Like Augustine’s De Civitate, Orosius’s Historiarum is both a realistic and optimistic survey of history. It is realistic in its depiction of the miseries of war, which stands in contrast against the general acclaim of warring heroes in classical writings. It is also realistic in comparing facts with facts and not with nostalgic feelings toward a rosy past. But it is optimistic in its conviction that Christianity had ushered in a new era of grace and will in time provide a remedy to evils.

“In the next little light smiles that pleader of Christian times, of whose Latin work Augustine availed himself.”[1] This is how Dante described his brief encounter, in Paradise, with an ancient historian whose name apparently needed no mention. Throughout the ages, most people have identified him with Paulus Orosius, mentioned by name by Dante in some of his other writings. Who was this man, still so familiar in Dante’s times, and why has he been largely forgotten?

Paulus Orosius was born to a wealthy family towards the end of the fourth century, possibly in Braga (in today’s Portugal). Nothing is known about his life before 414, except that he was ordained a priest. In 414, he visited Augustine in Hippo Regius (in today’s Algeria) to discuss with him some questions regarding some fast-growing heresies in Spain. He described these in his first known work, Commonitorium de errore priscillianistarum et origenistarum (the Priscillianists taught a Gnostic doctrine of dualism). Augustine’s response is recorded in his Ad Orosium contra priscillianistas et origenistas.

In 415, Augustine suggested that Orosius visit Jerome in Palestine to receive further advice. Writing to Jerome on the origin of the human soul, Augustine introduced his young pupil: “Behold, a religious young man has come to me, by name Orosius, who is in the bond of Catholic peace a brother, in point of age a son, and in honour a fellow presbyter,—a man of quick understanding, ready speech, and burning zeal, desiring to be in the Lord’s house a vessel rendering useful service in refuting those false and pernicious doctrines, through which the souls of men in Spain have suffered much more grievous wounds than have been inflicted on their bodies by the sword of barbarians. For from the remote western coast of Spain he has come with eager haste to us, having been prompted to do this by the report that from me he could learn whatever he wished on the subjects on which he desired information. Nor has his coming been altogether in vain. In the first place, he has learned not to believe all that report affirmed of me: in the next place, I have taught him all that I could, and, as for the things in which I could not teach him, I have told him from whom he may learn them, and have exhorted him to go on to you.”[2]

Orosius arrived in Jerusalem at the height of a Pelagian controversy, and sided with Jerome in attacking this heresy.

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