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SOCRATES SCHOLASTICUS

THE ECCLESIASTICAL HISTORY, Books VI-VII

[Translator anonymous, possibly E. Walford; revised by the Rev. A. C. Zenos,
D.D., Professor of New Testament Exegesis in the Theological Seminary at
Hartford, Conn.]


BOOK VI.

INTRODUCTION.

   The commission with which you charged us, O holy man of God, Theodore,
we have executed in the five foregoing books; in which to the best of our
ability, we have comprised the history of the Church from the time of
Constantine. Notice, however, that we have been by no means studious of
style; for we considered that had we showed too great fastidiousness about
elegance of expression we might have defeated the object in view. (1) But
even supposing our purpose could still have been accomplished, we were
wholly precluded from the exercise of that discretionary power of which
ancient historians seem to have so largely availed themselves, whereby any
one of them imagined himself quite at liberty to amplify or curtail matters
of fact. Moreover, refined composition would by no means be edifying to the
masses and illiterate men, who are intent merely on knowing the facts, and
not on admiring beauty of diction. In order therefore not to render my
production unprofitable to both classes of readers,--to the learned on the
one hand, because no elaboration of language could satisfy them to rank it
with the magniloquence of the writers of antiquity, and to the unlearned on
the other, because they could not understand the facts, should they be
clouded by a parade of words,--we have purposely adopted a style, divested
indeed of all affectation of sublimity, but at the same time clear and
perspicuous.

   As we begin, however, our sixth book, we must premise this, that in
undertaking to detail the events of our own age, we are apprehensive of
advancing such things as may be unpalatable to many: either because,
according to the proverb, 'Truth is bitter;' on account of our not
mentioning with encomium the names of those whom some may love; or from our
not magnifying their actions. The zealots of our churches will condemn us
for not calling the bishops 'Most dear to God,' 'Most holy,' and such like.
Others will be litigious because we do not bestow the appellations 'Most
divine,' and 'Lords' on the emperors, nor apply to them such other epithets
as they are commonly assigned. But since I could easily prove from the
testimony of ancient authors, (2) that among them the servant was
accustomed to address his master simply by name, without reference to his
dignity or titles, on account of the pressure of business, I shall in like
manner obey the laws of history, which demand a simple and faithful
narration, unobscured by a veil of any kind. I shall proceed to record
accurately what I have either myself seen, or have been able to ascertain
from actual observers; having tested the truth by the unanimity of the
witnesses that spoke of the same affairs, and by every means I could
possibly command. The process of ascertaining the truth was indeed
laborious, inasmuch as many and different persons gave different accounts
and some claimed to be eyewitnesses, while others professed to be more
intimately acquainted with these things than any others.

CHAPTER I: On the Death of Theadosius his Two Sons divide the Empire.
Rufinus is slain at the Feet of Arcadius.

   After the death of the Emperor Theodosius, in the consulate of Olybrius
and Probinus or the seventeenth of January, his two sons undertook the
administration of the Roman empire. Thus Arcadius assumed the government of
the East, and Honorius of the West. (1) At that time Damasus was bishop of
the church at Imperial Rome, and Theophilus of that of Alexandria, John of
Jerusalem, and Flavian of Antioch; while the episcopal chair at
Constantinople or New Rome was filled by Nectarius, as we mentioned in the
foregoing book. (2) The body of the Emperor Theodosius was taken to
Constantinople on the 8th of November in the same consulate, and was
honorably interred by his son Arcadius with the usual funeral solemnities.
(8) Not long afterwards on the 28th day of the same month the army also
arrived, which had served under the Emperor Theodosius in the war against
the usurper. When therefore according to custom the Emperor Arcadius met
the army without the gates, the soldiery slew Rufinus the Praetorian
prefect. For he was suspected of aspiring to the sovereignty, and had the
reputation of having invited into the Roman territories the Huns, (4) a
barbarous nation, who had already ravaged Armenia, and were then making
predatory incursions into other provinces of the East. On the very day on
which Rufinus was killed, Marcian bishop of the Novatians died, and was
succeeded in the episcopate by Sisinnius, of whom we have already made
mention. (5)

CHAPTER II: Death of Nectarius and Ordination of John.

   A short time after Nectarius (1) also, bishop of Constantinople died,
during the consulate of Caesarius and Atticus, (2) on the 27th of
September. A contest thereupon immediately arose respecting the appointment
of a successor, some proposing one person, and some another: at length
however it was determined to send for John, (3) a presbyter of the church
at Antioch, for there was a report that he was very instructive, and at the
same time eloquent. By the general consent therefore of both the clergy and
laity, he was summoned very soon afterwards to Constantinople by the
Emperor Arcadius: and to render the ordination more authoritative and
imposing, several prelates were requested to be present, among whom also
was Theophilus bishop of Alexandria.(4) This person did everything he could
to detract from John's reputation, being desirous of promoting to that see,
Isidore (5) a presbyter of his own church, to whom he was greatly attached,
on account of a very delicate and perilous affair which Isidore had
undertaken to serve his interests. What this was I must now unfold. While
the Emperor Theodosius was preparing to attack the usurper Maximus,
Theodosius sent Isidore with gifts giving twofold letters, and enjoining
him to present both the gifts and the proper letters to him who should
become the victor. In accordance with these injunctions Isidore on his
arrival at Rome awaited there the event of the war. But this business did
not long remain a secret: for a reader who accompanied him privately
sequestered the letters; upon which Isidore in great alarm returned to
Alexandria. This was the reason why Theophilus so warmly favored Isidore.
The court however gave the preference to John: and inasmuch as many had
revived the accusations against Theophilus, and prepared for presentation
to the bishops then convened memorials of various charges, Eutropius (6)
the chief officer of the imperial bed-chamber collected these documents,
and showed them to Theophilus, bidding him 'choose between ordaining John,
and undergoing a trial on the charges made against him.' Theophilus
terrified at this alternative, consented to ordain John. Accordingly John
was invested with the episcopal dignity on the 26th of February, under the
following consulate, (7) which the Emperor Honorius celebrated with public
games at Rome, and Eutychian, then Praetorian prefect, at Constantinople.
But since the man is famous, both for the writings he has left, and the
many troubles he fell into, it is proper that I should not pass over his
affairs in silence, but to relate as compendiously as possible whence he
was, and from what ancestry; also the particulars of his elevation to the
episcopate, and the means by which he was subsequently degraded; and
finally how he was more honored after his death, than he had been during
his life.

CHAPTER III: Birth and Education of John Bishop of Constantinople.

   John was a native of Antioch in Syria-Coele, son of Secundus and
Anthusa, and scion of a noble family in that country. He studied rhetoric
under Libanius the sophist, and philosophy under Andragathius the
philosopher. (1) Being on the point of entering the practice of civil law,
and reflecting on the restless and unjust course of those who devote
themselves to the practice of the forensic courts, he was turned to the
more tranquil mode of life, which he adopted, following the example of
Evagrius. (2) Evagrius himself had been educated under the same masters,
and had some time before retired to a private mode of life. Accordingly he
laid aside his legal habit, and applied his mind to the reading of the
sacred scriptures, frequenting the church with great assiduity. He moreover
induced Theodore and Maximus, who had been his fellow-students under
Libanius the sophist, to forsake a profession whose primary object was
gain, and embrace a life of greater simplicity. Of these two persons,
Theodore afterwards  became bishop of Mopsuestia (9) in Cilicia, and
Maximus of Seleucia in Isauria. At that time being ardent aspirants after
perfection, they entered upon the ascetic life, under the guidance of
Diodorus (4) and Carterius, who then presided over a monastic institution.
The former of these was subsequently elevated to the bishopric of Tarsus,
and wrote many treatises, in which he limited his attention to the literal
sense of scripture, avoiding that which was mystical. (5) But enough
respecting these persons. Now John was then living on the most intimate
terms with Basil, (6) at that time constituted a deacon by Meletius, but
afterwards ordained bishop of Caesarea in Cappadocia. Accordingly Zeno (7)
the bishop on his return from Jerusalem, appointed him a reader in the
church at Antioch. While he continued in the capacity of a reader he
composed the book Against the Jews. Meletius having not long after
conferred on him the rank of deacon, he produced his work On the
Priesthood, (8) and those Against Stagirius; and moreover those also On the
Incomprehensibility of the Divine Nature, and On the Women (9) who lived
with the Ecclesiastics. Afterwards, upon the death of Meletius at
Constantinople,--for there he had gone on account of Gregory Nazianzen's
ordination, John separated himself from the Meletians, without entering
into communion with Paulinus, and spent three whole years in retirement.
Later, when Paulinus was dead, he was ordained a presbyter by Evagrius the
successor of Paulinus. Such is a brief outline of John's career previous to
his call to the episcopal office. It is said that on account of his zeal
for temperance he was stem and severe; and one of his early friends has
said 'that in his youth he manifested a proneness to irritability, rather
than to modesty.' Because of the rectitude of his life, he was free from
anxiety about the future, and his simplicity of character rendered him open
and ingenuous; nevertheless the liberty of speech he allowed himself was
offensive to very many. In public teaching he was powerful in reforming the
morals of his auditors; but in private conversation he was frequently
thought haughty and assuming by those who did not know him.

CHAPTER IV: Of Serapion the Deacon an whose Account John becomes Odious to
his Clergy.

   Being such in disposition and manners, and promoted to the episcopacy,
John was led to conduct himself toward his clergy with more than proper
superciliousness, designing to correct the morals of the clergy under him.
Having thus chafed the temper of the ecclesiastics, he was disliked by
them; and so many of them stood aloof from him as a passionate man, and
others became his bitter enemies. Serapion, a deacon of his retinue, led
him to alienate their minds still more from him; and once in presence of
the whole assembled clergy he cried out with a loud voice to the bishop--
'You will never be able to govern these men, my lord, unless you drive them
all with a rod.' This speech of his excited a general feeling of animosity
against the bishop; the bishop also not long after expelled many of them
from the church, some for one cause, and some for another. And, as it
usually happens when persons in office adopt such violent measures, those
who were thus expelled by him formed combinations and inveighed against him
to the people. What contributed greatly to gain credence for these
complaints was the fact that the bishop was not willing to eat with any one
else, and never accepted an invitation to a feast. On account of this the
plot against him became widespread. His reasons for not eating with others
no one knew with any certainty, (1) but some persons in justification of
his conduct state that he had a very delicate stomach, and weak digestion,
which obliged him to be careful in his diet, and therefore he ate alone;
while others thought this was due to his rigid and habitual abstinence.
Whatever the real motive may have been, the circumstance itself contributed
not a little to the grounds of accusation by his calumniators. The people
nevertheless continued to regard him with love and veneration, on account
of his valuable discourses in the church, and therefore those who sought to
traduce him, only brought themselves into contempt. How eloquent,
convincing, and persuasive his sermons were, both those which were
published by himself, and such as were noted down by short-hand writers as
he delivered them, why should we stay to declare? Those who desire to form
an adequate idea of them, must read for themselves, and will thereby derive
both pleasure and profit.

CHAPTER V: John draws down upon Himself the Displeasure of Many Persons of
Rank and Power. Of the Eunuch Eutropius.

   As long as John was in conflict with the clergy only, machinations
against him were utterly powerless; but when he proceeded to rebuke many of
those in public office also with immoderate vehemence, the tide of
unpopularity began to set against him with far greater impetus. Hence many
stories were told to his disparagement. And most of these found attentive
and believing listeners. This growing prejudice was not a little increased
by an oration which he pronounced at that time against Eutropius. For
Eutropius was the chief eunuch of the imperial bed-chamber, and the first
of all eunuchs that was admitted to the dignity of consul. He, desiring to
inflict vengeance on certain persons who had taken refuge in the churches,
induced the emperors to make a law (1) excluding delinquents from the
privilege of sanctuary, and authorizing the seizure of those who had sought
the shelter of the sacred edifices. But its author was punished for this
almost immediately; for scarcely had the law been promulgated, before
Eutropius himself, having incurred the displeasure of the emperor, fled for
protection to the church. (2) The bishop therefore, while Eutropius
trembling with fear lay under the table of the altar, mounting the pulpit
(8) from which he was accustomed to address the people in order to be the
more distinctly heard, uttered an invective against him: wherefore he
seemed to create greater displeasure in some, as he not only denied
compassion to the unfortunate, but added insult to cruelty. By the
emperor's order however, for certain offences committed by him, Eutropius,
though bearing the consulate, was decapitated, and his name effaced from
the list of consuls, that of Theodore his colleague being alone suffered to
remain as in office for that year. (4) It is said that John afterwards used
the same license towards Gainas also, who was then commander-in-chief of
the army; treating him with characteristic rudeness, because he had
presumed to request the emperor to assign the Arians, with whom he agreed
in sentiment, one of the churches within the city. Many others also of the
higher orders, for a variety of causes, he censured with the same
unceremonious freedom, so that by these means he created many powerful
adversaries. Wherefore Theophilus bishop of Alexandria, immediately after
his ordination, was plotting his overthrow; and concerted measures for this
purpose in secret, both with the friends who were around him, and by letter
with such as were at a distance. For it was not so much the boldness with
which John lashed whatever was obnoxious to him, that affected Theophilus,
as his own failure to place his favorite presbyter Isidore in the episcopal
chair of Constantinople. In such a state were the affairs of John the
bishop at that time; mischief thus threatened him at the very commencement
of his episcopate. But we shall enter into these things more at large as we
proceed.

CHAPTER VI: Gainas the Goth attempts to usurp the Sovereign Power; after
filling Constantinople with Disorder, he is slain.

   I SHALL now narrate some memorable circumstances that occurred at that
period, in which it will be seen how Divine Providence interposed by
extraordinary agencies for the preservation of the city and Roman empire
from the utmost peril. Gainas was a barbarian by extraction but after
becoming a Roman subject, and having engaged in military service, and risen
by degrees from one rank to another, he was at length appointed general-in-
chief both of the Roman horse and foot. When he had obtained this lofty
position, he forgot his position and relations, and was unable to restrain
himself and on the other hand according to the common saying 'left no stone
unturned' in order to gain control of the Roman government. To accomplish
this he sent for the Goths out of their own country, and gave the principal
commissions in the army to his relations. Then when Tribigildus, one of his
kinsmen who had the command of the forces in Phrygia, had at the
instigation of Gainas broken out into open revolt, and was filling the
people of Phrygia with confusion and dismay, he managed to have deputed to
him the oversight of matters in the disturbed province. Now the Emperor
Arcadius not suspecting [any harm] committed the charge of these affairs to
him. Gainas therefore immediately set out at the head of an immense number
of the barbarous Goths, apparently on an expedition against Tribigildus,
but with the real intention of establishing his own unjust domination. On
reaching Phrygia he began to subvert everything. Consequently the affairs
of the Romans were immediately thrown into great consternation, not only on
account of the vast barbarian force which Gainas had at his command, but
also because the most fertile and opulent regions of the East were
threatened with desolation. In this emergency the emperor, acting with much
prudence, sought to arrest the course of the barbarian by address: he
accordingly sent him: an embassy with instructions to appease him for the
present by every kind of concession. Gainas having demanded that Saturninus
and Aurelian, two of the most distinguished of the senatorial order, and
men of consular dignity, whom he knew to be unfavorable to his pretensions,
should be delivered up to him, the emperor most unwillingly yielded to the
exigency of the crisis; and these two persons, prepared to die for the
public good, nobly submitted themselves to the emperor's disposal. They
therefore proceeded to meet the barbarian, at a place used for horse-racing
some distance from Chalcedon, being resolved to endure whatever he might be
disposed to inflict; but however they suffered no harm. The usurper
simulating dissatisfaction, advanced to Chalcedon, whither the emperor
Arcadius also went to meet him. Both then entered the church where the body
of the martyr Euphemia is deposited, and there entered into a mutual pledge
on oath that neither would plot against the other. The emperor indeed kept
his engagement, having a religious regard to an oath, and being on that
account beloved of God. But Gainas soon violated it, and did not swerve
from his original purpose; on the contrary he was intent on carnage,
plunder, and conflagration, not only against Constantinople, but also
against the whole extent of the Roman empire, if he could by any means
carry it into effect. The city was accordingly quite inundated by the
barbarians, and its residents were reduced to a condition equivalent to
that of captives. Moreover so great was the danger of the city that a comet
of prodigious magnitude, reaching from heaven even to the earth, such as
was never before seen, gave forewarning of it. (1) Gainas first most
shamelessly attempted to make a seizure of the silver publicly exposed for
sale in the shops: but when the proprietors, advised beforehand by report
of his intention, abstained from exposing it on their counters, his
thoughts were diverted to another object, which was to send an immense body
of barbarians at night for the purpose of burning down the palace. Then
indeed it appeared distinctly that God had providential care over the city:
for a multitude of angels appeared to the rebels, in the form of armed men
of gigantic stature, before whom the barbarians, imagining them to be a
large army of brave troops, turned away with terror and departed. When this
was reported to Gainas, it seemed to him quite in-credible--for he knew
that the greatest part of the Roman army was at a distance, dispersed as a
garrison over the Eastern cities--and he sent others on the following night
and repeatedly afterwards. Now as they constantly returned with the same
statement--for the angels of God always presented themselves in the same
form--he came with a great multitude, and at length became himself a
spectator of the prodigy. Then supposing that what he saw was really a body
of soldiers, and that they concealed themselves by day, and baffled his
designs by night, he desisted from his attempt, and took another resolution
which he conceived would be detrimental to the Romans; but the event proved
it to be greatly to their advantage. Pretending to be under demoniacal
possession, he went forth as if for prayer to the church of St. John the
Apostle, which is seven miles distant from the city. Together with him went
barbarians who carried out arms, having concealed them in casks and other
specious coverings. And when the soldiers who guarded the city gates
detected these, and would not suffer them to pass, the barbarians drew
their swords and put them to death. A fearful tumult thence arose in the
city,  and death seemed to threaten every one; nevertheless the city
continued secure at that time, its gates being every where well defended.
The emperor with timely wisdom proclaimed Gainas a public enemy, and
ordered that all the barbarians who remained shut up in the city should be
slain. Thus one day after the guards of the gates had been killed, the
Romans attacked the barbarians within the walls near the church of the
Goths--for thither such of them as had been left in the city had betaken
themselves-and after destroying a great number of them they set the church
on fire, and burnt it to the ground. Gainas being informed of the slaughter
of those of his party who did not manage to get out of the city, and
perceiving the failure of all his artifices, left St. John's church, and
advanced rapidly towards Thrace. On reaching the Chersonnese he endeavored
to pass over from thence and take Lampsacus, in order that from that place
he might make himself master of the Eastern parts. As the emperor had
immediately dispatched forces in pursuit both by land and by sea, another
wonderful interposition of Divine Providence occurred. For while the
barbarians, destitute of ships, hastily put together rafts and were
attempting to cross on them, suddenly the Roman fleet appeared, and the
west wind began to blow hard. This afforded an easy passage to the Romans;
but the barbarians with their horses, tossed up and down in their frail
barks by the violence of the gale, were at length overwhelmed by the waves;
many of them also were destroyed by the Romans. In this manner during the
passage a vast number of the barbarians perished; but Gainas departing
thence fled into Thrace, where he fell in with another body of the Roman
forces and was slain by them together with the barbarians that attended
him. (2) Let this cursory notice of Gainas suffice here.

