Epiphanius

(Ἐπιφάνιος).

1. Of Alexandria, son of the mathematician Theon, who addresses to him his commentaries on Ptolemy. (Theon, Commentary on Ptolemy, ed. Halma, Paris, 1821-22.) Possibly this Epiphanius is one of the authors of a work περὶ βροντῶν καὶ ἀστραπῶν, by Epiphanius and Andreas, or Andrew, formerly in the library of Dr. George Wheeler, canon of Durhan. ( Catal. MSS. Angliae et Hiberniae, Oxon. 1697.)

2. Bishop of Constantia (the ancient Salamis), and metropolitan of Cyprus, the most eminent of all the persons of the name of Epiphanius. (See below.)

3. Of Constantia and metropolitan of Cyprus, distinguished from the preceding as the Younger, was represented at the third council of Constantinople (the sixth general council) by the bishop of Trimithus, one of his suffragans. Works Discourses perhaps by another Epiphanius

Several of the discourses which have been regarded as written by the great Epiphanius are by acuter judges ascribed either to this Epiphanius, or to a third of the same name and bishopric. [No. 4 below.]

A work extant in MS. in the Library of St. Mark at Venice, and in the Imperial Library at Vienna, is also by some ascribed to this writer or the following. Further Information

Labbe, Concilia, vol. vi. col. 1058; Fabric. Bibl. Graec. vol. viii. pp. 258, 273, &c., x. pp. 249, 276, 279, 302; Petavius, Preface to the second volume of his edition of Epiphanius ; Oudin, Commentarius de Scriptor. Eccles. vol. 2.318. 19.

4. Third bishop of Constantia of the name. A letter of his, congratulating Joannes or John on his restoration to the patriarchate of Constantinople (A. D. 867), is given, with a Latin version, by Labbe. (Concilia, vol. viii. col. 1276.) See the preceding article.

5. Of Constantinople. On the death of Joannes or John II., the Cappadocian, patriarch of Constantinople, Epiphanius, then a preshyter, was chosen to succeed him : he had been the "syncellus" or personal attendant (the functions of the syncellus are not determined) of his predecessor. The election of Epiphanius is stated by Theophanes to have taken place in Feb. A. D. 512 of the Alexandrian computation, equivalent to A. D. 519 or probably 520 of the common era; the account, transmitted only four days after his ordination, to pope Hormisdas, by the deacon Dioscurus, then at Constantinople, as one of the legates of the Roman see, given by Labbe (Concilia, vol. iv. p. 1523), was received at Rome on the 7th of April, A. D. 520, which must therefore have been the year of his election. He occupied the see from A. D. 520 till his death in A. D. 535. Theophanes places his death in June, A. D. 529, Alex. comput. = A. D. 536 of the common era, after a patriarchate of sixteen years and three months; but Pagi (Critic. in Baronii Annales ad ann. 535, No. lviii.) shortens this calculation by a year. Epiphanius was one of the saints of the Greek calendar, and is mentioned in the Menologium translated by Sirletus, but not in that of the emperor Basil. He was succeeded by Anthimus, bishop of Trapezus.

Some Letters of Epiphanius to pope Hormisdas, and of the pope to him, are extant in Labbe's Concilia, vol. iv. col. 1533-4-7, 1545-6, 1554-5; and in the Concilia of Binius, vol. ii. pp. 360-61-64-65-68 (edit. 1606); in the latter they are given only in Latin. A decree of Epiphanius, and of a council in which he presided (apparently the council of Constantinople in A. D. 520, during the continuance of which he was elected tothe patriarchate), condemning and anathematizing for heresy Severus, patriarch of Antioch, Petrus or Peter, bishop of Apamea, and Zoaras, was read at a subsequent council of Constantinople, A. D. 536, under Menas or Mennas, successor of Anthimius, and appears in Labbe's Concilia, vol. v. col. 251, seq. Some laws and constitutions of Justinian are addressed to Epiphanius. (Justin. Cod. 1. tit. 3. s. 42; de Episcopis et Cleris ; Novellae, 3, 5.)

