεὺς στρατηγὸς ἐγνωρίζετο. Ἐπίκτητος καὶ Εὐφράτης καὶ Περεγρῖνος ὁ ἑαυτὸν ἐμπρήσας κατὰ μίμησιν Καλανοῦ Βραχμᾶνος τοῦ κατὰ Ἀλέξανδρον τὸν Μακεδόνα γυμνοσοφιστοῦ. Μάξιμος Τύριος, Ἀπολλώνιος στωικὸς Χαλκηδόνιος, Βασιλείδης Σκυ θοπολίτης· οὗτοι καὶ διδάσκαλοι Οὐηρισίμου Καίσαρος γεγόνασι. Κρίσκος κυνικὸς φιλόσοφος Ἰουστίνῳ τῷ καθ' ἡμᾶς θείῳ φιλοσόφῳ τὸν μαρτυρικὸν συνεσκεύασε θάνατον ἐλεγχόμενος ὑπ' αὐτοῦ λιχνότητα κυνικήν. Ἀλεξανδρείας ζʹ ἐπίσκοπος Εὐμένης ἔτη ιγʹ. Ἀλεξανδρείας ηʹ ἐπίσκοπος Μαρκιανὸς ἔτη ιʹ. Ἱεροσολύμων ιςʹ ἐπίσκοπος Μάρκος ἔτη ηʹ. Ἱεροσολύμων ιζʹ ἐπίσκοπος Κασσιανὸς ἔτη εʹ
... ΚΟΣΜΟΥ ΕΤΗ ΕΨΙΕ Τούτοις τοῖς χρόνοις ὁ μέγας καὶ θαυματουργὸς Γρηγόριος ἐν τελειότητι τῆς κατὰ Χριστὸν φιλοσοφίας διέλαμπεν, οὗ μνήμην ἁρμόζουσαν ὁ Και σαρείος Εὐσέβιος οὐκ οἶδα τίνος ἕνεκα, καίπερ Ὠριγένους τοῦ δυσσεβοῦς 460 ἀλόγοις ἐνδιατρίψας ἐγκωμίοις, οὐ πεποίηται, τοῦ καθ' ὅλης τῆς οἰκου μένης ἐξηχουμένου θείοις τε λόγοις καὶ τέρασιν ἐξαστράπτοντος, ὡς καὶ αὐτοῖς δαίμοσι προστάττειν οἷά τισιν ἀνδραπόδοις διὰ πολλὴν πρὸς θεὸν παρρησίαν καὶ βίου καὶ λόγου καθαρότητα. νομίζω δὲ τὸν Εὐσέβιον τὸ τῆς θείας ἀρετῆς τοῦ θαυματουργοῦ καὶ θεοφόρου Γρηγορίου μέγεθος σιω πῆσαι διὰ τὸ πανταχοῦ τῶν δογμάτων ἀκέραιον καὶ ἀλλότριον τῶν Ὠριγένους ληρημάτων καὶ τῶν Ἀρείου βλασφημιῶν, οἷς Εὐσέβιος ἐλελώβητογάλων, ἔτι μὴν εἰς τὰ ᾄσματα καὶ εἰς ἄλλας παντοίας παλαιὰς καὶ νέας γραφάς, ἐνοἷς καὶ εἰς τὴν ἐν Πάτμῳ τοῦ θεολόγου ἀποκάλυψιν πρὸς Μαρκίωνα καὶ τὰς λοιπὰς αἱρέσεις, καὶ τὸν ἑξκαιδεκαετηρικὸν τοῦ πάσχα κανόνα ἐξέθετο περιγράψας εἰς τὸ αʹ
ἔτος Ἀλεξάνδρου τοῦ Μαμμαίας τούτου, καὶ συντόμως φάναι θεοφράδης ποταμὸς τῇ ἐκκλησίᾳ ζώντων ναμάτων γέγονε, τὸν μαρτυρικὸν περιθέμενος στέφανον πρὸς τῷΕρευνητικό έργο Επιτρέπεται η ελεύθερη χρήση του υλικού µε αναφορά στην πηγή προέλευσής του τέλει. Ἐκ τούτου λαβὼν ἀφορμὰς Ὠριγένης ὁ τάλας ὑπεμνημάτισε πολλὰς τῶν γραφῶν, Ἀμβροσίου παρορμῶντος αὐτὸν εἰς τοῦτο καὶ χορηγοῦντος ἀναγκαίας τεχρείας ἀφθόνως καὶ ταχυγράφους ζʹ παριστῶντος, ἀμείβον τας ἀλλήλους ὑπαγορεύοντος, καὶ καλλιγράφους πλείους ἅμα κόραις ἠσκη μέναις γράφειν, ἄφατόν τε προθυμίαν αὐτῷ παρέχοντος εἰς τὸ συντάττειν. ἀλλ' εἰς βάραθρον Ἑλληνικῆς τερατολογίας παρολισθήσας ἀποκατάστασιν καὶ προΰπαρξιν ἐδογμάτισεν ἕτερά τε ἀνόσια δόγματα· καὶ διὰ τοῦτο τοῦ χοροῦ τῶν ἁγίων ἐξώσθη. Μαμμαία τοῦ αὐτοκράτορος Ἀλεξάνδρου μήτηρ θεοσεβὴς ἦν σφόδρα. αὕτη λέγεται ὁμιλῆσαι τῷ Ὠριγένει ἐν Ἀντιοχείᾳ διατρίβουσα, μεταπεμψαμένη αὐτὸν ἐκ τοῦΦάρου. ἡ δ' αὐτὴ καὶ πᾶσι τοῖς ὀνομαστοῖς τηνι καῦτα Χριστιανῶν διδασκάλοις ;προσέκειτο διὰ τὴν εἰς Χριστὸν πίστιν. Καὶ Ἀλέξανδρος ὁ Μαμμαίας υἱὸς μετὰ τὴν ἀναίρεσιν Οὐρανίου τοῦ τυράννου καὶ τὴν κατὰ Περσῶν εὐδοκίμησιν ἐπανελθὼν ἐν Ῥώμῃ ἀναι ρεῖται σὺν μητρὶ Μαμμαίᾳ ἐν Μογοντιακῷ στρατιωτικῇ ἐπαναστάσει. Περσῶν αʹ Ἀρταξέρξης ἔτη ιεʹ.