   Those who may desire more minute details of the circumstances of that
war, should read The Gainea of Eusebius Scholasticus, (3) who was at that
time a pupil of Troilus the sophist; and having been a spectator of the
war, related the events of it in an heroic poem consisting of four books;
and inasmuch as the events alluded to had but recently taken place, he
acquired for himself great celebrity. The poet Ammonius has also very
lately composed another description in verse of the same transactions,
which he recited before the emperor in the sixteenth consulate (4) of
Theodosius the younger, which he bore with Faustus.

   This war was terminated under the consulate of Stilicho and Aurelian.
(5) The year following, (6) the consulate was celebrated by Fravitus also a
Goth by extraction, who was honored by the Romans, and showed great
fidelity and attachment to them, rendering important services in this very
war. For this reason he attained to the dignity of consul. In that year on
the tenth of April there was born a son to the Emperor Arcadius, the good
Theodosius.

   But while the affairs of the state were thus troubled, the dignitaries
of the Church refrained not in the least from their disgraceful cabals
against each other, to the great reproach of the Christian religion; for
during this time the ecclesiastics incited tumults against each other. The
source of the mischief originated in Egypt in the following manner.

CHAPTER VII: Dissension between Theophilus Bishop of  Alexandria and the
Monks of the Desert. Condemnation of Origen's Books.

   The question had been started a little before, (1) whether God is a
corporeal existence, and has the form of man; or whether he is incorporeal,
and without human or, generally speaking, any other bodily shape? From this
question arose strifes and contentions among a very great number of
persons, some favoring one opinion on the subject, and others patronizing
the opposite. Very many of the more simple ascetics asserted that God is
corporeal, and has a human figure: but most others condemn their judgment,
and contended that God is incorporeal, and free of all form whatever. With
these latter Theophilus bishop of Alexandria agreed so thoroughly that in
the church before all the people he inveighed against those who attributed
to God a human form, expressly teaching that the Divine Being is wholly
incorporeal. When the Egyptian ascetics were apprised of this, they left
their monasteries and came to Alexandria; where they excited a tumult
against the bishop, accusing him of impiety, and threatening to put him to
death. Theophilus becoming aware of his danger, after some consideration
had recourse to this expedient to extricate himself from the threatened
death. Going to the monks, he in a conciliatory tone thus addressed them:
'In seeing you, I behold the face of God.' The utterance of this saying
moderated the fury of these men and they replied: 'If you really admit that
God's countenance is such as ours, anathematize Origen's book; (2) for some
drawing arguments from them oppose themselves to our opinion. If you will
not do this, expect to be treated by us as an impious person, and the enemy
of God.' 'But as far as I am concerned,' said Theophilus, 'I will readily
do what you require: and be ye not angry with me, for I myself also
disapprove of Origen's works, and consider those who countenance them
deserving of censure.' Thus he succeeded in appeasing and sending away the
monks at that time; and probably the whole dispute respecting this subject
would have been set at rest, had it not been for another circumstance which
happened immediately after. Over the monasteries in Egypt there were four
devout persons as superintendents named Dioscorus, Ammonius, Eusebius, and
Euthymius: these men were brothers, and had the appellation of 'the Tall
Monks ' given them on account of their stature. They were moreover
distinguished both for the sanctity of their lives, and the extent of their
erudition, and for these reasons their reputation was very high at
Alexandria. Theophilus in particular, the prelate of that city, loved and
honored them exceedingly: insomuch that he constituted one of them,
Dioscorus, bishop of Hermopolis (3) against his will, having forcibly drawn
him from his retreat. Two of the others he entreated to continue with him,
and with difficulty prevailed upon them to do so; still by the exercise of
his authority as bishop he accomplished his purpose: when therefore he had
invested them with the clerical office, he committed to their charge the
management of ecclesiastical affairs. They, constrained by necessity,
performed the duties thus imposed on them successfully; nevertheless they
were dissatisfied because they were unable to follow philosophical pursuits
and ascetic exercises. And as in process of time, they thought they were
being spiritually injured, observing the bishop to be devoted to gain, and
greedily intent on the acquisition of wealth, and according to the common
saying 'leaving no stone unturned' for the sake of gain,  they refused to
remain with him any longer, declaring that they loved solitude, and greatly
preferred it to living in the city. As long as he was ignorant of the true
motive for their departure, he earnestly begged them to abide with him; but
when he perceived that they were dissatisfied with his conduct, he became
excessively irritated, and threatened to do them all kinds of mischief. But
they making little account of his menaces retired into the desert; upon
which Theophilus, who was evidently of a hasty and malignant temperament,
raised not a small clamor against them, and by every contrivance earnestly
sought to do them injury. He also conceived a dislike against their brother
Dioscorus, bishop of Hermopolis. He was moreover extremely annoyed at the
esteem and veneration in which he was held by the ascetics. Being aware,
however, that he would be able to do no harm to these persons unless he
could stir up hostility in the minds of the monks against them, he used
this artifice to effect it. He well knew that these men in their frequent
theological discussions with him, had maintained that the Deity was
incorporeal, and by no means had a human form; because [they argued] such a
constitution would involve the necessary accompaniment of human passions.
Now this has been demonstrated by the ancient writers and especially
Origen. Theophilus, however though entertaining the very same opinion
respecting the Divine nature, yet to gratify his vindictive feelings, did
not hesitate to pervert what he and they had rightly taught: but imposed
upon the majority of the monks, men who were sincere but  'rude in
speech,'(4) the greater part of whom were quite illiterate. Sending letters
to the monasteries in the desert, he advised them not to give heed either
to Dioscorus or to his brothers, inasmuch as they affirmed that God had not
a body. 'Whereas,' said he, 'according to the sacred Scripture God has
eyes, ears, hands, and feet, as men have; but the partisans of Dioscorus,
being followers of Origen, introduce the blasphemous dogma that God has
neither eyes, ears, feet, nor hands.' By this sophism he took advantage of
the simplicity of these monks and thus a hot dissension was stirred up
among them. Such as had a cultivated mind indeed were not beguiled by this
plausibility, and therefore still adhere to Dioscorus and Origen; but the
more ignorant who greatly exceeded the others in number, inflamed by an
ardent zeal without knowledge, immediately raised an outcry against their
brethren. A division being thus made, both parties branded each other as
impious; and some listening to Theophilus called their brethren
'Origenists,' and 'impious' and the others termed those who were convinced
by Theophilus 'Anthropomorphitae.' On this account violent altercation
arose, and an inextinguishable war between the monks. Theophilus on
receiving intimation of the success of his device, went to Nitria where the
monasteries are, accompanied by a multitude of persons, and armed the monks
against Dioscorus and his brethren; who being in danger of losing their
lives, made their escape with great difficulty.

   While these things were in progress in Egypt John bishop of
Constantinople was ignorant of, them, but flourished in eloquence and
became increasingly celebrated for his discourses. Moreover he first
enlarged the prayers contained in the nocturnal hymns, for the reason I am
about to assign.

CHAPTER VIII: The Arians and the Supporters of the 'Homoousion' hold
Nocturnal Assemblies and sing Antiphonal Hymns, a Species of Composition
ascribed to Ignatius, surnamed Theophorus. (1) Conflict between the Two
Parties.

   The Arians, as we have said, held their meetings without the city. As
often therefore as the festal days occurred--I mean Saturday (2) and Lord's
day--in each week, on which assemblies are usually held in the churches,
they congregated within the city gates about the public squares, and sang
responsive verses adapted to the Arian heresy. This they did during the
greater part of the night: and again in the morning, chanting the same
songs which they called responsive, they paraded through the midst of the
city, and so passed out of the gates to go to their places of assembly. But
since they did not desist from making use of insulting expressions in
relation to the Homoousians often singing such words as these: 'Where are
they that say three things are but one power? --John fearing lest any of
the more simple should be drawn away from the church by such kind of hymns,
opposed to them some of his own people, that they also employing themselves
m chanting nocturnal hymns, might obscure the effort of the Arians, and
confirm his own party in the profession of their faith. John's design
indeed seemed to be good, but it issued in tumult and dangers. For as the
Homoousians performed their nocturnal hymns with greater display,--for
there were invented by John silver crosses for them on which lighted wax-
tapers were carried, provided at the expense of the empress Eudoxia,--the
Arians who were very numerous, and fired with envy, resolved to revenge
themselves by a desperate and riotous attack upon their rivals. For from
the remembrance of their own recent domination, they were full of
confidence in their ability to overcome, and of contempt for their
adversaries. Without delay therefore, on one of these nights, they engaged
in a conflict; and Briso, one of the eunuchs of the empress, who was at
that time leading the chanters of these hymns, was wounded by a stone in
the forehead, and also some of the people on both sides were killed.
Whereupon the emperor being angered, forbade the Arians to chant their
hymns any more in public. Such were the events of this occasion.

   We must now however make some allusion to the origin of this custom in
the church of responsive singing. Ignatius (8) third bishop of Antioch in
Syria from the apostle Peter, who also had held intercourse with the
apostles themselves, saw a vision of angels hymning in alternate chants the
Holy Trinity. Accordingly he introduced the mode of singing he had observed
in the vision into the Antiochian church; whence it was transmitted by
tradition to all the other churches. Such is the account [we have received]
in relation to these responsive hymns.

CHAPTER IX: Dispute between Theophilus and Peter leading to an Attempt on
the Part of the Former to depose John Bishop of Constantinople.

   Not long after this, the monks of the desert, together with Dioscorus
and his brothers, came to Constantinople. There was also with them Isidore,
(1) formerly the most intimate friend of the bishop Theophilus, but then
become his bitterest enemy, on account of the following circumstance: A
certain man named Peter was at that time the archpresbyter (2) of the
Alexandrian church; Theophilus being irritated against this person,
determined to eject him from the church; and as the ground of expulsion, he
brought the charge against him of having admitted to a participation of the
sacred mysteries, a woman of the Manichaean sect, without first compelling
her to renounce her Manichaean heresy. As Peter in his defence declared,
that not only had the errors of this woman been previously abjured, but
that Theophilus himself had sanctioned her admission to the eucharist,
Theophilus became indignant, as if he had been grievously calumniated;
whereupon he affirmed that he was altogether unacquainted with the
circumstance. Peter therefore summoned Isidore to bear witness to the
bishop's knowledge of the facts concerning the woman. Now Isidore happened
to be then at Rome, on a mission from Theophilus to Damasus the prelate of
the imperial city, for the purpose of affecting a reconciliation between
him and Flavian bishop of Antioch; for the adherents of Meletius had
separated from Flavian in detestation of his perjury, as we have already
observed. (3) When Isidore had returned from Rome, and was cited as a
witness by Peter, he deposed that the woman was received by consent of the
bishop; and that he himself had administered the sacrament to her. Upon
this Theophilus became enraged and in anger ejected them both. This
furnished the reason for Isidore's going to Constantinople with Dioscorus
and his brethren, in order to submit to the cognizance of the emperor, and
John the bishop, the injustice and violence with which Theophilus had
treated them. John, on being informed of the facts, gave the men an
honorable reception, and did not exclude them from communion at prayers,
but postponed their communion of the sacred mysteries, until their affairs
should be examined into. Whilst matters were in this posture, a false
report was brought to Theophilus' ears, that John had both admitted them to
a participation of the mysteries, and was also ready to give them
assistance; wherefore he resolved not only to be revenged on Isidore and
Dioscorus, but also if possible to cast John out of his episcopal chair.
With this design he wrote to all the bishops of the various cities, and
concealing his real motive, ostensibly condemned therein the books of
Origen merely: which Athanasius, (4) his predecessor, had used in
confirmation of his own faith, frequently appealing to the testimony and
authority of Origen's writings, in his orations against the Arians.

CHAPTER X: Epiphanius Bishop of Cyprus convenes a Synod to condemn the
Books of Origen.

   HE moreover renewed his friendship with Epiphanius (1) bishop of
Constantia in Cyprus, with whom he had formerly been at variance. For
Theophilus accused Epiphanius of entertaining low thoughts of God, by
supposing him to have a human form. (2) Now although Theophilus was really
unchanged in sentiment, and had denounced those who thought that the
divinity was human in form, yet on account of his hatred of others, he
openly denied his own convictions; and he now professed to be friendly with
Epiphanius, as if he had altered his mind and agreed with him in his views
of God. He then managed it so that Epiphanius by letter should convene a
Synod of the bishops in Cyprus, in order to condemn the writings of Origen.
Epiphanius being on account of his extraordinary piety a man of simple mind
and manners was easily influenced by the letters of Theophilus: having
therefore assembled a council of bishops in that island, he caused a
prohibition to be therein made of the reading of Origen's works. He also
wrote to John, exhorting him to abstain from the study of Origen's books,
and to convoke a Synod for decreeing the same thing as he had done.
Accordingly when Theophilus had in this way deluded Epiphanius, who was
famous for his piety, seeing his design prosper according to his wish, he
became more confident, and himself also assembled a great number of
bishops. In that convention, pursuing the same course as Epiphanius, he
caused a like sentence of condemnation to be pronounced on the writings of
Origen, who had been dead nearly two hundred years: not having this as his
first object, but rather his purpose of revenge on Dioscorus and his
brethren. John paying but little attention to the communications of
Epiphanius and Theophilus, was intent on instructing the churches; and he
flourished more and more as a preacher, but made no account of the plots
which were laid against him. As soon, however, as it became apparent to
every body that Theophilus was endeavoring to divest John of his bishopric,
then all those who had any ill-will against John, combined in calumniating
him. And thus many of the clergy, and many of those in office, and of those
who had great influence at the court, believing that they had found an
opportunity now of avenging themselves upon John, exerted themselves to
procure the convocation of a Grand Synod at Constantinople, partly by
sending letters and partly by dispatching messengers in all directions for
that purpose.

CHAPTER XI: Of Severian and Antiochus: their Disagreement from John.

   THE odium against John Chrysostom was considerably increased by another
additional event as follows: two bishops flourished at that time, Syrians
by birth, named Severian and Antiochus; Severian presided over the church
at Gabala, a city of Syria, and Antiochus over that of Ptolemais in
Phoenicia. They were both renowned for their eloquence; but although
Severian was a very learned man, he did not succeed in using the Greek
language perfectly; and so while speaking Greek he betrayed his Syrian
origin. Antiochus came first to Constantinople, and having preached in the
churches for some time with great zeal and ability, and having thus amassed
l a large sum of money, (1) he returned to his own church. Severian hearing
that Antiochus had collected a fortune by his visit to Constantinople,
determined to follow his example. He therefore exercised himself for the
occasion, and having composed a number of sermons, set out for
Constantinople. Being most kindly received by John, to a certain point, he
soothed and flattered the man, and was himself no less beloved and honored
by him: meanwhile his discourses gained him great celebrity, so that he
attracted the notice of many persons of rank, and even of the emperor
himself. And as it happened at that time that the bishop of Ephesus died,
John was obliged to go to Ephesus for the purpose of ordaining a successor.
On his arrival at that city, as the people were divided in their choice,
some proposing one person, and some another, John perceiving that both
parties were in a contentious mood, and that they did not wish to adopt his
counsel, he resolved without much ado to end their dispute by preferring to
the bishopric a certain Heraclides, a deacon of his own, and a Cypriot by
descent. And thus both parties desisting from their strife with each other
had peace. (2) Now as this detention [at Ephesus] was lengthened, Severian
continued to preach at Constantinople, and daily grew in favor with his
hearers. Of this John was not left ignorant, for he was promptly made
acquainted with whatever occurred, Serapion, of whom we have before spoken,
(3) communicating the news to him and asserting that the church was being
troubled by Severian; thus the bishop was aroused to a feeling of jealousy.
Having therefore among other matters deprived many of the Novatians and
Quartodecimans of their churches, he returned to Constantinople. (4) Here
he resumed himself the care of the churches under his own especial
jurisdiction. But Serapion's arrogance no one could bear; for thus having
won John's unbounded confidence and regard, he was so puffed up by it that
he treated every one with contempt. And on this account also animosity was
inflamed the more against the bishop. On one occasion when Severian passed
by him, Serapion neglected to pay him the homage due to a bishop, but
continued seated [instead of rising], indicating plainly how little he
cared for his presence. Severian, unable to endure patiently this
[supposed] rudeness and contempt, said with a loud voice to those present,
'If Serapion should die a Christian, Christ has not become incarnate.'
Serapion, taking occasion from this remark, publicly incited Chrysostom to
enmity against Severian: for suppressing the conditional clause of the
sentence, 'If Serapion die a Christian,' and saying that he had made the
assertion that 'Christ has not become incarnate,' he brought several
witnesses of his own party to sustain this charge. But on being informed of
this the Empress Eudoxia severely reprimanded John, and ordered that
Severian should be immediately recalled from Chalcedon in Bithynia. He
returned forthwith; but John would hold no intercourse whatever with him,
nor did he listen to any one urging him to do so, until at length the
Empress Eudoxia herself, in the church called The Apostles, placed her son
Theodosius, who now so happily reigns, but was then quite an infant, before
John's knees, and adjuring (5) him repeatedly by the young prince her son,
with difficulty prevailed upon him to be reconciled to Severian. In this
manner then these men were outwardly reconciled; but they nevertheless
continued cherishing a rancorous feeling toward each other. Such was the
origin of the animosity [of John] against Severian.

CHAPTER XII: Epiphanius, in order to gratify Theophilus, performs
Ordinations at Constantinople without John's Permission.

   NOT long after this, at the suggestion of Theophilus, the bishop
Epiphanius again came from Cyprus to Constantinople; he brought also with
him a copy of the synodical decree in which they did not excommunicate
Origen himself but condemned his books. On reaching John's church, which is
seven miles distant from the city, he disembarked, and there celebrated a
service; then after having ordained a deacon, (1) he again entered the
city. In complaisance to Theophilus he declined John's courtesy, and
engaged apartments in a private house. He afterwards assembled those of the
bishops who were then in the capital, and producing his copy of the
synodical decree condemnatory of Origen's works, recited it before them;
not being able to assign any reason for this judgment, than that it seemed
fit to Theophilus and himself to reject them. Some indeed from a
reverential respect for Epiphanius subscribed the decree; but many refused
to do so among whom was Theotimus bishop of Scythia, who thus addressed
Epiphanius: -- 'I neither choose, Epiphanius,' said he, 'to insult the
memory of one who ended his life piously long ago; nor dare I be guilty of
so impious an act, as that of condemning what our predecessors did not
reject: and especially when I know of no evil doctrine contained in
Origen's books.' Having said this, he brought forward one of that author's
works, and reading a few passages therefrom, showed that the sentiments
pro-pounded were in perfect accordance with the orthodox faith. He then
added, 'Those who speak evil of these writings are unconsciously casting
dishonor upon the sacred volume whence their principles are drawn.' Such
was the reply which Theotimus, a bishop celebrated for his piety and
rectitude of life, made to Epiphanius.