In the library of the king of Bavaria at Munich is a Greek MS. described (Hardt. Catalogus MSS. Graec. &c. Cod. cclvi.) as containing, among other things, a treatise by Epiphanius, patriarch of Constantinople, on the separation of the Latin and Greek churches; and a MS. in the Bodleian Library, Barocc. cxiv. (Catal. MStorum. Angliae et Hiberniae, Oxon. 1697) contains, with other things, a work by Epiphanius the patriarch On the excommunication of the, Latins by the Greeks on account of the Controversy concerning the Procession of the Holy Spirit. Allatius also (ad v. Creyghtonum) cites Epiphanius Patriarcha, de Origine dissidii inter Graecos et Latinos, probably the same work as that in the Bavarian MS. But the subjects of these treatises shew they were of later date than our patriarch, nor have we the means of determining their authorship. An Arabic MS. in the King's Library at Paris (Catal. MStorum. Bibl. Regiae, vol. i. p. 114, Codex cxviii.) contains what is described as Canonum Epitome nec accurate nec antiqua, ascribed to Epiphanius.

The account of Epiphanius by Evagrius contains two errors. He makes him the successor of Anthimius instead of the predecessor; and to have been succeeded by Menas or Mennas, who was the successor, not of Epiphanius, but of Anthimius. (Labbe and Binius, l.c. ; Theophanes, Chronographia, ad annos citat.; Evagrius, Hist. Eccles. 4.36; Fabric. Bibl. Graec. vol. viii. p. 257, xii. pp. 666, 674.)

6. Of Constantinople (2). The life of St. Andreas or Andrew, ὁ Σαλὸς (the fool), by his contemporary and friend Nicephorus, contains various particulars of the history and character of Epiphanius, a young Constantinopolitan, who is described as possessed of every desirable endowment of mind and body, and as having manifested the strongest affection and regard for the saint who foretold his elevation to the patriarchate of Constantinople. Nicephorus declares that he lived to see this prophecy fulfilled in the elevation of Epiphanius to that metropolitan dignity, but intimates that he changed his name. The Epiphanius of this narrative has been by Fabricius confounded with the subject of the preceding article; but Janninghus has shewn that as St. Andrew did not live till late in the ninth century and the earlier part of the tenth, the Epiphanius of Nicephorus must have lived long after the other. As he changed his name, he cannot be certainly identified with any of the patriarchs of Constantinople. Janninghus conjectures that he is identical with Polyeuctus or Antonius III. (Studita),who occupied the see in the latter half of the tenth century. (Nicephorus, S. Andreae Vita, with the Commentarius Praevius of Janninghus, in the Acta Sanctorum Maii, vol. vi. ad fin.; Fabricius, Bibl. Graec. vol. viii. p. 257 ; Cave, Hist. Lit. vol. i. p. 505, ed. Oxford, 1740-43.)

7. Hagiopolita, or of Jerusalem. See below, No. 8.

8. Described as a Monk and Presbyter.

When he lived is not known : it is conjectured that it was in the twelfth century, as he mentions Joannes of Thessalonica and Andreas of Crete (who lived near the end of the seventh century) among " the fathers," and is himself quoted by Nicephorus Callisti (Eccles. Hist. 2.23) in the earlier half of the fourteenth century. Works Life of the Virgin

Allatius (de Symeonum Scriptis, p. 106) gives an account of and extract from a life of the Virgin by this Epiphanius, which extract is also given by Fabricius, in his Codex Apocryph. N. T. Editions

The entire work has since been published in the Anecdoto Literaria of Amadutius (vol. iii. p. 39, &c.) with a Latin version and introduction. a History of the Life and acts of St. Andrew the Apostle

He wrote also a History of the Life and acts of St. Andrew the Apostle (Allatius, de Symeon. p. 90). an account of Jerusalem and of parts of Syria

He is probably the author of an account of Jerusalem and of parts of Syria (by " Epiphanius Hagiopolita," i. e. inhabitant of the Holy City), which he describes as an eye-witness. Editions

This account was published, with a Latin version, by Fed. Morellus, in his Expositio Thematum, Paris, 1620, and again by Allatius, in his Σύμμικτα.

