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.

a 1.1 PRoceed we therefore in the next place to un-fold* 1.2 the reason, which moved this Al∣mighty Word to make His descent into this world. A sort of ignorant and unthinking men, not ap∣prehending that this Word of God has the Presidency over Heaven and Earth, that He was begotten of His Father's Divinity, [the stream] as 'twere from that su∣pream Fountain it self, and is always present and conversant with this world; and that He exhi∣bits most apparent and manifest Indications of His own Providence and Care in reference to men: have given the adorable name [of God] to the Sun and Moon, and to the Heaven it self and the Stars. Nor have they stop't here: but have likewise deified a terrene Nature, and the Fruits produc'd from the Earth, and all manner of nourishment of Bodies: framing for themselves▪ Images of Ceres, of Proserpina and Bacchus, and of infinite other such like [Dei∣ties.] Neither has it sufficed them to proceed thus far: but they have not been afraid of de∣claring the thoughts of their own minds, and Speech it self the Interpreter of those thoughts, to be Gods: terming the mind, Minerva; and Speech, Mercurius: they have likewise named those faculties of the mind, whereby Arts and Sciences are acquired, * 1.3 Moneta and The Muses. Nor have they stop't here: but making every day new accessions to their absurdities, by reason of their transcendent impiety, they have deified their own Commotions and perturbations of mind, which they ought to have had an aversion for, and to have cur'd by the Prescripts of Temperance. And even to their very Lust it self, and to the Mischievous and unruly disease of their Souls, and to those parts of the Body that are the Incentives to obscenity; b 1.4 and moreover, to that in∣temperance excessively prone to filthy pleasures, they have given the names of Cupido, Priapus, and Venus, and o∣ther such like appellations as these. Nor have they stopt here: but debasing themselves to the Generations of Bodies, and to this mortal life here below, they have deified mor∣tal men, and after death which is common to all, have termed them Hero's and Gods; imagining that the immortal and divine Nature does * 1.5 wander about Tombes and Sepulchres. Nor has this put a stop to their madness: but they have honoured all sorts of irrational Creatures, and the most noxious kinds of Creeping things, with the ve∣nerable Title [of Divinity.] Neither were they satisfied herewith: but they have cut down Trees, and hew'd out Stones, and have dug forth the Mettals of the earth, Brass, Iron, and other mat∣ter; whereof they have form'd Resemblances of women and shapes of men, and figures of wild beasts and creeping things: and afterwards paid them a divine worship and honour. Nor have they put an end to their madness here: but have given the Name of Gods to those malignant Dae∣mons, which had hol'd in Images, and lay lur∣king within obscure and dark Recesses, and who with greediness gap'd after and swallowed Li∣bations, and the stinking savours of sacrifices. Nor did they stop here: but c 1.6 by certain Liga∣tures of forbidden Craft, and by d 1.7 wicked and compulsory enchanting Verses and charms, they allured and enticed those Daemons and invi∣sible powers which fly about the Air, to be their e 1.8 Assistants and Familiars. f 1.9 Moreover, some mortal men were deified by one sort of people; others, by another. For the Greeks honoured Bacchus, and Hercules, and Aesculapius, and Apollo, and some other men, with the name of Hero's and Gods. But the Egyptians esteemed Horus, and Isis, and Osiris, and other such like men as these, to be Gods. And these persons, who on account of their transcendent sagacity, boasted of the Invention of Geometry, Astrono∣my, and Arithmetick; understood not, nor were so well skilled, (though in g 1.10 their own judg∣ments they lookt upon themselves to be such wife and knowing men;) as to weigh and con∣sider, the measures of the power of God, and [to examine] how great a difference there is between His, and a mortal and brutish Nature.

