The history of the church from our Lords incarnation, to the twelth year of the Emperour Maricius Tiberius, or the Year of Christ 594 / as it was written in Greek, by Eusebius Pamphilius ..., Socrates Scholasticus, and Evagrius Scholasticus ... ; made English from that edition of these historians, which Valesius published at Paris in the years 1659, 1668, and 1673 ; also, The life of Constantine in four books, written by Eusibius Pamphilus, with Constantine's Oration to the convention of the saints, and Eusebius's Speech in praise of Constantine, spoken at his tricennalia ; Valesius's annotations on these authors, are done into English, and set at their proper places in the margin, as likewise a translation of his account of their lives and writings ; with two index's, the one, of the principal matters that occur in the text, the other, of those contained in the notes.

CHAP. XXI. That Eudocia did [many] good actions about Jerusalem; and concerning the different Life and Conversation of the Monks in Palestine.

FRom this City therefore, Eudocia a 1.1 went twice to Jerusalem. On what account [she did this,] ‖ 1.2 or what her primary designe (as they say) was, must be left to Histori∣ans; who notwithstanding, in my judge∣ment, seem not to declare the truth.

But, after her arrivall at Christ's holy City, she performed many things in honour of God [our] Saviour. For she built * 1.3 religious Monasteries, and those they term the b 1.4 Laur••.

In which, the way of living is different: but [their] conversation * 1.5 is directed to one and the same scope of piety. For some live in com∣panies, and are desirous of none of those things which depress [the soul of man] to the earth. For they have no Gold. But why do I mention Gold, when as not one of them has either a † 1.6 gar∣ment of his own, or any thing of food [properly belonging to himself?] For, that * 1.7 garment or short coat, wherewith one is cloathed now, is by and by put on by another: so that, one's garment seems to belong to all of them, and all of them to have a right in and the use of one's garment. A common table is spread for them, not covered with dainty provisions, nor with any other meats; but furnished only with herbs and pulse, of which they are supplied with such a quantity only, as is sufficient to keep them alive. They pour forth their common prayers to God all day and all night long, afflicting and † 1.8 wearying themselves with labours in such a man∣ner, that they seem to look like some dead persons without graves c 1.9 above the earth. They frequent∣ly perform those termed the d 1.10 Fasts of Superpo∣sition, continuing their fasts during the space of two, and three whole days. There are some of them who fast five days, and more, and [af∣ter that] with much adoe take necessary food.

