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"Salminius Hermias Sozomenus (; c. 400 – c. 450 AD), also known as Sozomen was a historian of the Christian Church. Family and home He was born around 400 in Bethelia, a small town near Gaza, into a wealthy Christian family of Palestine. What he has to tell us of the history of Southern Palestine was derived from oral tradition. He appears familiar with the region around Gaza, and mentions having seen Bishop Zeno of Majuma, the seaport of Gaza. Grandfather Sozomen wrote that his grandfather lived at Bethelia,Sozomenus, Historia Ecclesiastica, Bk.1, Chap. 15 near Gaza, and became a Christian together with his household, probably under Constantius II. A neighbor named Alaphrion was miraculously healed by Saint Hilarion who cast out a demon from Alaphrion, and, as eyewitnesses to the miracle, his family converted, along with Alaphrion's. The conversion marked a turning-point in the Christianization of southern Palestine, according to his account. The grandfather became within his own circle a highly esteemed interpreter of Scripture. The descendants of the wealthy Alaphrion founded churches and convents in the district, and were particularly active in promoting monasticism. Sozomen himself had conversed with one of these, a very old man. He tells us that he was brought up under monkish influences and his history bears him out. Life and career Education Sozomen seems to have been brought up in the circle of Alaphrion and acknowledges a debt of gratitude to the monastic order. His early education was directed by the monks in his native place. It is impossible to ascertain what curriculum he followed in these monastic schools, but his writings give clear evidence of the thoroughness with which he was grounded in Greek studies. As a man he retained the impressions of his youth, and his great work later was to be also a monument of his reverence for the monks in general and for the disciples of Hilarion in particular. Lawyer As an adult he acquired training as a lawyer. He studied law in Beirut. He then went to Constantinople to start his career as a lawyer, perhaps at the court of Theodosius II. While thus engaged he conceived, around the year 443 the project of writing a history of the Church. Writings on Church history Sozomen wrote two works on church history, of which only the second one is extant. His first work covered the history of the Church, from the Ascension of Jesus to the defeat of Licinius in 323, in twelve books. His sources for it included Eusebius of Caesarea, the Clementine homilies, Hegesippus, and Sextus Julius Africanus. Sozomen's second work continues approximately where his first work left off. He wrote it in Constantinople, around the years 440 to 443 and dedicated it to Emperor Theodosius II. The work is structured into nine books, roughly arranged along the reigns of Roman Emperors: *Book I: from the conversion of Constantine I until the Council of Nicea (312–325) *Book II: from the Council of Nicea to Constantine's death (325–337) *Book III: from the death of Constantine I to the death of Constans I (337–350) *Book IV: from the death of Constans I to the death of Constantius II (350–361) *Book V: from the death of Constantius II to the death of Julian the Apostate (361–363) *Book VI: from the death of Julian to the death of Valens (363–375) *Book VII: from the death of Valens to the death of Theodosius I (375–395) *Book VIII: from the death of Theodosius I to the death of Arcadius (395–408). *Book IX: from the death of Arcadius to the accession of Valentinian III (408–25). Book IX is incomplete. In his dedication of the work, he states that he intended cover up to the 17th consulate of Theodosius II, that is, to 439. The extant history ends about 425. Scholars disagree on why the end is missing. Albert Guldenpenning supposed that Sozomen himself suppressed the end of his work because in it he mentioned the Empress Aelia Eudocia, who later fell into disgrace through her supposed adultery. However, it appears that Nicephorus, Theophanes, and Theodorus Lector actually read the end of Sozomen's work, according to their own histories later. Therefore, most scholars believe that the work actually came down to that year and that consequently it has