It may be observed, that Morellus published two editions of the Expositio Thematum in the above year, one without the Greek text of Epiphanius, and one with it. Other Works

A MS. in the Bodleian Library (Barocc. cxlii. No. 20) is described as containing " Epiphanii Monachi et Presbyteri Character B. Virginis et Domini Nostri" (a different work from that mentioned above); and " ejusdem, ut videtur, de Dissidione Quatuor Exangelistarum circa Resurrectionem Christi." (Catal. MSS. Angl. et Hibern. Oxford, 1697.) Confusion with another Epiphanius

Some have confounded him with Epiphanius the friend and disciple of St. Andreas the fool, noticed above, No. 6. Further Information

Oudin, Comment. de Scriptor. et Scriptis Eccles vol. ii. pp. 455-6.

9. Called erroneously THE Patriarch, author of some works on the schism of the Eastern and Western churches. See above, No. 5.

10. Of Petra, son of Ulpianus, was a sophist or rhetorician of considerable reputation. He taught rhetoric at Petra and at Athens. He lived also at Laodiceia in Syria, where he was very intimate with the two Apollinarii, father and son, of whom the latter afterwards became the founder of the sect of the Apollinaristae. The Apollinarii were excommunicated by the bishop of Laodiceia on account of their intimacy with Epiphanius, who, it was feared would convert them to the religion of the Greeks; from which it appears that Epiphanius was a heathen. While he was at Athens, Libanius, then a young man, came thither, but did not apply for instruction to Epiphanius, then in the height of his reputation, though they were both from Syria ; neither is this Epiphanius the person to whom Libanius wrote. (Libanius, Epist. 831.) Epiphanius did not live to be very old; and both he and his wife, who was eminent for her beauty, died of the same disease, an affection of the blood. He wrote many works, which are enumerated by Suidas. They are as follows: 1. Περὶ κοινωνίας καὶ διαφορᾶς τῶν στάσεων. 2. Προγυμνάσματα. 3. Μελέται. 4. Δήμαρχοι. 5. Πολεμαρχικός. 6. Λόγοι Ἐπιδεικτικοί : and, 7. Miscellanies. Socrates mentions a hymn to Bacchus, recited by him, attendance on which recitation was the immediate occasion of the excommunication of the Apollinarii. (Socrates, Hist. Eccl. 2.46; Sozomen, Hist. Eccl. 5.25; Eunapius, Sophist. Vitae (Epiphanius and Libanius); Eudocia, Ἰωνιά, in the Anecdote Graeca of Villoison, vol. i.; Suidas, s. v. Ἐπιφάνιος; the passages in Suidas and Eudocia are the same.)

11. Described as Scholasticus.

Sixtus of Sena calls him a Greek, but Ceillier (Auteurs Sacrés, vol. xvi.) and Cave (Hist. Lit. vol. i. p. 405) call him an Italian. He lived about the beginning of the sixth century. Works Translator of Didymus on Proverbs and on Seven of the Canonical Epistles

He was the friend of Cassiodorus [Cassiodorus], at whose request he translated from Greek into Latin the Commentary of Didymus on the Proverbs and on Seven of the Canonical Epistles [Didymus, No. 4.]. Exposition of Solomon's Song

He also translated at Cassiodorus' request the Exposition of Solomon's Song, said by Cassiodorus to be by Epiphanius of Constantia or Salamis. Garetius thinks this exposition was probably written by Plilo of Carpasus or Carpathus; but Foggini vindicates the title of Epiphanius to the authorship. Other possible translations

Whether Epiphanius Scholasticus was concerned in the translation of the Jewish Antiquities of Josephus, and of the Notes on some of the Catholic Epistles, from the writings of Clement of Alexandria, which Cassiodorus procured to be made, can only be conjectured, as Cassiodorus does not name the translators. A Catena on the Psalms

Sixtus of Sena ascribes to Epiphanius Scholasticus a Catena (or compilation of comments) on the Psalms, from the Greek Fathers ; but we know not on what authority. Ecclesiastical Histories

His principal work was translating and combining into one the Ecclesiastical Histories of Sozomen, Socrates, and Theodoret. The Historia Tripartita of Cassiodorus was digested from this combined version. Codex Encylius

He also translated, by desire of Cassiodorus, the Codex Encylius, a collection of letters, chiefly synodal, in defence of the council of Chalcedon. Editions

This collection has been reprinted in the Concilia of Binius, Labbe, Coletus, and Harduin, but most correctly by the last two. Editions

The version of the Commentary of Didymus on the Canonical Epistles is said [Didymus, No. 4] to be that given in the Bibliotheca Patrum; but that on the Proverbs has not, we believe, been printed; the versions of Epiphanius, Josephus, and Clement of Alexandria, have been printed.

