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S Spain THE NEW HAFF-HERZOG ozomen SC

sey, Oxford, 1860, ought to be mentioned.] The " Church History " of Sozomen has not been preserved in its entirety, as is shown by the fact that IX., xvi. 4 promises matter which is not forthcoming. How much of the history is wanting can be estimated from the preface, where it is said that the work was to extend to the seventeenth consulate of Theodosius, that is, to 439 A.D., while the extant history ends about 425, so about half a book may be wanting. Gilldenpenning,aupposed that Sozomen himself suppressed the end of his work because in it he mentioned the Empress Eudocia, who later fell into disgrace through her supposed adultery. But this assumption can scarcely be correct, since Nicephorus and Theodorus Lector appear to have read the end of Sozomen's work.

From what has been said, the history must have been written between 439 and 450, the latter the year of the death of Theodosius. Sozomen certainly wrote after Socrates (cf. Socrates, Hist.

Sources eccl., L, xxxviii. 9 with Sozomen, Hilt.

of the eccl., IL, xxx, fi-7). The literary re" Church lationship of these writers appears

History." everywhere. Valesius asserted that Sozomen read Socrates, and Hussey and Giildenpenning have proved this. For exam ple, Socrates, in L, x., relates an anecdote which he had heard, and says that neither Eusebius nor any other author reports it, yet this anecdote is found in Sozomen, L, xxii., the similarity of diction show ing that the text of Socrates was the source. Doubts have been expressed as to the truth of Sozomen's claim in his preface that he used in his history re ports of the councils, imperial letters, and other doc uments; but closer investigation shows this to be correct. He also seems to have consulted the laws (of. XVL, i. 3, regarding the installation of patri archs over the five dioceses of the Eastern Empire, where he cites more correctly than does Socrates). The ecclesiastical records used by Sozomen are principally taken from Sabinus, to whom he con tinually refers. In this way he uses records of the synods from that of Tyre (335) to that of Antioch in Caria (367). As an example, in IL, xxvii. 14, he treats of the council of Jerusalem and says: " When they had done this they wrote to the emperor and to the church of Alexandria and to the bishops and clergy in Egypt, the Theba;id and Lybia." Socrates speaks of the letter to the emperor and to the Alex andrians, but he knows nothing of the other letters. Sozomen appears also to have consulted the His. toria Athanasii and also the works of Athanasius; for he completes the statements of Socrates from the Apologia contra Arianos, lix. sqq., and copies Athanasius' Adv. episcopos Egypti, xvill.-xix. He also consulted the writings of Eusebius and Ru finus. The Vita Constantini of Eusebius is expressly cited in the description of the vision of Constantine, Rufinus is frequently used, and especially instruct ive in this respect is a comparison of Sozomen, IL, xvii. 6 sqq. with Socrates, L, xv. and Ru&nus X., xiv. For the anecdote regarding the childhood of Athanasius, Rufinus is the original; Socrates expressly states that he follows Rufinus, while Sozomen knows Socrates' version, but is not satis fied with it and follows Rufinus more closely. Of

Pennsylvania. In 1743 he brought out a large quarto edition of Luther's translation of the Bible. This was the first Bible in a European language printed in America. The type was brought from Frankfort. Thereafter he issued many other works, both in German and English. In the German books the German form of his name is used. In connection with his printing business he established a papermill, a small ink factory, and a type-foundry, the first in America. Sower wrote Ein abgenothigter Bericht (Germantown, 1739; Eng. transl. in The Pennsylvania Magazine, xii. 78-96, Philadelphia, 1888), pertaining to his quarrel with Conrad Beissel, founder of Ephrata (see COMMUNISM, 11., 5); and Verschiedene christliche Wahrheiten (1748), an answer to Franklin's Plain Truth (Philadelphia, 1747).

SOZOMEN, sez'o-men, SALAMANIUS HERMIAS: Church historian; b. at Bethelia, a town near Gaza, Palestine, c. 400. He came of a Christian family, his grandfather having been converted to Christianity, together with his household, through a miracle

reputed to have been wrought by Saint Life. Hilarion (q.v.) by casting out a demon

from a neighbor Alaphrion. These were the beginnings of Christianity in the place, and Alaphrion is said to have built churches and cloisters, while the grandfather of Sozomen was celebrated as an exegete. Under Julian, on account of his faith, he was forced to seek safety in flight (Hist. eccl., V. xv.). Sozomen seems to have been brought up in the circle of Alaphrion and acknowledges a debt of gratitude to the monastic order (L, i. 19). He appears familiar with the region around Gaza, and mentions having seen Bishop Zeno of Majuma, the sea-port of Gaza (VIL, xxviii. 6). It is probable that he visited Jerusalem (IL, xxvi. 3). Later he adopted the vocation of advocate, in which capacity he was active in Constantinople at the time he composed his history.

Sozomen wrote two works on church history; the first (cf. Hist. eccl., L, i. 12), which has entirely disappeared, comprised in twelve books the history of the Church from the ascension to Licinius. Euse-

bius, the Clementine Homilies, HegeTwo sippus, and Sextus Julius Africanus

Works; were used in this history. The second Editions. and longer work was a continuation of

the first, and was dedicated to Emperor Theodosius the Younger (editio princeps by R. Stephens, Paris, 1544, on the basis of Codex Regius, 1444). The text was first placed on a firm foundation by Valesius (Cambridge, 1720), who used, besides the text of Stephens, a Codex Fucetianus (now at Paris, 1445), " Readings " of Savilius, and the indirect traditions of Theodorus Lector and of Cassiodorus-Epiphanius. Reading reprinted the text of Valesius adding collations of a Codex CastelZani episc. and a " Codex Jones." Hussey's posthumous edition (largely prepared for the press by John Barrow, who wrote the preface) is important, since in it the archetype of the Codex Regius, the Codex Baroccianus 142, is collated for the first time. But this manuscript was written by various hands and at various times and therefore is not equally authoritative in all its parts. (The ed. by R. Hus-