reached us only in a damaged condition. Other writings According to historian and scholar of Islam Michael Cook, Sozomen wrote that a group of "Saracens" (Arabs) in Palestine had adopted Jewish laws and customs after coming into contact with Jews and may have been (according to Cook) the forerunners of Islam and Muslims. Sources Sozomen borrowed heavily from other sources for his work. The source for about three fourths of his material was the writings of Socrates Scholasticus. The literary relationship of those writers appears everywhere.For a recent discussion of their relationship see H. Leppin, "The Church Historians (I): Socrates, Sozomenus, and Theodoretus", in Gabriele Marasco, Greek & Roman Historiography in Late Antiquity, Brill, 2003, pp. 219-254. Valesius asserted that Sozomen read Socrates, and Robert Hussey and Guldenpenning have proved this. For example, Socrates, in I.x, relates an anecdote which he had heard, and says that neither Eusebius nor any other author reports it, yet this anecdote is found in Sozomen, I.xxii, the similarity of diction showing that the text of Socrates was the source. The extent of this dependence cannot be accurately determined. Sozomen used the work of Socrates as a guide to sources and order. In some matters, such as in regard to the Novatians, Sozomen is entirely dependent on Socrates. But Sozomen did not simply copy Socrates. He went back to the principal sources used by Socrates and other sources, often including more from them than Socrates did. He used the writings of Eusebius, the first major Church historian. The Vita Constantini of Eusebius is expressly cited in the description of the vision of Constantine. Sozomen appears also to have consulted the Historia Athanasii and also the works of Athanasius including the Vita Antonii. He completes the statements of Socrates from the Apologia contra Arianos, lix, sqq., and copies Athanasius' Adv. episcopos AEgypti, xviii-xix. Rufinus is frequently used. Instructive in this respect is a comparison of Sozomen, Socrates, and Rufinus on the childhood of Athanasius. Rufinus is the original; Socrates expressly states that he follows Rufinus, while Sozomen knows Socrates' version, but is not satisfied with it and follows Rufinus more closely. The ecclesiastical records used by Sozomen are principally taken from Sabinus, to whom he continually refers. In this way he uses records of the synods from that of Tyre (335) to that of Antioch in Caria (367). For the period from Theodosius I, Sozomen stopped following the work of Socrates and followed Olympiodorus of Thebes, who was probably Sozomen's only secular source. A comparison with Zosimus, who also made use of Olympiodorus, seems to show that the whole ninth book of Sozomen, is mostly an abridged extract from Olympiodorus. Sozomen used many other authorities. These include sources relating to Christianity in Persia, monkish histories, the Vita Martini of Sulpicius Severus, the works of Hilarius, logoi of Eustathius of Antioch, the letter of Cyril of Jerusalem to Constantius concerning the miraculous vision of the cross, and Palladius. He also used oral tradition, adding some of the most distinctive value to his work. Publication The work of Sozomen was first printed (editio princeps) by Robert Estienne at Paris in 1544,{ on the basis of Codex Regius, 1444. There are later editions by Christophorson and Ictrus (Cologne, 1612). A noteworthy edition was done by Valesius (Cambridge, 1720), who used, besides the text of Stephens, a Codex Fucetianus (now at Paris, 1445), "Readings" of Savilius, and the indirect traditions of Theodorus Lector and of Cassiodorus-Epiphanius. Hussey's posthumous edition (largely prepared for the press by John Barrow, who wrote the preface) is important, since in it the archetype of the Codex Regius, the Codex Baroccianus 142, is collated for the first time. But this manuscript was written by various hands and at various times and therefore is not equally authoritative in all its parts. There is an excellent English translation published in 1846 (London, Samuel Bagster and sons), translator unnamed, later reprinted and credited to Chester David Hartranft (1839-1914), with a learned though somewhat diffuse introduction, in the Nicene and Post-Nicene