THE LIBRARY OF THE UNIVERSITY OF CALIFORNIA RIVERSIDE df / A, BYZANTINE TEXTS EDITED BY J. B. BURY SYRIAC CHRONICLE THE SYRIAC CHRONICLE KNOWN AS THAT OF ZACHARIAH OF MITYLENE X Y i 3 S f\ U £TO r B p 0 r ry I e, K c \ v A ' / U p p ^e>e,C5 CjLUCTVv <3 f TRANSLATED INTO ENGLISH BY F. ]. HAMILTON, D.D. AND E. W. BROOKS, M.A. METHUEN & CO. 36 ESSEX STREET, W.C. LONDON 1899 CORRIGENDA P. 3, note 5. Omit the second sentence. P. 20, note 3. For fol. iii. read fol. 1 1 1 . P. 23. For Moris read Mori, and again on p. 42. P. 27, note 2. The latter part of this note refers to the word " voices" higher up on the same page. P. 40. For Silentarius read Silentiarius. P. 47, note 9. For r-«--^J and f--»--^J read r-«-— J and j_ vW P. 66, note 2. For ^jTlZ. | read P. 71, note 2. For \'\. read Ixxxvi. P. 100, note i. /w- \^oV] P. 116, note 3. For f^(l_».CDQ..ik-» mza? P. 159, note I. /0r (; Q • *wi"/ (, O > P. 167, note 6. /w- ] AJ..SQO r^a^ ] A±j,. P. 1 68. Transpose notes 2 and 3. P. 169, note 5. For " Magisterian" read " Magistrian." P. 172, note 2. For »..•__»> rm^ -»*>•* P. 178, note 6. For ^ju^OT^O «-^^ ' ^C" *">Q P. 208, note 4. For jSepeSdpioi read j3epT]ddpioi. P. 318, note 12. For 56 read " 56." IN THE INDEX P. 343. For a.iro9r)KTj (!) read aTrotfjj/oj (?). P. 344. For Ta/j-detov read ra/jieiov. INTRODUCTION IN Brit. Mus. Add. MS. 17,202 there is a historical work in Syriac, which has been published by Dr. Land l under the title of Zacharice Ep. Mitylenes aliorumque scripta historica Greece plerumque deperdita. In the MS. the Chronicle bears no author's name, but is simply entitled, A volume of records of events which have happened in the world. Extracts from the same work are contained (also anonymously) in Cod. Syr. Vat. 146* (formerly 24), fol. 78ff. An account of these extracts, with quotations, was given by Assemani,3 and the whole was published with a Latin translation by Mai in 1838.* A passage found among these Vatican fragments is quoted by Dionysius Bar Tsalibi as from " Zachariah the Rhetor and bishop of Melitene,"5 whence Assemani entitled the author " Zachariah of Melitene." The name of Zachariah is con- firmed by the fact that Brit. Mus. Add. MS. 12,154 contains two extracts from our Chronicle, which it cites as from the " Ecclesiastical History of Zachariah."6 Further, Evagrius, in bks. 2 and 3 of his History, frequently cites a Monophysite writer whom he calls Zachariah the Rhetor, and these citations agree closely with our text. " Zachariah the Rhetor " is also cited by Michael the Syrian 7 (who is copied by Gregory Abu'l 1 Anecdota Syriaca, vol. iii., Leyden, 1870. 2 On the cover it is numbered 145. 3 Bibl. Or. vol. ii. p. 54 ff. 4 Scriptonim Veterum Nova Collectio, torn. x. 5 Assem., B. O. vol. ii. p. 53. 6 Fols. 151, 158. See Land, Introd. p. xiii. Another extract with Zachariah's name is found in Add. 14,620, fol. 28 (ibid. p. xiv). 7 In the Arabic translation in Brit. Mus. MS. Or. 4402, which is far superior to the Armenian epitome (translated into French by Langlois). As the original Syriac is as yet inaccessible, I frequently for brevity's sake write " Michael," where I mean the Arabic translator. [The Syriac text is now being published by M. Chabot.] I 2 INTRODUCTION Farag) for the first Synod of Ephesus, the story of the Seven Sleepers, events of the reign of Marcian, and the plague in that of Justinian. On turning, however, to the work as preserved in the London MS. we find that in the appendix to bk. 2 the author states that bk. 3 is drawn "for the most part from the Chronicle of Zachariah, a rhetor, which he wrote in Greek to a man named Eupraxius, who lived at the Court, and was devoted to the service of the king and queen " ; and the first chapter of bk. 3 opens with the preface of Zachariah addressed to Eupraxius. Again, in the appendix to bk. 6 it is stated that that book is