Eunapios of Sardis

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Eunapios of Sardis ( Greek  Εὐνάπιος Eunápios , Latinized Eunapius ; * in the period 347-349 in Sardis ; † after 414) was a late antique philosopher, historian and teacher of rhetoric . He belonged to the Neoplatonic direction. The social environment from which he came and in which he moved all his life was the world of philosophers and rhetoricians who, as adherents of the old religion , stood in opposition to Christianity , which was then prevalent in the Roman Empire .

Life

Most of the facts known about Eunapios' life are passed down through the self-testimonies in his collection of sophists.

The Eunapios family belonged to the local celebrities of his hometown Sardis, the capital of the province of Lydia in western Asia Minor . He was probably related to the rhetorician Eunapios, whom the Lydians entrusted with an embassy trip to Emperor Julian ; his cousin Melite married the Neoplatonist Chrysanthios of Sardis , whom Julian appointed high priest of the province of Lydia.

Eunapios was born in the period from 347 to 349. The traditional chronology, according to which his birth is to be dated to 345 or 346, has been rejected in a detailed investigation by Richard Goulet, but Goulet's date (349) has met with contradiction; another suggestion is 347 or 348. If Goulet's argument is followed, later events are postponed accordingly. Eunapios received his first education in his hometown from Chrysanthios, who taught him grammatical and literary knowledge. Eunapios states that when he was sixteen his family sent him to Athens to study; he should qualify for a position as a sophist . His teacher there was the famous Christian Sophist Prohairesios , with whom he stayed for around five years and whom he describes as a fatherly friend. But he also attended the lessons of Diophantos and Sopolis, who were competitors of Prohairesios. His family was, as he said, relatively poor, but at least they could afford this education for him. During his student days he was initiated into the Mysteries of Eleusis by the hierophant , not mentioned by name , from whom Emperor Julian had received his initiation.

After five years of study he left Athens after the very elderly Prohairesios had stopped teaching. He wanted to go to Egypt, perhaps to acquire medical knowledge there, but was called back to Sardis by his parents because he was supposed to practice the profession of rhetoric teacher there. In Sardis he continued his philosophy studies with Chrysanthios, whose confidante he remained until the death of the revered teacher around 390. He also visited the famous Neo-Platonist Maximus of Ephesus and took part in his lessons. 414 Eunapios must have still been alive; his later fate is unknown.

A friend of Eunapios was Oreibasios of Pergamon, the personal physician of Emperor Julian. Oreibasios, who was an important medical writer, wrote a medical manual at the request of Eunapios, which he dedicated to him, and in turn encouraged him to write his historical work. Eunapios was interested in medical questions and had some knowledge in this area. So he worked several times with Chrysanthios' bloodletting, including his last, fatal bloodletting, where he and Oreibasios tried in vain to preserve the life of his elderly teacher.

Works

Histories

Eunapios wrote a historical work in Greek that is usually referred to as histories ; the original title was probably Historical Records (historiká hypomnḗmata) or History after Dexippos (historía hē metá Déxippon) . The latter designation refers to the fact that Eunapios regarded the histories as a continuation of the chronicles written by Dexippus ; therefore it began with the year 270, the year of death of the emperor Claudius Gothicus , with whose reign Dexippus had finished this work.

Of the 14 books that made up the histories, only extensive fragments have survived. Research has divided opinions about the stages of writing and the end of the period covered. In one of the versions, Eunapios continued his portrayal up to the year 404; presumably he later expanded it to include news from the period up to (at least) 414. In any case, it can be assumed that the work was created in stages. At least one version was probably already in circulation before the one that ended in the year 404 was created. The years 364 (year of death of Emperor Jovian ), 378 (death of Emperor Valens ), 383 (approximately), 395 (death of Emperor Theodosius I ) and 396 have been considered as the end year of an older version .

While the step-by-step expansion of the period shown is beyond doubt and only the details are unclear, there are fundamental differences of opinion in the research with regard to the question of a content revision by the author. In a revised version ( néa ékdosis ), which in the 9th century was completely available to the Byzantine scholar Photios along with an older version , the sharply anti-Christian tendency was softened by the removal of a number of passages; According to Photios' report, the period covered was the same (up to 404) and the revision was carried out in such a careless way that the context was severely disturbed. Whether the differences between the versions are solely due to interventions by a later Christian editor who partially removed anti-Christian polemics, or whether both the author himself and a Christian made changes to the content is controversial in research. In any case, processing by a Christian can be assumed; It is unclear whether it emerges from a statement by Eunapios that he himself wrote a new version.

