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Orosius and is
His interest in foreign countries is shown by the insertions which he made in his translation of Orosius.
Caesar himself mentions few place-names ; and although the battle is called after Pharsalos, four ancient writers – the author of the Bellum Alexandrinum ( 48. 1 ), Frontinus ( Strategemata 2. 3. 22 ), Eutropius ( 20 ), and Orosius ( 6. 15. 27 ) – place it specifically at Palaepharsalos.
His introduction imitates the work of Orosius, and his title is an echo of Eusebius's Historia Ecclesiastica.
According to Orosius, he is a native Briton of urban aristocracy.
Gregory's education was the standard Latin one of Late Antiquity, focusing on Vergil's Aeneid and Martianus Capella's Liber de Nuptiis Mercurii et Philologiae, but also other key texts such as Orosius ' Chronicles, which his Historia is a continuation of, and Sallust, all of which works he refers to in his own.
The book is basically a historical narration focussing on the pagan peoples from the earliest time up until the time Orosius was alive.
In addition, Orosius is mentioned in letters written by Saint Augustine.
While there is no doubt regarding his surname of Orosius, there are questions regarding the use of the name " Paulus ".
Basically the problem is that it is not completely certain if he used this name or if he was simply called Orosius and whether Paulus has been added with the passing of time.
However, this idea is flawed as authors writing immediately after Orosius s death use the name Paulus.
Whatever the truth of the matter this subject has been widely studied and the most current theory is probably that of Pedro Martínez Cavero, another important Orosius scholar.
This idea is supported by Orosius s own works and two letters written by Saint Augustine, the 166th and the 169th.
* Originated in La Coruña ( Brigantia ): this is a relatively new theory solely based on the fact that Orosius twice mentioned it in the geographical section of his Histories.
It is known for certain that in 415 Saint Augustine referred to Paulus Orosius as " a young priest ", which means that at that time he could not have been older that 40, as he was young, and he had to be older than 30, as he was a priest.
This assumes that when Orosius met Saint Augustine he was 32 years old, that is, he had been an ordained priest for two years.
Despite the scarcity of sources, if his date of birth is accepted as that given above or at least within the window between 375 and 385 it can be seen that Orosius grew up during a period of cultural flourishing along with Hydatius and the Ávitos.
In any case, any discussion of Orosius s youth is pure speculation and conjecture because, as discussed above, there is little knowledge regarding this period of his life.
Schematic map showing all the journeys made by Paulus Orosius. It is thought that Paulus Orosius lived in Gallaecia ( northwest Hispania ) until 409, but after that time and up until 415, there is no concrete information regarding his life.
This is even confirmed by Orosius himself who states that he was pursued onto the beach from which he set sail.
What is certain is that once Orosius had left the Iberian Peninsula he was certain that his destination was Hippo ( now Annaba in Algeria ), and a meeting with Saint Augustine, who was the greatest thinker of his time.

Orosius and thereby
It not only describes Orosius journey to Africa, but also summarises the beliefs of Priscillianism and Origenism, and it asks for Saint Augustine s advice regarding these theological issues, thereby exposing some of Orosius s theological doubts.

Orosius and present
Panorama of present day Braga, the most likely birthplace for Orosius.