That of Epiphanius on Solomon's Song was first published by Foggini, at Rome, in 1750, with a preface and notes. Further Information

Cassiodorus, Praef. in Histor. Tripart., De Institutione Divinar. Literar. cc. 5, 8, 11, 17, with the notes of Garetius ; Sixtus Senensis, Bibliotheca Sancta, lib. iv.; Fabric. Biblioth. Med. et Inf. Latinitatis, vol. ii. p. 101, ed. Mansi, Biblioth. Graec. vol. vii. p. 425, vol. viii. p. 257, vol. xii. p. 299; Cave, Ceillier, and Foggini, ll. cc.)

Beside the foregoing, there are many persons of the name of Epiphanius of whom little or nothing is known but their names. The ecclesiastics of the name, who appear in the records of the ancient councils, may be traced by the Index in Labbe's Concilia, vol. xvi. [J.C.M]

(Ἐπιφάνιος), bishop of Constantia and metropolitan of Cyprus, was born at Bezanduca, a small town in Palestine, in the district of Eleutheropolis, in the first part of the fourth century. (Sozomen. 6.32.) His parents were Jews. He went to Egypt when young, and there appears to have been tainted with Gnostic errors, but afterwards feli into the hands of some monks, and by them was made a strong advocate for the monastic life, and strongly imbued with their own narrow spirit. He returned to Palestine, and lived there for some time as a monk, having founded a monastery near his native place. In A. D. 367 he was chosen bishop of Constantia, the metropolis of the Isle of Cyprus, formerly called Salamis. His writings shew him to have been a man of great reading; for he was acquainted with Hebrew, Syriac, Egyptian, Greek, and Latin, and was therefore called πεντάγλωσσος. But he was entirely without critical or logical power, of real piety, but also of a very bigoted and dogmatical turn of mind, unable to distinguish the essential from the nonessential in doctrinal differences, and always ready to suppose that some dangerous heresy lurked in any statement of belief which varied a little from the ordinary form of expression. It was natural that to such a man Origen, whom he could not understand, should appear a dangerous teacher of error; and accordingly in his work on heresies he thinks it necessary to give an essential warning against him. A report that Origen's opinions were spreading in Palestine, and sanctioned even by John, bishop of Jerusalem, excited Epiphanius to such a pitch, that he left Cyprus to investigate the matter on the spot. At Jerusalem he preached so violent a sermon against any abettors of Origen's errors, and made such evident allusions to the bishop, that John sent his Archdeacon to beg him to stop. Afterwards, when John preached against anthropomorphism (of a tendency to which Epiphanius had been suspected) he was followed up to the pulpit by his undaunted antagonist, who announced that he agreed in John's censure of Anthropomorphites, but that it was equally necessary to condemn Origenists. Having excited sufficient commotion at Jerusalem, Epiphanius repaired to Bethlehem, where he was all-powerful with the monks; and there he was so successful in his denuneiation of heresy, that he persuaded some to renounce their connexion with the bishop of Jerusalem. After this he allowed his zeal to get the better of all considerations of church order and decency, to such an extent, that he actually ordained Paullinianus to the office of presbyter, that he might perform the ministerial functions for the monks (who, as usual at that time, were laymen), and so prevent them from applying to Jerusalem to supply this want. John naturally protested loudly against this interference with his diocese, and appealed for help to the two patriarchal sees of Alexandria and Rome. Peace was not restored to the Church for some time. The next quarrel in which Epiphanius was involved was with Chrysostom. Some monks of Nitria had been expelled by Theophilus, bishop of Alexandria, as Origenists, but were received and protected at Constantinople [Chrysostomus]. Upon this Theophilus persuaded Epiphanius, now almost in his dotage, to summon a council of Cyprian bishops, which he did A. D. 401. This assembly passed a sentence of condemnation on Origen's books, which was made known to Chrysostom by letter; and Epiphanius proceeded in person to Constantinople, to take part in the pending dispute. Chrysostom was irritated by Epiphanius interfering in the government of his diocese; and the latter, just before his return home, is reputed to have given vent to his bad feeling by the scandalous malediction, "I hope that you will not die a bishop!" upon which Chrysostom replied,--" I hope you will never get home !" (Sozomen. 8.15.) For the credit of that really great and Christian man, it is to be hoped that the story is incorrect; and as both wishes were granted, it bears strong marks of a tale invented after the deaths of the two disputants. Epiphanius died on board the ship, which was conveying him back to Cyprus, A. D. 402, leaving us a melancholy example of the unchristian excesses into which bigotry may hurry a man of real piety, and a sincere desire to do God service. Works

