Palladius of Galatia, Lausiac History 64
created: This entry is taken from Lausiac History 64 written by Palladius of Galatia in 4
edition published: 2023-06-30-05:00
language: grc; grc
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https://caesarea-maritima.org/testimonia/329

Caesarea Maritima is indirectly attested at Palladius of Galatia, Lausiac History 64. This passage was written ca. 419-420 C.E. possibly in Aspuna. During an era of revolutionary religious practice and intense theological debate, Palladius wrote one of the most influential works of Late Antiquity: a collection of biographies of holy persons, his History for Lausus. Palladius of Galatia entered the monastic life in the late 4th century, travelled to Alexandria and Nitria (where he stayed for nine years among the Desert Fathers), and, after a sojourn in Palestine, returned to Asia Minor in 400 C.E. as bishop of Bithynian Helenopolis. He wrote his religious history for Lausus, chamberlain in the court of Theodosius II (historia Lausiaca), later in his career, after a period of controversy and further stays in Egypt and Palestine. This short passage is among his vitae of holy women near the end of the collection. Palladius describes finding an ancient book in which Origen wrote that he discovered it while hiding with one Juliana of Caesarea, who claimed to have received it from the Ebionite scholar Symmachus. McGuckin’s (2004) interpretation of the passage, contra Crouzel (1989), that Juliana lived in Palestinian Caesarea and not Cappadocian Caesarea is most likely correct, if one considers Eusebius’s mention of Juliana’s ownership of the book, and Palladius confused the two Caesareas. If this interpretation is correct, then we should conclude the following:1) Origen remained in Caesarea Maritima, just as did the bishop Theoctistus, during the hard years of purges by Maximinus Thrax in ca. 235-238. 2) During the same period, Origen did not, as many have speculated, remove himself to Cappadocia to stay with his former student Firmilian, bishop of Caesarea Mazaca, who merely extended an invitation to him. 3) Origen collected the book during his preparation of the Hexapla, and quite possibly used it in his research.

Ἰουλιανή τις πάλιν παρθένος ἐν Καισαρείᾳ τῆς Καππαδοκίας λογιωτάτη ἐλέγετο καὶ πιστοτάτη· ἥτις Ὠριγένην τὸν συγγραφέα φεύγοντα τὴν ἐπανάστασιν τῶν Ἑλλήνων ἐδέξατο ἐπὶ δύο ἔτη ἰδίοις ἀναλώμασι καὶ ὑπηρεσίᾳ ἀναπαύσασα τὸν ἄνδρα. Εὗρον δὲ ταῦτα ἐγὼ γεγραμμένα ἐν παλαιοτάτῳ βιβλίῳ στιχηρῷ, ἐν ᾧ ἐγέγραπτο χειρὶ Ὠριγένους· “Τοῦτο τὸ βιβλίον εὗρον ἐγὼ παρὰ Ἰουλιανῇ τῇ παρθένῳ ἐν Καισαρείᾳ, κρυπτόμενος παρ’ αὐτῇ· ἥτις ἔλεγε παρ’ αὐτοῦ Συμμάχου τοῦ ἑρμηνέως τῶν Ἰουδαίων αὐτὸ εἰληφέναι.” Οὐ παρέργως δὲ τέθεικα καὶ τὰς ἀρετὰς τούτων τῶν γυναικῶν, ἵνα μάθωμεν ὅτι πολυτρόπως ἔνεστι κερδαίνειν ἐὰν ἐθέλωμεν.

[Ed. Bartelink 1974] [Minor corr.]

Again there was a certain Juliana, a virgin of Caesarea in Cappadocia, said to be very learned and most faithful. When Origen the writer fled from the uprising of the pagans, she is the one who received him, and she sustained him for two years at her own cost with supportive attendance. I found this written in a very old book of verse, in which had been written by Origen’s hand: “I found this book at the house of Juliana the virgin at Caesarea, when I was hidden by her. She used to say that she had received it from Symmachus himself, the Jewish translator.” I have inserted the virtuous acts of these women as part of my plan, that we may know that it is possible to gain excellence in many ways, if we desire.

[Rev. Clarke 1918]

Works Cited

[...] 64
[...] 171

Additional Bibliography

[...] 19-20
[...] 16-17

[Eusebius, Church History 6.17.1

Hexapla]

[Caesarea Mazaca

Cappadocia]

[Juliana

Origen

Symmachus]

[Christianity

Education (sacred)

Gender and Sexuality

Greek Language

Hebrew Bible

Law and Government

Society and Culture]