Orosius and with
In order to meet with them Orosius travelled to cities on the southern coast of the Mediterranean Sea, such as Hippo Regius and Alexandria.
Orosius did not just discuss theological matters with Saint Augustine, in fact he also collaborated with him on the book The City of God.
The classical theories suggest that Orosius belonged to a family with good social standing, which would have allowed him to gain a good education.
This date means that Orosius had a window of 5 years for his collaboration with Saint Augustine before he travelled to Palestine.
In his book Commonitorium, which was published in 414, Orosius talks of his arrival, his meeting with Saint Augustine etc.
In 415 Saint Augustine entrusted Orosius with the task of travelling to Palestine to meet with the thinker Saint Jerome who at that time was living in Bethlehem.
The visit to Palestine had a double purpose: Orosius wanted to discuss a number of theological topics with Saint Jerome, particularly those relating to the soul s origins, and Saint Augustine wanted closer ties with the thinker and to gather information regarding the Priscillianists, Origenists and the Pelagian heresy.
Orosius met with Pelagius on Saint Augustine s behalf and he represented the orthodox party against the Pelagians at the Synod of Jerusalem that was held in June 415.
Orosius had a confrontation with the Archbishop of Jerusalem, John II at the synod, in which Orosius was accused of heresy in front of the entire conclave.
The idea for Orosius s great work, Historiae Adversus Paganos, was born during this reencounter with Saint Augustine.
In fact, this idea has recently been given a new lease of life by M. P. Annaud-Lindet, although with the proviso that Orosius wrote the book during his return journey from Palestine.
This lack of information regarding Orosius could be due to cooling of relations with Saint Augustine, who never makes any clear unambiguous references to Orosius s " Histories " once they have been published.
Its chronology is littered with the same grey areas as Orosius s biography.
The book is the result of a theological debate during which Archbishop John II accused Orosius of heresy due to his idea that man cannot remain free of sin, not even with the help of divine intervention.
The date of the book is not our main focus here, what is more important is Orosius s objective in responding to Saint Augustine s request by writing a book aimed at proving that Rome s decadence – it should be remembered that Rome was sacked by Alaric I in 410 – had nothing at all to do with the fact that the Romans had relatively recently converted to Christianity.
Orosius s basic innovation in dealing with the four empires theory was to introduce Carthage between Macedonia and Rome, which is something that scholars such as García Fernández point out as one of Orosius s defining and definitive acts.

Orosius and from
Paulus Orosius, shown in a miniature from the Saint-Epure codex.
The main biographical references for Orosius come from the writings of Gennadius of Massilia and Braulio of Zaragoza, although his own writings should not be overlooked.
Contemporary histories indicate that from an early age Orosius was loquacious and erudite, alluding to statements to this effect made by both Saint Augustine and Pope Gelasius I.
Orosius s first act on meeting Saint Jerome was to hand him the correspondence that he had brought from Saint Augustine.
This implies that the journey was always conceived of as a return journey as Orosius would have to deliver the letters from Saint Jerome back to Saint Augustine.
This marks both the start of his return journey and, from our current perspective, a new epoch in Orosius s life that is lacking in sources of information for its study.
Given that Saint Stephen s relics were uncovered on 26 December 415, Orosius must have departed from Palestine after that date.
Support for these dates comes from the fact that the Liber Apologeticus does not mention Orosius s work as a historian, and the prologue refers to Book XI of the City of God by Saint Augustine, which was not published until 416.
There are other theories, from a sudden death to a range of legends that talk of Orosius s final arrival in Hispania and his founding of a monastery near to Cabo de Palos where he ended his days, although this latter idea now seems improbable.
In order to defend himself from these accusations Orosius wrote Liber Apologeticus, in which he describes his motives for participating in the synod, he was invited by Saint Jerome, and rejects the accusation of heresy made against him.
Page from a manuscript of Orosius s Histories held in Florence.
In fact, during the narration of their histories the four empires develop in the same way and there are a number of striking parallels between them that are markedly different from Rome, which Orosius praises.
However, from a historiographical point of view this approach led to some inconsistencies, as, in order to bring the reader round to his point of view, Orosius sometimes described myths and legends as if they were historic fact.
Colophon from an Incunable | incunabulum of the Historiae Adversus Paganos by Paulus Orosius, one of the most copied books from the Medieval period. The assumed falling out of Paulus Orosius and Saint Augustine at the end of the former s life does not seem to have had a negative effect on the distribution and impact of his Histories.
Despite the previously highlighted criticisms of his work, Orosius s books were considered to be successes from virtually the day of their publication.
Although Ataulf remained an Arian Christian, his relationship with Roman culture was summed up, from a Catholic Roman perspective, by the words that the contemporary Christian apologist Orosius put into his mouth, Ataulf's Declaration:
Antonio Marchetta concludes that the words are indeed Ataulf's and distinguishes them from their interpretation by Orosius, who was preparing his readers for a conclusion that Christian times were felicitous and who attributed Ataulf's apparent change of heart to the power of his love for Galla Placidia, the instrument of divine intervention in God's plan for an eternal Roman Empire.
These manuscripts include the Cathach of St. Columba, the Ambrosiana Orosius, fragmentary Gospel in the Durham Dean and Chapter Library ( all from the early 7th century ), and the Book of Durrow ( from the second half of the 7th century ).

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