Again, others enter upon a contrary Course of life, shutting themselves up alone in very small houses which have such a breadth, and such an heighth, as that they cannot stand upright in them, nor yet with conveniency lie down; [thus] they continue with patience † 1.11 in Dens and Caves of the earth, according to the Apostle's expression. Othersome live together with the Beasts, and make their prayers to God in some Coverts of the Earth which are past finding out. More∣over, another way of living has been found out by them, which transcends * 1.12 all the degrees of fortitude and sufferance. For, penetrating into a Desert scorched [with the Sun,] as well men as women, and covering those parts only which modesty forbids to be named, they expose the rest of their bodies naked to the sharpest and most intense colds and heats of the air, equally despising heats and colds. They wholly reject that food which men usually eat; and feed upon the ground (on which account they are termed c 1.13 Bosci,) whence they take no more than suf∣ficeth to keep them alive. So that, in time they become like unto beasts, and the shape of their [bodies] is depraved and altered, and the Sen∣timents of their mindes in future becomes dis∣agreeable to those of other men: whom when they see, they run from; and being pursued, they either [make their escape] by the swiftness of their feet, or f 1.14 get into some impassable places in the ground to hide themselves. Moreover, I will relate another thing, which I had almost forgot, although it is the principall thing of all. There are some persons amongst them, though but very few, g 1.15 who, after they are arrived at a freedome from perturbations of mind by [a continued exercise of] virtue, return to the world, and shewing themselves to be mad in the midst of crowds of men, they thus trample up∣on vain glory, which Coat (according to wise Plato,) the soul does usually put off last. Further, they have * 1.16 learned to eat with such un∣disturbedness as to their passions and affections, that, h 1.17 if need so requires. [they eat] with Victuallers and Retailers of Provision, without blushing either at the place, or the person, or at any thing else. They often frequent the pub∣lick Baths also, and for the most part con∣verse with and bath themselves in the company of women; having vanquished their passions to such a degree, that they * 1.18 put a force upon nature her self, and are not to be i 1.19 inclined to [what is pro∣per to] their own nature, either by the sight, or touch, or even the very embracing of a woman. But with men, they are men, and with women they are women; it being their de∣sire to partake of both Sexes, and not to be of one. To speak briefly therefore, in this incomparable and divine way of living, virtue enacts laws con∣trary to nature, having established Sanctions of her own, to wit, not to impart to any of them a satiety of those things [which are] necessary [for life.] But * 1.20 their Law commands them to be hungry, and thirsty, and to cover the body so far only, as necessity † 1.21 requireth. And, their way of living is so equally and exactly poyzed and ballanced, that when they tend diametrically opposite, they are not in the least sensible of any alteration [of things,] although the distance between them be vast. For, things contrary are in such a man∣ner mixed in them, (the divine grace joyning things not to be mixt, and again separating them;) that life and death, (which two are contraries, both in nature, and in the things themselves,) dwell together in them. For where [there occurs] passion or perturbation, it behoves them to be dead and buried. But when 'tis [the time of] prayer to God, then [they must be] Robust in body, Vivid and Vi∣gorous, although they are grown decrepid with age. Moreover, k 1.22 both Sorts of life are so com∣plicated and conjoyned in them, that although they have indeed wholly put off the flesh, [yet] they live still, and converse with the living, ad∣ministring medicines to bodies, offering up the desires of suppliants to God, and [lastly] per∣forming all other things agreeably to their former life; l 1.23 excepting only that they do not want necessaries, nor are limited to any place; but they hear all, and converse with all.

There are amongst them frequent and unwearied bendings of the knees, and [after them] m 1.24 La∣borious stations; desire being the only recrea∣tion of their age, and of their voluntary in∣firmity. They are a kind of Champions without flesh, Wrestlers without bloud; who instead of •• splendid banquet and delici∣ous dainties, have a fast, and, in place of a full furnished table, nothing (as near as 'tis possible) that they may tast of. Whensoever a stranger comes to them, though it be in the morning, yet they receive him with a singular hospitality, and friendly invita∣tion to eat and drink; having found out ano∣ther sort of fasting, to wit, to eat even against their will. So that this thing strikes [all men] with an astonishment, that (whereas they want n 1.25 so many [necessaries] for sufficient food, yet) they are contented with so very few: being ene∣mies to their own wills and nature, but slaves o 1.26 to the desires of their neighbours; that in all things the sweets of the flesh might be expelled, and the soul might have the Go∣vernment, prudently choosing and conserving what is best and most acceptable to God. Blessed persons, in respect of the life they lead here; but much more blessed on account of their translation to that other, after which they pant continually, hastning to see p 1.27 him whom they love.

