The History of the Decline and Fall of the Roman Empire. Эдвард ГиббонЧитать онлайн книгу.
version inserted in the Maxima Bibliotheca Patrum (tom. xvi. p. 754-764) from the edition of the Jesuit Raderus (Ingolstadii, 1604, in 4to). [See Appendix 1.]
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In the time of Theodoret, the diocese of Cyrrhus, in Syria, contained eight hundred villages. Of these, two were inhabited by Arians and Eunomians, and eight by Marcionites, whom the laborious bishop reconciled to the Catholic church (Dupin, Bibliot. Ecclésiastique, tom. iv. p. 81, 82). [The existence of Marcionites at the end of the 6th century is attested by Theophylactus Simocatta.]
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[The text of Petros Hegumenos (see Appendix 1) gives Καμάναλις, a mere misprint (notwithstanding Karapet Ter-Mkrttschian, Die Paulikianer, p. 5). For the identification of Mananalis with Karachoban, on the Kinis Chai, S.E. of Erzerum, see Conybeare, Key of Truth, Introd. p. lxix.]
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Nobis profanis ista (sacra Evangelia) legere non licet sed sacerdotibus duntaxat, was the first scruple of a Catholic when he was advised to read the Bible (Petr. Sicul. p. 761).
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[Three derivations of Paulician were alleged. (1) From Paul of Samosata, son of a Manichæan woman; he was said to be the founder of the heresy; but the Paulicians themselves did not admit this and said that Silvanus was their true founder. See all the sources (cp. Appendix 1). But cp. Conybeare, op. cit. p. cvi. (2) This Paul was said to have a brother John; and, perhaps from a consciousness of the difficulty of deriving Paulician from Paulos (cp. Friedrich, Bericht über die Paulikianer, p. 93), it was proposed (see Photius, ed. Migne, P.G. 102, p. 17) to regard the word as a corruption of Παυλοιωάννης, “Paul-John.” (3) From St. Paul (see Pseudo-Phot., ap. Migne, ib. p. 109). — The word is curiously formed; “followers of Paul” ought to be Paulianoi. It seems highly probable that the name Paulician was not used by the heretics themselves. George Mon. says “they call themselves Christians, but us Romans.” “Paulikianos” must be formed from “Paulikios,” an Armenian diminutive somewhat contemptuous (compare Kourtikios, &c.). It might then be suggested that the hypothetical Paulikios from whom the sect derived their nickname, is to be identified with Paul the Armenian, father of Gegnæsius, the third head of the Paulician church (see Photius, c. Man. p. 53, ap. Migne, P.G. 102; Petrus Sic. p. 1284, ib. 104).]
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[The seven teachers of the Paulicians were: (1) Constantine = Silvanus; (2) Simeon = Titus; (3) Gegnesius = Timotheus (an Armenian); (4) Joseph = Epaphroditus; (5) Zacharias, rejected by some, and named the hireling Shepherd; (6) Baanes (an Armenian name, Vahan), nicknamed the Dirty; (7) Sergius = Tychicus. Their six churches were: (1) “Macedonia” = Cibossa near Colonea (founded by Silvanus and Titus); (2) “Achaia” = Mananalis (founded by Timotheus); (3) “the Philippians” (where?) (founded by Epaphroditus and Zacharias); (4) “the Laodiceans” = Argaus; (5) “the Ephesians” = Mopsuestia; (6) “the Colossians” = Κυνοχωρι̑ται or Κοινοχωρι̑ται (apparently like the Ἅστατοι, a particular sect). The 4th and 6th churches are thus given by George Mon. p. 607 (ed. Muralt), but Peter Sic. connects the Colossians with Argaus and equates the Laodiceans with the Kunochorites (those who dwell in τὴν του̑ κυνὸς χώραν).]
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In rejecting the second epistle of St. Peter, the Paulicians are justified by some of the most respectable of the ancients and moderns (see Wetstein ad loc.; Simon, Hist. Critique du Nouveau Testament, c. 17). They likewise overlooked the Apocalypse (Petr. Sicul. p. 756 [p. 1256, ap. Migne, P.G. 104]); but, as such neglect is not imputed as a crime, the Greeks of the ixth century must have been careless of the credit and honour of the Revelations.