derived " from the Greek Chronicle of Zachariah the Rhetor, who wrote down to this point at great length, according to the Greek practice of diffuseness." From this it is clear that the work of Zachariah ended in 491, and that he was only one of the authorities used by the compiler of the work before us, who followed him in bks. 3—6 only, and to whom the name of Zachariah was wrongly attached by later writers. This is confirmed by the facts that each of the bks. 4—6, and no others, is stated in the preface to be taken from Zachariah, that the words " Ecclesiastical History of Zachariah " are found at the top of the page (with two exceptions in bk. i) in bks. 3—6 only, and that the citations in Evagrius are confined to these same books. (See Land, Introd. pp. x— xiii.) l As to the identity of Zachariah, the Life of Isaiah the monk, published by Dr. Land 2 from Brit. Mus. Add. MS. 12,174, fol. 142, is in the MS. ascribed to "Zachariah the Scholastic, who wrote the Ecclesiastical History," and a Life of Severus by the same author has been published by Dr. Spanuth 3 from a MS. at Berlin (Sachau Collection, 32i).4 From the 1 In spite of these facts Land ascribes bk. 7 to Zachariah. The different character of that book is enough to show that it is derived from another source. It does not, however, follow that it was not taken from another author, distinct from the compiler. The list of bishops in *j. 15 must be drawn from an author who wrote in 518, 519. See Land, Introd. pp. xi, xii. On the other hand, the end of 7. 6 was written after 540. - A need. Syr. iii. p. 346. 3 Progr. des Gymn. zu Kiel, Gottingen, 1893. 4 Zachariah tells us in this Life that he also wrote a Life of Peter the Iberian ; but the Life contained in this MS. and in Brit. Mus. Add. MS. 12,174, and edited by Dr. INTRODUCTION 3 latter we learn that Zachariah was a native of Gaza, that he studied law in company with Severus at Alexandria and Berytus in the reign of Zeno, and that he practised as an advocate at Constantinople, where he was living at the time of writing the Life. There can therefore be little hesitation in identifying him with the " Zachariah of Gaza " to whom an ode of John of Gaza is addressed, with the " Zachariah " to whom several letters of Procopius of Gaza are addressed,1 and with the author of the Dialogue, De Mundi Opificio? inscribed "Za-^apiov ^-^o\a<jriKov Xpicrriavov TOV yevo/Aevov /zera ravra eVicr/coVoi; MiTu\rjwr)<;," who in his preface states that he had studied at Alexandria. The " Melitene " of Dionysius Bar Tsalibi is therefore an error for " Mitylene." Now Zachariah of Mitylene was present at the Synod of 536, but in 553 the see was occupied by Palladius. Hence we may infer that Zachariah, a rhetor or scholastic of Gaza, residing in Constantinople, between 49 1 and 518 wrote an Ecclesiastical History of the years 450-491, and also between 5 1 1 and 518 wrote a Life of Severus,3 at a later time, con- forming perhaps to the Chalcedonian faith,4 was made bishop of Mitylene, and died or was deposed between 536 and 5 5 3.5 The courtier Eupraxius, to whom the History is dedicated, is men- tioned also in the Life of Severus in terms which imply that he was dead,6 from which it seems to follow that the History was written before the Life. He is no doubt the same as Eupraxius the chamberlain, to whom a letter of Severus is addressed.7 Raabe (Leipzig, 1895), is not his (see Raabe's Introduction). The Life of Theodosius, published by Land (Anecd. Syr. iii. p. 341) from Add. 12,174, is ascribed by him to Zachariah ; but the discrepancies with the account in our 3. 9 make this ascription very doubtful. All these lives exist in Syriac only. 1 Mai, op. tit. pro:/, p. xiv. 2 Migne, Patrol. Grac. vol. Ixxxv. p. 1012. 3 The Life of Isaiah is mentioned in that of Severus, and is therefore earlier. Similarly that of Peter. 