168 John vi. 44, John viii. 42.
172 The corrections were made before he could obtain the essay carefully and gratefully used, but his text is defective, especially and text of Sievers (Zeitsch. Hist. Theol. 1868), where he now from the accidental omission of one of the key-clauses of the finds them nearly all anticipated. Sievers' discussion has been whole (§17).
173 But our annalist gives May 3, while Fest Ind. gives May 2, the day solemnised in the Coptic Martyrologies (Mai, Script. Vett. vol. 4, part 2, pp. 29, 114), and doubtless the right one. Perhaps, if Athanasius died in the night of May 2-3, the former day might be chosen for his commemoration, while our annalist may still be literally exact.
174 See Tillera. viii. 719 sqq.
175 Corrected from §§5, 17. infr.; text `xvi.'
1 [On the Prefects, see Gibbon, ch. xvii., and Gwatkin, pp. 272-281.]
2 [Cf. Hist. Ar. 74, D.C.B. ii. 661.] At a later date he approached very nearly to Catholicism.
3 [See Prolegg. ch. ii. §3 (1), and, on the Arian leaders at this time, §8 (2).]
6 Cf. Ammianus, Hist. xxi. 16. Eusebius. Vit. Const. ii. 61.
7 Cf. Orat. ii. §34. And Hilary de Syn. 91; ad Const. ii. 7.
8 Cf. Hil. ad Const. ii. 4, 5.
9 Cf. Tertull. de Praescr. 37; Hil. de Trin. vi. 21; Vincent. Lir. Commonit. 24; Jerom. in Lucif. 27; August. de Bapt. contr. Don. iii. 3.
10 [Cf. Hist. Ar. §52 66, 76, 44, and Prolegg. ch. ii. §3 (2), c. 2, and §6 (1).]
11 `He who speaketh of his own, ek twn idiwn, speaketh a lie.' Athan. contr. Apoll. i. fin ...The Simonists, Dositheans, &c. ...each privately (idiwj) and separately has brought in a private opinion.' Hegesippus, ap Euseb. Hist. iv. 22. Sophronius at Seleucia cried out, `If to publish day after day our own private (§) will, be a profession of faith, accuracy of truth will fail us.' Socr. ii. 40.
13 Cf. Tertull. Praescr. 29; Vincent, Comm. 24; Greg. Naz. ad Cledon Ep. 102, p. 97.
15 prodromoj, praecursor, is almost a received word for the predicted apostasy or apostate (vid. note on S. Cyril's Cat. xv. 9), but the distinction was not always carefully drawn between the apostate and the Antichrist. [Cf. both terms applied to Constantius, Hist. Ar. passim, and by Hilary and Lucifer.]
16 At Seleucia Acacius said, `If the Nicene faith has been altered once and many times since, no reason why we should not dictate another faith now.' Eleusius the Semi-Arian answered, `This Council is called, not to learn what it does not know, not to receive a faith which it does not possess, but walking in the faith of the fathers' (meaning the Council of the Dedication. a.d. 341. vid. infr. §22), `it swerves not from it in life or death.' On this Socrates (Hist. ii. 40) observes, `How call you those who met at Antioch Fathers, O Eleusius, you who deny their Fathers,' &c.
17 oligoi tinej, says Pope Julius, supr. p. 118, cf. tinej, p. 225.
20 Vid. de Decr. init. and §4. We shall have abundant instances of the Arian changes as this Treatise proceeds. Cf. Hilary contr. Constant. 23. Vincent. Comm. 20.
23 Cf. the opinion of Nectarius and Sisinnius. Socr. v. 10.
24 [On Demophilus and Gaius see D.C.B. i. 812, 387 (20); on Auxentius, ad Afr. note Q.]
25 [See Prolegg. ch. ii. §8 (2), and Introd. to this Tract.]
26 8th Confession, or 3rd Sirmian, of 359, vid. §29, infr.