Hence it was, that they were not ashamed of dei∣fying every sort of filthy and ill-favoured Beasts, and all manner of living Creatures, and veno∣mous▪ Serpents, and savage Beasts. Also, the Phoenicians gave the Title of Gods to h 1.11 Melca∣tharus and Usorus, and to some other obscure per∣sons, who had heretofore been men. And so did the Arabians, to one i 1.12 Dusares and Obadas; k 1.13 and the Getae, to Zamolxis; and the Cilicians, to Mopsus; and the Thebaeans, to Amphi∣areus: and again some [made Gods] of these, others of those; persons in nothing different from a mortal nature; but such as in reality were meer men. All the Egyptians by a general consent, the Phoenicians, the Greeks, and in short the whole Body of mankind which the Rayes of the Sun do enlighten, [have attributed divine ho∣nours] to the parts of the world, and to the Ele∣ments, and to l 1.14 the fruits which spring out of the Earth. And which is yet more strange, al∣though they acknowledge their adulteries, their Sodomies, and their Ravishments of women; ne∣vertheless they have filled all Cities and Towns and Countries, with their Temples and Statues and Shrines; and in a conformity to the Morals of their Gods, they have totally ruined their own Souls. Indeed, in words and expressions you might frequently hear Gods named amongst them, m 1.15 and Sons of Gods, also Heroes, and Good Genii: But the thing it self was quite different and con∣trary. For they grac't contrary things with con∣trary names: in the same manner as if a man desirous to shew another the Sun and the Lumi∣naries in the Heaven, should not lift up His eyes thither; but should cast his hands downwards toward the earth, and throwing them on the ground, grope for the Celestial Powers in the dirt and mire. Thus mankind, [induced thereto] by a stupidity of mind, and the fraud of mis∣cheivous Daemons, was fully perswaded, that the intelligible Nature of God, which does far tran∣scend Heaven and the world it self, resided be∣low in the Generation of Bodies, in the * 1.16 Af∣fections of mortals, and in † 1.17 death. Further, men were arrived at such an height of madness, that they sacrificed their dearest Pledges to them; nor would they spare even Nature it self; but, out of fury and a distraction of mind, murdered their only-begotten, and the dearest of their chil∣dren. For, what can be supposed a madder action than this, to sacrifice men; and to pol∣lute all Cities, and their own houses with in∣testine murders? Doe not the Greeks themselves give testimony to these matters? Is not every Hi∣story fill'd with the rehearsall of these things? The Phoenicians did every year sacrifice their most be∣loved and only begotten chil∣dren, to Saturn. n 1.18 To the very same [God,] in [the Island] Rhodes, on the sixth day of the month Me∣tageitnion, they offered men in sacrifice. Also at Salamis, in a Temple of Mi∣nerva Agraulis and Diomedes, 'twas the custom, that a man, pursu'd by others should run round about the Altar thrice; after which the Priest stab'd him into the stomack with a Launce; and thus he laid him on a pile of wood set on fire, and wholly consumed him. In Egypt likewise, in∣numerable slaughters of men were committed. For at Heliopolis, three men were every day sacri∣ficed to Juno: the barbarousness of which thing, King o 1.19 Amoses having lookt into and rightly conside∣red, ordered the like number of men made up of wax, to be substituted in their room. Also in [the Island] Chius they sacrificed a man to Bac∣chus Omadius; and they did the like in Tenedos. In Lacedaemon they performed a sacrifice to Mars by [offering] men: and they did the very same in Creet, where they sacrificed a man to Saturn. At Laodicea in Syria, a Virgin was every year sacrificed to Minerva; in place of whom a Hart is now offered. Moreover, the Libyans and Car∣thaginians appeased their own Gods with humane sacrifices. p 1.20 Also, the Dumateni of Arabia of∣fered a Boy in sacrifice yearly, whom they were wont to bury under the Altar. History does in∣form us, that all the Greeks in general, before they marched out to war, usually sacrificed a man: and the Thracians and Scythae are recorded to have done the like. The Athenians mention q 1.21 the Virgin∣daughters