4 His name is not among the signatures to the decree of the Synod of 536, and he may possibly have been a nominee of Anthimus. 5 There are some notices of Zachariah in the Plerophorias of John of Majuma, lately published in a translation by M. Nau, chs. 70, 73. From ch. 70 it appears that he gave up his secular career before 519. (Revue de V Orient Chretien, 1898, SuppL trim. pp. 375, 377.) 6 Vit. Sev. p. 28, 1. I, 2, "Eupraxius of illustrious memory." 7 Wright, Cat. Syr. MSS. Brit. Mus. p. 944. 4 INTRODUCTION Zachariah's work then forms the basis of our Syriac author's bks. 3-6. The author did not, however, incorporate Zachariah in full, but epitomated him, as is clear from the fact that Evagrius quotes as from Zachariah a statement which is not found in our text.1 On the other hand, the main narrative in these books is so homogeneous that in general we may assume that no other source was used. In 3. i, however, occur three passages which are found in almost identical words in John of Ephesus,2 and must therefore have been interpolated either from John or from a common source, since the identity of language forbids us to postulate a common use of the Greek Zachariah. To another source also may be ascribed the list of Emperors and short secular chronicle with which bk. 3 concludes, the chronological summary at the end of the preface to bk. 4, for which the authority of a certain XpoviKov is cited,3 and the notice of Zeno's death and the secular events of his reign in 6. 6. The compilation opens with an introductory chapter con- taining a general plan of the work, from which it is clear that the whole work, heterogeneous as it is, is the deliberate com- position of one man, not a mere collection of extracts. As to the personality of the writer, there are two possible indications, one in 7. 5 (p. 161), where, in speaking of a certain Gadono who took part in the campaign at Amida in 503, he says, " I know him"; and another in 9. 18 (p. 264), where the same expres- sion is used of an Italian named Dominic or Demonicus, who fled to Constantinople during the Gothic rule ; but in neither case can we feel certain that the author is not copying the expression of some other writer, — a supposition which is sup- ported in the former instance by the early date of the events related, in the latter by the fact that John of Ephesus, whom 1 Evagr. iii. 18 ; cf. also ii. 10. 2 Anecd. Syr. iii. p. 120, 1. &-<) = Anecd. Syr. ii. p. 363, 1. 6-9; Anecd. Syr. iii. p. 123, 1. 11-13 = Anecd. Syr. ii. p. 363, 1. 1-5; Anecd. Syr. iii. p. 119, 1. ii-i6 = a passage quoted by M. Nau in his analysis of the second part of Jo. Eph. ap. " Dion." (Revue de t Orient Chretien, 1897, Suppl. trim. p. 457.) 3 Cited also in ii. I (p. 93, 1. 9, Land) for the death of Decius and accession of Gallus, and in the appendix to bk. 2 for the length of the life and reign of Theodosius n. INTRODUCTION 5 our author appears to have used (see below), resided at Con- stantinople, while our author's interests lay entirely in the East.1 As to the place of writing, in 12.5 the author speaks of an event which happened at Amida as happening " here," from which it may be inferred that he was living at Amida, or at any rate in Mesopotamia ; 2 and a connexion with Amida is also rendered probable by his acquaintance with Eustace, the architect of Amida, which may be gathered from 9. 19 (p. 267), the special mention of the Amidene who was appointed to command the guard at Alexandria in 10. I, and the author's intercourse with the Amidene captives mentioned in 12.7 (P- 329)-3 If 7- 3—5 is original, the intimate acquaintance with the history of Amida there shown must further be added. The date of writing is given in I. i and i. 3 as A.S. 880 = A.D. 569. This must have been the date of the completion of the work, of which different parts were written at different times; thus 12. 