![]() ![]() The present book is thus of value for the study of Armenian history and theology in the period following the break with the imperial church of Constantinople. Within Armenia the secondary version of Socrates became more influential than the first, more exact translation. There are many striking resemblances between the Church histo-ries of Socrates, Sozomenus and Theodoretus: all three of them claimto continue Eusebius’ Church history all three of them are builtaround the reigns of Roman emperors and their judgements onindividual emperors are all very similar. ![]() Similar Armenian reworkings of foreign Histories - the Georgian Chronicles and the Syriac Chronicle of the Patriarch Michael - are much later. The Introduction assesses the possible motives for this adaption of a well known History at the end of the seventh century. Socrates, known also as Socrates Scholasticus, was educated. In this English rendering all the additions to the original text are highlighted and studied from the perspective of earlier Armenian literary and theological traditions. SOCRATES, BYZANTINE HISTORIAN Byzantine Church historian b. Each history covered the same period, from Constantine to. ![]() Now, for the first time, that adapted text of the 'Ecclesiastical History' is translated from the classical Armenian. Sozomen and Socrates Scholasticus wrote church histories in the middle of the fifth century A.D. ![]() It was much abbreviated and changed, while at the same time additions of various kinds were introduced. In 695, the first translation (made in the sixth century) was completely revised. The 'Ecclesiastical History' by Socrates Scholasticus had an unusual transmission in Armenia. ![]()
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