The histories presented the history of the empire in the manner of a chronicle . The detail of the description varied greatly; the first nine decades of imperial history (270–360) found space in the first book, the second book described the youth of Emperor Julian, the rest of the period covered was divided between the remaining twelve books, with Julian's short reign (360–363) taking up a large space . Eunapios was not interested in chronological questions, rather he described them as unimportant for an understanding of history; therefore he used to limit himself to naming the respective reigning emperor and to forego more precise timing. In doing so, he distinguished himself from Dexippus' approach, which he criticized.

A central figure in the histories is the anti-Christian emperor Julian, whom Eunapios praises in a panegyric way and stylized as the ideal ruler. Despite his admiration for Julian, however, his assessment of this emperor is not entirely uncritical. He portrays Christian emperors such as Constantine the Great and Theodosius I in a very unfavorable light. He considers Theodosius' attempts to utilize Germanic forces for the stabilization of the empire to be just as misguided as the excessive tax collection; he also accuses him of a luxurious lifestyle. On the other hand, he gives unreserved praise to the Christian Emperor Valentinian II . In general, Eunapios' description of the life and deeds of the emperors is strongly influenced by propagandistic inventions, although he emphasizes his love of truth. He attributes the decline of the empire to the turning away from the earlier state religion, which led to the loss of the favor of divine providence.

For Julian's Persian War , Eunapios used a written report by the eyewitness Oreibasios about the campaign as a source. Eunapios seems to have paid relatively little attention to events in the west of the empire. According to one hypothesis, he used a Latin source for this, which could be the (lost) annals of Virius Nicomachus Flavianus . Stylistically, alongside Herodotus, a third-century historian, Herodian , was his model, whose rhetorical jewelry he valued.

Collection of biographies

One page of a manuscript of the Vitae sophistarum . Florence, Biblioteca Medicea Laurenziana , Plut. 86.7, fol. 229r (late 12th century)

Eunapios wrote after 396 (possibly 399 or at the beginning of the 5th century) a work with the title "Lives of the Philosophers and the Sophists" (usually called Vitae sophistarum in Latin for short ). This work, which includes 24 biographies of intellectuals, has been preserved in its entirety. The biographically portrayed personalities include in particular the Neo-Platonists Porphyrios , Iamblichos of Chalkis , Aidesios , Sopatros of Apamea , Eustathios and his wife Sosipatra , Maximos of Ephesus, Priskos and Chrysanthios of Sardis. Further biographies deal with sophists and speakers such as Prohairesios, Libanios and Himerios, as well as four iatrosophist doctors, including Oreibasios. All the personalities treated belonged to the Greek culture. Since some of them were contemporaries of the author, he could also fall back on his own memories. In his introduction he refers to oral tradition, the reliability of which is doubtful, but which is of considerable importance, since only a few written sources are available. He then refers to older biographical literature, including Porphyrios and Philostratos .

In the introduction, Eunapios first divides the older history of philosophy and rhetoric into three periods from the point of view of the different traditions. Later he comes back to the subject and undertakes a new, four-part periodization of the entire history of philosophy and rhetoric up to his present; the last period begins in the 3rd century and still includes his contemporaries; it alone is the subject of his writing. He owes the impetus for his concept of structuring the history of philosophy according to individual heyday to Philostratus, whose influence on him is considerable, although Eunapios criticizes the fleeting way his predecessor worked.

The biographies of Eunapios, especially the descriptions of contemporary conditions and events, are of great value as a source of cultural history. They give a detailed impression of the thoughts of the circles on which Emperor Julian relied when he undertook his short-lived attempt to renew the old religion and to push back Christianity. In the individual portraits, Eunapios exemplifies his ideal of virtue and philosophical lifestyle, with which he apparently wants to present a counter-image to the ideal of holiness in Christian hagiography . Nevertheless, he does not withhold individual negative traits of his heroes. When characterizing the various figures, he is not primarily concerned with individual characteristics, but with the exemplary. He is particularly interested in the personal relationships between the Neoplatonists, their biographical entanglements, and their common mentality and spirituality. He attributes a central role to Iamblichus, in whose work he sees the starting point for the flowering of Neoplatonism. As in the historical work, the positive portrayal of Emperor Julian's cultural policy is an important concern for him; He notes precisely and carefully describes the emperor's personal relationships with the individual figures portrayed. In describing the religious conflicts he openly expresses his deep contempt for the martyr cult of Christians and for monasticism; in the monks he sees people who lead a pig's life.