28 On the last clause, see Prolegg. ubi supra.
29 [Cf. Tom. ad. Ant. 5, Soz. iii. 12.]
30 Cf. Socr. ii. 39; Soz. iv. 10; Theod. H.E. ii. 19; Niceph. i. 40. The Latin original is preserved by Hilary, Fragm. viii., but the Greek is followed here, as stated supr. Introd.
31 The Hilarian Latin is much briefer here.
33 The whole passage is either much expanded by Athan., or much condensed by Hilary.
34 Auxentius, omitted in Hilary's copy. A few words are wanting in the Latin in the commencement of one of the sentences which follow. [See above, note 3.]
35 The Greek here mistranslates `credulitatem' as though it were `crudelitatem.' The original sense is the heathen are kept back from believing.
36 This Decree is also preserved in Hilary, who has besides preserved the `Catholic Definition' of the Council, in which it professes its adherence to the Creed of Nicaea, and, in opposition to the Sirmian Confession which the Arians had proposed, acknowledges in particular both the word and the meaning of `substance:' `substantiae nomen et rem, a multis sanctis Scripturis insinuatam mentibus nostris, obtinere debere sui firmitatem.' Fragm. vii. 3. [The decree is now re-translated from the Greek.]
37 [On the subsequent events at Ariminum, see Prolegg. ubi supra.]
38 i.e. Sep. 14, 359 (Egyptian leap-year.) Gorpiaeus was the first month of the Syro-Macedonic year among the Greeks, dating according to the era of the Seleucidae. The original transactions at Ariminum had at this time been finished as much as two months, and its deputies were waiting for Constantius at Constantinople.
39 [Of Tripolis, D.C.B. iii. 688 (3).]
41 There is little to observe of these Acacian Bishops in addition to [the names and sees in Epiph. Haer. lxxiii. 26] except that George is the Cappadocian, the notorious intruder into the see of S. Athanasius. [For his expulsion see Fest. Ind. xxx, and on the composition of the council, see Gwatkin, note G, p. 190.]
42 The Meletian schismatics of Egypt had formed an alliance with the Arians from the first. Cf. Ep. Aeg. 22. vid. also Hist. Arian. 31, 78. After Sardica the Arians attempted a coalition with the Donatists of Africa. Aug. contr. Cresc. iii. 38.
43 Acacius had written to the Semi-Arian Macedonius of Constantinople in favour of the kata panta omoion, and of the Son's being thj authj ousiaj, and this the Council was aware of. Soz. iv. 22. Acacius made answer that no one ancient or modern was ever judged by his writings. Socr. ii. 40.
44 They also confirmed the Semi-Arian Confession of the Dedication, 341. of which infr. §22. After this the Acacians drew up another Confession, which Athan. has preserved, infr. §29. in which they persist in their rejection of all but Scripture terms. This the Semi-Arian majority rejected, and proceeded to depose its authors.
45 Pork contractor to the troops, upodekthn, Hist. Arian. 75. vid. Naz. Orat. 21. 16.
48 On the word 'Areiomanitai, Gibbon observes, `The ordinary appellation with which Athanasius and his followers chose to compliment the Arians, was that of Ariomanites,' ch. xxi. note 61. Rather, the name originally was a state title, injoined by Constantine, vid. Petav. de Trin. i. 8 fin. Naz. Orat. p. 794. note e. [Petavius states this, but without proof.] Several meanings are implied in this title; the real reason for it was the fanatical fury with which it spread and maintained itself; and hence the strange paronomasia of Constantine, 'Arej areie, with an allusion to Hom. Il. v. 31. A second reason, or rather sense, of the appellation was that, denying the Word, they have forfeited the gift of reason, e.g. twn 'Areiomanitwn thn alogian. de Sent. Dion. init. 24 fin. Orat. ii. §32, iii. §63. [The note, which is here much condensed, gives profuse illustrations of this figure of speech.]
50 wj hqelhsen. vid. also de Decr. §3. wj hqelhsan. ad Ep. Aeg. 5.