ΚΟΣΜΟΥ ΕΤΗ ΕΨΜΣ ... Τούτοις τοῖς χρόνοις ὁ μέγας καὶ θαυματουργὸς Γρηγόριος ἐν τελειότητι τῆς κατὰ Χριστὸν φιλοσοφίας διέλαμπεν, οὗ μνήμην ἁρμόζουσαν ὁ Και σαρείος Εὐσέβιος οὐκ οἶδα τίνος ἕνεκα, καίπερ Ὠριγένους τοῦ δυσσεβοῦς 460 ἀλόγοις ἐνδιατρίψας ἐγκωμίοις, οὐ πεποίηται, τοῦ καθ' ὅλης τῆς οἰκου μένης ἐξηχουμένου θείοις τε λόγοις καὶ τέρασιν ἐξαστράπτοντος, ὡς καὶ αὐτοῖς δαίμοσι προστάττειν οἷά τισιν ἀνδραπόδοις διὰ πολλὴν πρὸς θεὸν παρρησίαν καὶ βίου καὶ λόγου καθαρότητα. νομίζω δὲ τὸν Εὐσέβιον τὸ τῆς θείας ἀρετῆς τοῦ θαυματουργοῦ καὶ θεοφόρου Γρηγορίου μέγεθος σιω πῆσαι διὰ τὸ πανταχοῦ τῶν δογμάτων ἀκέραιον καὶ ἀλλότριον τῶν Ὠριγένους ληρημάτων καὶ τῶν Ἀρείου βλασφημιῶν, οἷς Εὐσέβιος ἐλελώβητο
Nikephoros, Pat CP 806-815 CE Chronographia ed.?
Τραϊανὸς ἔτη ιθʹ μῆνας Ἐπὶ τούτου Ἰγνάτιος ὁ θεοφόρος [ἐν Ῥώμη] ἐμαρτύ ρησεν [θηρίοις βορὰ
παραδοθείς].
Ἀδριανὸς ἔτη καʹ. [Ἀπεγένετο ἐν Βαΐαις ὑδρωπιάσας.] Καὶ οὗτος καθελὼν τὰ Ἱεροσόλυμα Αἰλίαν τὴν πόλιν ὠνόμασε. καὶ οὗτος ὑδρωπιάσας ἀπεκτάνθη.
Τίτος Ἀντωνῖνος ὁ ἐπικληθεὶς Εὐσεβὴς σὺν τοῖς παισὶν αὐτοῦ [Αὐρηλίῳ Οὐήρῳ καὶ Λουκίῳ] ἔτη κβʹ μῆνας γʹ.
Μάρκος [Αὐρήλιος] ὁ υἱὸς αὐτοῦ ἔτη ιθʹ μῆνας ιαʹ. Ἐπὶ αὐτοῦ Ἰουστῖνος ὁ φιλόσοφος ἐμαρτύρησεν.
Ἀντωνῖνος ὁ καὶ Βῆρος ἔτη ιβʹ.
Κώμωδος ἔτη ιγʹ. Αἴλιος Περτίναξ μῆνας ʹ. καὶ ἐσφάγη ἐν τῷ παλατίῳ.
Σευῆρος ἔτη ιηʹ. Ἐπὶ αὐτοῦ Λεωνίδης ὁ πατὴρ Ὠριγένους [τοῦ κακόφρονος] ἐμαρτύρησε καὶ Ἱππόλυτος ὁ Ῥώμης συγγραφεὺς ἤκμαζε καὶ Γρηγόριος ὁ θαυματουργός [καὶ Κλήμης ὁ Ἀλεξανδρεύς].
George Harmartolos (= George Monachos) 9th Century Chronicle [written 842-67] ed. C. de Boor, (Leipzig: 1905)
Περὶ Ἀδριανοῦ ... ἐφ' οὗ Κέρδων καὶ Οὐαλεντῖνος καὶ Μαρκίων καὶ Μοντανὸς καὶ Σατορνίλος καὶ Καρποκράτης οἱ αἱρεσιάρχαι καὶ Ἀκύλας ἐγνωρίζοντο (under whom Kerdon, Valentinus, Marcion, Montanus, Satornilos, Carpocrates the heresiarchs and Aquila were made known).
Περὶ Ἀντωνίνου - Μετὰ δὲ Ἀδριανὸν ἐβασίλευσεν Ἀντωνῖνος ἔτη κβʹ. ἐφ' οὗ Πολύκαρπος ὁ μαθητὴς Ἰωάννου τοῦ εὐαγγελιστοῦ καὶ Ἰουστῖνος ὁ φιλόσοφος καὶ ∆ιονύσιος ἐπίσκοπος Κορίνθου ἐμαρτύρησαν, καὶ Τατιανὸς καὶ Βαρδισιάνης οἱ αἱρεσιάρχαι καὶ Πρίσκιλλα καὶ Μαξιμίλλα αἱ ψευδοπροφήτιδες τῶν κατὰ Φρύγας ἐγνωρίζοντο[κβʹ. Περὶ Σευήρου.] Μετὰ δὲ ∆άδιον ἐβασίλευσε Σευῆρος ἔτη ιηʹ. ὃς τὸν ἐν Βρεττανίαις νικήσας πόλεμον ἀπὸ θαλάσσης εἰς θάλασσαν περιετείχισε τὴν νῆσον σταδίοις χιλίοις. ἐφ' οὗ Λεωνίδης ὁ ἐπίσκοπος καὶ πατὴρ Ὠριγένους ἐμαρτύρησεν, καὶ Κλήμης ὁ Στρωματεὺς καὶ Σύμμαχος καὶ Ὠριγένης ἐγνωρίζοντο. Ὅστις Ὠριγένης εἰς Ἀλεξάνδρειαν ἀκμάζων μεγίστην εἰςτὸν θεῖον λόγον σπουδὴν καταβαλλόμενος οὐ μόνον τοῖς πιστοῖς πρόξενος ὠφελείας ἐγένετο μεγάλης, ἀλλά γε καὶ τῶν αἱρετικῶν οὐκ ὀλίγοις. ὑπ' αὐτοῦ γὰρ τὰ ὑγιῆ τῆς πίστεως παραλαμβάνοντες δόγματα ζηλωταὶ τῆς ἀληθείας ἐγίνοντο. ἐξ ὧν ὑπῆρχε διαφερόντως Ἀμβρόσιος ἀνὴρ ἐπί σημος καὶ φιλόλογος, ὃς εἰς γνῶσιν τοῦ ἀνδρὸς ἀφικέσθαι σπουδάσας ἀπέστη τῆς Οὐαλεντίνου καὶ Μαρκίωνος αἱρέσεως πεῖραν τῆς ἐνθέου παιδείας αὐτοῦ ἀρκοῦσαν κτησάμενος.