CHAPTER XIII: The Author's Defence of Origen. (1)

   BUT since carping detractors have imposed upon many persons and have
succeeded in deterring them from reading Origen, as though he were a
blasphemous writer, I deem it not unseasonable to make a few observations
respecting him. Worthless characters, and such as are destitute of ability
to attain eminence themselves, often seek to get into notice by decrying
those who excel them. And first Methodius, bishop of a city in Lycia named
Olympus, labored under this malady; next Eustathius, who for a short time
presided over the church at Antioch; after him Apollinaris; and lastly
Theophilus. This quaternion of revilers has traduced Origen, but not on the
same grounds, one having found one cause of accusation against him, and
another another; and thus each has demonstrated that what he has taken no
objection to, he has fully accepted. For since one has attacked one opinion
in particular, and another has found fault with another, it is evident that
each has admitted as true what he has not assailed, giving a tacit
approbation to what he has not attacked. Methodius indeed, when he had in
various places railed against Origen, afterwards as if retracting all he
had previously said, expresses his admiration of the man, in a dialogue
which he entitled Xenon. (2) But I affirm that from the censure of these
men, greater commendation accrues to Origen. For those who have sought out
whatever they deemed worthy of reprobation in him, and yet have never
charged him with holding unsound  views respecting the holy Trinity, are in
this way most distinctly shown to bear witness to his orthodox piety: and
by not reproaching him on this point, they commend him by their own
testimony. But Athanasius the defender of the doctrine of
consubstantiality, in his Discourses against the Arians (3) continually
cites this author as a witness of his own faith, interweaving his words
with his own, and saying, 'The most admirable and assiduous Origen,' says
he, 'by his own testimony confirms our doctrine concerning the Son of God,
affirming him to be co-eternal with the Father.' Those therefore who load
Origen with opprobrium, overlook the fact that their maledictions fall at
the same time on Athanasius, the eulogist of Origen. So much will be enough
for the vindication of Origen; we shah now return to the course of our
history.

CHAPTER XIV: Epiphanius is asked to meet John; on refusing he is admonished
concerning his Anticanonical Proceedings; alarmed at this he leaves
Constantinople.

   JOHN was not offended because Epiphanius, contrary to the
ecclesiastical canon, had made an ordination in his church; (1) but invited
him to remain with him at the episcopal palace. He, however, replied that
he would neither stay nor pray with him, unless he would expel Dioscorus
and his brethren from the city, and with his own hand subscribe the
condemnation of Origen's books. Now as John deferred the performance of
these things, saying that nothing ought to be done rashly before
investigation by a general council, John's adversaries led Epiphanius to
adopt another course. For they contrived it so that as a meeting was in the
church named The Apostles, Epiphanius came forth and before all the people
condemned the books of Origen, excommunicated Dioscorus with his followers,
and charged John with countenancing them. These things were reported to
John; whereupon on the following day he sent the appended message to
Epiphanius just as he entered the church:

   'You do many things contrary to the canons, Epiphanius. In the first
place you have made an ordination in the churches under my jurisdiction:
then without my appointment, you have on your own authority officiated in
them. Moreover, when heretofore I invited you hither, you refused to come,
and now you take that liberty yourself. Beware therefore, lest a tumult
being excited among the people, you yourself should also incur danger
therefrom.'

   Epiphanius becoming alarmed on hearing these admonitions, left the
church; and after accusing John of many things, he set out on his return to
Cyprus. Some say that when he was about to depart, he said to John, 'I hope
that you will not die a bishop': to which John replied, 'Expect not to
arrive at your own country.' I cannot be sure that those who reported these
things to me spoke the truth; but nevertheless the event was in the case of
both as prophesied above. For Epiphanius did not reach Cyprus, having died
on board the ship during his voyage; and John a short time afterwards was
driven from his see, as we shall show in proceeding.

CHAPTER XV: John is expelled from his Church by a Synod held at Chalcedon
an account of his Dispraise of Women.

   WHEN Epiphanius was gone, John was informed by some person that the
Empress Eudoxia had stimulated Epiphanius against him. And being of a fiery
temperament, and of a ready utterance, he soon after pronounced a public
invective against women in general. The people readily took this as uttered
indirectly against the empress and so the speech was laid hold of by evil-
disposed persons, and reported to those in authority. At length on being
informed of it the empress immediately complained to her husband, telling
him that the insult offered to herself was equally an insult against him.
The emperor therefore authorized Theophilus to convoke a Synod without
delay against John; Severian also co-operated in promoting this, for he
still retained his grudge against Chrysostom. Not long time accordingly
intervened before Theophilus arrived, having induced several bishops from
different cities to accompany him; these however had been summoned by the
emperor's orders also. Many of the bishops in Asia John had deposed when he
went to Ephesus and ordained Heraclides. Accordingly they all by previous
agreement assembled at Chalcedon in Bithynia. Cyrinus was at that time
bishop of Chalcedon, an Egyptian by birth, who said many things to the
bishops in disparagement of John, denouncing him as 'the impious,' 'the
haughty,' 'the inexorable.' They indeed were very much satisfied at these
denunciations. But Maruthas bishop of Mesopotamia having involuntarily trod
on Cyrinus' foot, he was severely hurt by it and was unable to embark with
the rest for Constantinople, but remained behind at Chalcedon. The rest
crossed over. Now Theophilus had so openly avowed his hostility to John,
that none of the clergy would go forth to meet him, or pay him the least
honor; but some Alexandrian sailors happening to be on the spot -- for at
that time the grain transporting vessels were there-greeted him with joyful
acclamations. He excused himself from entering the church, and took up his
abode at one of the imperial mansions called 'The Placidian.' Then on this
account a torrent of accusations began to be poured forth against John; for
no mention was now made of Origen, but all were intent on urging a variety
of criminations, many of which were ridiculous. Preliminary matters being
thus settled, the bishops were convened in one of the suburbs of Chalcedon,
a place called 'The Oak,' (1) and immediately cited John to answer the
charges which were brought against him. He also summoned Serapion the
deacon; Tigris the eunuch presbyter, and Paul the reader, were likewise
summoned to appear there with him, for these men were included in the
impeachments, as participators in his guilt. And since John taking
exception to those who had cited him, on the ground of their being his
enemies, refused to attend, (2) and demanded a general council, without
delay they repeated their citation four times in succession; and as he
persisted in his refusal to meet them as his judges, always giving the same
answer, they condemned him, and deposed him without assigning any other
cause for his deposition but that he refused to obey the summons. This
decision on being announced towards evening, incited the people to a most
alarming sedition; insomuch that they kept watch all night, and would by no
means suffer him to be removed from the church, but cried out that his
cause ought to be determined in a larger assembly. A decree of the emperor,
however, commanded that he should be immediately expelled, and sent into
exile; which as soon as John was apprised of, he voluntarily surrendered
himself about noon unknown to the populace, on the third day after his
condemnation: for he dreaded any insurrectionary movement on his account,
and was accordingly led away.

CHAPTER XVI: Sedition on Account of John Chrysostom's Banishment. He is
recalled.

   THE people then became intolerably tumultuous; and as it frequently
happens in such cases, many who before were adversely disposed against him,
now changed their hostility into compassion, and said of him whom they had
so recently desired to see deposed, that he had been traduced. By this
means therefore they became very numerous who exclaimed against both the
emperor and the Synod of bishops; but the origin of the intrigue they more
particularly referred to Theophilus. For his fraudulent conduct could no
longer be concealed, being exposed by many I other indications, and
especially by the fact of his having held communion with Dioscorus, and
those termed 'the Tall Monks,' (1) immediately after John's deposition. But
Severian preaching in the church, and thinking it a suitable occasion to
declaim against John, said: 'If John had been condemned for nothing else,
yet the haughtiness of his demeanor was a crime sufficient to justify his
deposition. Men indeed are forgiven all other sins: but "God resisteth the
proud," (2) as the Divine Scriptures teach us.' These reproaches made the
people still more inclined to opposition; so that the emperor gave orders
for his immediate recall. Accordingly Briso a eunuch in the service of the
empress (3) was sent after him, who finding him at Praenetum--a commercial
town situated over against Nicomedia -- brought him back toward
Constantinople. And as he had been recalled, John refused to enter the
city, declaring he would not do so until his innocence had been admitted by
a higher tribunal. Thus he remained at a suburb called Marianae. Now as he
delayed at that place the commotion increased, and caused the people to
break forth into very indignant and opprobrious language against their
rulers, wherefore to check their fury John was constrained to proceed. On
his way a vast multitude, with veneration and honor, conducted him
immediately to the church; there they entreated him to seat himself in the
episcopal chair, and give them his accustomed benediction. When he sought
to excuse himself, saying that 'this ought to be brought about by an order
from his judges, and that those who condemned him must first revoke their
sentence,' they were only the more inflamed with the desire of seeing him
reinstated, and of hearing him address them again. The people finally
prevailed on him to resume his seat, and pray as usual for peace upon them;
after which, acting under the same constraint, he preached to them. This
compliance on John's part afforded his adversaries another ground of
crimination; but respecting this they took no action at that time.

CHAPTER XVII: Conflict between the Constantinopolitans and Alexandrians an
Account of Heraclides; Flight of Theophilus and the Bishops of his Party.

   IN the first place, then, Theophilus attempted to investigate the case,
of the ordination of Heraclides, (1) that thereby he might if possible find
occasion of again deposing John. Heraclides was not present at this
scrutiny. He was nevertheless judged in his absence, on the charge of
having unjustly beaten some persons, and afterwards dragged them in chains
through the midst of the city of Ephesus. As John and his adherents
remonstrated against the injustice of passing sentence upon an absent
person, the Alexandrians contended that they ought to hear the accusers of
Heraclides, although he was not present. A sharp contest therefore ensued
between the Alexandrians and the Constantinopolitans, and a riot arose
whereby many persons were wounded, and some were killed. Theophilus, seeing
what was done, fled to Alexandria without ceremony; and the other bishops,
except the few who supported John, followed his example, and returned to
their respective sees. After these transactions, Theophilus was degraded,
in every one's estimation: but the odium attached to him was exceedingly
increased by the shameless way in which he continued to read Origen's
works. And when he was asked why he thus countenanced what he had publicly
condemned, he replied, 'Origen's books are like a meadow enameled with
flowers of every kind. If, therefore, I chance to find a beautiful one
among them, I cull it: but whatever appears to me to be thorny, I step
over, as that which would prick.' But Theophilus gave this answer without
reflecting on the saying of the wise Solomon, (2) that 'the words of the
wise are as goads'; and those who are pricked by the precepts they contain,
ought not to kick against them. For these reasons then Theophilus was held
in contempt by all men. Dioscorus bishop of Hermopolis, one of those termed
'the Tall Monks,' died a short time after the flight of Theophilus, and was
honored with a magnificent funeral, being interred in the church at 'The
Oak,' where the Synod was convened on John's account. John meanwhile was
sedulously employed in preaching. He ordained Serapion bishop of Heraclea
in Thrace, on whose account the odium against himself had been raised. Not
long after the following events occurred.

CHAPTER XVIII: Of Eudoxia's Silver Statue. On account of it John is exiled
a Second Time.

   AT this time a silver statue of the Empress Eudoxia covered with a long
robe was erected (1) upon a column of porphyry supported by a lofty base.
And this stood neither near nor far from the church named Sophia, but one-
half the breadth of the street separated them. At this statue public games
were accustomed to be performed; these John regarded as an insult offered
to the church, and having regained his ordinary freedom and keenness of
tongue, he employed his tongue against those who tolerated them. Now while
it would have been proper to induce the authorities by a supplicatory
petition to discontinue the games, he did not do this, but employing
abusive language he ridiculed those who had enjoined such practices. The
empress once more applied his expressions to herself as indicating marked
contempt toward her own person: she therefore endeavored to procure the
convocation of another council of bishops against him. When John became
aware of this, he delivered in the church that celebrated oration
commencing with these words: (2) 'Again Herodias raves; again she is
troubled; she dances again; and again desires to receive John's head in a
charger.' This, of course, exasperated the empress still more. Not long
after the following bishops arrived: Leontius bishop of Ancyra in Asia,
Ammonius of Laodicea in Pisidia, Briso of Philippi in Thrace, Acacius of
Beroea in Syria, and some others. John presented himself fearlessly before
them, and demanded an investigation of the charges which were made against
him. But the anniversary of the birth of our Saviour having recurred, the
emperor would not attend church as usual, but sent Chrysostom a message to
the effect that he should not partake of the communion with him until he
had cleared himself of the crimes with which he stood impeached. Now as
John maintained a bold and ardent bearing, and his accusers seemed to grow
faint-hearted, the bishops present, setting aside all other matters, said
they would confine themselves to this sole consideration, that he had on
his own responsibility, after his deposition, again seated himself in the
episcopal chair, without being authorized by an ecclesiastical council. As
he alleged that sixty-five bishops who had held communion with him had
reinstated him, the partisans of Leontius objected, saying: 'A larger
number voted against you, John, in the Synod.' But although John then
contended that this was a canon of the Arians, and not of the catholic
church, and therefore it was inoperative against him -- for it had been
framed in the council convened against Athanasius at Antioch, for the
subversion of the doctrine of consubstantiality (3) -the bishops would not
listen to his defence, but immediately condemned him, without considering
that by using this canon they were sanctioning the deposition of Athanasius
himself. This sentence was pronounced a little before Easter; the emperor
therefore sent to tell John that he could not go to the church, because two
Synods had condemned him. Accordingly Chrysostom was silenced, and went no
more to the church; but those who were of his party celebrated Easter in
the public baths which are called Constantianae, and thenceforth left the
church. Among them were many bishops and presbyters, with others of the
clerical order, who from that time held their assemblies apart in various
places, and were from him denominated 'Johannites.' For the space of two
months, John refrained from appearing in public; after which a decree of
the emperor sent him into exile. Thus he was led into exile by force, and
on the very day of his departure, some of the Johannites set fire to the
church, which by means of a strong easterly wind, communicated with the
senate-house. This conflagration happened on the 20th of June, under the
sixth consulate of Honorius, which he bore in conjunction with
Aristaenetus. (4) The severities which Optatus, the prefect of
Constantinople, a pagan in religion, and a hater of the Christians,
inflicted on John's friends, and how he put many of them to death on
account of this act of incendiarism, I ought, I believe, to pass by in
silence?

CHAPTER XIX: Ordination of Arsacius as John's Successor. Indisposition of
Cyrinus Bishop of Chalcedon.

   AFTER the lapse of a few days, Arsacius was ordained bishop of
Constantinople; he was a brother of Nectarius who so ably administered the
see before John, although he was then very aged, being upwards of eighty
years old. While he very mildly and peacefully administered the episcopate,
Cyrinus bishop of Chalcedon, upon whose foot Maruthas bishop of Mesopotamia
had inadvertently trodden, became so seriously affected by the accident,
that mortification ensued, and it became necessary to amputate his foot.
Nor was this amputation performed once only, but was required to be often
repeated: for after the injured limb was cut off, the evil so permeated his
whole system, that the other foot also having become affected by the
disease had to submit to the same operation. (1) I have alluded to this
circumstance, because many have affirmed that what he suffered was a
judgment upon him for his calumnious aspersions of John, whom he so often
designated as arrogant and inexorable, (2) as I have already said. (3)
Furthermore as on the 30th of September, in the last-mentioned consulate,
(4) there was an extraordinary fall of hail of immense size at
Constantinople and its suburbs, it also was declared to be an expression of
Divine indignation on account of Chrysostom's unjust deposition: and the
death of the empress tended to give increased credibility to these reports,
for it took place four days after the hail-storm. Others, however, asserted
that John had been deservedly deposed, because of the violence he had
exercised in Asia and Lydia, in depriving the Novatians and Quartodecimans
of many of their churches, when he went to Ephesus and ordained Heraclides.
But whether John's deposition was just, as his enemies declare, or Cyrinus
suffered in chastisement for his slanderous revilings; whether the hail
fell, or the empress died on John's account, or whether these things
happened for other reasons, Or for these in connection with others, God
only knows, who is the discerner of secrets, and the just judge of truth
itself. I have simply recorded the reports which were current at that time.

CHAPTER XX: Death of Arsacius, and Ordination or Atticus.

   BUT Arsacius did not long survive his accession to the bishopric; for
he died on the 11th of November under the following consulate, which was
Stilicho's second, and the first of Anthemius. (1) In consequence of the
fact that the bishopric became desirable and many aspired to the vacant
see, much time elapsed before the election of a successor: but at length in
the following consulate, which was the sixth of Arcadius, and the first of
Probus, (2) a devout man named Atticus was promoted to the episcopate. He
was a native of Sebastia in Armenia, and had followed an ascetic life from
an early age: moreover in addition to a moderate share of learning, he
possessed a large amount of natural prudence. But I shall speak of him more
particularly a little later. (3)

CHAPTER XXI. John dies in Exile.

   JOHN taken into exile died in Comana on the Euxine, on the, 14th of
September, in the following consulate, which was the seventh of Honorius,
and the second of Theodosius. (1) A man, as we have before observed, (2)
who on account of zeal for temperance was inclined rather to anger than
forbearance: and his personal sanctity of character led him to indulge in a
latitude of speech which to others was intolerable. Indeed, it is, most
inexplicable to me, how with a zeal so ardent for the practice of self-
control and blamelessness of life, he should in his sermons appear to teach
a loose view of temperance. For whereas by the Synod of bishops repentance
was accepted but once from those who had sinned after baptism; he did not
scruple to say, 'Approach, although you may have repented a thousand
times.' (3) For this doctrine, many even of his friends censured him, but
especially Sisinnius bishop of the Novatian; who wrote a book condemnatory
of the above quoted expression of Chrysostom's, and severely rebuked him
for it. But this occurred long before. (4)

CHAPTER XXII: Of Sisinnius Bishop of the Novatians. His Readiness at
Repartee.