Fathers, II (published New York, 1890). (This text is available on-line at the Christian Classics Ethereal Library.) Notes References Citations Sources * Attribution: Further reading *On ethnic identity and ecclesiastical politics in Sozomen, see: *The English translation of the Ecclesiastical History ascribed to Chester D. Hartranft is available online: *The English translation of the Ecclesiastical History by Edward Walford as originally published in the Bohn Ecclesiastical Library, is available in book form: ** External links *Online text of the Ecclesiastical History *Greek Text by Migne Patrologia Graeca with analytical index Late Antique writers Byzantine historians 5th-century historians 400 births 450 deaths Christian anti-Gnosticism 5th-century Byzantine people 5th-century Christians Roman-era Greek historians 5th-century Byzantine writers "
"Traitor is a 2002 novel by Matthew Stover in the New Jedi Order series, which is set in the Star Wars universe. It is the thirteenth installment of the series. Summary At the beginning of the novel, Jacen Solo is being tortured via the Embrace of Pain as he is overlooked by his captors, the Yuuzhan Vong and the mysterious figure known as Vergere. Vergere increases this pain by somehow robbing Jacen of the Force, but at the same time, she helps him through his agony by telling him to embrace, just like the Yuuzhan Vong do. Jacen does just as Vergere suggested, which pleases the Vong, represented by Nom Anor throughout the novel, who believe that in no time, Jacen will become just like them. Soon, nearly a year following the Fall of Coruscant, Jacen is transported to a Yuuzhan Vong seedship, where he is enslaved to a creature called a dhuryam. As this happens, he gains Vongsense, similar to how his late brother, Anakin, had sensed them with his lambent- imbedded lightsaber back in Edge of Victory: Conquest. The dhuryam is competing against other dhuryams to become the World Brain of the captured Coruscant, which has been renamed Yuuzhan'tar in honor of the Yuuzhan Vong's dead homeworld. As World Brain, the dhuryam that Jacen is enslaved to will have the responsibility and authority of everything technical on Yuuzhan'tar. Through more help from Vergere, who turns out to be a Force-user herself, Jacen forces the dhuryam to stop enslaving him and think of him as a partner; this way, the dhuryam would be more successful to be in consideration of being the World Brain of Yuuzhan'tar. As a result of this, Jacen's dhuryam indeed becomes more successful throughout various operations aboard the seedship. Eventually, the day comes when a dhuryam aboard the seedship will become selected to govern Yuuzhan'tar. Jacen uses this day to start a riot where Yuuzhan Vong and slave alike are killed, and he takes advantage of the chaos to kill off his dhuryam's opponents. When he decides to kill his own dhuryam, he sees the spirit of Anakin telling him to stop. Not knowing whether or not this was the real Anakin or a fabrication created by Vergere, Jacen's hesitation in killing the surviving dhuryam results in him getting knocked out. Jacen's dhuryam becomes the World Brain of Yuuzhan'tar by default, and Jacen wakes up on the captured Coruscant, realizing in horror what this newly transformed planet once was. Vergere leads him on a journey throughout the transformed world, and gradually, she shows him evidence that the Jedi's ideals of the Force are flawed; there is no light or dark side, but an overall power of the Force whose raw power is only considered to be of the dark side. Jacen refuses to believe this until Vergere leads him into a Yuuzhan Vong trap where he nearly kills all of them, including Vergere herself. Jacen is shocked at just how right Vergere is, even after she revealed previously that she was once a member of the previous Jedi Order. But eventually, Jacen comes to accept the Yuuzhan Vong's ways as they give him the late Anakin Solo's lightsaber, which is considered a holy relic to the Vong due to its imbedded lambent crystal. Jedi Knight Ganner Rhysode has spent much time searching the galaxy trying to find Jacen, being one of the few who believe that he is still alive. He comes into contact with Jacen and an entourage of Yuuzhan Vong infiltrators aboard a New Republic refugee