... Περὶ Γαλλιανοῦ - Μετὰ δὲ Αἰμιλιανὸν ἐβασίλευσε Γαλλιανὸς ἔτη γʹ καὶ ἐσφάγη ἐν τῷ πολέμῳ. ἐφ' οὗ Ἀρτέμων καὶ Συνέπων οἱ αἱρεσιάρχαι ἐγνωρίζοντο, καὶ Γρηγόριος ὁ θαυματουργὸς καὶ μαθητὴς Ὠριγένους διέπρεπεν.
Symeon Metaphrastes the Logothete 10th Century - Chronicle survives in several versions known as: The Chronicle of Theodosios Melitenos [ed. T. Tafel, (Munich: 1859)]; George Monachos Continuatos; and the Chronicle of Leo Grammatikos, [ed., Immanuel Bekker, Corpus Scriptorum Historiae Byzantinae, (Bonn: 1842); also Migne PG: 108:1037-1164] English trans from Old Church Slavic text, Walter K. Hanak, The Chronicle of Symeon Logothetes, publication planned [Signalled by Albu, "Annotated Sources"] Adam to 948 [some versions go to 11C]
θνήσκει δὲ Ἀδριανὸν προχειρισάμενος εἰς βασιλέα. ἐπὶ τούτου ἐμαρτύρησεν ὁ ἅγιος Ἰγνάτιος ὁ θεοφόρος καὶ Συμεὼν ὁ τοῦ Κλεόπα. Τραϊανὸς προσέταξε τὸ Χριστιανῶν φῦλον μὴ ἐκζητεῖσθαι μέν, ἐμπεσὸν δὲ κολάζεσθαι. ἐπὶὐτοῦ Σίμωνα τὸν Μάγον Μένανδρος διεδέξατο, γόης καὶ ἀπατεών, Σαμαρεὺς τὸ γένος, ἑαυτὸν Χριστὸν ὀνομάζων. ἦν δὲ καὶ Κήρινθος αἱρεσιάρχης τότε, καὶ Νικόλαος εἷς τῶν ἑπτὰ διακόνων. Ἀδριανὸς Αἴλιος. Ἀδριανὸς Αἴλιος ἐβασίλευσεν ἔτη κʹ μῆνας ιαʹ. ἦν δὲ φιλολόγος ἐπιτήδειος ἔν τε τῷ πεζῷ λόγῳ καὶ τῷ ἐμμέτρῳ, ;συγγενὴς καὶ υἱοπεποιημένος τῷ Τραϊανῷ ... ἐπὶ Ἀδριανοῦ ὑπῆρχον αἱρεσιῶται, ἐχθροὶ τῆς τῶν Χριστιανῶν πίστεως Σατορνῖνος καὶ Βασιλείδης καὶ Καρποκράτης. Ἀντωνῖνος ὁ εὐσεβής. Ἀντωνῖνος ὁ εὐσεβὴς ἐβασίλευσεν ἔτη κδʹ,υἱοποιηθεὶς τῷ Ἀδριανῷ, καὶ πρῶτος τῶν αὐτοκρατόρων εὐσεβὴς ἐπεκλήθη· πᾶσαν γὰρ ἀρετὴν ἐπεκτήσατο.
... ἐπὶ Κομόδου Κλήμης ὁ στρωματεὺς ἐν Ἀλεξανδρείᾳ ἐγνωρίζετο. Κλήμεντος δὲφοιτητὴς Ὠριγένης ἐγένετο. ἀλλὰ καὶ Μοντανὸς αἱρεσιάρχης τότε ἦν, ὃς ἑαυτὸν παράκλητον ἔλεγεν εἶναι.
... ∆έκιος. ∆έκιος ἐβασίλευσεν ἔτη δύο, ὃς πολλοὺς ἁγίους ἐτιμωρήσατο καὶ θανάτῳ παρέδωκεν· ἀνῃρέθη δὲ ὑπὸ Σκυθῶν ὑποθήκαις Γάλλου καὶ Βολουσιανοῦ ἐν τέλματι ἀποπνιγεὶς μετὰ τοῦ ἰδίου υἱοῦ, ἀξίαν τιμωρίαν τῆς ἰδίας αὐτῶν θηριωδίας ἐπιτυχόντες, ὡς μηδὲ τὰ σώματα αὐτῶν εὑρεθῆναι ἤ τι μέρος ἐξ αὐτῶν. ἐπὶ τούτου ἦν Κλήμης ὁ στρωματεὺς καὶ Ἀφρικανὸς καὶ Γρηγόριος ὁ θαυματουργός.
Agapius of Mabbug (Hierapolis) 10th century Alexander Vasiliev in the Patrologia Orientalis series in four fascicles, in PO 5, 7, 8 and 11 (1910-1915)
In year 18 of his reign, Adrian was infected with elephantiasis. He sought throughout his empire for someone who could heal him, but he was unable to find anyone; and he went to Egypt to find such a man there. He took with him his companion Aquila the astrologer, magician, prognosticator, and diviner, a pacific man. Adrian left Antioch, passed into Syria, and arrived at Jerusalem 47 years after its destruction. After examining the location of the city, and how much of it had been destroyed, he saw that nothing was inhabited except a church of the apostles, and he commanded his companion to rebuild the city. When Aquila undertook this, he believed in the miracles that the disciples (of Christ) had worked, wished to embrace the Christian religion, was baptised and was made a Christian. But he did not renounce magic, astrology and superstitious practices. His disciples prohibited him doing this several times, but he did not obey. Then they excommunicated him and separated him from the church. Then anger, fury and shame led him to copy the (sacred) books which Bartholomew and Judas had composed; he wrote carefully some Syriac and Hebrew books and introduced errors into them in order to show the futility of the advent of our Lord Christ, may he be glorified. These books that he wrote are found in the hands of the Jews even today.