   IT will not be out of place here, I conceive, to give some account of
Sisinnius. He was, as I have often said, (1) a remarkably eloquent man, and
well-instructed in philosophy. But he had particularly cultivated logic,
and was profoundly skilled in the interpretation of the holy Scriptures;
insomuch that the heretic Eunomius often shrank from the acumen which his
reasoning displayed. As regards his diet he was not simple; for although he
practised the strictest moderation, yet his table was always sumptuously
furnished. He was also accustomed to indulge himself by wearing white
garments, and bathing twice a day in the public baths. And when some one
asked him 'why he, a bishop, bathed himself twice a day?' he replied,
'Because it is inconvenient to bathe thrice.' Going one day from courtesy
to visit the bishop Arsacius, he was asked by one of the friends of that
bishop, 'why he wore a garment so unsuitable for a bishop? and where it was
written that an ecclesiastic should be clothed in white?' 'Do you tell me
first,' said he, 'where it is written that a bishop should wear black?'
When he that made the inquiry knew not what to reply to this counter-
question: 'You cannot show,' rejoined Sisinnius, 'that a priest should be
clothed in black. But Solomon is my authority, whose exhortation is, "Let
thy garments be white." (2) And our Saviour in the Gospels appears clothed
in white raiment: (3) moreover he showed Moses and Elias to the apostles,
clad in white garments.' His prompt reply to these and other questions
called forth the admiration of those present. Again when Leontius bishop of
Ancyra in Galatia Minor, who had taken away a church from the Novatians,
was on a visit to Constantinople, Sisinnius went to him, and begged him to
restore the church. But he received him rudely, saying, 'Ye Novatians ought
not to have churches; for ye take away repentance, and shut out Divine
mercy.' As Leontius gave utterance to these and many other such revilings
against the Novatians, Sisinnius replied: 'No one repents more heartily
than I do.' And when Leontius asked him 'Why do you repent?' 'That I came
to see you,' said he. On one occasion John the bishop having a contest with
him, said, 'The city cannot have two bishops.' (4) 'Nor has it,' said
Sisinnius. John being irritated at this response, said, 'You see you
pretend that you alone are the bishop.' 'I do not say that,' rejoined
Sisinnius; 'but that I am not bishop in your estimation only, who am such
to others.' John being still more chafed at this reply, said, 'I will stop
your preaching; for you are a heretic.' To which Sisinnius good-humoredly
replied,' I will give you a reward, if you will relieve me from so arduous
a duty.' John being softened a little by this answer, said, 'I will not
make you cease to preach, if you find speaking so troublesome.' So
facetious was Sisinnius, and so ready at repartee: but it would be tedious
to dwell further on his witticisms. Wherefore by means of a few specimens
we have illustrated what sort of a person he was, deeming these as
sufficient. I will merely add that he was celebrated for erudition, and on
account of it all the bishops who succeeded him loved and honored him; and
not only they but all the leading members of the senate also esteemed and
admired him. He is the author of many works: but they are characterized by
too great an affectation of elegance of diction, and a lavish intermingling
of poetic expressions. On which account he was more admired as a speaker
than as a writer; for there was dignity in his countenance and voice, as
well as in his form and aspect, and every movement of his person was
graceful. On account of these features he was loved by all the sects, and
he was in especial favor with Atticus the bishop. But I must conclude this
brief notice of Sisinnius.

CHAPTER XXIII: Death of the Emperor Arcadius.

   NOT long after the death of John, the Emperor Arcadius died also. This
prince was of a mild and gentle disposition, and toward the close of his
life was esteemed to be greatly beloved of God, from the following
circumstance. There was at Constantinople an immense mansion called Carya;
for in the court of it there is a walnut tree on which it is said Acacius
suffered martyrdom by hanging; on which account a chapel was built near it,
which the Emperor Arcadius one day thought fit to visit, and after having
prayed there, left again. All who lived near this chapel ran in a crowd to
see the emperor; and some going out of the mansion referred to, endeavored
to preoccupy the streets in order to get a better view of their sovereign
and his suite, while others followed in his train, until all who inhabited
it, including the women and children, had wholly gone out of it. No sooner
was this vast pile emptied of its occupants, the buildings of which
completely environed the church, than the entire building fell. On which
there was a great outcry, followed by shouts of admiration, because it was
believed the emperor's prayer had rescued so great a number of persons from
destruction. This event occurred in that manner. On the 1st of May,
Arcadius died, leaving his son Theodosius only eight years old, under the
consulate of Bassus and Philip, in the second year of the 297th Olympiad.
(1) He had reigned thirteen years with Theodosius his father, and fourteen
years after his death, and had then attained the thirty-first year of his
age. This book includes the space of twelve years and six months. (2)

BOOK VII.

CHAPTER I: Anthemius the Praetorian Prefect administers the Government of
the East in Behalf of Young, Theadosius.

   AFTER the death of Arcadius on the first of May, during the consulate
of Bassus and Philip, (1) his brother Honorius still governed the Western
parts of the empire; but the administration of the East devolved on his son
Theodosius the Younger, then only eight years old. The management of public
affairs was therefore intrusted to Anthemius the Praetorian prefect,
grandson of that Philip who in the reign of Constantius ejected Paul from
the see of Constantinople, and established Macedonius in his place. By his
directions Constantinople was surrounded with high walls. (2) He was
esteemed and actually was the most prudent man of his time, and seldom did
anything unadvisedly, but consulted with the most judicious of his friends
respecting all practical matters, and especially with Troilus (3) the
sophist, who while excelling in philosophical attainments, was equal to
Anthemius himself in political wisdom. Wherefore almost all things were
done with the concurrence of Troilus.

CHAPTER II. Character and Conduct Atticus Bishop of Constantinople.

   WHEN Theodosius the emperor was in the eighth year of his age, Atticus
was in the third year of his presidency over the church at Constantinople,
a man as we have by anticipation said (1) distinguished alike for his
learning, piety,  and discretion, wherefore it came about that the churches
under his episcopate attained a very flourishing condition. For he not only
united those of 'the household of faith,' (2) but also by his prudence
called forth the admiration of the heretics, whom indeed he by no means
desired to harass; but if he sometimes was obliged to impress them with the
fear of himself, he soon afterward showed himself mild and clement toward
them. But indeed he did not neglect his studies; for he assiduously labored
in perusing the writings of the ancients, and often spent whole nights in
the task; and thus he could not be confused by the reasonings of the
philosophers, and the fallacious subtleties of the sophists. Besides this
he was affable and entertaining in conversation, and ever ready to
sympathize with the afflicted: and in a word, to sum up his excellences in
the apostle's saying, 'He was made all things to all men.' (3) Formerly
while a presbyter, he had been accustomed, after composing his sermons, to
commit them to memory, and then recite them in the church: but by diligent
application he acquired confidence and made his instruction extemporaneous
and eloquent. His discourses however were not such as to be received with
much applause by his auditors, nor to deserve to be committed to writing.
Let these particulars respecting his talents, erudition, and manners
suffice. We must now proceed to relate such things as are worthy of record,
that happened in his time.

CHAPTER III: Of Theodosius and Agapetus Bishops of Synada.

   A CERTAIN Theodosius was bishop of Synada in Phrygia Pacata; he
violently persecuted the heretics in that province--and there was a great
number of them--and especially those of the Macedonian sect; he drove them
out not only from the city, but also out of the country. This course he
pursued not from any precedent in the orthodox church, nor from the desire
of propagating the true faith; but being enslaved by the love of filthy
lucre, he was impelled by the avaricious motive of amassing money, by
extorting it from the heretics. To this end he made all sorts of attempts
upon the Macedonians, putting arms into the hands of his clergy; and
employing innumerable stratagems against them; nor did he refrain from
delivering them up to the secular tribunals. (1) But he especially annoyed
their bishop whose name was Agapetus: and finding the governors of the
province were not invested with sufficient authority to punish heretics
according to his wish, he went to Constantinople and petitioned for edicts
of a more stringent nature from the Praetorian prefect. While Theodosius
was absent on this business, Agapetus who, as I have said, presided over
the Macedonian sect, came to a wise and prudent conclusion. Communicating
with his clergy, he called all the people under his guidance together, and
persuaded them to embrace the 'homoousian' faith. On their acquiescing in
this proposition, he proceeded immediately to the church attended not
merely by his own adherents, but by the whole body of the people. There
having offered prayer, he took possession of the episcopal chair in which
Theodosius was accustomed to seat himself; and preaching thenceforth the
doctrine of con-substantiality, he reunited the people, and made himself
master of the churches in the diocese of Synada. Soon after these
transactions, Theodosius returned to Synada, bringing with him extended
powers from the prefect, and knowing nothing of what had taken place, he
proceeded to the church just as he was. Being forthwith unanimously
expelled, he again betook himself to Constantinople; upon his arrival at
that place he complained to Atticus, the: bishop, of the treatment he had
met with, and the manner in which he had been deprived of his bishopric.
Atticus perceiving that this movement had resulted advantageously to the
church, consoled Theodosius as well as he could; recommending him to
embrace with a contented mind a retired life, and thus sacrifice his own
private interests to the public good. He then wrote to Agapetus authorizing
him to retain the episcopate, and bidding him be under no apprehension of
being molested in consequence of Theodosius' grievance.

CHAPTER IV: A Paralytic Jew healed by Atticus in Baptism.

   THIS was one important improvement in the circumstances of the Church,
which happened during the administration of Atticus. Nor were these times
without the attestation of miracles and healings. For a certain Jew being a
paralytic had been confined to his bed for many years; arid as every sort
of medical skill, and the prayers of his Jewish brethren had been resorted
to but had availed nothing, he had recourse at length to Christian baptism,
trusting in it as the only true remedy to be used. (1) When Atticus the
bishop was informed of his wishes, he instructed him in the first
principles of Christian truth, and having preached to him to hope in
Christ, directed that he should be brought in his bed to the font. The
paralytic Jew receiving baptism with a sincere faith, as soon as he was
taken out of the baptismal font found himself perfectly cured of his
disease, and continued to enjoy sound health afterwards. This miraculous
power Christ vouchsafed to be manifested even in our times; and the fame of
it caused many heathens to believe and be baptized. But the Jews although
zealously 'seeking after signs,' (2) not even the signs which actually took
place induced to embrace the faith. Such blessings were thus conferred by
Christ upon men.

CHAPTER V: The Presbyter Sabbatius, formerly a Jew, separates from the
Navatians.

   MANY, however, making no account of these events yielded to their own
depravity; for not only did the Jews continue in unbelief after this
miracle, but others also who love to follow them were shown to hold views
similar to theirs. Among these was Sabbatius, of whom mention has before
been made; (1) who not being content with the dignity of presbyter to which
he had attained, but aiming at a bishopric from the beginning, separated
himself from the church of the Novatians, making a pretext of observing the
Jewish Passover. (2) Holding therefore schismatic assemblies apart from his
own bishop Sisinnius, in a place named Xerolophus, where the forum of
Arcadius now is, he ventured on the performance of an act deserving the
severest punishments. Reading one day at one of these meetings that passage
in the Gospel where it is said, (3) 'Now it was the Feast of the Jews
called the Passover,' he added what was never written nor heard of before:
'Cursed be he that celebrates the Passover out of the days of unleavened
bread.' When these words were reported among the people, the more simple of
the Novatian laity, deceived by this artifice, flocked to him. But his
fraudulent fabrication was of no avail to him; for his forgery issued in
most disastrous consequences. For shortly afterwards he kept this feast in
anticipation of the Christian Easter; and many according to their custom
flocked to him. While they were passing the night in the accustomed vigils,
a panic as if caused by evil spirits fell upon them, as if Sisinnius their
bishop were coming with a multitude of persons to attack them. From the
perturbation that might be expected in such a case, and their being shut up
at night in a confined place, they trod upon one another, insomuch that
above seventy of them were crushed to death. On this account many deserted
Sabbatius: some however, holding his ignorant prejudice, remained  with
him. In what way Sabbatius, by a violation of his oath, afterwards managed
to get himself ordained a bishop, we shall relate hereafter. (4)

CHAPTER VI: The Leaders of Arianism at this Time.

   DOROTHEUS bishop of the Arians, who, as we have said, (1) was
translated by that sect from Antioch to Constantinople, having attained the
age of one hundred and nineteen years, died on the 6th of November, in the
seventh consulate of Honorius, and the second of Theodosius Augustus. (2)
After him Barbas presided over the Arian sect, in whose time the Arian
faction was favored by possessing two very eloquent members, both having
the rank of presbyter, one of whom was named Timothy, and the other George.
Now George excelled in Grecian literature; Timothy, on the other hand, was
proficient in the sacred Scriptures. George indeed constantly had the
writings of Aristotle and Plato in his hands: Timothy found his inspiration
in Origen; he also evinced in his public expositions of the holy Scriptures
no inconsiderable acquaintance with the Hebrew language. Now Timothy had
formerly identified himself with the sect of the Psathyrians; (3) but
George had been ordained by Barbas. I have myself conversed with Timothy,
and was exceedingly struck by the readiness with which he would answer the
most difficult questions, and clear up the most obscure passages in the
Divine oracles; he also invariably quoted Origen as an unquestionable
authority in confirmation of his own utterances. But it is astonishing to
me that these two men should continue to uphold the heresy of the Arians;
the one being so conversant with Plato, and the other having Origen so
frequently on his lips. For Plato does not say that the second and third
cause, as he usually terms them, had a beginning of existence: (4) and
Origen everywhere acknowledges the Son to be co-eternal (5) with the
Father. Nevertheless although they remained connected with their own
church, still they unconsciously changed the Arian sect for the better, and
displaced many of the blasphemies of Arius by their own teachings. But
enough of these persons. Sisinnius bishop of the Novatians dying under the
same consulate, Chrysanthus was ordained in his place, of whom we shall
have to speak by and by.

CHAPTER VII: Cyril succeeds Theophilus Bishop of Alexandria.

   SHORTLY afterwards Theophilus bishop of Alexandria having fallen into a
lethargic state, died on the 15th of October, (1) in the ninth consulate of
Honorius, and the fifth of Theodosius. A great contest immediately arose
about the appointment of a successor, some seeking to place Timothy the
archdeacon in the episcopal chair; and others desiring Cyril, who was a
nephew of Theophilus. A tumult having arisen on this account among the
people, Abundantius, the commander of the troops in Egypt, took sides with
Timothy. [Yet the partisans of Cyril triumphed.] (2) Whereupon on the third
day after the death of Theophilus, Cyril came into possession of the
episcopate, with greater power than Theophilus had ever exercised. For from
that time the bishopric of Alexandria went beyond the limits of its
sacerdotal functions, and assumed the administration of secular matters.
(3) Cyril immediately therefore shut up the churches of the Novatians at
Alexandria, and took possession of all their consecrated vessels and
ornaments; and then stripped their bishop  Theopemptus of all that he had.

CHAPTER VIII: Propagation of Christianity among the Persians by Maruthas
Bishop of Mesopotamia.

   ABOUT this same time it happened that Christianity was disseminated in
Persia, by reason of the following causes. Frequent embassies were sent to
and fro between the sovereigns of Persia and the Roman empire, for which
there were continual occasions. Necessity brought it about at that time
that the Roman emperor thought proper to send Maruthas bishop of
Mesopotamia, who has been before mentioned, (1) on a mission to the king of
the Persians. The king discovering great piety in the man treated him with
great honor, and gave heed to him as one who was indeed beloved of God.
This excited the jealousy of the magi, (2) whose influence is considerable
over the Persian monarch, for they feared lest he should persuade the king
to embrace Christianity. For Maruthas had by his prayers cured the king of
a violent headache to which he had been long subject, and which the magi
had been unable to relieve. The magicians therefore had recourse to this
deception. As the Persians worship fire, and the king was accustomed to pay
his adorations in a certain edifice to the fire which was kept perpetually
burning, they concealed a man underneath the sacred hearth, ordering him to
make this exclamation at the time of day when the king was accustomed to
perform his devotion! 'The king should be thrust out because he is guilty
of impiety, in imagining a Christian priest to be loved by the Deity.' When
Isdigerdes -- for that was the king's name -- heard these words, he
determined to dismiss Maruthas, notwithstanding the reverence with which he
regarded him. But Maruthas being truly a God-loving man, by the earnestness
of his prayers, detected the imposition of the magi. Going to the king
therefore he addressed him thus: 'Be not deluded, O king,' said he, 'but
when you again enter that edifice and hear the same voice, explore the
ground below, and you will discover the fraud. For it is not the fire that
speaks, but human contrivance does this.' The king received the suggestion
of Maruthas and went as usual to the little house where the ever-burning
fire was. When he again heard the same voice, he ordered the hearth to be
dug up; whereupon the impostor, who uttered the supposed words of the
Deity, was discovered. Becoming indignant at the deception thus attempted
the king commanded that the tribe of the magi should be decimated. When
this was effected he permitted Maruthas to erect churches wherever he
wished; and from that time the Christian religion was diffused among the
Persians. Then Maruthas being recalled went to Constantinople; not long
afterwards however, he was again sent as ambassador to the Persian court.
Again the magi devised contrivances so as by all possible means to prevent
the king from giving him audience. One of their devices was to cause a most
disgusting smell where the king was accustomed to go, and then accuse the
Christians of being the authors of it. The king however having already had
occasion to suspect the magi, very diligently and closely scrutinized the
matter; and again the authors of the nuisance were detected. Wherefore he
punished several of them, and held Maruthas in still higher honor. For the
Romans as a nation he had much regard, and prized good feeling on their
part very highly. Nay, he almost embraced the Christian faith himself, as
Maruthas in conjunction with Abdas bishop of Persia gave another
experimental proof of its power: for these two by giving themselves to much
fasting and prayer, had cast out a demon with which the king's son was
possessed. But the death of Isdigerdes (3) prevented his making an open
profession of  Christianity. The kingdom then devolved on Vararanes his
son, in whose time the treaty between the Romans and Persians was broken as
we shall have occasion to narrate a little later. (4)

CHAPTER IX: The Bishops of Antioch and Rome.

   During this period upon the death of Flavian (1) Porphyry received the
episcopate of Antioch, and after him Alexander (2) was set over that
church. But at Rome, Damasus having held that bishopric eighteen years
Siricius succeeded him; (3) and Siricius having presided there fifteen
years, Anastasius held sway over the church for three years; after
Anastasius Innocent [was promoted to the same see]. He was the first
persecutor of the Novatians at Rome, and many of their churches he took
away.

CHAPTER X: Rome taken and sacked by Alaric.

   ABOUT this same time (1) it happened that Rome was taken by the
barbarians; for a certain Alaric, a barbarian who had been an ally of the
Romans, and had served as an ally with the emperor Theodosius in the war
against the usurper Eugenius, having on that account been honored with
Roman dignities, was unable to bear his good fortune. He did not choose to
assume imperial authority, but retiring from Constantinople went into the
Western parts, and arriving at Illyricum immediately laid waste the whole
country. As he marched, however, the Thessalians opposed him at the mouths
of the river Peneus, whence there is a pass over Mount Pindus to Nicopolis
in Epirus; and coming to an engagement, the Thessalians killed about three
thousand of his men. After this the barbarians that were with him
destroying everything in their way, at last took Rome itself, which they
pillaged, burning the greatest number of the magnificent structures and
other admirable works of art it contained. The money and valuable articles
they plundered and divided among themselves. Many of the principal senators
they put to death on a variety of pretexts. Moreover, Alaric in mockery of
the imperial dignity, proclaimed one Attalus (2) emperor, whom he ordered
to be attended with all the insignia of sovereignty on one day, and to be
exhibited in the habit of a slave on the next. After these achievements he
made a precipitate retreat, a report having reached him that the emperor
Theodosius had sent an army to fight him. Nor was this report a fictitious
one; for the imperial forces were actually on their way; but Alaric, not
waiting for the materialization of the rumor, decamped and escaped. It is
said that as he was advancing towards Rome, a pious monk exhorted him not
to delight in the perpetuation of such atrocities, and no longer to rejoice
in slaughter and blood. To whom Alaric replied, ' I am not going on in this
course of my own will; but there is a something that irresistibly impels me
daily, saying, 'Proceed to Rome, and desolate that city.' Such was the
career of this person.

CHAPTER XI: The Bishops of Rome.