of Leus, r 1.22 and the daughter of Erech∣theus, as offered in sacrifice amongst them. And who is ignorant, that even at this present, s 1.23 in the City Rome, on the Feast of Jupiter Latiaris, a man is sacrificed? The most approved persons a∣mongst the Philosophers, have by their own te∣stimony evidenced, that these things are thus. Moreover, Diodorus, who composed an Epitome of Libraries, says that the Africans offered as a publick sacrifice, two hundred of their no∣blest Boyes to Saturn; and that t 1.24 three hundred other persons voluntarily presented their own sons, not fewer in number, to be sacrificed. But Dionysius, the Writer of the Roman History, does relate, that Jupiter himself in u 1.25 his own name, and Apollo, required Humane sacrifices in Italy, from those termed The Ab∣origines: and says farther, that those persons from whom these sacrifices had been re∣quired, offered a portion of all manner of Fruits to the Gods: but, because they did not sacrifice men also, [he adds] that they fell into all sorts of Calamites; and, that they could not procure a re∣laxation from these mischiefs, till such time as they had * 1.26 Decimated themselves. And that, being in this manner compelled to take off every tenth man by offering him in sacrifice, they became the Oc∣casioners of the depopulation of their own Country. With so many and such great Cala∣mities was the whole Body of mankind heretofore afflicted. Nor yet was this the only unhappiness wherewith men were attended: but they were slaves to infinite other, and those deplorable and incura∣ble mischiefs. For all the Nations disperst thorowout the whole world, both Greeks and Barbarians, stirred up as 'twere and provok'd by a devilish impulse, were seized with the horrid and most sore disease of Sedition; in so much that, the Sons of Men were unsociable, and irreconcileable one to another; the great Body of Common Nature was torn piece-meal [and its members scatter'd] here and there; and in every corner of the Earth men † 1.27 were dis-united, and strove with one another on account of their dif∣ferent Laws and Forms of Government. And not only this; but being enraged by frequent com∣motions and insurrections, they made attacks upon one another: so that, they spent their whole lives in continued fights and intestine wars; nor durst any one, unless arm'd at all points like a warriour, stir abroad and travel whither he had a mind to go. Moreover, throughout all Countries and in the Villages, the ‖ 1.28 Boors w 1.29 wore swords; and possest themselves of provisions of Arms, rather than of Tools and furniture to till the ground: and to pillage and make slaves of such of the neighbourhood as they had taken Prisoners, was by them placed to the account of va∣lour. Nor were they satis∣fied only with this; but ta∣king an occasion of leading unclean and wicked lives, from those Fables which they themselves had coyn'd concerning their own Gods; they ruined their own souls as well as bodies, by all the ways and methods of intemperance. Nor

did they acquiesce herein; but passing those Bounds and Limits which Nature has set, they proceeded farther, and abused one another by the commis∣sion of such acts of Obscenity, as are as unfit to be declared, as incredible: And * 1.30 men with men wrought that which is unseemly, and received in themselves that recompense of their errour which was meet, as the Sacred Scriptures do express it. Nor were they satisfied herewith; but having de∣prav'd those Notions concerning God, infused into them by nature, they lookt upon all affairs here be∣low, as not managed with any thing of Care and Providence; but ascribed the Origine and Con∣stitution of this Universe to † 1.31 rash and fortuitous Chance, and to fatal Neoessitie. Neither did they end here: but supposing their souls to perish to∣gether with their Bodies, they lead a brutish and lifeless life; not searching into the nature of the soul; not expecting the Tribunals of Divine judg∣ment; not weighing in their minds the rewards of virtue, or the punishments of an unrighteous and wicked life. Moreover, whole nations, [en∣slaved] to various sorts of impiety, consumed away in a brutish course of life, as if rotted by some inveterate disease. For some made horrible and most unnatural Mixtures with their own Mo∣thers: others married their own Sisters; others debauch'd their own daughters. And some mur∣dered strangers, who had come to them: others fed upon humane flesh: others strangled their aged people, and afterwards feasted on them: others cast them to dogs, whilst they were yet living, to be devoured by them. The time would fail me, should I attempt to give a particular Nar∣rative of all those mischiefs, of that complicated and inveterate disease, which had seized the whole Body of mankind. These, and ten thousand more of the same nature with these, [were the calami∣tous distempers;] on account whereof the most Gracious Word of God, com∣passionating x 1.32 His own Rati∣onal Flock (heretofore by some of His Prophets, and long after that by other pious men, and then by those famous and illustrious persons who lived in the following ages,) incited those that were des∣pair'd of and lost, to their own Cure: and partly by Laws, partly by various ex∣hortations, and partly by all. manner of instructions, He infused into men the Begin∣nings and first Rudiments of Divine Worship. y 1.33 But when Mankind stood not any lon∣ger in need of humane power, but wanted an Assistant far superiour and more powerfull than man was; in regard the Sons of men wan∣dred in errour this way and that way, and were most cruelly torn in sunder, not by wolves and fierce wild-beasts, but by terrible and raging Dae∣mons, and by furious and soul-destroying Spirits: at length The Word of God, in Obedience to His most Excellent Father's Command, with all imagi∣nable willingness came to us Himself, and entred Our Tents. Now, the reasons of His descent hither, were the same with those I have men∣tioned above. z 1.34 On account therefore of all which, when He was come to the converse of Mortals, He performed not that which had been usual and customary to Him; for He was incorporeal, and in an invisible manner could pass thorow the whole world, and by His Works themselves de∣monstrated the Greatness of His own power, to the Inhabitants as well of Heaven, as Earth. But He * 1.35 made use of a new and unusual man∣ner of acting. For, having assumed a mortal Body, He vouchsafed to discourse and converse with men; with this designe, that He might save Mankind by its like.

