After Eusebius invented the idea of the “Chronicle of World History”, subsequent writers produced considerable numbers of these. As a rule these start with Adam, using the Bible and Eusebius to cover stuff up to Constantine, and then whatever continuations and paraphrases were available.
The Chronicon Pascale is an example of this genre. It’s a Greek World Chronicle, composed around 630 AD in the reign of the Eastern Roman Emperor Heraclius, just half a dozen years before the Arabs charge out of the desert and find no-one in any shape to resist them. No translation of the whole thing exists, apart from the renaissance Latin version printed in the Patrologia Graeca 92. Whitby and Whitby made an English translation of the portion from 284 AD onwards.
Bill Thayer of Lacus Curtius forwarded me an email in which someone raised an interesting query:
…in “The Story of Religious Controversy”, a book written in 1929 by Joseph McCabe. In the chapter entitled “Morals in Ancient Egypt,” he is speaking of the son of the goddess Isis–Horus–and says: “An early Christian work, the ‘Paschal Chronicle’ (Migne ed. xcii. col 385), tells us that every year the temples of Horus presented to worshippers, in mid-winter (or about December 25th), a scenic model of the birth of Horus. He was represented as a babe born in a stable, his mother Isis standing by.”
I hope we all know better than to believe the crude falsehoods about Christian origins circulated by bitter atheists online. But does the CP say any such thing? I went off to look.
Skimming over the Latin side , I find a discussion of Jeremiah’s prediction of Christ, starting in col. 383, “De Jeremia”. This starts with one of the messianic passages, mirrored in Matthew – which he quotes – and then says is also in Hebrews. Then he goes on (my own rough translation of key points):
“Jeremiah was from Anathoth, and was killed in Taphais in Egypt by being stoned by the people, and sleeps in the place where Pharaoh’s palace is, (..because he was very respected..) because when they were infested with the aquatic animals, called Menephoth in Egyptian and crocodiles in Greek. Even today those faithful to God who take some of the dust of that place can drive crocodiles away”
One may hope that no-one actually experimented with live crocodiles to verify this.
Then follows a story that Alexander, when he came to Egypt, and heard about the “arcana” which he had predicted, removed the prophet’s relics to Alexandria, for some other similar magic which I can’t quite make out. It then continues:
“This sign Jeremiah gave to the priests of Aegypt, predicting the future, that their idols would be destroyed and ? by a boy saviour born of a virgin, and laid in a manger.”
It goes on:
“Quapropter etiamvero ut deam colunt virginem puerperam, et infantem in praesepi adorant.
For which reason (?) they honour a pregnant virgin goddess and worship an infant in a manger.
When king Ptolemy asked why, they told him that they received this secret from the holy prophet handed down by their fathers. The same prophet Jeremiah, before the destruction of the temple, …” (more stuff about prophecy).
Migne quotes a note by DuCange (25) which says that this bit about a virgin comes from Epiphanius and Simon Logothetes (who?). No reference is given, unfortunately, and I was unable to find it in the Panarion.
This last bit is probably the kernel of the story that we see in highly embroidered form above.
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