   After Innocent, Zosimus governed the Roman church for two years: and
after him Boniface (1) presided over it for three years. He was succeeded
by Celestinus. And this Celestinus took away the churches from the
Novatians at Rome also, and obliged Rusticula their bishop to hold his
meetings secretly in private houses. Until this time the Novatians had
flourished exceedingly in Rome, possessing many churches there, which were
attended by large congregations. But envy attacked them also, as soon as
the Roman episcopate, like that of Alexandria, extended itself beyond the
limits of ecclesiastical jurisdiction, and degenerated into its present
state of secular domination. For thenceforth the bishops would not suffer
even those who agreed with them in matters of faith to enjoy the privilege
of assembling in peace, but stripped them of all they possessed, praising
them merely for these agreements in faith. The bishops of Constantinople
kept themselves free from this [sort of conduct]; inasmuch as in addition
to tolerating them and permitting them to hold their assemblies within the
city, as I have already stated, (2) they treated them with every mark of
Christian regard.

CHAPTER XII: Of Chrysanthus Bishop of the Novatians at Constantinople.

   After the death of Sisinnius, Chrysanthus was constrained to take upon
him the episcopal office. He was the son of Marcian the predecessor of
Sisinnius, and having had a military appointment in the palace at an early
age, he was subsequently under Theodosius the Great made governor (1) of
Italy, and after that lord-lieutenant (2) of the British Isles, in both
which capacities he elicited for himself the highest admiration. Returning
to Constantinople at an advanced age, earnestly desiring to be constituted
prefect of that city, he was made bishop of the Novatians against his will.
For as Sisinnius, when at the point of death, had referred to him as a most
suitable person to occupy the see, the people regarding this declaration as
law, sought to have him ordained forthwith. Now as Chrysanthus attempted to
avoid having this dignity forced upon him, Sabbatius imagining that a
seasonable opportunity was now afforded him of making himself master of the
churches, and making no account of the oath by which he had bound himself,
(3) procured his own ordination at the hands of a few insignificant
bishops. (4) Among these was Hermogenes, who had been excommunicated with
curses by [Sabbatius] himself on account of his blasphemous   writings. But
this perjured procedure of Sabbatius was of no avail to him: for the people
disgusted with his obstreperousness, used every effort to discover the
retreat of Chrysanthus; and having found him secluded in Bithynia, they
brought him back by force, and invested him with the bishopric. He was a
man of unsurpassed modesty and prudence; and thus he established and
enlarged the churches of the Novatians at Constantinople. Moreover he was
the first to distribute gold among the poor out of his own private
property. Futhermore he would receive nothing from the churches but two
loaves of the consecrated bread (5) every Lord's day. So anxious was he to
promote the advantage of his own church, that he drew Ablabius, the most
eminent orator of that time from the school of Troilus, and ordained him a
presbyter; whose sermons are in circulation being remarkably elegant and
full of point. But Ablabius was afterwards promoted to the bishopric of the
church of the Novatians at Nicaea, where he also taught rhetoric at the
same time.

CHAPTER XIII: Conflict between the Christians and Jews at Alexandria: and
breach between the Bishop Cyril and the Prefect Orestes.

   ABOUT this same time it happened that the Jewish inhabitants were
driven out of Alexandria by Cyril the bishop on the following account. The
Alexandrian public is more delighted-with tumult than any other people: and
if at any time it should find a pretext, breaks forth into the most
intolerable excesses; for it never ceases from its turbulence without
bloodshed. It happened on the present occasion that a disturbance arose
among the populace, not from a cause of any serious importance, but out of
an evil that has become very popular in almost all cities, viz. a fondness
for dancing exhibitions. (1) In consequence of the Jews being disengaged
from business on the Sabbath, and spending their time, not in hearing the
Law, but in theatrical amusements, dancers usually collect great crowds on
that day, and disorder is almost invariably produced. And although this was
in some degree controlled by the governor of Alexandria, nevertheless the
Jews continued opposing these measures. And although they are always
hostile toward the Christians they were roused to still greater opposition
against them on account of the dancers. When therefore Orestes the prefect
was publishing an edict -- for so they are accustomed to call public
notices -- in the theatre for the regulation of the shows, some of the
bishop Cyril's party were present to learn the nature of the orders about
to be issued. There was among them a certain Hierax, a teacher of the
rudimental branches of literature, and one who was a very enthusiastic
listener of the bishop Cyril's sermons, and made himself conspicuous by his
forwardness in applauding. When the Jews observed this person in the
theatre, they immediately cried out that he had come there for no other
purpose than to excite sedition among the people. Now Orestes had long
regarded with jealousy the growing power of the bishops, because they
encroached on the jurisdiction of the authorities appointed by the emperor,
especially as Cyril wished to set spies over his proceedings; he therefore
ordered Hierax to be seized, and publicly subjected him to the torture in
the theatre. Cyril, on being informed of this, sent for the principal Jews,
and threatened them with the utmost severities unless they desisted from
their molestation of the Christians. The Jewish populace on hearing these
menaces, instead of suppressing their violence, only became more furious,
and were led to form conspiracies for the destruction of the Christians;
one of these was of so desperate a character as to cause their entire
expulsion from Alexandria; this I shall now describe. Having agreed that
each one of them should wear a ring on his finger made of the bark of a
palm branch, for the sake of mutual recognition, they determined to make a
nightly attack on the Christians. They therefore sent persons into the
streets to raise an outcry that the church named after Alexander was on
fire. Thus many Christians on hearing this ran out, some from one direction
and some from another, in great anxiety to save their church. The Jews
immediately fell upon and slew them; readily distinguishing each other by
their rings. At daybreak the authors of this atrocity could not be
concealed: and Cyril, accompanied by an immense crowd of people, going to
their synagogues -- for so they call their house of prayer -- took them
away from them, and drove the Jews out of the city, permitting the
multitude to plunder their goods. Thus the Jews who had inhabited the city
from the time of Alexander the Macedonian were expelled from it, stripped
of all they possessed, and dispersed some in one direction and some in
another. One of them, a physician (2) named Adamantius, fled to Atticus
bishop of Constantinople, and professing Christianity, some time afterwards
returned to Alexandria and fixed his residence there. But Orestes the
governor of Alexandria was filled with great indignation at these
transactions, and was excessively grieved that a city of such magnitude
should have been suddenly bereft of so large a portion of its population;
he therefore at once communicated the whole affair to the  emperor. Cyril
also wrote to him, describing the outrageous conduct of the Jews; and in
the meanwhile sent persons to Orestes who should mediate concerning a
reconciliation: for this the people had urged him to do. And when Orestes
refused to listen to friendly advances, Cyril extended toward him the book
of gospels, (3) believing that respect for religion would induce him to lay
aside his resentment. When, however, even this had no pacific effect on the
prefect, but he persisted in implacable hostility against the bishop, the
following event afterwards occurred.

CHAPTER XIV: The Monks of Nitria come down and raise a Sedition against the
Prefect of Alexandria.

   Some of the monks inhabiting the mountains of Nitria, of a very fiery
disposition, whom Theophilus some time before had unjustly armed against
Dioscorus and his brethren, being again transported with an ardent zeal,
resolved to fight in behalf of Cyril. About five hundred of them therefore
quitting their monasteries, came into the city; and meeting the prefect in
his chariot, they called him a pagan idolater, and applied to him many
other abusive epithets. He supposing this to be a snare laid for him by
Cyril, exclaimed that he was a Christian, and had been baptized by Atticus
the bishop at Constantinople. As they gave but little heed to his
protestations, and a certain one of them named Ammonius threw a stone at
Orestes which struck him on the head and covered him with the blood that
flowed from the wound, all the guards with a few exceptions fled, plunging
into the crowd, some in one direction and some in another, fearing to be
stoned to death. Meanwhile the populace of Alexandria ran to the rescue of
the governor, and put the rest of the monks to flight; but having secured
Ammonius they delivered him up to the prefect. He immediately put him
publicly to the torture, which was inflicted with such severity  that he
died under the effects of it: and not long: after he gave an account to the
emperors of what had taken place. Cyril also on the other hand forwarded
his statement of the matter to the emperor: and causing the body of
Ammonius to be deposited in a certain church, he gave him the new
appellation of Thaumasius, (1) ordering him to be enrolled among the
martyrs, and eulogizing his magnanimity in church as that of one who had
fallen in a conflict in defence of piety. But the more sober-minded,
although Christians, did not accept Cyril's prejudiced estimate of him; for
they well knew that he had suffered the punishment due to his rashness, and
that he had not lost his life under the torture because he would not deny
Christ. And Cyril himself being conscious of this, suffered the
recollection of the circumstance to be gradually obliterated by silence.
But the animosity between Cyril and Orestes did not by any means subside at
this point, but was kindled (2) afresh by an occurrence similar to the
preceding.

CHAPTER XV: Of Hypatia the Female Philosopher.

   THERE was a woman at Alexandria named Hypatia, (1) daughter of the
philosopher Theon, who made such attainments in literature and science, as
to far surpass all the philosophers of her own time. Having succeeded to
the school of Plato and Plotinus, she explained the principles of
philosophy to her auditors, many of whom came from a distance to receive
her instructions. On account of the self-possession and ease of manner,
which she had acquired in consequence of the cultivation of her mind, she
not unfrequently appeared in public in presence of the magistrates. Neither
did she feel abashed in coming to an assembly of men. For all men on
account of her extraordinary dignity and virtue admired her the more. Yet
even she fell a victim to the political jealousy which at that time
prevailed. For as she had frequent interviews with Orestes, it was
calumniously reported among the Christian populace, that it was she who
prevented Orestes from being reconciled to the bishop. Some of them
therefore, hurried away by a fierce and bigoted zeal, whose ringleader was
a reader named Peter, waylaid her returning home, and dragging her from her
carriage, they took her to the church called Caesareum, where they
completely stripped her, and then murdered her with tiles. (2) After
tearing her body in pieces, they took her mangled limbs to a place called
Cinaron, and there burnt them. This affair brought not the least
opprobrium, not only upon Cyril, (3) but also upon the whole Alexandrian
church. And surely nothing can be farther from the spirit of Christianity
than the allowance of massacres, fights, and transactions of that sort.
This happened in the month of March during Lent, in the fourth year of
Cyril's episcopate, under the tenth consulate of Honorius, and the sixth of
Theodosius. (4)

CHAPTER XVI: The Jews commit Another Outrage upon the Christians and are
punished.

   Soon afterwards the Jews renewed their malevolent and impious practices
against the Christians, and drew down upon themselves deserved punishment.
At a place named Inmestar, situated between Chalcis and Antioch in Syria,
the Jews were amusing themselves in their usual way with a variety of
sports. In this way they indulged in many absurdities, and at length
impelled by drunkenness they were guilty of scoffing at Christians and even
Christ himself; and in derision of the cross and those who put their trust
in the Crucified One, they seized a Christian boy, and having bound him to
a cross, began to laugh and sneer at him. But in a little while becoming so
transported with fury, they scourged the child until he died under their
hands. This conduct occasioned a sharp  conflict between them and the
Christians; and as soon as the emperors were informed of the  circumstance,
they issued orders to the governor of the province to find out and punish
the delinquents. And thus the Jewish inhabitants of this place paid the
penalty for the wickedness they had committed in their impious sport.

CHAPTER XVII: Miracle performed by Paul Bishop of the Novatians at the
Baptism of a Jewish Impostor.

   ABOUT this time Chrysanthus bishop of the Novatians, after presiding
over the churches of his own sect seven years, died on the 26th of August,
under the consulate of Monaxius and Plintha. (1) He was succeeded in the
bishopric by Paul, who had formerly been a teacher of the Latin language:
but afterwards, setting aside the Latin language, had devoted himself to an
ascetic course of life; and having founded a monastery of religious men, he
adopted a mode of living not very different from that pursued by the monks
in the desert. In fact I myself found him just such a person as Evagrius
(2) says the monks dwelling in the deserts ought to be; imitating them in
continued fastings, silence, abstinence from animal food, and for the most
part abstaining also from the use of oil and wine. He was, moreover,
solicitous about the  wants of the poor to as great an extent as any other
man; he untiringly visited those who were in prison, and in behalf of many
criminals interceded with the judges, who readily attended to him on
account of his eminent piety. But why should I lengthen my account of him?
For I am about to mention a deed done by him which is well worthy of being
recorded in writing. A certain Jewish impostor, pretending to be a convert
to Christianity, was in the habit of being baptized often (3) and by that
artifice he amassed a good deal of money. After having deceived many of the
Christian sects by this fraud -- for he received baptism from the Arians
and Macedonians -- as there remained no others to practise his hypocrisy
upon, he at length came to Paul bishop of the Novatians, and declaring that
he earnestly desired baptism, requested that he might obtain it at his
hand. Paul commended the determination of the Jew, but told him he could
not perform that rite for him, until he had been instructed in the
fundamental principles of the faith, and given himself to fasting and
prayer for many days. (4) The Jew compelled to fast against his will became
the more importunate in his request for baptism; now as Paul did not wish
to discourage him by longer delays, since he was so urgent, consented to
grant his request, and made all the necessary preparations for the baptism.
Having purchased a white vestment for him, he ordered the font to be filled
with water, and then led the Jew to it in order to baptize him. But a
certain invisible power of God caused the water suddenly to disappear. The
bishop, of course, and those present, had not the least suspicion of the
real cause, but imagined that the water had escaped by the channels
underneath, by means of which they are accustomed to empty the font; these
passages were therefore very carefully closed, and the font filled again.
Again, however, as the Jew was taken there a second time, the water
vanished as before. Then Paul addressing the Jew, said, ' Either you are an
evil-doer, wretched man, or an ignorant person who has already been
baptized.' The people having crowded together to witness this miracle, one
among them recognized the Jew, and identified him as having been baptized
by Atticus, the bishop, a little while before. Such was the portent wrought
by the hands of Paul bishop of the Novatians.

CHAPTER XVIII: Renewal of Hostilities between the Romans and Persians after
the Death of Isdigerdes King of the Persians.

   ISDIGERDES king of the Persians, who had in no way molested the
Christians in his dominions, having died, (1) his son Vararanes by name
succeeded him in the kingdom. This prince yielding to the influence of the
magi, persecuted the Christians there with rigor, by inflicting on them a
variety of Persian punishments and tortures. They were therefore on account
of the oppression obliged to desert their country and seek refuge among the
Romans, entreating them not to suffer them to be completely extirpated.
Atticus the bishop received these suppliants with great benignity, and did
his utmost to help them in whatsoever way it was possible: accordingly he
made the emperor Theodosius acquainted with the facts. It happened at the
same time that another grievance of the Romans against Persians came to
light. The Persians, that is to say, would not send back the laborers in
the gold mines who had been hired from among the Romans; and they also
plundered the Roman merchants. The bad feeling which these things produced
was greatly increased by the flight of the Persian Christians into the
Roman territories. For the Persian king immediately sent an embassy to
demand the fugitives. But the Romans were by no means disposed to deliver
them up; not only as desirous of defending their suppliants, but also
because they were ready to do anything for the sake of the Christian
religion. For which reason they chose rather to renew the war with the
Persians, than to suffer the Christians to be miserably destroyed. The
league was accordingly broken, and a fierce war followed. (2) Of which war
I deem it not unseasonable to give some brief account. The Roman emperor
first sent a body of troops under the command of the general Ardaburius;
(3) who making an irruption through Armenia into Persia, ravaged one of its
provinces called Azazene. Narsaeus the Persian general marched against him
with the Persian army; but on coming to an engagement he was defeated, and
obliged to retreat. Afterwards he judged it advantageous  to make an
unexpected irruption through Mesopotamia into the Roman territories there
unguarded, thinking by this means to be revenged on the enemy. But this
design of Narsaeus did not escape the observation of the Roman general.
Having therefore plundered Azazene, he then himself also hastily marched
into Mesopotamia. Wherefore Narsaeus, although furnished with a large army,
was prevented from invading the Roman provinces; but arriving at Nisibis -a
city in the possession of the Persians situated on the frontiers of both
empires -- he sent Ardaburius desiring that they might make mutual
arrangements about carrying on the war, and appoint a time and place for an
engagement. But he said to the messengers, 'Tell Narsaeus that the Roman
emperors will not fight when it pleases him.' The emperor perceiving that
the Persian was mustering his whole force, made additional levies to his
army, and put his whole trust in God for the victory: and that the king was
not without immediate benefit from this pious confidence the following
circumstance proves. As the Constantinopolitans were in great
consternation, and apprehensive respecting the issue of the war, angels
from God appeared to some persons in Bithynia who were travelling to
Constantinople on their own affairs, and bade them tell the people not to
be alarmed, but pray to God and be assured that the Romans would be
conquerors. For they said that they themselves were appointed by God to
defend them. When this message was circulated it not only comforted the
residents of the city, but rendered the soldiers more courageous. The seat
of war being transferred, as we have said, from Armenia. to Mesopotamia,
the Romans shut up the Persians in the city of Nisibis, which they
besieged; and having constructed wooden towers which they advanced by means
of machines to the walls, they slew great numbers of those who defended
them, as well as of those who ran to their assistance. When Vararanes the
Persian monarch learned that his province of Azazene on the one hand had
been desolated, and that on the other his army was closely besieged in the
city of Nisibis, he resolved to march in person with all his forces against
the Romans: but dreading the Roman valor, he implored the aid of the
Saracens, who were then governed by a warlike chief named Alamundarus. This
prince accordingly brought with him a large reinforcement of Saracen
auxiliaries, exhorted the king of the Persians to fear nothing, for that he
would soon reduce the Romans under his power, and deliver Antioch in Syria
into his hands. But the event did not realize these promises; for God
infused into the minds of the Saracens a terrible panic; and imagining that
the Roman army was falling upon them, and finding no other way of escape,
they precipitated themselves, armed as they were, into the river Euphrates,
wherein nearly one hundred thousand of them were drowned. Such was the
nature of the panic.

   The Romans besieging Nisibis, understanding that the king of Persia was
bringing with him a great number of elephants, became alarmed in their
turn, burnt all the machines they had used in carrying on the siege, and
retired into their own country. What engagements afterwards took place, and
how Areobindus another Roman general killed the bravest of the Persians in
single combat, and by what means Ardaburius destroyed seven Persian
commanders in an ambuscade, and in what manner Vitian another Roman general
vanquished the remnant of the Saracen forces, I believe I ought to pass by,
lest I should digress too far from my subject.

CHAPTER XIX: Of Palladius the Courier.

   How the Emperor Theodosius received intelligence of what was done in an
incredibly short space of time, and how he was quickly informed of events
taking place far away, I shall attempt to explain. For he had the good
fortune to possess among his subjects a man endowed with extraordinary
energy both of body and mind, named Palladius; who rode so vigorously that
he would reach the frontiers of the Roman and Persian dominions in three
days, (1) and again return to Constantinople in as many more. The same
individual traversed other parts of the world on missions from the emperor
with equal celerity: so that an eloquent man once said not unaptly, 'This
man by his speed proves the vast expanse of the Roman Empire to be little.'
The king of the Persians himself was astonished at the expeditious feats
which were related to him of this courier: but we must be content with the
above details concerning him.

CHAPTER XX: A Second Overthrow of the Persians by the Romans.