Notes

• a 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be writ∣ten in conjoyned words, thus 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as 'tis in the Fuketian Copy. Vales.
• * 1.2

  CHAP. XIII.
• * 1.3

  Or, Mn••nosyne, that is, the Mother of the Moses.
• b 1.4

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It is to be made, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c, and more∣over, &c; for 'tis referred to the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Eusebius says, that unchast passions were consecrated by men. For they called their Lust by the name of Cupid; and the members where∣with acts of obscenity were per∣formed, Priapus; and that in∣temperance which spreads it self into filthy pleasures, they termed Venus. This is the meaning of this place, which the Translatour perceived not. Vales.
• * 1.5

  Roll, or, Tumble.
• c 1.6

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a proper Term of Magick Art. Ar∣temidorus (B. 1. C. 79.) joyns 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to∣gether. Plato (B. 11. De Legi∣bus, pag. 933.) has used 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 to signifie the same. See Harpocra∣tion in the verb 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Latines call them Ligaturas, Ligatures. S^t Austin's words, in his seventh Tractate on S^t John, are these. Us∣que adeo, fratres mei, &c. In so much, my Brethren, that those very persons, who seduce by Ligatures, by charms, by the deceits and engines of the Enemy, mix the name of Christ with their own Charms. Orosius (B. 4. C. 13.) calls it obligamentum magicum, a Magick Bond or Tye. Vales.
• d 1.7

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, compulsory; from the Fuk. Copy. Vales.
• e 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Tertullian in his Book De Anima, has termed them in Latine Paredros Spiritus, which he joyns with the Catabolick and Pythonick Spirits, who were put into men by Magicians. Now, they were called Paredri Daemones, who assisted men, and kept off diseases and unhappy accidents from them. This we are told by Tertullian▪ (〈…〉〈…〉his Apolog. Chap. 23.) in these words. Si & somnia immittunt, ha••entes simul invitatorum angelorum & Daemonum adsistentem sibi po∣testatem. For Magicians had Daemons that assisted and obeyed them, who were their Paredri, Familiars; by whose help they performed many miracles. Besides, they put such Spirits into others, that they might either infuse dreames into them, or be always present with them in order to their defence. The former sort of Spirits they termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, senders or causers of Dreames: the Latter they call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Assistants or Familiars. Sometimes also, by Ma∣gick charms they threw boys against the ground, who being afterwards raised, as 'twere from a Fit of the falling-sickness, foretold things fu∣ture to those that consulted them. Which thing they performed by Catabolick Spirits, as Heraldus has rightly remark't at Tertullian's Apology. From hence Salmasius's mistake is made apparent, who (in his notes on Spartianus, pag. 40,) affirms, that those were termed Paredri, who from being men were reckoned amongst the Gods, and were made Assessors to the Gods. Which opinion of Salmasius's, Gothofred has embraced, in his notes on Tertullian's second Book ad Na∣tiones. Turnebus (B. 26. Adversar.) is much righter; save that he renders it malos genios, evil Genii: whereas notwithstanding, the Good Genii, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were so termed, as Lucian writes con∣cerning Hephaestion. Lastly, they usualy termed the Infernal Gods, not the Celestial, Paredri; which being not observed by Salmasius, was the occasion of his mistake, See Demosthenes in Orat. Funebr. about the close: and Diodorus Siculus, B. 1. pag. 45: and lastly Ru∣finus's Eccles. Histor. B. 2. Chap. 13. From which Authours 'tis plain, that the Infernal Gods were termed Paredri. Vales.
• f 1.9