The extant works of Epiphanius are 1. Ancoraius

A discourse on the faith, being an exposition of the doctrine of the Trinity. 2. Panarium

A discourse against Heresies, of which he attacks no less than eighty. 3. An epitome of Panarium

Called Anacephalaeosis. 4. De Ponderibus et Mensuris liber

5. Two Epistles

The first to John bishop of Jerusalem, translated by Jerome into Latin; the second to Jerome himself. Editions

These letters are both found in the works of Jerome. Lost Works

A great number of Epiphanius's writings are lost. Editions Latin Editions

The earliest editions were at Basle, in Latin, translated by Cornarius, 1543, and again in the following year sumtu et typis Jo. Hervagii. Greek Editions

The edition of Dionysius Petavius, in Greek and Latin, appeared at Paris, 1622, 2 vols. fol., and at Leipzig, 1682, with a commentary by Valesius. Further Information

Sozomen. l.c.; Hieronym. Apol. 1. ad v. Rufin. p. 222; Cave, Hist. Litt. vol. i.; Neander, Kirchengeschichte, vol. ii. p.1414, &c. [G.E.L.C]

(Ἐπιφάνιος). A bishop of Salamis in Cyprus, in the fourth century. He was born of Jewish parents, near Eleutheropolis, in Palestine, about A.D. 320, and appears to have been educated in Egypt, where he imbibed the principles of the Gnostics. At length he left them, and, becoming an ascetic, returned to Palestine and adopted the discipline of St. Hilarion, the founder of monachism in that country. Epiphanius erected a monastery near the place of his birth, over which he presided till he was made bishop of Salamis in 367. Here he remained about thirty-six years, and composed most of his writings. In 391 he commenced a controversy with John, bishop of Jerusalem, relative to the Platonic doctrines of the learned and laborious Origen, against which he wrote and preached with implacable bitterness. John favoured Origen's views, but Epiphanius found in Theophilus, the violent bishop of Alexandria, a worthy coadjutor, who, in 399, convened a council and condemned all the works of Origen. Epiphanius himself then called a council in Cyprus, A.D. 401, and reiterated this condemnation. Afterwards, he embroiled himself with the empress Eudoxia; for on the occasion of her asking him to pray for the young Theodosius, who was dangerously ill, he replied that her son should live provided she would disavow the defenders of Origen. To this presumptuous message the empress indignantly answered that her son's life was not in the power of Epiphanius, whose prayers were unable to save that of his own archdeacon who had recently died. After thus vainly endeavouring to gratify his sectarian animosity, he resolved to return to Cyprus; but he died at sea on the passage, A.D. 403. The principal works of Epiphanius are: (1) Πανάριον, or a Treatise on Heresies—that is, peculiar sects (αἱρέσεις). This is the most important of his writings and treats of eighty sects, from the time of Adam to the latter part of the fourth century.

(2) Ἀνακεφαλαίωσις, or an Epitome of the Panarion.

(3) Ἀγκυρωτόν, or a Discourse on the Faith, explaining the doctrine of the Trinity, Resurrection, etc.

(4) A treatise on the ancient weights, measures, and coins of the Jews. St. Jerome admires Epiphanius for his skill in the Hebrew, Syriac, Egyptian, Greek, and Latin languages, and styles him “Pentaglottus” (Πεντάγλωττος), or the Five-tongued. His writings are of great value, as containing numerous citations from curious works which are no longer extant. See the monograph by Lipsius (Vienna, 1865).