Church Fathers: Post-Nicene Fathers Vol 02: 22.01.22 Book VII Ch 17-27

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Church Fathers: Post-Nicene Fathers Vol 02: 22.01.22 Book VII Ch 17-27



TOPIC: Post-Nicene Fathers Vol 02 (Other Topics in this Collection)
SUBJECT: 22.01.22 Book VII Ch 17-27

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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.hyperlink 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 Evagriushyperlink 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 oftenhyperlink 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.hyperlink 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,hyperlink 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.hyperlink 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;hyperlink 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 Nars...us 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,hyperlink 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.'hyperlink 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,hyperlink 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,hyperlink instead of her pagan one of AthenaÏs.hyperlink 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;hyperlink 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 Philadelphushyperlink 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.hyperlink 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 bestiariihyperlink 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 Chebronhyperlink 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.hyperlink 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 de-strayed 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,hyperlink 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.hyperlink 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,hyperlink 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 Johanniteshyperlink assembled themselves apart, he ordered that mention of John should be made in the prayers, as was customary to be done of the other deceasedhyperlink 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 pieceshyperlink 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 Sabbatiushyperlink 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,hyperlink he gave the appellation of Therapeia;hyperlink 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,hyperlink for this reason. Chrysopolishyperlink 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;hyperlink and again in the first of his Hellenicahyperlink 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?hyperlink 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"hyperlink 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,"hyperlink 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.'hyperlink 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.hyperlink 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.hyperlink

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.'hyperlink 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.hyperlink The presbyter Philip was so chagrined at the preference of another to himself, that he even introduced the subject into his Christian History,hyperlink 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,hyperlink 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 argumenthyperlink 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.



Footnotes



47 419 a.d.



48 On Evagrius, see IV. 23. On the passage in his works alluded, see Evagrius, Ecclesiastical History, IV. 35, 36.



49 The repetition of baptism, except in cases in which there was doubt as to the validity of a first baptism, was considered a sacrilege. See Smith and Cheetham, Dict. of Christ. Antiq. art. Iteration Baptism.



50 Cf. I. 8.



51 Having reigned between 399 and 420 a.d. Cf. Clinton, Fasti Romani, year 420.



52 There had been peace between the Persian and the Roman powers since 381. Cf. Pagi, Ant. 420, note 14.



53 Mentioned in Theophanes' Chronographia, p. 74.



54 Much, of course, depends, in estimating the rate of speed here recorded, on the exact distance between Constantinople and the rather indefinite limits of the Persian empire. But even if the minimum of 500 miles be taken as a basis, the speed seems almost incredible.



55 A Persian body-guard called 'Aqanatoi, `Immortals,


0' existed during the period of the invasion of Greece by the Persians (cf. Herodotus, VII. 31). The organization and discipline of the later body must have been, of course, very different.



56 422 a.d.



57 Endokia, `Benevolence.


0'



58 The Chronicon Paschale gives a different account of Eudocia. It says that her father's name was Heraclitus. When he died her brothers Gesius and Valerian refused to give her her share of the inheritance. She came to Constantinople to plead for her rights through Pulcheria, the sister of Theodosius, and impressed the latter so favorably that Pulcheria persuaded Theodosius to make her his wife (cf. Chronic. Pasch. year 420). Her brothers on hearing of her elevation to the throne fled to Greece, but she sent for them and persuaded Theodosius to appoint them to high offices, on the ground that she was indebted to them for her good fortune (cf. Chronic. Pasch. year 421). Besides her ode commemorating the victory of the imperial forces over the Persians, several other works of hers are mentioned, viz. paraphrases of the Pentateuch, Joshua, and Judges into Greek hexameters, a version of the prophecies of Zachariah and Daniel, and a poem in three books on St. Cyprian and St. Justina; to these Zonaras adds that she completed the Centones Homerici of Patricius. Her later years were clouded by a misunderstanding between her husband and herself, which is variously given by the contemporaneous historians and altogether passed over by Socrates. Cf. Evagrius, H. E. I. 20, 22, and Zonaras Ann. XIII.



59 On the observance of these two days of the week as fast days in the early Church see Bingham, Christ. Antiq. XXI. 3.



60 filadelfoj = `lover of his brothers,


0' but applied to him by the rhetorical figure of antiphrasis because he killed his brothers. This Ptolemy Philadelphus reigned in Egypt from 285 to 247 b.c. and is famous for having the Old Testament translated from Hebrew into Greek, according to the common tradition, by seventy learned men, whence the translation has been known as the Septuagint.



61 Cf. III. 19.



62 Persons who fought with wild beasts in the games of the circus. They were of two classes: (1) professionals, those who fought for pay, and (2) criminals, allowed to use arms in defending themselves against the wild beasts to which they had been condemned. It is one of the first class that is here meant.



63 An altogether unknown and doubtful diocese.



64 423 a.d.



65 So also Zosimus, V. 40.



66 See above, chap. 18.



67 Cf. I. 39, and II. 1.



68 The adherents of Chrysostom. See VI. 3.



69 He effected this restoration by having the name John enrolled in the diptychs or registers of those whose names should be included in the prayers of the liturgy.



70 xrusinouj, with stathraj probably to be supplied; if so the value of these gold pieces was about $5.00, or ¢1 0s. 9d.



71 See above, chaps. 5 and 12.



72 farmakea = `poisoner.


0'



73 qerapeiaj: the word occurs in three senses, viz. (1) healing, (2) service, (3) worship. Probably, and as the sentence following seems to indicate, the last of these was the one meant to be emphasized; this is also borne out by the plural number used. If the first sense were the one for which the word was chosen, it must have been because of its being in complete contrast to the previous name. The place retains the name thus given it to this day and constitutes one of the suburbs of Constantinople.



74 Silver City.



75 Golden City.



76 Cf. Xenophon, Anab. VI. 6. 38.



77 Cf. Xenophon, Hellenica, I. 1, 22. The event mentioned took place in 411 b.c.



78 Cf. IV. 1-6.



79 1 Tim. iii. 1.



80 1 John v. 17.



81 The Catholic Church was more severe in its discipline regarding the clergy than the laity, but it does not appear that excommunication was in any case absolute and reinstatement impossible. See on this point the liberal views of Chrysostom, VI. 21. Cf. also Bennett, Christ. Archaeology, p. 383.



82 425 a.d.



83 This was Valentinian III. See chap. 24 above for his relationship to the reigning Theodosius.



84 2 Cor. viii. 3.



85 426 a.d.



86 See Introd. p. 12. Photius, Biblioth. chap. 35, mentions Philip's attack on Sisinnius and assigns the reason for it as jealousy, because Philip and Sisinnius both being of the same rank in the clergy, the latter was made archbishop of Constantinople.



87 This was a heavy, redundant, and turgid style deprecated by rhetoricians of the better class from the time of Cicero onwards. Cf. Cicero, Brut. XIII. 51; Quinctilian, Instit. Orat. XII. 10, and Jerome, ad Rustic. (125. 6).



88 upoqesij = lit. `subject


0' or `substance


0'; the contents, or as later, called the argument, or summary of contents.