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; Moreover, &c. Which though a small fault, yet ought not to have been omitted. Vales.
• g 1.10

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Here the words seem to be misplac't. I read therefore, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Which way of writing this place, We have followed in our Version. In the Fuk. Copy, this passage is written thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Which reading I don't approve of. Vales.
• h 1.11

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Melcan∣tharus. Eusebius (book 1. De Praepa∣rat. chap. 10: where he sets forth the Theology of the Phoeni∣cians:) terms the one of these Gods, Me∣licarthus the son of Demaron, the Grand∣child [or, Nephew] of Caelus: the other he calls Usous Bro∣ther to Hypsura∣nius, who was the first that found out the Cove∣rings of skins. In the Fuke∣tian Copy, the reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Melcatha∣rus and Usorus. Vales.
• i 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The reading must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Obòdas. For the Arabians worshipped Obodas and Dusares, as Ter∣tullian tells us, Book 2. ad Nationes, Chap. 8. Concerning Obodas see Uranius in his fourth Book of Arabick Antiquities. Obodas was a most ancient King of the Arabians, who was buried amongst the Na∣bathaei, and had divine honours paid him by them; as Stephanus re∣lates in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. From him many Kings of Arabia were afterwards called by the name of Obodas▪ two of whom Josephus mentions; the one in the times of Alexander King of the Jews; the other, in the Reign of Herod. Strabo also makes mention of the latter. Further, as far as may be conjectured from Histories, the Arethae and Obodae Reigned by turns amongst the Arabians: so that, after an Arethas, succeeded an Obodas▪ and after an Obodas, an Are∣thas. And this seems to have continued a long while. The Na∣bathaei worshipped Dusares also, by which name they meant Bacchus, as Isidorus in Hesycbius informs us. Stephanus in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, speaks concerning this God also. In the Fuketian Copy, the reading here is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• k 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be written, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and we have rendred it accordingly. Zamolxis is a known God of the Getae. Presently, the reading must be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c; and the Cilicians, to Mopsus, &c. In the Fuke∣tian Copy the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• l 1.14

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The last word was added by the Transcriber of this Book, to the intent he might thereby shew, that there is an imperfection here. Indeed, at this place some words seem to be wanting. Unless you have a mind to understand these words in common, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 gave the Title of Gods, which are made use of a little before. In the Fuketian Copy, that word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 occurs not; but after the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a point is set. Vales.
• m 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I think it should be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Sons of Gods. In the Fuketian Copy 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.16

  Disposi∣tions, or, passions.
• † 1.17

  Or, Deaths.
• n 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. From Porphyrius it must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to the very same; understand 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Saturn. Vales.
• o 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Doubt∣less it must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from Porphyrius's Second Book de Abstinentia; whom our Eusebius has transcrib'd here, almost word for word. And so the reading is in the Fuketian Copy; agreeably whereto we have rendred it. Vales.
• p 1.20

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Also, the Duma∣teni; from Porphyrius in the forecited place: although in Porphyrius, the ordi∣nary reading is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Dumatii. Nor is it otherwise written in Eusebius's fourth Book De Praeparatione, chap. 16. But Dumateni, as I have said, pleases me best. Stephanus's words are these: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; that is: Dumatha, a City of Arabia: a Citizen [where∣of is termed] Dumathenus, as Glaucus, [says] in the Second Book of his Arabick Archaeology. Indeed the Arabians in their Patronymicks, most commonly have this termination. Vales.
• q 1.21