   Now the emperor of the Romans dwelling in Constantinople being fully
aware that God had plainly given him the victory was so benevolent that
although those under him had been successful in war nevertheless he desired
to make peace; and to that end he dispatched Helion, a man in whom he
placed the greatest confidence, with a commission to enter into a pacific
treaty with the Persians. Helion having arrived in Mesopotamia, at the
place where the Romans for their own security had formed a trench, sent
before him as his deputy Maximin an eloquent man who was the associate of
Ardaburius the commander-in-chief of the army, to make preliminary
arrangements concerning the terms of peace. Maximin on coming into the
presence of the Persian king, said he had been sent to him on this matter,
not by the Roman emperor, but by his generals; for he said this war was not
even known to the emperor, and if known would be considered insignificant
by him. And as the sovereign of Persia had gladly decided to receive the
embassy, -- for his troops were suffering from want of provisions, -- there
came to him that corps among them which is distinguished by the name of
'the Immortals.' This is a body of brave men numbering about ten thousand -
- and counselled the king not to listen to any overtures for peace, until
they should have made an attack upon the Romans, who, they said, were now
become extremely incautious. The king approving their advice, ordered the
ambassador to be imprisoned and a guard set over him, and permitted the
mortals to put their design upon the Romans into execution. They therefore,
on arriving at the place appointed, divided themselves into two bands, with
a view to surround some portion of the Roman army. The Romans observing but
one body of Persians approaching them, prepared themselves to receive it,
not having seen the other division, in consequence of their suddenly
rushing forth to battle. But just as the engagement was about to commence,
Divine I Providence so ordered it, that another division of the Roman army
under Procopius a general emerged from behind a certain hill and perceiving
their comrades in danger, attacked the Persians in the rear. Thus were
they, who but a little before had surrounded the Romans, themselves
encompassed. Having utterly destroyed these in a short time, the Romans
turned upon those who broke forth from their ambuscade and in like manner
slew every one of them with darts. In this way those who by the Persians
were termed 'the Immortals' were all of them shown to be mortal, Christ
having executed this vengeance upon the Persians because they had shed the
blood of so many of his pious worshippers. The king of the Persians on
being informed of the disaster, pretended to be ignorant of what had taken
place, and ordered the embassy to be admitted, he thus addressing the
ambassador: 'I agree to the peace, not as yielding to the Romans, but to
gratify you, whom I have found to be the most prudent of all the Romans.'
Thus was that war concluded which had been undertaken on account of the
suffering Christians in Persia, under the consulate of the two Augusti, (2)
being the thirteenth of Honorius, and the tenth of Theodosius, in the
fourth year of the 300th Olympiad: and with it terminated the persecution
which had been excited in Persia against the Christians.

CHAPTER XXI: Kind Treatment of the Persian Captives by Acacius Bishop of
Amida. A Noble action of Acacius bishop of Amida, at that time greatly
enhanced his reputation among all men. As the Roman soldiery would on no
consideration restore to the Persian king the captives whom they had taken,
these captives, about seven thousand in number, were being destroyed by
famine in devastating Azazene, and this greatly distressed the king of the
Persians. Then Acacius thought such a matter was by no means to be trifled
with; having therefore assembled his clergy, he thus ad- dressed them: 'Our
God, my brethren, needs neither dishes nor cups; for he neither eats nor
drinks, nor is in want of anything. Since then, by the liberality of its
faithful members the church possesses many vessels both of gold and silver,
it behooves us to sell them, that by the money thus raised we may be able
to redeem the prisoners  and l also supply them with food.' Having said
these things and many others similar to these, he ordered the vessels to be
melted down, and from the proceeds paid the soldiers a ransom for their
captives, whom he supported for some time; and then furnishing them with
what was needful for their journey, sent them back to their sovereign. This
benevolence on the part of the excellent Acacius, astonished the king of
the Persians, as if, the Romans were accustomed to conquer their enemies as
well by their beneficence in peace as their prowess in war. They say also
that the Persian king wished that Acacius should come into his presence,
that he might have the pleasure of beholding such a man; a wish which by
the emperor Theodosius' order was soon gratified. So signal a victory
having through Divine favor been achieved by the Romans, many who were
illustrious for their eloquence, wrote panegyrics in honor of the emperor,
and recited them in public. The empress herself also composed a poem in
heroic verse: for she had excellent literary taste; being the daughter of
Leontius the Athenian sophist, she had been instructed in every kind of
learning by her father; Atticus the bishop had baptized her a little  while
previous to her marriage with the emperor, and had then given her the
Christian name of Eudocia, (1) instead of her pagan one of Athenais. (2)
Many, as I have said, produced eulogiums on this occasion. Some, indeed,
were  stimulated by the desire of being noticed by the emperor; while
others were anxious to display their talents to the masses, being unwilling
that the attainments they had made by dint of great exertion should lie
buried in obscurity.

CHAPTER XXII: Virtues of the Emperor Theodosius the Younger.

   But although I am neither eager for the notice of the emperor, nor wish
to make an exhibition of my oratorical powers, yet have I felt it my duty
to record plainly the singular virtues with which the emperor is endowed:
for I am persuaded that silence concerning them, as they are so excellent,
would be injustice to those who should come after us. In the first place
then, this prince though born and nurtured to empire, was neither
stultified nor effeminated by the circumstances of his birth and education.
He evinced so much prudence, that he appeared to those who conversed with
him to have acquired wisdom from experience. Such was his fortitude in
undergoing hardships, that he would courageously endure both heat and cold;
fasting very frequently, especially on Wednesdays and Fridays; (1) and this
he did from an earnest endeavor to observe with accuracy all the prescribed
forms of the Christian religion. He rendered his palace little different
from a monastery: for he, together with his sisters, rose early in the
morning, and recited responsive hymns in praise of the Deity. By this
training he learnt the holy Scriptures by heart; and he would often
discourse with the bishops on scriptural subjects, as if he had been an
ordained priest of long standing. He was a more indefatigable collector of
the sacred books and of the expositions which had been written on them,
than even Ptolemy Philadelphus (2) had formerly been. In clemency and
humanity he far surpassed all others. For the  emperor Julian although he
professed to be a philosopher, could not moderate his rage against the
Antiochians who derided him, but inflicted upon Theodore the most agonizing
tortures. (3) Theodosius on the contrary, bidding farewell to Aristotle's
syllogisms, exercised philosophy in deeds, by getting the mastery over
anger, grief, and pleasure. Never has he revenged himself on any one by
whom he has been injured; nor has any one ever even seen him irritated. And
when some of his most intimate friends once asked him, why he never
inflicted capital punishment upon offenders, his answer was, 'Would that it
were even possible to restore to life those that have died.' To another
making a similar inquiry he replied, 'It is neither a great nor a difficult
thing for a mortal to be put to death but it is God only that can
resuscitate by repentance a person that has once died.' So habitually
indeed did he practice mercy, that if any one were guilty and sentence of
death was passed upon him, and he was conducted toward the place of
execution, he was never suffered to reach the gates of the city before a
pardon was issued, commanding his immediate return, Having once exhibited a
show of hunting wild beasts in the Amphitheatre at Constantinople, the
people cried out, 'Let one of the boldest bestiarii (4) encounter the
enraged animal.' But he said to them, 'Do ye not know that we are wont to
view these spectacles with feelings of humanity?' By this expression he
instructed the people to be satisfied in future with shows of a less cruel
description. His piety was such that he had a reverential regard for all
who were consecrated to the service of God; and honored in an especial
manner those whom he ascertained to be eminent for their sanctity of life.
It is said that the bishop of Chebron (5) having died at Constantinople,
the emperor expressed a wish to have his cassock of sackcloth of hair;
which, although it was excessively filthy, he wore as a cloak, hoping that
thus he should become a partaker in some degree of the sanctity of the
deceased. In a certain year, during which the weather had been very
tempestuous, he was obliged by the eagerness of the people to exhibit the
usual sports in the Hippodrome; and when the circus was filled with
spectators, the violence of the storm increased, and there was a heavy fall
of snow. Then the emperor made it very evident how his mind was affected
towards God; for he  caused the herald to make a proclamation to the people
to this effect: 'It is far better and fitter to desist from the show, and
unite in common prayer to God, that we may be preserved unhurt from the
impending storm.' Scarcely had the herald executed his commission, when all
the people, with the greatest joy, began with one accord to offer
supplication and sing praises to God, so that the whole city became one
vast congregation; and the emperor himself in official garments, went into
the midst of the multitude and commenced the hymns. Nor was he disappointed
in his expectation, for the atmosphere began to resume its wonted serenity:
and Divine benevolence bestowed on all an abundant harvest, instead of an
expected deficiency of corn. If at any time war was raised, like David he
had recourse to God, knowing that he is the  arbiter of battles, and by
prayer brought them to a prosperous issue. At this point therefore, I shall
relate, how a little after the war against the Persians, by placing his
confidence in God he vanquished the usurper John, after Honorius had died
on the 15th of August, in the consulate of Asclepiodotus and Marian. (6)
For I judge what then occurred worthy of mention, inasmuch as there
happened to the emperor's generals who were dispatched against the tyrant,
something analogous to what took place when the Israelites crossed the Red
Sea under the guidance of Moses. These things however, I shall set forth
very briefly, leaving to others the numerous tails which would require a
special treatise.

CHAPTER XXIII: After the Death of the Emperor Honorius John usurps the
Sovereignty at Rome. He is destroyed through the Prayers of Theodosius the
Younger.

   When the Emperor Honorius died Theodosius -- now sole ruler -- having
received the news concealed the truth as long as possible, misleading the
people sometimes with one report, and then with another. But he privately
dispatched a military force to Salonae, a city of Dalmatia, that in the
event of any revolutionary movement in the West there might be resources at
hand to  check it; and after making these provisional arrangements, he at
length openly announced his uncle's death. In the meantime John, the
superintendent of the emperor's secretaries, (1) not content with the
dignity to which he had already attained, seized upon the sovereign
authority; and sent an embassy to the emperor Theodosius, requesting that
he might be recognized as his colleague in the empire. But that prince
first caused the ambassadors to be arrested, then sent  off Ardaburius, the
commander-in-chief of the army, who had greatly distinguished himself in,
the Persian war. (2) He, on arriving at Salonae, set sail from thence for
Aquileia. And he was fortunate as was thought, but fortune was adverse to
him as it afterwards appeared. For a contrary wind having arisen, he was
driven into the usurper's hand. The latter having seized him became more
sanguine in his hope that the emperor would be induced by the urgency of
the case to elect and proclaim him emperor, in order to preserve the life
of his genera-in-chief. And the emperor was in fact greatly distressed when
he heard of it, as was also the army which had been sent against the
usurper, lest Ardaburius should be subjected to evil treatment by the
usurper. Aspar the son of Ardaburius, having learnt that his father was in
the usurper's power, and aware at the same time that the party of the
rebels was strengthened by the accession of immense numbers of barbarians,
knew not what course to pursue. Then again at this crisis the prayer of the
pious emperor prevailed. For an angel of God, under the appearance of a
shepherd, undertook the guidance of Aspar and the troops which were with
him, and led him through the lake near Ravenna -- for in that city the
usurper was then residing -- and there detained the military chief. Now, no
one had ever been known to have forded that lake before; but God then
rendered that passable, which had hitherto been impassable. Having
therefore crossed the lake, as if going over dry ground, they found the
gates of the city open, and overpowered the usurper.   This event afforded
that most devout emperor   an opportunity of giving a fresh demonstration
of his piety towards God. For the news of the usurper's being destroyed,
having arrived while he was engaged at the exhibition of the sports of the
Hippodrome, he immediately said to the people: 'Come now, if you please,
let us leave these diversions, and proceed to the church to offer
thanksgivings to God, whose hand has overthrown the usurper.' Thus did he
address them; and the spectacles were immediately forsaken and neglected,
the people all passing out of the circus singing praises together with him,
as with one heart and one voice. And  arriving at the church, the whole
city again became one congregation; and once in the church they passed the
remainder of the day in these devotional exercises.

CHAPTER XXIV: Valentinian a Son of Constantius and Placidia, Aunt of
Theodosius, is proclaimed Emperor.

   AFTER the usurper's death, the emperor Theodosius became very anxious
as to whom he should proclaim emperor of the West. He had a cousin then
very young named Valentinian; the son of his aunt Placidia, daughter of
Theodosius the Great, and sister of the two Augusti Arcadius and Honorius
and of that Constantius who had been proclaimed emperor by Honorius, (1)
and had died after a short reign with him. This cousin he created Caesar,
and sent into the Western parts, committing the administration of affairs
to his mother Placidia. He himself also hastened towards Italy, that he
might in person both proclaim his cousin emperor, and also being present
among them, endeavor to influence the natives and residents by his counsels
not to submit to usurpers readily. But when he reached Thessalonica he was
prevented from proceeding further by sickness; he therefore sent forward
the imperial crown to his cousin by Helion the patrician, and he himself
returned to Constantinople. But concerning these matters I deem the
narrative here given sufficient.

CHAPTER XXV: Christian Benevolence of Atticus Bishop of Constantinople. He
registers John' s Name in the Diptychs. His Fore-knowledge of his Own
Death.

   MEANWHILE Atticus the bishop caused the affairs of the church to
flourish in an extraordinary manner; administering all things with
prudence, and inciting the people to virtue by his instruction. Perceiving
that the church was on the point of being divided inasmuch as the
Johannites (1) assembled themselves apart, he ordered that mention of John
should be made in the prayers, as was customary to be done of the other
deceased (2) bishops; by which means he trusted that many would be induced
to return to the Church. And he was so liberal that he not only provided
for the poor of his own parishes, but transmitted contributions to supply
the wants and promote the comfort of the indigent in the neighboring cities
also. On one occasion as he sent to Calliopius a presbyter of the church at
Nicaea, three hundred pieces (3) of gold he also dispatched the following
letter.

   'Atticus to Calliopius -- salutations in the Lord.

   'I have been informed that there are in your city ten thousand
necessitous persons whose condition demands the compassion of the pious.
And I say ten thousand, designating their multitude rather than using the
number precisely. As therefore I have received a sum of money from him, who
with a bountiful hand is wont to supply faithful stewards; and since it
happens that some are pressed by want, that those who have may be proved,
who yet do not minister to the needy -- take, my friend, these three
hundred pieces of gold, and dispose of them as you may think fit. It will
be your care, I doubt not, to distribute to such as are ashamed to beg, and
not to those who through life have sought  to feed themselves at others'
expense. In be-stowing these alms make no distinction on religious grounds;
but feed the hungry whether they agree with us in sentiment, or not.'

   Thus did Atticus consider even the poor who were at a distance from
him. He labored also to abolish the superstitions of certain persons. For
on being informed that those who had separated themselves from the
Novatians, on account of the Jewish Passover, had transported the body of
Sabbatius (4) from the island of Rhodes -- for in that island he had died
in exile -- and having buried it, were accustomed to pray at his grave, he
caused the body to be disinterred at night, and deposited in a private
sepulchre; and those who had formerly paid their adorations at that place,
on finding his tomb had been opened, ceased honoring that tomb thenceforth.
Moreover he manifested a great deal of taste in the application of names to
places. To a port in the mouth of the Euxine sea, anciently called
Pharmaceus, (5) he gave the appellation of Therapeia; (6) because he would
not have a place where religious assemblies were held, dishonored by an
inauspicious name. Another place, a suburb of Constantinople, he termed
Argyropolis, (7) for this reason. Chrysopolis (8) is an ancient port
situated at the head of the Bosphorus, and is mentioned by several of the
early writers, especially Strabo, Nicolaus Damascenus, and the illustrious
Xenophon in the sixth book of his Anabasis of Cyrus; (9) and again in the
first of his Hellenica (10) he says concerning it, 'that Alcibiades having
walled it round, established a toll in it; for all who sailed out of Pontus
were accustomed to pay tithes there.' Atticus seeing the former place to be
directly opposite to Chrysopolis, and very delightfully situated, declared
that it was most fitting it should be called Argyropolis; and as soon as
this was said it firmly established the name. Some persons having said to
him that the Novatians ought not to be permitted to hold their assemblies
within the cities: 'Do you not know,' he replied, 'that they were fellow-
sufferers with us in the persecution under Constantius and Valens? (11)
Besides,' said he, ' they are witnesses to our creed: for although they
separated from the church a long while ago, they have never introduced any
innovations concerning the faith.' Being once at Nicaea on account of the
ordination of a bishop, and seeing there Asclepiades bishop of the
Novatians, then very aged, he asked him, 'How many years have you been a
bishop?' When he was answered fifty years: 'You are a happy man,' said he,
'to have had charge of so "good a work" (12) for such a length of time.' To
the same Asclepiades he observed: 'I commend Novatus; but can by no means
approve of the Novatians.' And when Asclepiades, surprised at this strange
remark, said, ' What is the meaning of your remark, bishop?' Atticus gave
him this reason for the distinction. ' I approve of Novatus for refusing to
commune with those who had sacrificed, for I myself would have done the
same: but I cannot praise the Novatians, inasmuch as they exclude laymen
from communion for very trivial offenses.' Asclepiades answered, 'There are
many other "sins unto death," (13) as the Scriptures term them, besides
sacrificing to idols; on account of which even you excommunicate
ecclesiastics only, but we laymen also, reserving to God alone the power of
pardoning them.' (14) Atticus had moreover a presentiment of his own death;
for at his departure from Nicaea, he said to Calliopius a presbyter of that
place: 'Hasten to Constantinople before autumn if you wish to see me again
alive; for if you delay beyond that time, you will not find me surviving.'
Nor did he err in this prediction; for he died on the 10th of October, in
the 21st year of his episcopate, under the eleventh consulate of
Theodosius, and the first of Valentinian Caesar. (15) The Emperor
Theodosius indeed, being then on his way from Thessalonica, did not reach
Constantinople in time for his funeral, for Atticus had been consigned to
the grave one day before the emperor's arrival. Not long afterwards, on the
23d of the same month, October, the young Valentinian was proclaimed
Augustus. (16)

CHAPTER XXVI: Sisinnius is chosen to succeed Atticus.

   AFTER the decease of Atticus, there arose a strong contest about the
election of a successor, some proposing one person, and some another. One
party, they say, was urgent in favor of a presbyter named Philip; another
wished to promote Proclus who was also a presbyter; but the general desire
of the people was that the bishopric should be conferred on Sisinnius. This
person was also a presbyter but held no ecclesiastical office within the
city, having been appointed to the sacred ministry in a church at Elaea, a
village in the suburbs of Constantinople. This village is situated across
the harbor from the city, and in it from an ancient custom the whole
population annually assembled for the celebration of our Saviour's
ascension. All of the laity were warmly attached to the man because he was
famous for his piety, and especially because he was diligent in the care of
the poor even 'beyond his power.' (1) The earnestness of the laity thus
prevailed, and Sisinnius was ordained on the twenty-eighth day of February,
under the following consulate, which was the twelfth of Theodosius, and the
second of Valentinian. (2) The presbyter Philip was so chagrined at the
preference of another to himself, that he even introduced the subject into
his Christian History, (3) making some very censorious remarks, both about
the person ordained and those who had ordained him, and much more severely
on the laity. But he said such things as I cannot by any means commit to
writing. Since I do not approve of his unadvised action in committing them
to writing, I do not deem it unseasonable, however, to give some notice
here of him and of his works.