Notes

• a 1.1

  The rea∣ding in Robert Ste∣phens is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, went.] Nicephorus read [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, went twice.] For (book 14. chap. 50.) he words it thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, And 'tis reported that she went twice to Jerusalem. Which reading Christophor∣son has followed, as 'tis apparent from his Version. For he renders this place thus: Eudocia vero Constantinopoli Hierosolymam ••is profect a est, But Eudocia went twice from Constantinople to Jerusalem. And thus I found it expressly written in the Tellerian Manuscript. Eudocia's former journey to Jerusalem hapned on the sixteenth Consulate of Theo∣dosius which he bore with Faustus, on the year of Christ 438, as Ba∣ronius has rightly observed from Socrates and Marcellinus's Chronicon. On the year following, she returned from Jerusalem to Constantinople, carrying along with her the Reliques of Saint Stephen, as Marcellinus relates in his Chronicon. But, Writers are not agreed, on what year her second Jerusalem-journey hapned. Baronius places it in the Reign of Marcianus Augustus. But I do maintain, that this second journey was undertaken by Eudocia Augusta long before Marcianus's Empire, whilest Theodosius survived. For Marcellinus in his Chronicon (at the XVIII, Consulate of Theodosius Augustus which he bore with Al∣binus, which was the year of Christ 444▪) writes thus: Severum Presbyterum & Johannem diaconum Eudoclae Regi••••▪ &c. Saturnin•••• the Comes of the Domesticks, being sent by the Emperour Theodosius•• kills Severus the Presbyter and Johannes the Deacon of Eudocia Au∣gusta, who were ministring at the City Aelia. Eudocia, by what grudge [or, grief] incited thereto I know not, killed Saturninus forthwith▪ and being immediately deprived of her Royall servants, by the command of the Emperour her Husband, she staid to die at the City Aelia. The same is confirmed by the Authour of the Alexandrian Chronicle. For he relates, that in the same Consulate Paulinus the Master of the Offices was slain by the Emperour Theodosius's order: and therefore▪ that Eudocia being aggrieved (for she knew that Paulinus had been slain on her account;) requested of the Emperour Theodosius, that a liberty might be allowed her of going to Jerusalem. Notwithstanding Marcellinus in his Chronicon places Paulinus's slaughter on the year of Christ 440, Val••••rinianus being then the fifth time Consul with Ana∣tolius. Therefore, if Eudocia went the second time to Jerusalem on account of Paulinus's slaughter; according to Marcellinus's opinion, that hapned on the year of Christ 440. Further, concerning Saturninus the Comes (whom Eudocia Augusta ordered to be slain at Jerusalem,) there is a passage extant in the History of Priscus Rhetor, pag. 54; which I will annex here: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• ‖ 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.3

  Or, pure.
• b 1.4

  A Laur•• differs from a Monastery, because a Laura consists of many Cells far disjoyned one from another. But a Monastery is inclosed within one wall. And in a Laura the Hermites [or, Anachorites] lived: but in a Monastery the Monks lived together. Cyrillus Scy••••opolitan•••• informs us hereof, in his Life of Euthymius, in these words; Te autem oportet venire ••d meam Lauram, &c. But it behoves you to come to my Laura, and to pull down the Cells of the Brethren to the very foundations. But [you must] build a Monastery there, where you have built my Coemitery. For it pleases God, that the place should not be a Laura, but a Monastery ra∣ther. The same Cyrillus, in the Life of Saint Saba, does frequently declare the same difference between a Laura and a Monastery. Our Evagrius also at this place observes the same difference between the Phrontisteria [Monasteries] and the Laurae. For in the Phrontister is (says he,) the Monks lived in flocks, [or, companies,] made use of a common table, and performed the diurnall and nocturnall prayers together. But, in the Laura, the Anachorites lived separately, shut up in small Cells. Vales.
• * 1.5

  Or, Ter∣minates in one and the same pious design.
• † 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.7

  Short cloak.
• † 1.8

  Or, pres∣sing.
• c 1.9

  I am of the same mind with Christophor∣son, who (instead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, under the earth]) read [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, above the earth;] which latter reading Nicephorus (book 14. chap. 50.) has followed. Besides, the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, seem] was wanting here; which we have put in from the Florentine M. S. In the Tellerian M. S. I found it written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, above the earth. Vales.
• d 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Musculus and Christophorson have rendred this place very ill. Nicephorus has explained it well, in this manner: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: that is, these per∣sons frequently extend their fasts to the length of two and three days. There are those [of them] who for five days and more, continue with∣out tasting of meat. Dionysius Petavius also, in the fifth chapter of his Miscellaneous Exercitations against Salmasius, has rightly expounded this place of our Evagrius; to wit, concerning Superposition, which was the most exquisite sort of fast amongst the Christians. But, where∣as Petavius conjectures, that instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it should be writ∣ten here 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; in this I cannot a••••ent to him, in regard this emendation recedes too far from the footsteps of the vulgar reading. Indeed, at this place I would rather make it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But, you must understand [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, days,] or [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, lasts.] The Latines have termed it Superpositionem, Superposition; instead of Jejunium, fast: as may be seen in the Eliberitane Council, and in the Poenitentiall Canons. See what we have remarked at the fifth book of Euseb. Eccles. Histor. chap. 24. note (m.) In the incomparable Tellerian M. S. I found it written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as I had conjectured. Vales.
• † 1.11