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This contention, which has not escaped the malice of Porphyry, supposes some error and passion in one or both of the apostles. By Chrysostom, Jerom, and Erasmus, it is represented as a sham quarrel, a pious fraud, for the benefit of the Gentiles and the correction of the Jews (Middleton’s Works, vol. ii. p. 1-20).
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Those who are curious of this heterodox library may consult the researches of Beausobre (Hist. Critique du Manichéisme, tom. i. p. 385-437). Even in Africa, St. Austin could describe the Manichæan books, tam multi, tam grandes, tam pretiosi codices (contra Faust. xiii. 14); but he adds, without pity, Incendite omnes illas membranas: and his advice has been rigorously followed.
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[The Greeks included the Paulicians, like the Marcionites, under the general title of Manichæans, because they supposed them to be dualists, assuming two first principles.]
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The six capital errors of the Paulicians are defined by Peter Siculus (p. 756 [c. 10, p. 1253, 1256-7, ed. Migne]) with much prejudice and passion. [In the following order: (1) The two principles; (2) the exclusion of the Virgin Mary from the number of “Good Folk” (cp. the Perfect of the Bogomils; see Appendix 1); and the doctrine that Christ’s body came down from Heaven; (3) the rejection of the Sacrament and (4) the Cross, and (5) the Old Testament, &c.; (6) the rejection of the elders of the Church.]
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Primum illorum axioma est, duo rerum esse principia; Deum malum et Deum bonum aliumque hujus mundi conditorem et principem, et alium futuri ævi (Petr. Sicul. p. 756 [c. 10, p. 1253, ed. Migne]). [One god was the Heavenly Father, who has not authority in this world but in the world to come; the other was the world-maker (cosmopoiêtês), who governs the present world. Cp. George Mon., p. 607, ed. Muralt.]
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Two learned critics, Beausobre (Hist. Critique du Manichéisme, l. i. 4, 5, 6) and Mosheim (Institut. Hist. Eccles. and de Rebus Christianis ante Constantinum, sec. i. ii. iii.), have laboured to explore and discriminate the various systems of the Gnostics on the subject of the two principles.
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The countries between the Euphrates and the Halys were possessed above 350 years by the Medes (Herodot. l. i. c. 103) and Persians; and the kings of Pontus were of the royal race of the Achæmenides (Sallust. Fragment. l. iii. with the French supplement, and notes of the President de Brosses).
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Most probably founded by Pompey after the conquest of Pontus. This Colonia, on the Lycus above Neo-Cæsarea, is named by the Turks Couleihisar, or Chonac, a populous town in a strong country (d’Anville, Géographie Ancienne, tom. ii. p. 34; Tournefort, Voyage du Levant, tom. iii. lettre xxi. p. 293). [Professor Ramsay is inclined to identify Colonea with Kara Hissar (= Black Castle, Μαυρόκαστρον, Attaliates, p. 125); Asia Minor, p. 267, and cp. p. 57.]
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The temple of Bellona at Comana, in Pontus, was a powerful and wealthy foundation, and the high priest was respected as the second person in the kingdom. As the sacerdotal office had been occupied by his mother’s family, Strabo (l. xii. p. 809 [2, § 3], 835, 836, 837 [3, § 32 sqq.]) dwells with peculiar complacency on the temple, the worship, and festival, which was twice celebrated every year. But the Bellona of Pontus had the features and character of the goddess, not of war, but of love.
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Gregory, bishop of Neo-Cæsarea (ad 240-265), surnamed Thaumaturgus or the Wonder-worker. An hundred years afterwards, the history or romance of his life was composed by Gregory of Nyssa, his namesake and countryman, the brother of the great St. Basil.
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Hoc cæterum ad sua egregia facinora divini atque orthodoxi Imperatores addiderunt, ut Manichæos Montanosque capitali puniri sententiâ juberent, eorumque libros,