In that year the Jews of Jerusalem revolted. A man called Bar-Kuba came among them and led them astray; he claimed to be descended from heaven, like a star, to deliver them. Many among them followed him, and, as for those who did not, he made war on them and put them to death. At this news, Adrian sent soldiers against him; they attacked Jerusalem, destroyed all the Jews and demolished Jerusalem for the last time. Then another city was built there, called Aelia, in honour of the emperor Adrian, and foreigners were established there. Those of the Jews who remained and had not been killed in the battle had their ears cut off; and were forbidden irrevocably to turn their eyes towards the richness of their mother country.
The bishop Mark sat at Jerusalem for four years. Then Adrian fell ill of dropsy and died, aged sixty-five. (After his death) Titus Antoninus, surnamed the Pious (?), reigned for twenty-two years and three months, in the year 448 of Alexander.
In the first year of his reign, bishop Hyginus sat at Rome for four years; after him, Pius for fourteen years.
At Alexandria, Marcianus sat for ten years; after him, Celadion for fourteen years.
At Antioch, Orthus (Orus, Eros) occupied the episcopal seat for sixteen years; after him Theophilus for fifteen years.
At Byzantium Athenodorus sat for thirteen years.
At Jerusalem, after Marcus, sat Cassianus, first of the gentile bishops, for three years; then Publius sat for four years; then he had for successor Maximus who sat for five years; then Julianus, for six years; then Gaius had an episcopate of two years, and his successor Matousous (? Symmachus) sat for four years.
At Rome Anicetus also sat for ten years.
At that time, there appeared at Rome a man named Valentinus, and another named Cerdon, who were the teachers of Marcion. Valentinus said that the Lord Christ, may he be glorified, brought a body with him from heaven, and that it was found in Mary the virgin like water in a river-bed, taking nothing from her.
Cerdon said that several divinities gathered together and created the world; and he denied the resurrection.
Then at Rome there appeared a man named Marcus who said that 360 gods existed from all eternity; they all gathered together and created the world, and each of them governed it in turn; power belonged to each of them for one day a year during which he was the sole master of it; among them, some loved good, the others evil. But united they had the ability to do good and evil, and they could choose in this regard. The chief of the gods sent the Lord Christ, may he be glorified, who was a part of his nature, in order to get men to worship him alone and obey him. Learning of this, the gods stirred up mankind against him, and these crucified him.
The history of Marcion
Then there appeared a man named Marcion, who was the son of a certain bishop of the land of Pontus. He found there a pious girl who stayed day and night at the church; she was a virgin. Marcion seduced her and corrupted her. When his father learned this, he excommunicated him and expelled him from the church. He went to Rome; but the faithful of that church would not receive him and scorned him. Returning to Asia, he attached to himself a bishop of that land named Aristinus. Marcion went out in public, proselytised, and discoursed on religion. When the bishop died, Marcion was not there. When he arrived, he was given the testament which bishop Aristinus had written, and where he was given (his last wishes). Marcion took it and read it, but, seeing nothing favourable to himself, he left in anger and corrupted all the people that he had captured for his purposes by his teaching.
The Lord Christ, may he be glorified, he said, was not the son of the Creator, as I told you until now; on the contrary, he is a stranger to him. There are 3 divine beings; one the Good, which is on high; the other the Evil, which is below; the third the Just, which is in the middle. The just god |57 formed the matter which was in the depths and called the wicked being, there manifested his acts, and created the sky, the four elements, paradise and the stars of heaven. Then he took from the mud of paradise, fashioned from it [the body] of man, placed a soul of his own substance and nature in him and ... like him. Then he created from the dregs of matter Tartarus, the earth and its larger inanimate objects; he created all the animals of the earth and placed in them a created soul. Then he finished by creating Adam; and he married him off; they multiplied and their descendants were numerous. While the earth was being filled with men, he gave them the books of the Torah and all the ancient books which contained his commandments, his prohibitions, his promises and his threats. Then, as the good God watched this, he stirred from his inertia and was jealous of the Just Being, the creator, and was envious of him; and he sent his son, who was of his nature and substance, to be with the creatures of the Just to recall them to the worship of his Father and to redeem them by his blood. He traversed his regions and passed, with the Just being knowing it, until he came down on to the earth where the fundament of matter was found. He saw the corruption of the creatures and their estrangement from religion and he led them to worship his Father. When the Creator learned this, he stirred up his servitors against him, and the Son himself gave to companions of the Creator the power to kill him and redeemed them by his power and his blood; then he returned from death and converted them to the worship of his Father. Embracing the worship of the good God, |58 they reduced the Just being, the Creator, to impotence. The Good God gave them new books which did not agree with those that the Just Creator had given them with his commandments, his prohibitions, his promises and his threats. He took paradise from the Creator; he established there those who were obedient to his order; but those who disobeyed him. He threw them into hell and made them remain there for ever. Of the evangelists he only accepted Luke.
Marcion published this impure teaching and the bishops exhorted him for a long time to return to the truth; but as he persisted in his error, they excommunicated him and expelled him from the church.
All this took place in the time of Titus Antoninus, the first year of his reign, which is the year 449 of Alexander. In year 470 of Alexander Marcus began to reign, with his two sons Antoninus and Lucius, for 19 years.
In year 8 of his reign at Rome bishop Soter sat for 8 years; his successor Eleutherius sat for 30 years.
At Alexandria Agrippinus sat for 12 years; after him, Julianus for 10 years.
At Antioch Maximus sat for 18 years.
At Byzantium Protonicus (Pertinax) sat for 10 years; after him Olympianus for 12 years.
At Jerusalem Gaius sat for 3 years; after him another Gaius for 4 years; then Symmachus for 3 years.