  Heb. 11. 38.
• * 1.12

  Or, all manner of &c.
• c 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is, Pa∣bulatores, Feeders up∣on the ground. So∣zomen (book 6. chap. 33.) relates, that some Monks in Mesopota∣mia were call•••• by this name, because they were the first who found out this stricter sort of absti∣nence. Vales.
• f 1.14

  Instead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] the reading in the Florent. M. S. is truer; which is this, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 get into. Besides, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• g 1.15

  I have restored this place partly from the Florent. and partly from the Tellerian M. SS. after this manner: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, who, after they are arrived at a freedome from Perturbations of mind by [a continued exercise of] Virtue. In the Florent. M. S. the reading is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, obnoxious to injuries:] but in the Tellerian M. S. and in Nicephorus 'tis [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, free from perturbations of mind.] A little after this, instead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, turning themselves about,] it must undoubtedly be mended thus [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mad;] which is the reading in Nicephorus. Vales. In Robert Stephens's Edition, this whole passage is thus worded and pointed: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Which I can∣not make sense of.
• * 1.16

  Or, stu∣died, or, devised.
• h 1.17

  Christo∣phorson has rendred this place thus: Adeo etiam sine delectatione cibum capi∣unt, &c. They also take their meat so much with∣out delight, and exer∣cise so au∣stere a dis∣cipline in that thing, that if necessity compells them to go into a Victualling-house, or a Bro∣thel-house, they neither avoid the place, &c. Christophorson, no doubt, followed Nicephorus's exposition, who (book 14. chap. 50.) has rendred Evagrius's words thus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. They eat without affection and commotion of minde, although [it be] in a Victualling∣house, or baudy-house, if there be a necessity of doing this. But I have restored this place from the incomparable Florent. M. S. in this man∣ner: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, if need so requires [they cat] with Victuallers or Retailers of Provision. What a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was, and how he differed from a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I think every body knows. How much a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 differed from a Merchant; so much a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 differed from a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The old Glosses render▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Latine dardanarium, one that buys provisions to sell them againe. Vales.
• * 1.18

  Or, ty∣rannize over.
• i 1.19

  The conjecture of Learned men displeases me not; who instead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. and will not answer to, &c.] have mended it thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and are not to be inclined to, &c. Which latter reading Christophorson has followed, as 'tis apparent from his Version. Notwithstanding, Nicephorus has retained the vulgar reading, to wit, that first mentioned. Vales.
• * 1.20

  That is, the Mona∣stick Law.
• † 1.21

  Forceth, or, urgeth.
• k 1.22

  Johan∣nes Langus expounds these words concerning the present and future life. For he has ren∣dred the place of his Nicepho∣rus in this manner: Vitam utramque illi▪ &c. They do so complicate and conjoyn both lives, to wit, the future, &c. But, in my judgment, by these words [both sorts of life] the Secular, and Monastick life are to be understood: which is, plainly confirmed by Evagrius's following words. For he says, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and performing all other things agreeable to their former life. Vales.
• l 1.23

  The reading of this place i•• truer in Nicephorus, thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ex∣cepting only that they do not want necessaries, nor are limited to any place. Vales.
• m 1.24

  Instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Labo∣rious, I think it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, intent, or continued. For I have found, that these two words are frequently confounded in Manu∣script copies. Vales.
• n 1.25

  Instead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.] I doubt not but it should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• o 1.26

  We owe the amend∣ment of this place to the Flo∣rent. M. S. in which Copy. in∣stead of [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] it is plainly written thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the desires of their neighbours. S^r Henry Savil had drawn a line under this place, signifying thereby, that there was a fault here. But he saw not how it was to be mended. Nicephorus also retains the vulgar reading. Vales.
• p 1.27

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The reading in the Tellerian M. S. pleases me better; which is [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the thing de∣sired by them;] this to me seems more elegant. Vales.