ship, and Ganner is captured due to his Jedi nature. He is taken to Yuuzhan'tar in order to be converted to their ways like Jacen. But as it turns out, Jacen had feigned loyalty to the Vong so that he could get close to the World Brain. The plan works as both he and Ganner are allowed admittance into the Well of the World Brain, although Nom Anor knows that they were faking their obedience to the Yuuzhan Vong. Knowing that Jacen won't have time to do whatever he wants to the World Brain, Ganner takes Jacen's lightsaber and decides to take on every Yuuzhan Vong warrior at the Well of the World Brain, vowing that not one of them will ever pass. Ganner fights every Vong warrior to the death, but in the end, he is so mortally wounded that he brings down the hall of the Well of the World Brain on top of himself and every surviving Vong with him. Meanwhile, as the battle commenced, Nom Anor looked to Vergere to escape the disaster, and Vergere tricks him into revealing his escape craft. Vergere then coerces the Vong plant life around them to tie up Nom Anor so that she and Jacen could escape Yuuzhan'tar. Meanwhile, Jacen concludes his business with the World Brain, and he and Vergere leave. As they travel back to the New Republic, Jacen reveals to Vergere that he convinced the World Brain to teach the Yuuzhan Vong the concept of compromise; the brain will cause problems throughout the Vong's occupation of the world so that for once, the invaders will know that not everything will ever be perfect for them. Vergere applauds Jacen for applying what she taught him throughout the novel to the World Brain. Dramatis Personae *Ch'Gang Hool; mastershaper (male Yuuzhan Vong) *Ganner Rhysode; Jedi Knight (male human) *Jacen Solo; Jedi Knight (male human) *Nom Anor; executor (male Yuuzhan Vong) *Tsavong Lah; warmaster (male Yuuzhan Vong) *Vergere; (female Fosh) Original characters Traitor was the first Star Wars novel that did not include any characters from the films. External links *Official CargoBay Listing 2002 American novels 2002 science fiction novels The New Jedi Order Del Rey books "
"Arms of Sir Edward Sutton, 2nd Baron Dudley, KG Sir Edward Sutton, 2nd Baron Dudley, (c. 1460 – 31 January 1531) was an English nobleman elected as Knight of the Garter (KG) in the beginning of King Henry VIII's reign. He was chamberlain to Princess Mary (later Queen Mary I) from 1525 to 1528. Edward Sutton was the son of Sir Edmund Sutton and Joyce de Tiptoft, daughter of Sir John Tiptoft, 1st Baron Tiptoft. In right of his wife Joyce, Edmund Sutton benefited from her inheritance of the Tibetot barony and Cherleton barony, and thus co-heir to the Powis inheritance, but was never created baron of these holdings. Edward married Cecily Willoughby, daughter of Sir William Willoughby and Joan Strangeways, and granddaughter of Katherine Neville, Duchess of Norfolk, by whom he had: #John Sutton, 3rd Baron Dudley, his successor. #Geoffrey Sutton, who married Eleanor Talbot, by whom he was father of Thomas Sutton of Russels. #Thomas Sutton. #Arthur Dudley, prebendary in Lichfield Cathedral (see Chad of Mercia#Cult and Relics). #Elizabeth Sutton, who married Thomas Butler, son of Piers Butler, 8th Earl of Ormond. #Alice Sutton. #Eleanor Sutton, who married firstly Charles Somerset, 1st Earl of Worcester, and secondly Leonard Grey, 1st Viscount Grane. #Joyce Sutton, who married firstly Sir John Leighton of Wattlesborough. Their eldest son, Sir Edward Leighton, was custos rotulorum for Shropshire. Their younger son, Sir Thomas Leighton, was Governor of Jersey and married Elizabeth Knollys, daughter of Catherine Carey and sister of Lettice Knollys. Joyce married secondly Richard Lee, MP for Much Wenlock, before 1538. #Jane (Joan, Johanna) Sutton, who married Sir Thomas Fiennes, son of Thomas, Baron Dacre. Their son Thomas Fiennes, 9th Baron Dacre was executed for murder in 1541. #Margaret Sutton, who married John Grey, 2nd Baron Grey of Powis. Their son was Edward Grey, 3rd Baron Grey of Powis, to whom his uncle John, Lord Dudley, sold the Tiptoft- Dudley portion of Powis Castle. #Catherine Sutton, who married Sir George Gresley of Drakelow. Notes References Knights of the Garter 1460s births 1532 deaths 16th-century English nobility Edward Edward 2 "