Freely invented, sometimes novel-like elements have flowed into the representation of times long past (biography of Porphyrios). Stylistically, Eunapios follows the model of Philostratus' "Biographies of the Sophists" and even increases the tendencies there. His style seems inconsistent and artificial.

reception

Eunapios, Vitae sophistarum , title page of an edition published in Heidelberg in 1596

Zosimos used the histories for his "New History" of the Roman Empire . Photios reports that the two sources are very similar. The question of to what extent this is true is assessed differently by ancient historians. In any case, the representation of Zosimos, who from the 5th book of his historical work onwards relied on Olympiodorus of Thebes , is overall much more concise than that of Eunapios.

Research has taken the view that Ammianus Marcellinus could have used material from the histories, at least when describing Emperor Julian's Persian campaign. However, this hypothesis has not prevailed. For the Historia Augusta (though less recently), the Epitome de Caesaribus and the Chronicle of Jerome , the histories are considered as sources. It was also used by the church historian Philostorgios . It is doubtful whether the church historian Sozomenos also consulted histories, as is often assumed. What is certain, however, is that Petros Patrikios and John of Antioch were among the users of the histories.

The revised version of the histories (nea ekdosis) was completely available to Photios in the 9th century, as was an older version with which he compared it. He criticized the style of the work and condemned the attacks on the Christian emperors.

Apparently, the Byzantine scholar Arethas of Caesarea provided a copy of the nea ekdosis of the histories with scholia . The makers of two excerpts collections, the Excerpta de sententiis and the Excerpta de legationibus , who worked on behalf of Emperor Konstantin Porphyrogennetos († 959), extracted a number of passages from the nea ekdosis (probably the copy of Arethas). Material from the histories can also be found in the Suda , a Byzantine encyclopedia of the 10th century.

The Vitae sophistarum evidently found little resonance in late antiquity and in the Middle Ages; only two medieval manuscripts are known from the 12th and 14th centuries. In addition to the anti-Christian tendency, the idiosyncratic style, which makes reading difficult, may have contributed to this modest reception. During the Renaissance the work became known in humanist circles through a series of copies, but the first print, arranged by Hadrianus Junius, was not published until 1568 in Antwerp. It is a bilingual Greek and Latin edition. Jean François Boissonade de Fontarabie published a significant edition for a long time in Amsterdam in 1822.

In ancient historical research, Eunapios' achievement as a historian is generally judged negatively, with reference to his deliberate disregard for the chronology and the propagandistic inventions. However, the high value of his works as sources of cultural history for his time and his milieu is recognized.

Text editions and translations

Entry in Clavis Historicorum Antiquitatis Posterioris (CHAP) .

  • Matthias Becker: Eunapios from Sardis. Biographies of Philosophers and Sophists. Introduction, translation, commentary (= Roma Aeterna. Volume 1). Franz Steiner, Stuttgart 2013, ISBN 978-3-515-10303-9 (first German translation with extensive commentary).
  • Roger C. Blockley (Ed.): The Fragmentary Classicizing Historians of the Later Roman Empire. Eunapius, Olympiodorus, Priscus and Malchus. Cairns, Liverpool 1981-1983
    • Volume 1, 1981, pp. 1-26, 97-106, ISBN 0-905205-07-3 (introduction).
    • Volume 2, 1983, pp. 1–150, ISBN 0-905205-15-4 (Greek text of the fragments of the historical work with English translation).
  • Maurizio Civiletti: Eunapio di Sardi: Vite di Filosofi e Sofisti. Milan 2007, ISBN 978-88-452-5841-1 (Greek text with Italian translation and extensive commentary).
  • Olivier D'Jeranian: Eunape de Sardes. Vies de philosophes et de sophistes. Houilles 2009, ISBN 978-2-84578-101-6 (French translation with a brief introduction and some notes).
  • Giuseppe Giangrande (ed.): Eunapii vitae sophistarum. Istituto Poligrafico dello Stato, Rome 1956 (critical edition).
  • Richard Goulet (ed.): Eunape de Sardes: Vies de philosophes et de sophistes. 2 volumes, Les Belles Lettres, Paris 2014, ISBN 978-2-251-00592-8 (critical edition with French translation, extensive introduction and commentary).

literature

Overview representations

  • Richard Goulet: Eunape de Sardes . In: Richard Goulet (ed.): Dictionnaire des philosophes antiques . Volume 3, CNRS Éditions, Paris 2000, ISBN 2-271-05748-5 , pp. 310-324
  • Paweł Janiszewski: Eunapios of Sardis. In: Paweł Janiszewski, Krystyna Stebnicka, Elżbieta Szabat: Prosopography of Greek Rhetors and Sophists of the Roman Empire. Oxford University Press, Oxford 2015, ISBN 978-0-19-871340-1 , pp. 116 f.

