54 Eus. V. C. iv. 43-47; Athan. Apol. cont. Arian. 84; Soc. i. 33. Cf. Theodoret, H. E. i. 31 (29). Soz.'s account is better than that of either Soc. or Theodoret.
55 a.d. 335.
56 Sept. 13.
57 Ruf. H. E. i. 11; Soc. i. 25, 26, 33.
58 This letter of the emperor is in Soc. i. 25.
59 Soc. i. 26, verbal variations. Both probably from Sabinus.
60 Ruf. H. E, i. 11; Soc. i. 33. For the letter of the Synod, cf. Athan. de Synodis, 21; a part is also given in Apol. cont. Arian. 84.
61 This letter is given in Athan. Apol. cont. Arian. 86; Soc. 1. 33-35.
62 Ruf. H. E. i. 12, 13; Soc. i. 37, 38; Athan. Ep. ad Serapion, and ad Episcop. Aegypt. et Lib. 19. Soz. follows Athan. and Ruf. Athan. says he derived his statements from Macarius, a presbyter, an eye-witness of some of the events narrated in this chapter and the next.
63 Cf. Athan. Ep. ad Episc. Aegypt. et Lib. 18, 19; cf. Athan. Ep. ad Serapion, which treats of the death of Arius.
64 This chapter has no parallel in the present sources.
65 This chapter, outside of the law of Constantine against the heretics (Eus. V. C. iii. 64), consists of Soz.'s reflections on the state of the heresies.
66 Sozomen speaks with favor of the Novatians, though not with the earnestness of Socrates.
67 Soc. i. 36. Soz. has more detail as to Asterius, and better order; both probably took from the same source. Compare the attitude of Athan. toward Marcellus.
68 Hil. Fragm. ii. 22, gives the title of this work as de Subjectione Domini Christi. Eus. Pamp. wrote a refutation of this book.
69 Eus. V. C. iv. 61-75; Ruf. H. E. i. 11; Soc. i. 38-40; cf. Philost. ii. 16, 17. Cf. Eutrop. Brev. hist. Rom. x. 7, 8.
1 This section is manifestly an abridgment of Soc. ii. 2.
2 This Eusebius was a eunuch, who was now made chief chamberlain, and became a disciple of the alleged presbyter.
3 This chapter follows the order of Soc. ii. 2-5. Cf. Philost. ii. 18.
4 This letter is translated in Athan. Apol. cont. Arian. 87; the original was in Latin, and Athan. probably translated it.
5 Soc. ii. 4.
6 Soc. ii. 5.
7 The mention of Aquileia, which is omitted by Socrates, shows consultation with another source. The statement of the agents in his death is different also.
8 Cf. Soc. ii. 6. While the order of events is the same, Soz. had a different source, for he makes additions. Cf. Athan. Hist. Arian. 7.
9 An endemic Synod.
10 adiaforoj bioj, literally "an indifferent life." St. Nilus, St. Basil, and others of the Christian Fathers use this phrase as opposed to an ascetic life.
11 He had been originally accused by his presbyter Macedonius. The accusation, according to Theodoret, after his restoration was sedition (H. E. ii. 5), the crime usually imputed to the homoousians. Cf. Athan. Hist. Arian.
12 He had been originally accused by his presbyter Macedonius. The accusation, according to Theodoret, after his restoration was sedition (H. E. ii. 5), the crime usually imputed to the homoousians. Cf. Athan. Hist. Arian.
13 Soc. ii. 6, 7.
14 Soc. ii. 7.
15 Soc. ii. 8-10. Soz. with independent matter borrows from the same sources as Soc., one of which is Athan. de Synodis, 22-25.
16 Also called Flaccillus. Soc. ii. 8.
17 Cf. Soc. ii. 10.
18 Athan. de Synodis, 22.
19 This creed is given in Athan. de Synodis, 23. Cf. Soc. ii. 10; here only in a suggestion and criticism.
20 Theophronius' statement is passed over, and the final creed is here given in summary. Athan. de Synodis, 24, 25.
21 This person was a presbyter of Antioch. Cf. vi. 12; Philost. ii. 12-14; Eus. H. E. ix. 6.
22 He is also called Dianoeus.