CHAPTER XXVII: Voluminous Productions of Philip, a Presbyter of Side.

   PHILIP was a native of Side; Side is a city of Pamphylia. From this
place also Troilus the sophist came, to whom Philip boasted himself to be
nearly related. He was a deacon and thus admitted to the privilege of
familiar intercourse with John Chrysostom, the bishop. He labored
assiduously in literature, and besides making very considerable literary
attainments, formed an extensive collection of books in every branch of
knowledge. Affecting the Asiatic style, (1) he became the author of many
treatises, attempting among others a refutation of the Emperor Julian's
treatises against the Christians, and compiled a Christian History, which
he divided into thirty-six books; each of these books occupied several
volumes, so that they amounted altogether to nearly one thousand, and the
mere argument (2) of each volume equalled in magnitude the volume itself.
This composition he has entitled not an Ecclesiastical, but a Christian
History, and has grouped together in it abundance of very heterogeneous
materials, wishing to show that he is not ignorant of philosophical and
scientific learning: for it contains a medley of geometrical theorems,
astronomical speculations, arithmetical calculations, and musical
principles, with geographical delineations of islands, mountains, forests,
and various other matters of little moment. By forcing such irrelevant
details into connection with his subject, he has rendered his work a very
loose production, useless alike, in my opinion, to the ignorant and the
learned; for the illiterate are incapable of appreciating the loftiness of
his diction, and such as are really competent to form a just estimate,
condemn his wearisome tautology. But let every one exercise his own
judgment concerning these books according to his taste. All I have to add
is, that he has confounded the chronological order of the transactions he
describes: for after having related what took place in the reign of the
Emperor Theodosius, he immediately goes back to the times of the bishop
Athanasius; and this sort of thing he does frequently. But enough has been
said of Philip: we must now mention what happened under the episcopate of
Sisinnius.

CHAPTER XXVIII: Proclus ordained Bishop of Cyzicus by Sisinnius, but
rejected by the People.

   The bishop of Cyzicus having died, Sisinnius ordained Proclus to the
bishopric of that city. But while he was preparing to depart thither, the
inhabitants anticipated him, by electing an ascetic named Dalmatius. This
they did in disregard of a law which forbade their ordination of a bishop
without the sanction of the bishop of Constantinople; (1) but they
pretended that this was a special privilege granted to Atticus personally.
Proclus therefore continued destitute of the presidency over his own
church, but acquired celebrity for his discourses in the churches of
Constantinople. We shall however speak of him more particularly in an
appropriate place. Sisinnius having survived his appointment to the
bishopric by barely two entire years, was removed by death on the 24th of
December, in the consulate of Hierius and Ardaburius. (2) For his
temperance, integrity of life, and benignity to the poor, he was deservedly
eminent; he was moreover singularly affable and guileless in disposition,
and this rendered him rather averse to business, so that by men of active
habits he was accounted indolent.

CHAPTER XXIX: Nestorius of Antioch promoted to the See of Constantinople.
His Persecution of the Heretics.

   AFTER the death of Sisinnius, on account of the spirit of ambitious
rivalry displayed by the ecclesiastics of Constantinople, the emperors
resolved that none of that church should fill the vacant bishopric,
notwithstanding the fact that many eagerly desired to have Philip ordained,
and no less a number were in favor of the election of Proclus. They
therefore sent for a stranger (1) from Antioch, whose name was Nestorius,
(2) a native of Germanicia, (3) distinguished for his excellent voice and
fluency of speech; qualifications which they judged important for the
instruction of the people. After three months had elapsed therefore,
Nestorius was brought from Antioch, being greatly lauded by some for his
temperance: but what sort of a disposition he was of in other respects,
those who possessed any discernment were able to perceive from his first
sermon. Being ordained on the 10th of April, under the consulate of Felix
and Taurus, (4) he immediately uttered those famous words, before all the
people, in addressing the emperor, 'Give me, my prince, the earth purged of
heretics, and I will give you heaven as a recompense. Assist me in
destroying heretics, and I will assist you in vanquishing the Persians.'
(5) Now although these utterances were extremely gratifying to some of the
multitude, who cherished a senseless antipathy to the very name of heretic;
yet those, as I have said, who were skillful in predicating a man's
character from his expressions, did not fail to detect his levity of mind,
and violent and vainglorious temperament, inasmuch as he had burst forth
into such vehemence without being able to contain himself for even the
shortest space of time; and to use the proverbial phrase, 'before he had
tasted the water of the city,' showed himself a furious persecutor.
Accordingly on the fifth day after his ordination, having determined to
demolish a chapel in which the Arians were accustomed to perform their
devotions privately, he drove these people to desperation; for when they
saw the work of destruction going forward in their chapel, they threw fire
into it, and the fire spreading on all sides reduced many of the adjacent
buildings also to ashes. A tumult accordingly arose on account of this
throughout the city, and the Arians burning to revenge themselves, made
preparations for that purpose: but God the Guardian of the city suffered
not the mischief to gather to a climax. From that time, however, they
branded Nestorius as an 'incendiary,' and it was not only the heretics who
did this, but those also of his own faith. For he could not rest, but
seeking every means of harassing those who embraced not his own sentiments,
he continually disturbed the public tranquillity. He annoyed the Novatians
also, being incited to jealousy because Paul their bishop was everywhere
respected for his piety; but the emperor by his admonitions checked his
fury. With what calamities he visited the Quartodecimans throughout Asia,
Lydia, and Caria, and what multitudes perished in a popular tumult of which
he was the cause at Miletus and Sardis, I think  proper to pass by in
silence. What punishment he suffered for all these enormities, and for that
unbridled license of speech in which he indulged himself, I shall mention
somewhat later.  (6)

CHAPTER XXX: The Burgundians embrace Christianity under Theodosius the
Younger.

   I must now relate an event well worthy of being recorded, which
happened about this time. There is a barbarous nation dwelling beyond the
Rhine, denominated Burgundians; they lead a peaceful life; for being almost
all artisans, they support themselves by the exercise of their trades. The
Huns, by making continual irruptions on this people, devastated their
country, and often destroyed great numbers of them. In this perplexity,
therefore, the Burgundians resolved to have recourse not to any human
being, but to commit themselves to the protection of some god: and having
seriously considered that the God of the Romans mightily defended those
that feared him, they all with common consent embraced the faith of Christ.
Going therefore to one of the cities of Gaul, they requested the bishop to
grant them Christian baptism: who ordering them to fast seven days, and
having meanwhile instructed them in the elementary principles of the faith,
on the eighth day baptized and dismissed them. Accordingly becoming
confident thenceforth, they marched against their invaders; nor were they
disappointed in their hope. For the king of the Huns, Uptar (1) by name,
having died in the night from the effects of a surfeit, the Burgundians
attacked that people then without a commander-in-chief; and although they
were few in numbers and their opponents very many, they obtained a complete
victory; for the Burgundians were altogether but three thousand men, and
destroyed no less than ten thousand of the enemy. From that period this
nation became zealously attached to the Christian religion. About the same
time Barbas bishop of the Arians died, on the 24th of June, under the
thirteenth consulate of Theodosius, (2) and the third of Valentinian, and
Sabbatius was constituted his successor. Enough has been said of these
matters.

CHAPTER XXXI: Nestorius harasses the Macedonians.

   Nestorius indeed acted contrary to the usage of the Church, and caused
himself to be hated in other ways also, (1) as is evident from what
happened during his episcopate. For Anthony bishop of Germa, a city of the
Hellespont, actuated by the example of Nestorius in his intolerance of
heretics, began to persecute the Macedonians, under the pretext of carrying
out the intentions of the patriarch. The Macedonians for some time endured
his annoyance; but when Anthony proceeded to farther extremities, unable
any longer to bear his harsh treatment, they were led to a sad desperation,
and suborning two men, who put fight in a secondary place and profit first,
they assassinated their tormenter. When the Macedonians had perpetrated
this crime, Nestorius took occasion from it to increase his violence of
conduct against them, and prevailed on the emperor to take away their
churches. They were therefore deprived of not only those which they
possessed at Constantinople, before the old walls of the imperial city, but
of those also which they had at Cyzicus, and many others that belonged to
them in the rural districts of the Hellespont. Many of them therefore at
that time came over to the Catholic church, and professed the 'homoousian'
faith. But as the proverb says, 'drunkards never want wine, nor the
contentious strife': and so it fell out with regard to Nestorius, who after
having exerted himself to expel others from the church, was himself ejected
on the following account.

CHAPTER XXXII: Of the Presbyter Anastasius, by whom the Faith of Nestorius
was perverted.

   Nestorius had an associate whom he had brought from Antioch, a
presbyter named Anastasius; for this man he had the highest esteem, and
consulted him in the management of his most important affairs. This
Anastasius preaching one day in the church said, 'Let no one call Mary
Theotocos: (1) for Mary was but a woman; (2) and it is impossible that God
should be born of a woman.' These words created a great sensation, and
troubled many both of the clergy and laity; they having been heretofore
taught to acknowledge Christ as God, and by no means to separate his
humanity from his divinity on account of the economy of incarnation,
heeding the voice of the apostle when he said, 'Yea, though we have known
Christ after the flesh; yet now henceforth know we him no more. (3) And
again, 'Wherefore, leaving the word of the beginning of Christ, let us go
on unto perfection.' (4) While great offense was taken in the church, as we
have said, at what was thus propounded, Nestorius, eager to establish
Anastasius' proposition--for he did not wish to have the man who was
esteemed by himself found guilty of blasphemy--delivered several public
discourses on the subject, in which he assumed a controversial attitude,
and totally rejected the epithet Theotocos. Wherefore the controversy on
the subject being taken in one spirit by some and in another by others, the
discussion which ensued divided the church, and resembled the struggle of
combatants in the dark, all parties uttering the most confused and
contradictory assertions. Nestorius thus acquired the reputation among the
masses of asserting the blasphemous dogma that the Lord is a mere man, and
attempting to foist on the Church the dogmas of Paul of Samosata and
Photinus; and so great a clamor was raised by the contention that it was
deemed requisite to convene a general council to take cognizance of the
matter in dispute. Having myself perused the writings of Nestorius, I have
found him an unlearned man and shall candidly express the conviction of my
own mind concerning him: and as in entire freedom from personal
antipathies, I have already alluded to his faults, I shall in like manner
be unbiassed by the criminations of his adversaries, to derogate from his
merits. I cannot then concede that he was either a follower of Paul of
Samosata or of Photinus, or that he denied the Divinity of Christ: but he
seemed scared at the term Theotocos, as though it were some terrible
phantom? The fact is, the cause-less alarm he manifested on this subject
just exposed his extreme ignorance: for being a man of natural fluency as a
speaker, he was considered well educated, but in reality he was
disgracefully illiterate. In fact he contemned the drudgery of an accurate
examination of the ancient expositors: and, puffed up with his readiness of
expression, he did not give his attention to the ancients, but thought
himself the greatest of all. Now he was evidently unacquainted with the
fact that in the First Catholic epistle of John it was written in the
ancient copies, (6) 'Every spirit that separates Jesus, is not of God.' The
mutilation of this passage (7) is attributable to those who desired to
separate the Divine nature from the human economy: or to use the very
language of the early interpreters, some persons have corrupted this
epistle, aiming at 'separating the manhood of Christ from his Deity.' But
the humanity is united to the Divinity in the Saviour, so as to constitute
not two persons but one only. Hence it was that the ancients, emboldened by
this testimony, scrupled not to style Mary Theotocos. For thus Eusebius
Pamphilus in his third book of the Life of Constantine (8) writes in these
terms:

   'And in fact "God with us" submitted to be born for our sake; and the
place of his nativity is by the Hebrews called Bethlehem. Wherefore the
devout empress Helena adorned the place of accouchement of the God-bearing
virgin with the most splendid monuments, decorating that sacred spot with
the richest ornaments.'

   Origen also in the first volume of his Commentaries on the apostle's
epistle to the Romans? gives an ample exposition of the sense in which the
term Theotocos is used. It is therefore obvious that Nestorius had very
little acquaintance with the treatises of the ancients, and for that
reason, as I observed, objected to the word only: for that he does not
assert Christ to be a mere man, as Photinus did or Paul of Samosata, his
own published homilies fully demonstrate. In these discourses he nowhere
destroys the proper personality (20) of the Word of God; but on the
contrary invariably maintains that he has an essential and distinct
personality and existence. Nor does he ever deny his subsistence as
Photinus and the Samosatan did, and as the Manichaeans and followers of
Montanus have also dared to do. Such in fact I find Nestorius, both from
having myself read his own works, and from the assurances of his admirers.
But this idle contention of his has produced no slight ferment in the
religious world.

CHAPTER XXXIII: Desecration of the Altar of the Great Church by Runaway
Slaves.

   WHILE matters were in this state it happened that an outrage was
perpetrated in the church. For the domestics of a man of quality who were
foreigners, having experienced harsh treatment from their master, fled from
him to the church; and thus they ran up to the very altar with their swords
drawn. (1) Nor could they be prevailed upon by any entreaties to withdraw;
so that they impeded the performance of the sacred services; but inasmuch
as they obstinately maintained their position for several days, brandishing
their weapons in defiance of any one who dared to approach them--and in
fact killed one of the ecclesiastics, and wounded another--they were
finally compelled to slay themselves. A person who was present at this
desecration of the sanctuary, remarked that such a profanation was an
ominous presage, and in support of his view of the matter, quoted the two
following iambics of an ancient poet:--

  "For such prognostics happen at a time
   When temples are defiled by impious crime."

   Nor was he who made the prediction disappointed in these inauspicious
forebodings: for they signified as it seems a division among the people,
and the deposition of the author of it.

CHAPTER XXXIV: Synod at Ephesus against Nestorius. His Deposition.

   Nor long time elapsed before a mandate from the emperor directed the
bishops in all places to assemble at Ephesus. (1) Immediately after the
festival of Easter therefore Nestorius, escorted by a great crowd of his
adherents, repaired to Ephesus, and found many of the bishops already
there. Cyril bishop of Alexandria making some delay, did not arrive till
near Pentecost. Five days after Pentecost, Juvenal bishop of Jerusalem
arrived. While John of Antioch was still absent, those who were now
congregated entered into the consideration of the question; and Cyril of
Alexandria began a sharp skirmish of words, with the design of terrifying
Nestorius, for he had a strong dislike for him. When many had declared that
Christ was God, Nestorius said: 'I cannot term him God who was two and
three months old. I am therefore clear of your blood, and shall in future
come no more among you.' Having uttered these words he left the assembly,
and afterwards held meetings with the other bishops who entertained
sentiments similar to his own. Accordingly those present were divided into
two factions. That section which supported Cyril, having constituted
themselves a council, summoned Nestorius: but he refused to meet them, and
put them off until the arrival of John of Antioch. The partisans of Cyril
therefore proceeded to the examination of the public discourses of
Nestorius which he had preached on the subject in dispute; and after
deciding from a repeated perusal of them that they contained distinct
blasphemy against the Son of God, they deposed him. This being done, the
partisans of Nestorius constituted themselves another council apart, and
therein deposed Cyril himself, and together with him Memnon bishop of
Ephesus. Not long after these events, John bishop of Antioch made his
appearance; and being informed of what had taken place, he pronounced
unqualified censure on Cyril as the author of all this confusion, in having
so precipitately proceeded to the deposition of Nestorius. Upon this Cyril
combined with Juvenal to revenge themselves on John, and they deposed him
also. When affairs reached this confused condition, Nestorius saw that the
contention which had been raised was thus tending to the destruction of
communion, in bitter regret he called Mary Theotocos, and cried out: 'Let
Mary be called Theotocos, if you will, and let all disputing cease.' But
although he made this recantation, no notice was taken of it; for his
deposition was not revoked, and he was banished to the Oasis, where he
still remains. (2) Such was the conclusion of this Synod. These things were
done on the 28th of June, under the consulate of Bassus and Antiochus. (3)
John when he had returned to his bishopric, having convened several
bishops, deposed Cyril, who had also returned to his see: but soon
afterwards, having set aside their enmity and accepting each other as
friends, they mutually reinstated each other in their episcopal chairs. But
after the deposition of Nestorius a mighty agitation prevailed through the
churches of Constantinople. For the people was divided on account of what
we have already called his unfortunate utterances; and the clergy
unanimously anathematized him. For such is the sentence which we Christians
are accustomed to pronounce on those who have advanced any blasphemous
doctrines, when we set up their impiety that it may be publicly exposed, as
it were, on a pillar, to universal execration.

CHAPTER XXXV: Maximian elected to the Episcopate of Constantinople, though
Some wished Proclus to take that Place.

   AFTER this there was another debate concerning the election of a bishop
of Constantinople. Many were in favor of Philip, of whom we have already
made mention; but a still greater number advocated the claims of Proclus.
And the candidacy of Proclus would have succeeded, had not some of the most
influential persons interfered, on the ground of its being forbidden by the
ecclesiastical canon that a person nominated to one bishopric should be
translated to that of another city. (1) The people believing this
assertion, were thereby restrained; and about four months after the
deposition of Nestorius, a man named Maximian was promoted to the
bishopric, who had lived an ascetic life, and was also ranked as a
presbyter. He had acquired a high reputation for sanctity, on account of
having at his own expense constructed sepulchral depositaries for the
reception of the pious after their decease, but was 'rude in speech'(2) and
inclined to live a quiet life.

CHAPTER XXXVI: The Author's Opinion of the Validity of Translations from
One See to Another.

   But since some parties by appealing to a prohibition in the
ecclesiastical canon, prevented the election of Proclus, because of his
previous appointment to the see of Cyzicus, I wish to make a few remarks on
this subject. Those who then presumed to interpose such a cause of
exclusion do not appear to me to have stated the truth; but they were
either influenced by prejudice against Proclus, or at least have been
themselves completely ignorant both of the canons, and of the frequent and
often advantageous precedents that had been established in the churches.
Eusebius Pamphilus relates in the sixth book of his Ecclesiastical History,
(1) that Alexander bishop of a certain city in Cappadocia, coming to
Jerusalem for devotional purposes, was detained by the inhabitants of that
city, and constituted bishop, as the successor of Narcissus; and that he
continued to preside over the churches there during the remainder of his
life. So indifferent a thing was it amongst our ancestors, to transfer a
bishop from one city to another as often as it was deemed expedient. But if
it is necessary to place beyond a doubt the falsehood of the statement of
those who prevented the ordination of Proclus, I shall annex to this
treatise the canon bearing on the subject. It runs thus: (2)

   'If any one after having been ordained a bishop should not proceed to
the church unto which he has been appointed, from no fault on his part, but
either because the people are unwilling to receive him, or for some other
reason arising from necessity, let him be partaker of the honor and
functions of the rank with which he has been invested, provided he
intermeddles not with the affairs of the church wherein he may minister. It
is his duty however to submit to whatever the Synod of the province may see
fit to determine, after it shall have taken cognizance of the matter.'