In year 12 of the reign of Marcus, Dionysius, bishop of Corinth, was illustrious, who composed several books.
In year 16 of Marcus, there was agitation against the Christians, and they were persecuted extremely; many bishops underwent martyrdom and Justus the philosopher was also crowned with martyrdom at Rome.
At this time appeared a man named Tatian, who was a disciple of Justus, the philosopher of whom we have spoken as being crowned with martyrdom. After leaving his teacher he abandoned orthodoxy and was the author of a great heresy. There exists, he said, several divine beings and several invisible aeons; everything is a mixture of good and evil, because everything lives in pairs (Syzygy). He altered and reversed the order of the tribes (genealogies) which had been fixed; he said that the Lord Christ, may he be glorified, [is of the race of] David. He composed a gospel which differed from that ... He said that after death, eating... his errors (produced) several difficulties.
Then there appeared [a man] named Montanus who claimed to be the Paraclete. The Lord Christ, may he be glorified, [he said], sent him into the world; some disciples gathered to follow him, and he set himself to teach a doctrine of impiety and error. Then he was excommunicated and expelled; but he made some proselytes and had some followers who remained attached to him until his death.
Then at Rome appeared another heresiarch named Florinus, who was a priest. He was the object of public indignation and was deposed from the priesthood. Then he left the church, full of anger, and attracted some disciples.
He said that there were three divine beings who agreed among themselves: one of them was established on high, the second below him, in the middle, and the third below the latter, at the bottom. Each of the last two honours, respects and considers as superior to himself those above him. The god which is in the middle calls the god who is above him the Father; and the god at the bottom likewise gives the name of |61 Father to him who is above him, so that each of them is like the Son to him that is above him. Together they created the world. (In the beginning) they formed and created a subtle substance; then they created man and placed him in the region located between heaven and earth; they embellished this location with fires and lights, making for him a paradise where they planted different species of pleasant trees, and established him in the newly created world. A certain angel, seeing this, envied the man; without the permission of the gods he came down and established himself with a certain number of his companions. He set himself to oppose the man and wanted to expel him from paradise; and he didn't stop opposing him and fighting him until he was expelled from it; then he possessed himself of Paradise. The man multiplied and his descendants were numerous; but they were unable to return to Paradise. When the gods saw this, they sent to him someone to get him to return to his place, and so that the man and his posterity might reenter Paradise; but (the angel) refused to do it. Then the gods were annoyed with the angel and his companions. Then the bottom god was himself entrusted with it. By a ruse he transformed himself into a man and appeared before Satan who was disobedient and before his companions; he didn't stop fighting against them until he expelled them from Paradise and had restored the first man to his place. Florinus denied the resurrection of the dead. Apart from that, he advanced some impious propositions which he had put forward.
At this time at Menbidj (Hierapolis) there lived a wise man, Apollinarius, who was bishop of Menbidj. He battled against the sectaries of this heresy, refuted their opinions and composed several books on this subject.
George Kedrenos 11th Century Historiarum Compendium ed. Immanuel Bekker, Corpus Scriptores Historiae Byzantinae 35-36, 2 vols, (Berlin: 1838-39) -1057