Investigations

  • Antonio Baldini: Ricerche sulla Storia di Eunapio di Sardi . CLUEB, Bologna 1984
  • Matthias Becker: The worse path is the goal. On the model of the philosopher in the biographies of Eunapios . In: Journal of Ancient Christianity . Volume 15, 2011, pp. 450-475
  • Matthias Becker: Philosophers between wealth and poverty - social status and ascetic claim with Eunapios from Sardis , in: Millennium . Yearbook on Culture and History of the First Millennium AD Volume 9, 2012, pp. 123–143.
  • Richard Goulet: Études sur les Vies de philosophes dans l'Antiquité tardive . Vrin, Paris 2001, ISBN 2-7116-1509-X .
  • Johannes Hahn: Sources and conception of Eunaps in the Proemium of the 'Vitae Sophistarum' . In: Hermes . Volume 118, 1990, pp. 476-497
  • Udo Hartmann : The late antique philosopher. The lifeworlds of the pagan scholars and their hagiographic design in the philosophers' lives from Porphyrios to Damascios (= Antiquitas , series 1, volume 72). 3 volumes. Habelt, Bonn 2018, ISBN 978-3-7749-4172-4
  • José A. Ochoa: La transmission de la Historia de Eunapio . Asociación Cultural Hispano Helénica, Madrid 1990, ISBN 84-87724-00-0 .
  • Robert J. Penella: Greek Philosophers and Sophists in the Fourth Century AD Studies in Eunapius of Sardis . Francis Cairns, Leeds 1990, ISBN 0-905205-79-0 .
  • Martin Steinrück: Attitude and rhetorical form. Tropics, figures and rhythms in the prose of Eunap von Sardis . Olms, Hildesheim 2004, ISBN 3-487-12654-0 .
  • Edward Watts: Orality and Communal Identity in Eunapius' Lives of the Sophists and Philosophers . In: Byzantion . Vol. 75, 2005, pp. 334-361