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. These words are wanting in Porphyrius, which our Eusebius has added of his own. Indeed Porphyrius, in regard he treated concerning humane Victims, and spake of the Athenians, ought not to have omitted this instance. There was heretofore one Leus Amongst the Athenians, the son of Orpheus, as Suidas says; who (when Athens was afflicted with famine, and an answer had been given by Apollo Delphicus, that the City should no otherwise be preserved, unless some one of the Citizens would offer their daughters in sacri∣fice to the Gods;) delivered up his three daughters, Phasithea, Theope, and Eubule, to be sacrificed for the safety of the City. Aelianus Book 12. Variae Historiae, Chap. 28▪) instead of Phasithea, names her Praxithea. Nothing occurs more frequently amongst the Greek Ora∣tours, than the mention of these three daughters of Leus; as in Ari∣stides's Panathenaïcus, in Libanius's thirteenth Declamation. Demos∣thenes or whoever else is the Authour, in the Oration entitled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, reckons this Leus amongst the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Founders of the Tribes; from whom the Tribe of Leon took its name. For these are his words: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Clemens Alexandrinus does likewise mention him, in his Protrepticon; and Gregory Nazianzene in his Poem De Virtute; and amongst modern writers, Leopardus in his nineteenth Book, in the last chapter save one. Vales.
• r 1.22

  Erech∣theus the son of Pandion, had six daugh∣ters; Pro∣togenia, Pandora, Procris, Cre••sa, Orithia, and Chtho∣nia. The two eldest of these, Protogenia namely and Pan∣dora, when an army of the Enemy had made an irruption out of Boeotia into Attica, voluntarily offer'd themselves to be sacri∣ficed for the safety of their Country. On whom the Athenians conferred great honours after their deaths, and gave them the name of Virgines Hyacinthidae, because they had been sacrificed in Hyacinthus a Village of Attica, neer the Village of the Sphendalenses. Thus Pha∣nodemus writes in the fifth Book of his Res Atticae, as Suidas attests in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Whence a passage of Cicero's is clear'd, in His Oration pro Sextio, where his words are these. Mortem quam etiam Virgines Athenis, regis Opinor Erechthei filiae pro patria contempsisse di∣cuntur, Ego vir consularis, &c. See Diodorus Siculus, Book 17; and Demosthenes (or whoever else is the Authour,) in the forementioned Oration entitled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Others say, that Erechtheus had but four daughters, who bound one another in mutual oathes, that if one of them should die, the rest should kill themselves. Afterwards, when Eumo••pus assistng the Eleusinii, had made an irruption into Attica with great forces of the Thracians; an answer was given to Erechtheus consulting the Oracle, that the Victory should fall to the Athenians, if Erechtheus would sacrifice one of his daughters. Erech∣theus therefore offered his youngest daughter Chthonia in sacrifice: which done, the other three daughters, according as they had obliged themselves by oath, killed themselves. Thus Apollodorus in his Bib∣liotheca, and Hyginus in his 46^th and 238^th Fable: in whom the name of Chthonia is corrupted. These three daughters of Erechtheus, Sisters to Chthonia, Euripides (in his Erechtheus) had termed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Hesychius attests; and had feigned, that after their death, they were turn'd into the Hyades. Theon's words on Aratus's Phaenomena, are these: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Farther, as to the Virgines Hyacin∣tbidae, some have affirmed, that they were not the daughters of Erech∣theus, but 〈…〉〈…〉ne Hyacinthus. So Harpocration, in the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and Hyginus in his forementioned 238^th Fable. Vales.
• s 1.23

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the great City. The Translatours have done ill in rendring it Megalopolis. For Porphyrius, whose words Eusebius makes use of here, gave Rome that name, according to the usage of his own age; as it has been long since remark't by Joseph Sea∣liger in his Animadversions on Eusebius, pag. 53. 'Tis certain, Li∣banius in his Oration entitled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, does so term the City Rome. Farther, what Porphyrius says, (namely, that at Rome, on the Fe∣stival of Jupiter Latiaris, still in his age a man was sacrificed;) is con∣firmed by Lactantius, Book 1. chap. 21. Siquidem, says he, Latiaris Jupiter & nunc sanguine colitur humano; for Jupiter Latiaris is even at this present worshipt with humane bloud. Prudentius's words in his first Book against Symmachus, are these:

  Funditur humanus Latiari in munere sanguis.