οὗτος Ἀδριανὸς χρέων ὀφειλὰς τῶν ὑπ' αὐτὸν πόλεων καὶ πολιτῶν τῷ δημοσίῳ λόγῳ ἀνηκούσας ἀπέκοψε, καύ σας τοὺς χάρτας. Νίκαιάν τε καὶ Νικομήδειαν σεισμῷ πτωθεί σας ἀνεκτήσατο. ἐπὶ τούτου Ἰουστῖνος ὁ φιλόσοφος κατὰ πασῶν αἱρέσεων ἠνδρίζετο· ὡς γάρ φησι Κλήμης ὁ στρωματεύς, ἐπὶ Ἀδριανοῦ ὑπῆρχον αἱρεσιῶται, ἐχθροὶ τῆς τῶν Χριστιανῶν πίστεως, Σατορνῖνος Βασιλείδης καὶ Καρποκράτης. θνήσκει δὲ Ἀδριανὸς βίᾳ τῆς νόσου, κράζων "ὦ Ζεῦ, πόσον κακόν ἐστιν ἐπιθυμοῦντά τινα ἀποθανεῖν καὶ μὴ τυγχάνειν." τελευτῶν δὲ προχειρίζεται Ἀντωνῖνον· τελευτήσαντος γὰρ Τραϊανοῦ ἐπλάσατο ἐπιστολὴν ὡς δῆθεν παρ' αὐτοῦ γραφεῖσαν πρὸς τὴν βουλήν, ἔνθα υἱὸν καὶ διάδοχον τῆς βασιλείας ὠνόμασεν. Ἀντωνῖνος ὁ εὐσεβὴς ἐβασίλευσεν ἔτη κδʹ, υἱοποιηθεὶς τῷ Ἀδριανῷ, καὶ πρῶτος αὐτοκράτωρ εὐσεβὴς ἐπεκλήθη· πᾶσαν γὰρ 1.439 ἀρετὴν ἐπεκτήσατο. ὥς φησι δὲ Κλήμης, ὅτι ἐπὶ αὐτοῦ Οὐαλεντῖνος καὶ Κέρδων καὶ Μαρκίων ἐν Ῥώμῃ αἱρεσιάρχαι ἐγνωρίζοντο, καὶ Τατιανὸς καὶ Βαρδισάνης καὶ Πρισκίλλα καὶ Μαξιμίλλα αἱ ψευδοπροφήτιδες τῶν κατὰ Φρύγας ἐγνωρίζοντο. καὶ Γαληνὸς ὁ ἰατρὸς τότε ἐθαυμάζετο. καὶ Βαρδισάνης δέ τις Σύρος διαλε κτικώτατος καὶ σοφὸς ἦν, ὥστε θαυμάζεσθαι αὐτοῦ πρὸς τοῦ Ἀντωνίνου τὸν κατὰ εἱμαρμένης λόγον. Πολύκαρπος δὲ ἐπίσκο πος Σμύρνης εἰς ὄψιν ἐλθὼν Μαρκίωνι ἤκουσεν "ἐπιγινώσκεις ἡμᾶς, ὦ καλὲ Πολύκαρπε;" ὁ δέ "ἐπιγινώσκω σὲ" ἔφη "τὸν πρωτότοκον τοῦ Σατανᾶ." θνήσκει δὲ Ἀντωνῖνος προβαλόμενος εἰς βασιλέα Μάρκον Ἀντωνῖνον τὸν ἴδιον γαμβρόν. ἐπὶ τούτου Πολύκαρπος ὁ μαθητὴς Ἰωάννου τοῦ εὐαγγελιστοῦ καὶ Ἰουστῖνοςὁ φιλόσοφος καὶ ∆ιονύσιος ὁ ἐπίσκοπος Κορίνθου ἐμαρτύρησαν
Michael Glykas 12th Century Annals ed. Immanuel Bekker, Corpus Scriptores Historiae Byzantinae, (Bonn: Weber 1836)
Μετὰ δὲ τοῦτον ὁ γαμβρὸς αὐτοῦ Ἀδριανὸς ἔτη κδʹ, ὃς συγκροτήσας πόλεμον κατὰ Ἰουδαίων στασιασάντων, ὡς ἄνωθεν εἴρηται, ἀνεῖλεν ἐξ αὐτῶν ἐν μιᾷ ἡμέρᾳ μυριάδας ἀνδρῶν νηʹ· συστάντες καὶ γὰρ τηνικαῦτα ἐπὶ τὴν παλαιὰν ἐσπούδαζον πολιτείαν ἐπανελθεῖν. ἀλλ' αὐτὸς χειρωσάμενος αὐτοὺς κατέστρεψε τὴν πόλιν καὶ παντελῶς ἐξηδάφισε. τότε δὴ τότε πέρας ἐλάμβανε καὶ ἡ κυριακὴ φωνή οὐ μὴ 448 μείνῃ λίθος ἐπὶ λίθον, ὃς οὐ μὴ καταλυθήσεται.» καὶ ἐν τοῖς ἀδύτοις δὲ τοῦ ναοῦ τὸ εἴδωλον αὐτοῦ ἔστησε, καὶ Αἴλιος χρηματίζων Αἰλίαν καὶ τὴν πόλιν καλεῖσθαι παρεσκεύασεν ἔκτοτε· ὁ μέντοι Ἀδριανὸς καὶ τοὺς θεραπευτὰς τοῦ λόγου μεγάλως ἐδεξιοῦτο, συνεπομένους ἔχων αὐτῷ καὶ οὓς ᾔδει ἄνδρας σοφούς. καὶ τοὺς μὲν Ἰουδαίους ἐκστῆναι σπεύδοντας τῆς Ῥωμαϊκῆς ἰσχύος ἄρδην ἀπώλεσεν, αὐτὸς δὲ τὸν βίον ὑδέρῳ καταστρέφει. ἡ μέντοι πόλις Ἱεροσόλυμα Αἰλία κεχρημάτικε τρόπῳ τοιῷδε. ὁ Ἀδριανὸς οὗτος φιλί-στωρ ἐγένετο, ἐφ' ᾧ καὶ τὴν ἐπ' αὐτὸν ἐπικράτειαν ἰδεῖν ἐπεθύμησε. φθάσας οὖν ἕως Ἱεροσολύμων, καὶ τὴν πόλιν ἰδὼν εἰς τοσοῦτον ἠρημωμένην, κακῶς τοὺς Ἰουδαίους διέθετο· καταγαγὼν γὰρ αὐτοὺς ἐν τῇ πανηγύρει ἐκέλευσεν ἀπεμπολεῖσθαι τῷ θέλοντι τέσσαρας Ἰουδαίους ἑνὶ μοδίῳ τῆς κριθῆς· αὐτὸς δὲ ἤρξατο κτίζειν τὴν πόλιν καὶ τὰ τείχη, οὐχὶ δὲ καὶ τὸν ναὸν αὐτόν. καθίστησι δὲ τῷ ἔργῳ ἐπιστάτην τὸν Ἀκύλαν ἐκεῖνον Ἕλληνα ἔτι ὄντα. ἦν δὲ ὁ Ἀκύλαςθεωρῶν τοὺς Χριστιανοὺς προστρέχοντας καθ' ἑκάστην τῇ πίστει, καὶ τὸν θεὸν δὲ σημεῖα πολλὰ ποιοῦντα καὶ τέρατα. κατενύγη τηνικαῦτα, καὶ Χριστιανοῖς ἐναρίθμιος γέγονεν. ἦν δὲ ὁ Ἀκύλας οὗτος ἀστρονόμος ἀκρότατος, ὅθεν καὶ Χριστιανὸς γεγονὼς τῶν προτέρων ἐπιτηδευμάτων αὐτοῦ παύσα449 σθαι οὐκ ἠθέλησεν. οἱ οὖν ἱερεῖς τῶν Χριστιανῶν ὡς ἑώρων αὐτὸν μετὰ πολλὰς παραινέσεις τοῦ ἀστρονομεῖσθαι μὴ παραιτούμενον παύσασθαι, τῆς ἐκκλησίας πόρρω που βάλλουσι, τοῖς ἐπιτιμίοις αὐτὸν διορθωθῆναι νομίζοντες. ἀλλὰ θυμοῦ μᾶλλον ἐκεῖνος ἐντεῦθεν πλησθεὶς τοῖς τῶν Ἰουδαίων ἱερεῦσι προσέρχεται, καὶ τὸν χριστιανισμὸν ἀναθεματίσας περιτομὴν καταδέχεται. ταύτῃ τοι καὶ τὴν Ἑβραΐδα γλῶτταν ἐκπαιδευθεὶς δευτέραν ἔκδοσιν τῶν γραφῶν ἐποιήσατο, τὰς περὶ Χριστοῦ μαρτυρίας ἐπικαλύψαι τέλεον μηχανώμενος. ἔχεις ἰδοὺ καὶ τὴν αἰτίαν, ἀγαπητέ, δι' ἣν ὁ Ἀκύλας ἐκεῖνος ἐνόθευσε τὰς γραφάς. Μετὰ δὲ Ἀδριανὸν Ἀντωνῖνος ὁ διὰ χρηστὸν τρόπον λεγόμενος εὐσεβὴς ἔτη κβʹ, ἐφ' οὗ καὶ Ἰουστῖνος ὁ φιλόσοφος καὶ ∆ιονύσιος ὁ ἐπίσκοπος Κορίνθου τὸ διὰ μαρτυρίου τέλος ἐδέξαντο. μετὰ δὲ τοῦτον Μάρκος ὁ Ἀντωνῖνος μετὰ Σεβήρου γαμβροῦ ἔτη ιθʹ, ἐφ' οὗ πῦρ ἐξ οὐρανοῦ φερόμενον ὤφθη.