Web links

Remarks

  1. ^ Richard Goulet: Sur la chronologie de la vie et des œuvres d'Eunape de Sardes . In: The Journal of Hellenic Studies 100, 1980, pp. 60–72, here: 60–64, 67; François Paschoud agrees : Eunape, Olympiodore, Zosime. Scripta minora , Bari 2006, p. 169, note 43; Roger C. Blockley (Ed.): The Fragmentary Classicizing Historians of the Later Roman Empire. Eunapius, Olympiodorus, Priscus and Malchus , Vol. 1, Liverpool 1981, p. IX.
  2. ^ For example, in Thomas M. Banchich: On Goulet's Chronology of Eunapius' Life and Works . In: The Journal of Hellenic Studies 107, 1987, pp. 164-167. Answer: Richard Goulet: Études sur les Vies de philosophes dans l'Antiquité tardive , Paris 2001, pp. 337-344.
  3. ^ Robert J. Penella: Greek Philosophers and Sophists in the Fourth Century AD , Leeds 1990, pp. 2-4; Andrea Luciani: Note sulla cronologia della vita e sui maestri di Eunapio di Sardi . In: Rivista Storica dell'Antichità 32, 2002, pp. 237–249, here: 244; Aaron E. Baker: Eunapius and Zosimus: Problems of Chronology and Composition , Diss. Brown University 1987 (microfilm), pp. 1-18, 103-110.
  4. ↑ After Goulets approach in September 364, see Richard Goulet: Sur la chronology de la vie et des œuvres d'Eunape de Sardis . In: The Journal of Hellenic Studies 100, 1980, pp. 60–72, here: 60–64; Alan D. Booth: On the Date of Eunapius' Coming to Athens . In: The Ancient History Bulletin 1, 1987, pp. 14-15. According to the traditional chronology, Eunapios arrived in Athens in September 362; see Thomas M. Banchich: On Goulet's Chronology of Eunapius' Life and Works . In: The Journal of Hellenic Studies 107, 1987, pp. 164-167, here: 164; Richard Goulet: Eunape de Sardes . In: Richard Goulet (ed.): Dictionnaire des philosophes antiques , Vol. 3, Paris 2000, pp. 310-324, here: 311 f. See Aaron E. Baker: Eunapius and Zosimus: Problems of Chronology and Composition , Diss. Brown University 1987 (microfilm), pp. 11-13, 18.
  5. ↑ Eunapios, Vitae sophistarum 10,1,6. See Richard Goulet: Eunape de Sardes . In: Richard Goulet (ed.): Dictionnaire des philosophes antiques , Vol. 3, Paris 2000, pp. 310-324, here: 310 f .; Robert J. Penella: Greek Philosophers and Sophists in the Fourth Century AD , Leeds 1990, pp. 1 f.
  6. ↑ For the duration of the stay in Athens see Thomas M. Banchich: Eunapius in Athens . In: Phoenix 50, 1996, pp. 304-311.
  7. ↑ Eunapios, Vitae sophistarum 23: 6, 3-8. See Robert J. Penella: Greek Philosophers and Sophists in the Fourth Century AD , Leeds 1990, p. 6 f.
  8. ↑ On the various traditional titles see Roger C. Blockley (Ed.): The Fragmentary Classicizing Historians of the Later Roman Empire. Eunapius, Olympiodorus, Priscus and Malchus , Vol. 1, Liverpool 1981, p. 2; Richard Goulet: Eunape de Sardes . In: Richard Goulet (ed.): Dictionnaire des philosophes antiques , Vol. 3, Paris 2000, pp. 310-324, here: 319 f.
  9. ^ Richard Goulet: Eunape de Sardes . In: Richard Goulet (ed.): Dictionnaire des philosophes antiques , Vol. 3, Paris 2000, pp. 310-324, here: 320; Roger C. Blockley: The Ending of Eunapius' History disagrees . In: Antichthon 14, 1980, pp. 170-176, here: 175 f.
  10. ^ Richard Goulet: Eunape de Sardes . In: Richard Goulet (ed.): Dictionnaire des philosophes antiques , Vol. 3, Paris 2000, pp. 310-324, here: 321 f .; Timothy D. Barnes : Constantine and Eusebius , Cambridge (Mass.) 1981, pp. 403 f. Note 5; Aaron E. Baker: Eunapius and Zosimus: Problems of Chronology and Composition , Diss. Brown University 1987 (microfilm), pp. 28, 39; Robert J. Penella: Greek Philosophers and Sophists in the Fourth Century AD , Leeds 1990, pp. 9-13; François Paschoud: Eunape, Olympiodore, Zosime. Scripta minora , Bari 2006, pp. 93-106; Wolf Liebeschuetz: Pagan Historiography and the Decline of the Empire . In: Gabriele Marasco (Ed.): Greek and Roman Historiography in Late Antiquity. Fourth to Sixth Century AD , Leiden 2003, pp. 177-218, here: 179-184.