  Dion Cassius speaks concerning this Feast, in his fourty third Book, pag. 351. Now, the Latiaria were celebrated in December, as I think. For in that month the Gladiators Show was exhibited, as we are informed from Herunaritius's Calendarium. In the Latiare Sacrum the usage was, that the bloud of that Gladiator who had been killed in the encounter, should whilst it was warm be offered to Ju∣piter, and as it were flung in his face; as Cyprian relates in his Book De Spectaculis, and Tertullian in his Apollogetick, Chap. 9. There is an emi∣nent passage in Justin the Martyr's Apology to the Senate, where he speaks concerning this solemnity. His words are these.—〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.—Doing the same things that are done by you to an Idol you worship. On which is sprinkled not only the bloud of irrational Creatures, but humane Bloud also, by the eminentest and most noble personage amongst you, who makes this Libation of the Blood of those slain. From which place we gather, that the Praetor of the City performed this sacrifice: and that a man was not sacrificed to Jupiter, as Porphyrius says; but only, that the bloud of a Gladiator killed in the Theater, was offered to Jupiter. Vales.
• t 1.24

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Tran∣slatour has not hit the meaning of this place; he renders it thus: Et nihilominus trecentos allos sa∣crificio addidisse▪ and nevertheless added three hundred more to the sa∣crifice. But 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a proper term used concerning those Fa∣thers, who deliver up their chil∣dren to be sacrificed to the Gods, as we have seen above concerning Leus the Athenian. When there∣fore the Nobles in Africa had presented three hundred Boyes to be sacrificed to the Gods, Diodorus says, that three hundred other Boyes were in like manner pre∣sented by other persons; that they might shew their piety towards the Gods, no less evidently than the former had done. But I had rather read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two hundred, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 three hun∣dred. Questionless, it must either be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two hundred, here; or else above, instead of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 two hundred, it must be made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 three hundred. Vales.
• u 1.25

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I think it must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which reading I have followed in my rendition. But our Eusebius is mistaken. For Dionysius Ha∣licarnasseus (pag. 16.) relates, that the Gods required that of the Pelasgi, not of the Aborigi∣nes; and that the men were not slain by them, but banisht out of their Country. In the Fuketiaa Copy the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is wanting. Vales.
• * 1.26

  That is, Offered every tenth man of themselves in sacrifice.
• † 1.27

  Or, Rebell'd.
• ‖ 1.28

  Or, Tillers of the Ground.
• w 1.29

  Indeed, about the beginning of Diocletian's Reign, the Boors in Gallia, having entred into a Combination amongst them∣selves, took up arms, and in∣fested the High-ways, giving themselves the name of Bacau∣dae; as we are told by Orosius, Eutropius, and Mamertinus in Maximianus's Panegyrick. Far∣ther, from this passage of Eusebius we are informed, that that sort of Robbery was practised almost throughout the whole Roman world. Vales.
• * 1.30

  Rom. 1. 27.
• † 1.31

  Or, Ir∣rational and fortui∣tous Na∣ture.
• x 1.32

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Translatour seems to have read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 his rational Flock amongst men. But I had rather read, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his own rational Flock. For so Eusebius is wont to call God the Word, namely the Pastour of His rati∣onal Flock. Nevertheless in the Fuketian Manuscript 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, written in a contracted manner. Vales.
• y 1.33

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. It must be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c, But when, &c: or else, as 'tis in the Fuketian Copy, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when therefore, &c. Vales.
• z 1.34

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. I had long since guess'd, that the reading should be, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, on account therefore of which, when He hastned to the converse of Mortals; or else 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, when he was come; which conjecture seems to me most certain. For though the same sense might be ex∣tracted from the ordinary reading, yet if we should retain that, I don't see whither these words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 can be referred. But at length the Fuketian Copy hath confirmed our Conjecture, wherein the reading is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Vales.
• * 1.35

  Or, Chang'd His usual manner, for a newer.