Michael the Syrian 12th century (more to follow) have to fix this up
En l'an 433, Adrien commença à régner. [En l'an 3 d'Adrien] \ qui est l'an 436 des Grecs, le royaume d'Edesse cessa, et des gouverneurs y avaient le commandement, comme en tous lieux 8 . En l'an 5 d'Adrien, le fleuve Cephisus 9 inonda Elusine. Adrien y fit un pont. Il hiverna à Athènes. En ce temps-là, l'empereur fit une bibliothèque et y plaça les lois de Solon et de Dracon. Dès lors, les sciences se développèrent à Athènes. En l'an 18 d'Adrien" , les Juifs se révoltèrent de nouveau à Jérusalem. Ils furent séduits par un homme surnommé Bar-Kôkéba qui disait être venu du ciel, comme une étoile, pour les délivrer. Beaucoup se mirent à sa suite. 11 s'emparait de ceux qui ne l'acceptaient pas et les tuait. En entendant cela, l'empereur envoya une armée, détruisit les Juifs et renversa Jérusalem de fond en comble. On bâtit là une ville qui fut appelée AElia Adriana, en l'honneur de l'empereur. On y amena des étrangers, pris parmi les Gentils, et on les y fit habiter. On coupa les oreilles aux Juifs, et on leur défendit de regarde r même de loin ce lieu '. Le total des années, depuis la destruction de Vespasien jusqu' à cette autre destruction complète, est de 62 ans, et depuis l'Ascension de Notre-Seigneur, de 102 ans. Adrien accepta le livre de l'Apologie qu'avaient fait les philosophes en faveur des doctrines des chrétiens. Serenius, le préfet, adressa aussi des lettres à l'empereur au sujet des chrétiens, disant : « Il n'est pas juste de les tuer, uniquement à cause de leur nom, sans accusation ni jugement. » Pour ces motifs, l'empereur écrivit à Minucius Fondanus, proconsul d'Asie, de ne pas les mettre à mort sans accusation ni sans jugement. Les chrétiens conservent jusqu'aujourd'hui une copie de cette lettre; et on rappela à la mémoire des empereurs qu'Adrien avait ordonné que les chrétiens ne fussent plus persécutés. Adrien mourut du mal de l'hydropisie à Baies s , après avoir régné 21 ans. Sous cet Adrien se réunit àNicée* un premier synode de 43 évoques qui anathématisèrent [Sa]bellius, qui blasphémait en disant que le Père, le Fils et le Saint-Esprit ne sont qu'une seule personne manifestée en trois [manières] ; ils anathématisèrent aussi Valentinus qui disait que Notre-Seigneur avait fait descendre son corps du ciel.
CHAPITRE V DU LIVRE VI. — De l'époque du règne de Titus Antoninus. Quand l'empereur Adrien mourut, l'empire des Romains fut gouverné par Titus Antoninus qui fut surnommé le Pieux, et appelé Juste 6 . Il commença à régner en l'an 450 des Grecs. Son règne avec ses fils Aurélius et Lucius dura 22 ans et 3 mois. Cet Antoninus fut appelé Père de la Patrie. De son temps, Justus 8 de Néapolis, à côté de Jérusalem, alla à Rome et fit par écrit une Apologie [en faveur des chrétiens] 9 . L'empereur accueillit la parole du philosophe, et écrivit lui-même en Asie afin que les chrétiens ne fussent pas persécutés; et la paix régna. — Fin.
[parallel section 1] A cette époque l'hérétique Marcus et Cerdon proclamèrent qu'il y a plusieurs êtres [essentiels] et nièrent la résurrection 10 . Ce Cerdon qui [précéda] Marcion vint à Rome du temps de Hygin, le 9 e évêque. Il enseignait que le Dieu qui est proclamé dans la Loi et les Prophètes n'est pas le Père du Christ : celui-là, [disait-il,] est connu, celui-ci n'est pas connu ; celui-là est juste, celui-ci est bon. » — Cerdon et Marcus étaient d'abord adonnés à la magie. Ils baptisaient dans l'eau ceux qui se faisaient leurs disciples en disant : « Au nom du Père de tout, qui est inconnu, et au nom de la vérité, mère de tout, et au nom de celui qui est descendu sur Jésus ; » et ils [108] remémoraient d'autres noms hébreux pour l'étonnement de ceux qui pratiquaient leurs mystères. Histoire de Marcion. — Il était du Pont, fils d'un évêque de ce pays. Son père Lavant chassé pour avoir corrompu une vierge, il monta à Rome, et de là passa en Asie, où il s'attacha à l'évèque d'une certaine ville, appelé Aristinus, qui le fit prêtre. Aristinus étant sur le point de mourir, et Marcion ne se trouvant point présent, il appela Satornilus et lui dit : « Je remets le dépôt 1 du sacerdoce entre tes mains jusqu'à ce que Barcion arrive. Rends-lui' tout ce que tu reçois de moi et qu'il soit votre pasteur; car il est prêtre, et il t'ordonnera prêtre 3 (?). » — Quelques jours après il mourut. — Satornilus dit ces choses à Barcion, et Barcion lui répondit : « Comment moi qui suis âgé 4 , qui ai prêché et baptisé, pourrai-je courber la tête devant toi qui es jeune? » — Celuici