  11. ↑ Against the author's new version: Aaron Baker: Eunapius' Νέα Ἔκδοσις and Photius . In: Greek, Roman, and Byzantine Studies 29, 1988, pp. 389-402; Richard Goulet: Sur la chronologie de la vie et des œuvres d'Eunape de Sardes . In: The Journal of Hellenic Studies 100, 1980, pp. 60–72, here: 69–71; Richard Goulet: Eunape de Sardes . In: Richard Goulet (ed.): Dictionnaire des philosophes antiques , Vol. 3, Paris 2000, pp. 310-324, here: 322 f .; Richard Goulet: Études sur les Vies de philosophes dans l'Antiquité tardive , Paris 2001, pp. 344–347. For the author's new version: Walter R. Chalmers: The ΝΕΑ ΈΚΔΟΣΙΣ of Eunapius' Histories . In: The Classical Quarterly 47 (= New Series Vol. 3), 1953, pp. 165-170; François Paschoud: Eunape, Olympiodore, Zosime. Scripta minora , Bari 2006, pp. 184-189, 192 f .; Timothy D. Barnes: The Sources of the Historia Augusta , Bruxelles 1978, p. 114.
  12. ↑ On Eunapios' relevant statements see Richard Goulet: Histoire et mystère. Les Vies de philosophes de l'Antiquité tardive . In: Widu Wolfgang Ehlers (ed.): La biographie antique , Genève 1998, pp. 217–265, here: 228 f .; Roger C. Blockley: Dexippus of Athens and Eunapius of Sardis . In: Latomus 30, 1971, pp. 710-715, here: 710-712; Abraham B. Breebaart: Eunapius of Sardes and the Writing of History . In: Mnemosyne 32, 1979, pp. 360-375, here: 363-368.
  13. ↑ Kenneth S. Sacks: The Meaning of Eunapius' History . In: History and Theory 25, 1986, pp. 52-67, here: 55 f.
  14. ↑ Eunapios, Historien Fragment 58.1, line 6 f., Edition by Roger C. Blockley (Ed.): The Fragmentary Classicizing Historians of the Later Roman Empire. Eunapius, Olympiodorus, Priscus and Malchus , Vol. 2, Liverpool 1983, pp. 82 f.
  15. ↑ For the representation of Theodosius see David F. Buck: Eunapius of Sardis and Theodosius the Great . In: Byzantion 58, 1988, pp. 36-53. Eunapios' description of the reign of Theodosius' son and successor Arcadius is examined by Buck in the essay The Reign of Arcadius in Eunapius' Histories . In: Byzantion 68, 1998, pp. 15-46. Buck starts from the plausible, but not entirely certain, assumption that Eunapios' representation can be reliably reconstructed using the dependent "New History" of Zosimos. On Eunapios' understanding of truth, see Roger C. Blockley (ed.): The Fragmentary Classicizing Historians of the Later Roman Empire. Eunapius, Olympiodorus, Priscus and Malchus , Vol. 1, Liverpool 1981, pp. 9 f.
  16. ↑ For Nicomachus use: Antonio Baldini: Eunapio, Olimpiodoro ed una tradizione occidentale post-flavianea . In: Rivista Storica dell'Antichità 28, 1998, pp. 149–181, here: 154 f., 171–177; Beatrice Girotti: Da Evagrio a Zosimo: nota sulle fonti del primo libro della Storia Nuova . In: Rivista Storica dell'Antichità 32, 2002, pp. 151–166, here: 156–160, 165 f .; François Paschoud (ed.): Zosime: Histoire nouvelle , vol. 1, Paris 1971, p. LV; on the other hand, Aaron E. Baker: Eunapius and Zosimus: Problems of Chronology and Composition , Diss. Brown University 1987 (microfilm), pp. 45 f.
  17. ↑ Giuseppe Giangrande: Herodianisms in Eunapios . In: Hermes 84, 1956, pp. 320-331; David F. Buck: Dexippus, Eunapius, Olympiodorus: Continuation and Imitation . In: The Ancient History Bulletin 1, 1987, pp. 48–50, here: 50, online ( Memento of August 10, 2004 in the Internet Archive ).
  18. ↑ For the dating see Thomas M. Banchich: The Date of Eunapius' Vitae Sophistarum . In: Greek, Roman, and Byzantine Studies 25, 1984, pp. 183-192; Robert J. Penella: Greek Philosophers and Sophists in the Fourth Century AD , Leeds 1990, p. 9; Thomas M. Banchich: Eutropius, Eutychianus, and Eunapius' Vitae Sophistarum . In: Historia 49, 2000, pp. 248-250; Richard Goulet: Eunape de Sardes . In: Richard Goulet (ed.): Dictionnaire des philosophes antiques , Vol. 3, Paris 2000, pp. 310-324, here: 315.
