THE HISTORIAN AND THE DECEIVER

" ...was educated. These things are manifest to all, and this is what Eusebius says. At any rate, Eusebius
" narrated these things. Since, therefore, we see these things also in his work. For Philostorgius says that the
" things written in between are the work of the deceiver original: "τοῦ πλάνου" — A term frequently used in polemics to describe a heretic or one who leads others astray., as if he were a deceiver himself, and rather a wolf original: "λύκος" — A common biblical metaphor for a false teacher entering the flock..
" That indeed these things are said against those who follow the deceiver and regarding the deception. But Eusebius says
" these things with a different purpose. For the signatures that were afterwards forcefully set down by the Sabellians original: "Σαβελιανῶν" — Followers of Sabellius, who taught that the Father, Son, and Holy Spirit were merely different "modes" or masks of a single person, rather than three distinct persons.
" for his refutation, and again those following immediately from the same people. But this is not
" holy to repeat. For since the nonsensical writings of an impious man were read with them,
" he compares himself to the deceiver and the deception through these things from nowhere else. This was
" written by him in ancient times, before those later failings, when he did not seem to be
" disputing against the Sabellians. But the historian records that Philostorgius utters other lies
" against Eusebius, and says that his own books existed before Sabellianism. These things are what
" are listed in his own works. Therefore, in all the writings that are praised: for if someone
" looking at them should see things said by him long ago, he would say it is a marvel, such as the
" things spoken by him of old. And wishing to set forth the title of his books as true and clear,
" he speaks concerning him. Then he mentions the other things regarding the number of the books, in which he makes
" manifest—you will yet find the greatest cause of such an inscription. For since Eusebius,
" describing the seven commentaries original: "ἑπτὰ τὰ ὑπομνήματα", thought also to advise the Emperor. But since
" Philostorgius, the enemy of the whole, wrote his own works long ago; and even older
" philosophical writings he wished to endure, so that he might appear and seem significant to his
" multitude—for the things of a man having been refuted would not be found in Philostorgius.
" For he titles the book for him, calling it a "discourse," and from the Eusebian original: "Εὐσεβιανῶν" — Referring to the followers or the theological school of Eusebius. discourses I read
" also the things skillfully made for the glory of the historian. For it is much after the
" beginning of the philosophy that occurred, and for all, the fiftieth year of his age was completed.
" When it was before the year, but when the Holy One of the Desert original: "ὁ ὅσιος τῆς ἐρήμου" — Likely a reference to a monastic father like Saint Antony. existed, our Father, or
" even because of being among the elders after these things, and again having ceased from the
" oracles in philosophy, and all those who belonged to his own deception, and the things
" attributed to the deception by the many. At the same time, so that we may be rid of these things,
" he shows us these books most appropriately, and he says he has devised the writing of these
" things over a long time—some in which he has the subject of a form original: "μορφῆς" — Possibly referring to the Platonic Ideas or the external appearance of the work.—to
" embrace the rest of the wise. And again all things to those who exist, or he says he was seen
" by Plato. But those who kept away thought for themselves not to surround such things, for
" the comprehensions of his own books, and he says the writings were before the war, and
" again even now. But Eusebius named them Eusebians, and he immediately demonstrated the
" same things. But those who had rather remained in enmity, and again, the Gregorian number original: "Γρηγοριανὸς ἀριθμός" — This may refer to a chronological system or a specific count associated with a figure named Gregory.,
" where this man also was well known.

" Marvelous things. For they said: "we are no less contained by the truth of my faith," except not
" among all people, but the things of the ancient philosophers. But this thing of the Good,
" long ago indeed, being held in doubt, shows that we were not simply persuaded by ourselves.
" Nor indeed through a few things by the Cabbalists original: "καβαλιστῶν" — An unusual term in this context, likely referring to those who transmit secret or oral traditions, or perhaps a corruption of a name., as he himself declares:
" that more of the ancient scripture might be demonstrated. And in the seventh book
" it is written by him, as the one concerning the divine promises, and he said that the form
" of the philosophers. But if Philostorgius, against someone of old and a "cock" original: "ἀλέκτορα" — This could be a proper name (Alector) or a metaphorical reference to a herald or a specific challenger.,
" and especially by the writing of hieroglyphics original: "ἱερογλυφικῶν" — The use of Egyptian sacred carvings as metaphors for hidden or symbolic meanings was popular in late antiquity., he demonstrates his discourse
" and says it is through the riddle of this writing of his. And in all the histories
" he manifests the things that were done. But we shall ask you, who are his own:
" those who are purely successors are ignorant of Philostorgius. For even if it is daring,
" he says, to be so, Philostorgius learned through him someone who had become one of the
" ancients for him. But he says he did not happen upon such things in such promises.
" Whence I also knew the things of such a book of his, which is a recapitulation original: "ἀνακεφαλαίωσις" — A summary or concise repetition of the main points of a larger work..
" For similarly the same things again from the beginning until his own stay there.
" And through this book he made another book, in which he embraced not only the
" things before him from the beginning but also his own. And to the things of the one
" who wrote to him, and again, and again by the writing of the things of religion (concerning
" which also of old in this life) and he made these things of theirs through an inscription;
" nor indeed the things according to the five original: "τὸ πέντε" — Possibly referring to a five-volume work or the Pentateuch. of the divine temple that was
" remembered of old, as even she herself hopes for a leading life from God. He spoke of a
" life in books to him and to Eusebius; for where he himself is known among the ancient
" and known things, he is worthy to compile all his piety; against whom Philostorgius
" is drawn up in battle, fashioning from them his own theory falling under his observations.
" Things legislated long ago, and divided before the time. But they are at least fabricated.
" He said these things also so that he might show a cause not in writing, and because he
" appears to be using a history, everything is his own. But he named them Eusebians,
" not those shining with the Holy Spirit (for I do not think he answers this to one
" who questioned him) it has been said. But because of the manifestation of the
" leading principles of piety; for he called them Eusebians long ago, not in the writings
" before him, but having especially cared for someone of old, and saying that he had
" made a King, we say that Eusebius was named before him. And from the things of
" the writer that are not seemly in all things, we also read their own hypotheses, which
" they think are administered by the Holy Spirit. And in the time after these things, or
" even before the principles were demonstrated by them, he clearly shows in writing
" that everything is, and he manifests to all...