reprit : « Ce n'est pas devant moi que tu courberas la tête, mais devant l'Ancien des jours, Seigneur du sacerdoce. » — Barcion ne se laissa pas fléchir par ces paroles. Satornilus lui dit : « A Dieu ne plaise que je rejette ce que tu as mé- prisé. » Et Barcion s'en alla dans la région où il circulait, et se mit a prêcher une doctrine impure et contraire a la doctrine véritable des Apôtres. Il disait qu'il n'y a point de résurrection, ni de jugement^ et ses disciples l'appelèrent Marcion, en signe d'honneur, parce que Barcion sjgnifie « chien aboyeur ». Il place trois êtres dans l'essence, il appelle l'un le Bon, l'autre le Juste et met entre les deux la matière, qui est le Mal, dans la profondeur. Quand le Créateur voulut vaincre le mal, il prit la matière et en fit tout ce qui existe : de ce qui est pur il fit le soleil, les quatre éléments et le paradis ; il prit de la boue du paradis, en fit l'homme, et plaça en lui une àme [tirée] de sa propre nature ; des ténèbres 1 il fit le seôl, le tartare et les autres choses mauvaises. Il méprise le Créateur et les Prophètes. Il n'admet que Luc. Il disait que le Nouveau Testament avait été donné par le Bon, et l'Ancien par le Juste; que Notre-Seigneur le Christ était censé avoir pris un corps et avoir souffert, tandis qu'il n'a pas souffert. — Cet impie Marcion fut anathématisé en l'an 476. A cette époque florissait l'écrivain ecclésiastique Hégésippe,ainsi que Justus. Tatien, disciple de Justus, [109] ne donna lieu à aucune plainte tant qu'il lui demeura attaché ; mais quand son maître eut subi le martyre, il déclina vers l'impiété des partisans de Satornilus et de Marcion. Comme les partisans de Valentinien il délira et imagina des mondes invisibles. Il appela le mariage légitime une corruption et un adultère. Il recueillit et mélangea un Evangile qu'il appela Diatessaron, c'est-à-dire, mélangé. C'est de lui que l'hérésie des Encratites tire son origine. Il a composé des traités pour montrer que le Christ est de la race de David. Il eut l'audace de changer les paroles de l'Apôtre 1 pour en rendre le style plus élégant. A cette époque, h Pise, le philosophe Peregrinus avant mis le feu à un bûcher s'y fit brûler. A cette époque une maladie pernicieuse se développa et arriva jusqu'à Rome*. A cette époque prit naissance la fausse prophétie des Cataphrygiens . — Par la vertu de Notre-Seigneur Jésus-Christ.
[second parallel section] Quand les chrétiens furent persécutés sous le règne de l'empereur Antonin, le bienheureux Polycarpe priait constamment pour la paix 6 de l'Eglise. Etant en prières trois jours avant son martyre, il eut une vision pendant la nuit 7 . Il lui semblait que le coussin qui était sous sa tête avait pris 8 feu subitement [108] et était consumé. Quand il s'éveilla, il expliqua la vision et dit : « Je dois sortir de ce monde par le feu, pour le Christ. » Quand les persécuteurs vinrent le saisir, il leur parla avec un visage calme, leur présenta à manger et leur demanda de pouvoir prier ... Justus le Philosophe, après avoir pré- senté à l'empereur une seconde Apologie en faveur de notre doctrine, et composé de nombreux Traités 6 , fut aussi couronné du martyre 7 . On lui doit aussi une interprétation des Livres del'Ancien Testament ... [and then later in the section on Marcus Aurelius] Justin composa un ouvrage doctrinal,comme nous l'avons dit plus haut mais on ne le trouve pas chez nous. Irénée de Lyon et Eusèbe en citent des témoignages.
Joel 13th Century Chronographia Compendia ed. Immanuel Bekker, Corpus Scriptores Historiae Byzantinae, (Bonn: Weber, 1836 )
Μετὰ δὲ Νερούαν ἐβασίλευσε Τραϊανὸς ἔτη θʹ ... ἐφ' οὗ καὶ Συμεὼν ὁ τοῦ Κλοπᾶ καὶ Ἰγνάτιος ὁ θεοφόρος ἐμαρτύρησαν, καὶ Βασιλίδης καὶ Κήρινθος καὶ Νικόλαος καὶ Ἐβιωναῖος οἱ αἱρεσιάρχαι καὶ ἐχθροὶ τῆς ἀληθείας ἐγνωρίζοντο.
Μετὰ δὲ Τραϊανὸν ἐβασίλευσεν Ἀδριανὸς ὃς καὶ Αἴλιος ἔτη κδʹ, καὶ ὑδεριάσας ἀπέθανεν· ὃς ναὸν ἐν Κυζίκῳ κτίσας καὶ πόλιν ἐν τῇ Θρᾴκῃ Ἀδριανούπολιν αὐτὴν προσηγόρευσεν. ἐφ' οὗ Κέρδων καὶ Οὐαλεντῖνος καὶ Μαρκίων καὶ Μοντανὸς καὶ Σατορνῖνος καὶ Καρποκράτης οἱ αἱρεσιάρχαι καὶ Ἀκύλας ἐγνωρίζοντο.
Μετὰ δὲ Ἀδριανὸν ἐβασίλευσεν Ἀντωνῖνος ἔτη κβʹ. ἐφ' οὗ Πολύκαρπος ὁ μαθητὴς Ἰωάννου τοῦ εὐαγγελιστοῦ καὶ Ἰουστῖνοςὁ φιλόσοφος καὶ ∆ιονύσιος ἐπίσκοπος Κορίνθου ἐμαρτύρησαν, καὶ Τατιανὸς καὶ Βαρδησάνης οἱ αἱρεσιάρχαι καὶ Πρισκίλλα καὶ Μαξιμίλλα αἱ ψευδοπροφήτιδες τῶν κατὰ Φρύγας ἐγνωρίζοντο.
... Μετὰ δὲ ∆άδιον ἐβασίλευσε Σεβῆρος ἔτη ιηʹ. ἐφ' οὗ Λεωνίδης ὁ ἐπίσκοπος καὶ πατὴρ Ὠριγένους ἐμαρτύρησεν, καὶ Κλήμης ὁ στρωματεὺς καὶ Σύμμαχος καὶ Ὠριγένης ἐγνωρίζοντο