  19. ↑ For these classifications see Johannes Hahn: Sources and conception of Eunaps in the Proemium of the 'Vitae sophistarum' . In: Hermes 118, 1990, pp. 476-497; Antonio Baldini: Nota alla prefazione delle Vitae Sophistarum di Eunapio . In: Simblos 2, 1997, pp. 191-210, here: 200-209; Richard Goulet: Eunape et ses devanciers: A propos de Vitae Sophistarum p.5.4-17 G. In: Greek, Roman, and Byzantine Studies 20, 1979, pp 161-172.
  20. ↑ Eunapios, Vitae sophistarum 6,11,6.
  21. ↑ Giuseppe Giangrande: Herodianisms in Eunapios . In: Hermes 84, 1956, p. 320.
  22. ^ Roger C. Blockley: The Ending of Eunapius' History . In: Antichthon 14, 1980, pp. 170–176, here: p. 170 and note 1; Roger C. Blockley (Ed.): The Fragmentary Classicizing Historians of the Later Roman Empire. Eunapius, Olympiodorus, Priscus and Malchus , Vol. 1, Liverpool 1981, p. 2; François Paschoud: Eunape, Olympiodore, Zosime. Scripta minora , Bari 2006, pp. 127-141, 285; Aaron E. Baker: Eunapius and Zosimus: Problems of Chronology and Composition , Diss. Brown University 1987 (microfilm), pp. 52-101; José A. Ochoa: La transmission de la Historia de Eunapio , Madrid 1990, pp. 243-258.
  23. ^ Walter R. Chalmers: Eunapius, Ammianus Marcellinus, and Zosimus on Julian's Persian Expedition . In: The Classical Quarterly 54 (= New Series Vol. 10), 1960, pp. 152-160, here: 157-160; Timothy D. Barnes: The Epitome de Caesaribus and its Sources . In: Classical Philology 71, 1976, pp. 258-268, here: 266 f.
  24. ^ Charles W. Fornara argues against this: Julian's Persian expedition in Ammianus and Zosimus . In: The Journal of Hellenic Studies 111, 1991, pp. 1-15. The hypothesis is also rejected by Richard Goulet: Sur la chronologie de la vie et des œuvres d'Eunape de Sardes . In: The Journal of Hellenic Studies 100, 1980, pp. 60–72, here: 72, François Paschoud: Eunape, Olympiodore, Zosime. Scripta minora , Bari 2006, pp. 99-101, 105 f. and José A. Ochoa: La transmission de la Historia de Eunapio , Madrid 1990, pp. 283-289.
  25. ↑ A use in the Historia Augusta is advocated by Timothy D. Barnes: The Sources of the Historia Augusta , Bruxelles 1978, p. 117. Thomas M. Banchich, Eunapius and Jerome , advocates use by Hieronymus . In: Greek, Roman, and Byzantine Studies 27, 1986, pp. 319-324; see. on this the skeptical position of Aaron E. Baker: Eunapius and Zosimus: Problems of Chronology and Composition , Diss. Brown University 1987 (microfilm), pp. 40-45. Timothy D. Barnes suspects that an early version of the histories was a source of the Epitome de Caesaribus : The Sources of the Historia Augusta , Bruxelles 1978, p. 119 f. and Roger C. Blockley (Eds.): The Fragmentary Classicizing Historians of the Later Roman Empire. Eunapius, Olympiodorus, Priscus and Malchus , Vol. 1, Liverpool 1981, p. 2; Aaron E. Baker: Eunapius and Zosimus: Problems of Chronology and Composition , Diss. Brown University 1987 (microfilm), p. 39 f. and José A. Ochoa: La transmission de la Historia de Eunapio , Madrid 1990, pp. 280-283, 289.
  26. ↑ José A. Ochoa: La transmisión de la Historia de Eunapio , Madrid 1990, pp. 263-268.
  27. ↑ José A. Ochoa: La transmisión de la Historia de Eunapio , Madrid 1990, pp. 271–274, 289. David F. Buck argues in detail against a relationship of dependency: Did Sozomen use Eunapius' Histories? In: Museum Helveticum 56, 1999, pp. 15-25 ( online ).
  28. ↑ José A. Ochoa: La transmisión de la Historia de Eunapio , Madrid 1990, pp. 259-263.
  29. ↑ José A. Ochoa: La transmisión de la Historia de Eunapio , Madrid 1990, pp. 274-277.
  30. ↑ Thomas M. Banchich: Eunapius and Arethas . In: Greek, Roman, and Byzantine Studies 24, 1983, pp. 181-184; José A. Ochoa: La transmission de la Historia de Eunapio , Madrid 1990, pp. 49-55.
  31. ^ David F. Buck: Eunapius, Eutropius and the Suda . In: Rheinisches Museum für Philologie 135, 1992, pp. 365–369 ( online ; PDF; 912 kB).
  32. ^ The Bayerische Staatsbibliothek offers a digitized version of the Heidelberg edition from 1596.
personal data
SURNAME Eunapios of Sardis
ALTERNATIVE NAMES Eunapius
BRIEF DESCRIPTION late antique historian
DATE OF BIRTH between 347 and 349
PLACE OF BIRTH Sardis
DATE OF DEATH after 414