   Such is the language of the canon. That many bishops have been
transferred from one city to another to meet the exigences of peculiar
cases, I shall now prove by giving the names of those bishops who have been
so translated? Perigenes was ordained bishop of Patrae: but inasmuch as the
inhabitants of that city refused to admit him, the bishop of Rome directed
that he should be assigned to the metropolitan see of Corinth, which had
become vacant by the decease of its former bishop; here he presided during
the rest of his days. Gregory was first made bishop of Sasima, one of the
cities of Cappadocia, but was afterwards transferred to Nazianzus. Melitius
after having presided over the church at Sebastia, subsequently governed
that of Antioch. Alexander bishop of Antioch transferred Dositheus bishop
of Seleucia, to Tarsus in Cilicia. Reverentius was removed from Area in
Phoenicia, and afterwards to Tyre. John was transferred from Gordum a city
of Lydia, to Proconnesus, and presided over the church there. Palladius was
transferred from Helenopolis to Aspuna; and Alexander from the same, city
to Adriani. Theophilus was removed from Apamea in Asia, to Eudoxiopolis
anciently called Salambria. Polycarp was transferred from Sexantaprista a
city of Mysia, to Nicopolis in Thrace. Hierophilus from Trapezopolis in
Phrygia to Plotinopolis in Thrace. Optimus from Agdamia in Phrygia to
Antioch in Pisidia; and Silvanus from Philippopolis in Thrace to Troas.
This enumeration of bishops who have passed from one see to another is
sufficient for the present; concerning Silvanus who was removed from
Philippopolis in Thrace to Troas I deem it desirable here to give a concise
account.

CHAPTER XXXVII: Miracle performed by Silvanus Bishop of Troas formerly of
Philippopolis.

   Silvanus was formerly a rhetorician, and had been brought up in the
school of Troilus the sophist; but aiming at perfection in his Christian
course, he entered on the ascetic mode of life, and set aside the
rhetorician's pallium. Atticus bishop of Constantinople having taken notice
of him afterwards ordained him bishop of Philippopolis. (1) Thus he resided
three years in Thrace; but being unable to endure the cold of that region--
for his constitution was delicate and sickly--he begged Atticus to appoint
some one else in his place, alleging that it was for no other reason but
the cold that he resigned residence in Thrace. This having been done,
Silvanus resided at Constantinople, where he practiced so great austerities
that, despising the luxurious refinements of the age, he often appeared in
the crowded streets of that populous city shod with sandals made of hay.
Some time having elapsed, the bishop of Troas died; on Which account the
inhabitants of that city came to Atticus concerning the appointment of a
successor. While he was deliberating whom he should ordain for them,
Silvanus happened to pay him a visit, which at once relieved him from
further anxiety; for addressing Silvanus, he said: 'You have now no longer
any excuse for avoiding the pastoral administration of a church; for Troas
is not a cold place: so that God has considered your infirmity of body, and
provided you a suitable residence. Go thither then, my brother, without
delay.' Silvanus therefore removed to that city.

   Here a miracle was performed by his instrumentality, which I shall now
relate. An immense ship for carrying burdens, such as they term 'float,'
(2) intended for the conveyance of enormous pillars, had been recently
constructed on the shore at Troas. This vessel it was necessary to launch.
But although many strong ropes were attached to it, and the power of a vast
number of persons was applied, the vessel was in no way moved. When these
attempts had been repeated several days successively with the like result,
the people began to think that a devil detained the ship; they therefore
went to the bishop Silvanus, and entreated him to go and offer a prayer in
that place. For thus only they thought it could be launched. He replied
with his characteristic lowliness of mind that he was but a sinner, and
that the work pertained to some one who was just and not to himself. Being
at length prevailed on by their continued: entreaties, he approached the
shore, where after having prayed, he touched one of the ropes, and
exhorting the rest to vigorous exertion, the ship was by the first pull
instantly set in motion, and ran swiftly into the sea. This miracle wrought
by the hands of Silvanus, stirred up the whole population of the province
to piety. But the uncommon worth of Silvanus was manifested in various
other ways. Perceiving that the ecclesiastics made a merchandise of the
contentions of those engaged in law-suits, he would never nominate any one
of the clergy as judge: but causing the documents of the litigants to be
delivered to himself, he summoned to him some pious layman in whose
integrity he had confidence; and committing to him the adjudication of the
case, he soon equitably settled all the differences of the litigants; and
by this procedure Silvanus acquired for himself great reputation from all
classes of persons.

   We have indeed digressed pretty much from the course of our history in
giving this account of Silvanus; but yet it will not, we imagine, be
unprofitable. Let us now however return to the place from which we
departed. Maximian, having been ordained on the 25th of October, under the
consulate of Bassus and Antiochus, (3) the affairs of the church were
reduced to a better ordered and more tranquil condition.

CHAPTER XXXVIII: Many of the Jews in Crete embrace the Christian Faith.

   About this period a great number of Jews who dwelt in Crete were
convened to Christianity, through the following disastrous circumstance. A
certain Jewish impostor pretended that he was Moses, and had been (1) sent
from heaven to lead out the Jews inhabiting that island, and conduct them
through the sea: for he said that he was the same person who formerly
preserved the Israelites by leading them through the Red Sea. During a
whole year therefore he perambulated the several cities of the island, and
persuaded the Jews to believe such assurances. He moreover bid them
renounce their money and other property, pledging himself to guide them
through a dry sea into the land of promise. Deluded by such expectations,
they neglected business of every kind, despising what they possessed, and
permitting any one who chose to take it. When the day appointed by this
deceiver for their departure had arrived, he himself took the lead, and all
followed with their wives and children. He led them therefore until they
reached a promontory that overhung the sea, from which he ordered them to
fling themselves headlong into it. Those who came first to the precipice
did so, and were immediately destroyed, some of them being dashed in pieces
against the rocks, and some drowned in the waters: and more would have
perished, had not the Providence of God led some fishermen and merchants
who were Christians to be present. These persons drew out and saved some
that were almost drowned, who then in their perilous situation became
sensible of the madness of their conduct. The rest they hindered from
casting themselves down, by telling them of the destruction of those who
had taken the first leap. When at length the Jews perceived how fearfully
they had been duped, they blamed first of all their own indiscreet
credulity, and then sought to lay hold of the pseudo-Moses in order to put
him to death. But they were unable to seize him, for he suddenly
disappeared which induced a general belief that it was some malignant
fiend, (2) who had assumed a human form for the destruction of their nation
in that place. In consequence of this experience many of the Jews in Crete
at that time abandoning Judaism attached themselves to the Christian faith.

CHAPTER XXXIX: Preservation of the Church of the Novatians from Fire.

   A Little while after this, Paul bishop of the Novatians acquired the
reputation of a man truly beloved of God in a greater measure than he had
before. For a terrible conflagration having broken out at Constantinople,
such as had never happened before,-- for the fire destroyed the greater
part of the city, --as the largest of the public granaries, the Achillean
bath, (1) and everything else in the way of the fire were being consumed,
it at length approached the church of the Novatians situated near Pelargus.
When the bishop Paul saw the church endangered, he ran upon the altar,
where he commended to God the preservation of the church and all it
contained; nor did he cease to pray not only for it, but also for the city.
And God heard him, as the event clearly proved: for although the fire
entered this oratory through all its doors and windows, it did no damage.
And while many adjacent edifices fell a prey to the devouring element, the
church itself was seen unscathed in the midst of the whole conflagration
triumphing over its raging flames. This went on for two days and two
nights, when the fire was extinguished, after it had burnt down a great
part of the city: but the church remained entire, and what is more
marvelous still, there was not the slightest trace even of smoke to be
observed either on its timbers or its walls. This occurred on the 17th of
August, in the fourteenth consulate of Theorosius, which he bore together
with Maximus. (2) Since that time the Novatians annually celebrate the
preservation of their church, on the 17th of August, by special
thanksgivings to God. And almost all men, Christians and most of the pagans
from that time forth continue to regard that place with veneration as a
peculiarly consecrated spot, because of the miracle which was wrought for
its safeguard. So much concerning these affairs.

CHAPTER XL: Proclus succeeds Maximian Bishop of Constantinople.

   Maximian, having peacefully governed the church during two years and
five months, died on the 12th of April, in the consulate of Areobindus and
Aspar.(1) This happened to be on the fifth day of the week of fasts which
immediately precedes Easter. The day of the week was Thursday. Then the
Emperor Theodosius wishing to prevent the disturbances in the church which
usually attend the election of a bishop, made a wise provision for this
affair; for in order that there might be no dispute again about the choice
of a bishop and tumult thus arise, without delaying, before the body of
Maximian was interred, he directed the bishops. who were then in the city
to place Proclus in the episcopal chair. For he had received already
letters from Caelestinus bishop of Rome approving of this election, which
he had forwarded to Cyril of Alexandria, John of Antioch, and Rufus of
Thessalonica; in which he assured them that there was no impediment to the
translation to another see, of a person who had been nominated and really
was the bishop of some one church. Proclus, being thus invested with the
bishopric, performed the funeral obsequies of Maximian: but it is now time
briefly to give some account of him also.

CHAPTER XLI: Excellent Qualities of Proclus.

   Proclus was a reader at a very early age, and assiduously frequenting
the schools, became devoted to the study of rhetoric. On attaining manhood
he was in the habit of constant intercourse with Atticus the bishop, having
been constituted his secretary. When he had made great progress, his patron
promoted him to the rank of deacon; subsequently being elevated to the
presbyterate, as we have before stated, he was ordained by Sisinnius to be
bishop of Cyzicus.(1) But all these things were done long before. At this
time he was allotted the episcopal chair of Constantinople. He was a man of
moral excellence equal to any other; for having been trained by Atticus, he
was a zealous imitator of all that bishop's virtues. Patience, however, he
exercised to a greater degree than his master, who occasionally practiced
severities upon the heretics; for Proclus was gentle towards everybody,
being convinced teat kindness is far more effective than violence in
advancing the cause of truth. Resolving therefore to vexatiously interfere
with no heresy whatever, he restored in his own person to the church that
mild and benign dignity of character, which had so often before been
unhappily violated. In this respect he followed the example of the Emperor
Theodosius; for as the latter had determined never to exercise his imperial
authority against criminals, so had Proclus likewise purposed not to
disquiet those who entertained other sentiments on divine subjects than
those which he cherished himself.

CHAPTER XLII: Panegyric of the Emperor Theodosius Younger. (1)

   For these reasons the emperor had the highest esteem for Proclus. For
in fact he himself was a pattern to all true clergymen, and never approved
of those who attempted to persecute others. Nay I may venture to affirm,
that in meekness he surpassed all those who have ever faithfully borne the
sacerdotal office. And what is recorded of Moses in the book of Numbers,(2)
'Now the man Moses was very meek, above all the men which were upon the
face of the earth --may most justly be applied at this day; for the Emperor
Theodosius is 'meek above all the men which are upon the face of the
earth.' It is because of this meekness that God subdued  his enemies
without martial conflicts, as the capture of the usurper John,(3) and the
subsequent discomfiture of the barbarians clearly demonstrate. For the God
of the universe has afforded this most devout emperor in our times
supernatural aid of a similar kind to what was vouchsafed to the righteous
heretofore. I write not these things from adulation, but truthfully narrate
facts such as everybody can attest.

CHAPTER XLIII: Calamities of the Barbarians who had been the Usurper John's
Allies.

   After the death of the usurper, the barbarians whom he had called to
his assistance against the Romans, made preparations for ravaging the Roman
provinces. The emperor being informed of this, immediately, as his custom
was, committed the management of the matter to God; and continuing in
earnest prayer, he speedily obtained what he sought; for it is worth while
to give attention to disasters which befell the barbarians. (1) For their
chief, whose name was Rougas, was struck dead with a thunderbolt. Then a
plague followed which destroyed most of the men who were under him: and as
if this was not sufficient, fire came down from heaven, and consumed many
of the survivors. This filled the barbarians with the utmost terror; not so
much because they had dared to take up arms against a nation of such valor
as the Romans possessed, as that they perceived them to be assisted by a
mighty God. On this occasion, Proclus the bishop preached a sermon in the
church in which he applied a prophecy out of Ezekiel to the deliverance
effected by God in the late emergency, and was in consequence much admired.
This is the language of the prophecy: (2)

   'And thou, son of man, prophesy against Gog the prince of Rhos, Mosoch,
and Thobel. For I will judge him with death, and with blood, and with
overflowing rain, and with hail-stones. I will also rain fire and brimstone
upon him, and upon all his bands, and upon many nations that are with him.
And I will be magnified, and glorified, and I will be known in the eyes of
many nations: and they shall know that I am the Lord.'

   This application of the prophecy was received with great applause, as I
have said, and enhanced the estimation in which Proclus was held. Moreover
the providence of God rewarded the meekness of the emperor in various other
ways, one of which was the following.

CHAPTER XLIV: Marriage of the Emperor Valentinian with Eudoxia the Daughter
of Theodosius.

   He had by the empress Eudocia, his wife, a daughter named Eudoxia. Her
his cousin Valentinian, appointed by him emperor of the West, demanded for
himself in marriage. When the emperor Theodosius had given his assent to
this proposal, and they had consulted with each other as to the place on
the frontiers of both empires, where it would be desirable that the
marriage should be celebrated, it was decided that both parties should go
to Thessalonica (which is about haft-way) for this purpose. But Valentinian
sent a message to the effect that he would not give him the trouble of
coming, for that he himself would go to Constantinople. Accordingly, having
secured the Western parts with a sufficient guard, he proceeded thither on
account of his nuptials, which were celebrated in the consulate of Isidore
and Sinator; (1) after which he returned with his wife into the West. This
auspicious event took place at that time.

CHAPTER XLV: The Body of John Chrysostom transferred to Constantinople, and
placed in the Church of the Apostles by the Emperor at the Instigation of
Proclus.

   Not long after this, Proclus the bishop brought back to the Church
those who had separated themselves from it on account of Bishop John's
deposition, he having soothed the irritation by a prudent expedient. What
this was we must now recount. Having obtained the emperor's permission, he
removed the body of John from Comana, where it was buried, to
Constantinople, in the thirty-fifth year after his deposition. And when he
had carried it in solemn procession through the city, he deposited it with
much honor in the church termed The Apostles. By this means the admirers of
that prelate were conciliated, and again associated in communion with the
[catholic] Church. This happened on the 27th of January, in the sixteenth
consulate of the Emperor Theodosius. (1) But it astonishes me that envy,
which has been vented against Origen since his death, has spared John. For
the former was excommunicated by Theophilus about two hundred years after
his decease; while the latter was restored to communion by Proclus in the
thirty-fifth year after his death! So different was Proclus from
Theophilus. And men of observation and intelligence cannot be deceived in
reference to how these things were done and are continually being done.

CHAPTER XLVI: Death of Paul Bishop of the Novatians, and Election of
Marcian as his Successor.

   A little while after the removal of John's body, Paul bishop of the
Novatians died, on the 21st of July, under the same consulate: (1) who at
his own funeral united, in a certain sense, all the different sects into
one church. For all parties attended his body to the tomb, chanting psalms
together, inasmuch as even during his lifetime by his rectitude he was in
universal esteem by all. But as Paul just before his death performed a
memorable act, I deem it advantageous to insert it in this history as it
may be interesting to the readers of this work to be acquainted with it.
And test the brilliancy of that important deed should be obscured by
dwelling on circumstantial details of minor consequence, I shall not stay
to expatiate on the strictness with which he maintained his ascetic
discipline as to diet even throughout his illness, without the least
departure from the course he had prescribed for himself, or the omission of
any of the ordinary exercises of devotion with his accustomed fervor. But
what was this deed? Conscious that his departure was at hand, he sent for
all the presbyters of the churches under his care, and thus addressed them:
'Give your attention while I am alive to the election of a bishop to
preside over you, lest the peace of your churches should hereafter be
disturbed.' They having answered that this affair had better not be left to
them: 'For inasmuch,' said they, 'as some of us have one judgment about the
matter, and some another, we would by no means nominate the same
individual. We wish therefore that you would yourself designate the person
you would desire to succeed you.' 'Give me then,' said Paul,' this
declaration of yours in writing, that you will elect him whom I should
appoint.' When they had written this pledge, and ratified it by their
signatures, Paul, rising in his bed and sitting up, wrote the name of
Marcian in the paper, without informing any of those present what he had
inserted. This person had been promoted to the rank of presbyter, and
instructed in the ascetic discipline by him, but was then gone abroad.
Having folded this document and put his own seal on it, he caused the
principal presbyters to seal it also; after which he delivered it into the
hands of Marcus a bishop of the Novatians in Scythia, who was at that time
staying at Constantinople, to whom he thus spake, 'If it shall please God
that I should continue much longer in this life, restore me this deposit,
now entrusted to your safe keeping. But should it seem fit to him to remove
me, you will herein discover whom I have chosen as my successor in the
bishopric.' Soon after this he died; and on the third day after his death,
the paper having been unfolded in the presence of a great number of
persons, Marcian's name was found within it, when they all cried out that
he was worthy of the honor. Messengers were therefore sent off without
delay to bring him to Constantinople. These, by a pious fraud, finding him
residing at Tiberiopolis in Phrygia, brought him back with them; whereupon
he was ordained and placed in the episcopal chair on the 21st of the same
month. (2)

CHAPTER XLVII: The Empress Eudocia goes to Jerusalem; sent there by the
Emperor Theodosius.

   MOREOVER the Emperor Theodosius offered up thanksgivings to God for the
blessings which had been conferred upon him; at the same time reverencing
Christ with the most special honors. He also sent his wife Eudocia to
Jerusalem, (1) she having bound herself by a vow to go thither, should she
live to see the marriage of her daughter. The empress therefore, on her
visit to the  sacred city, adorned its churches with the most  costly
gifts; and both then, and after her return, decorated all the churches in
the other cities of the East with a variety of ornaments.

CHAPTER XLVIII: Thalassius is ordained Bishop of Caesarea in Cappadocia.

   About this same time, under the seventeenth consulate of Theodosius,
(1) Proclus the bishop undertook the performance of an act, such as no one
among the ancients had done. Firmus bishop of Caesarea in Cappadocia being
dead, the inhabitants of that place came to Constantinople to consult
Proclus about the appointment of a bishop. While Proclus was considering
whom he should prefer to that see, it so happened that all the senators
came to the church to visit him on the sabbath day; among whom was
Thalassius also, a man who had administered the government of the nations
and cities of Illyricum. And as it was reported that the emperor was about
to entrust the government of the Eastern parts to him, Proclus laid his
hands on him, and ordained him bishop of Caesarea, instead of Praetorian
Prefect.

   In such a flourishing condition were the affairs of the Church at this
time. But we shall here close our history, praying that the churches
everywhere, with the cities and nations, may live m peace; for as long as
peace continues, those who desire to write histories will find no materials
for their purpose. And we ourselves, O holy man of God, Theodore, should
have been unable to accomplish in seven books the task we undertook at your
request, had the lovers of seditions chosen to be quiet.

   This last book contains an account of the transactions of thirty-two
years: and the whole history which is comprised in seven books, comprehends
a period of 140 years. (2) It commences from the first year of the 271st
Olympiad, in which Constantine was proclaimed emperor; and ends at the
second year of the 305th Olympiad, in which the Emperor Theodosius bore
his. seventeenth consulate. (3)


Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF II/II, Schaff and Wace). The digital version is by The
Electronic
Bible Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.

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