4 was written in 561, and 12. 7 in 555; 10. 12, which I have restored from Michael (see below), would appear, on the prima facie interpretation of the words to have been written in 545 ; but, since the style of the narrative makes it incredible that it was written within a year of the events recorded, " this year 8 " must be understood to mean " this year 8, with which we are now dealing." 4 Throughout the history of Justinian's reign the author speaks of the Emperor in terms which imply that he was still living. In respect of the date a difficulty arises from the use of John of Ephesus, which use seems to be proved by the facts 1 No passage corresponding to this occurs in the analysis of Jo. Eph. given by M. Nau from "Dionysius," but I can hardly believe that the whole of Jo. Eph. is preserved by "Dion.," since the analysis contains no record of the Synod of 536 or of the death of Theodora. - In 12. 6 " the cities here " = the cities of Mesopotamia ; but, on the other hand, the fact that this somewhat obscure event is recorded makes it probable that the author was a native of Amida. Jo. Eph. was also an Amidene, but the late date of this event makes it unlikely that the narrative was derived from his work (see below). Moreover, at that time he seems to have been living in Constantinople or Asia Minor. 3 On the other hand, Dodo the anchorite, whom he quotes as an informant in 8. 5, seems to have been a native of Emesa. 4 Similarly " this year 4" at the end of 12. 5. 6 INTRODUCTION concerning the letter of Simeon of Beth Arsham in 8. 3. Of this letter our author and John (preserved in the Chronicle attributed to Dionysius1) have practically the same version, and this version is an abbreviation of the original letter, which is preserved in Brit. Mus. Add. MS. 14,650 and in a MS. in the Museum Borgianum and has been edited by Prof. Guidi.2 Now two men cannot have made the same epitome of the same document ; hence one must have copied the other ; and that the copyist was our author appears from the fact that in his work the letter stands alone, while in John it is embedded in a narrative of Homerite affairs. Again, our author's account of the bishops of Amida in 8. 5 is so similar to that in Assem., B. O. vol. ii. pp. 48, 49, that, though the divergences show that it is not slavishly copied from it, it is scarcely credible that it is wholly independent.3 The second part of John's History was, however, not completed before S/i,4 while our author, as we have seen, finished his work in 569. It is not, however, necessary to suppose that the whole of John's second part was published at one time ; indeed we know from his own state- ment 5 that a narrative of the persecution which began in 518, which, if not a portion of the Ecclesiastical History, must have been afterwards in great measure incorporated with it, and may well have included an account of the persecution of the Homerites, was published by him thirty years before 567. If, indeed, this date is to be taken literally, it is too early for our purpose, since the headings of the lost chs. 2, 3 of our bk. 10, 1 Assem., B. O. vol. i. p. 364. It has been shown by M. Nau, in Bulletin Critique, ser. z, torn. ii. p. 321 ff., and by Prof. Noldeke, in Vienna Oriental Journal, torn. x. p. i6off., that the attribution of this Chronicle to Dionysius is a mere blunder of Assemani ; but, as the name is too well established to abandon, I refer to it as " Dionysius." I may here add that from Mich. (fol. 223) it appears that the work of Dionysius, whose preface is there given in full, began at 582, and was a continuation of Cyrus of Batnse. 2 Atti deir Accademia de1 Lincei, ser. 3, torn. vii. 3 See also Hallier, Untersnchungen liber die Edessenische Chronik, p. 67. His argument from the list of banished bishops, which Mich. (fol. 161 v.) quotes as from Jo. Eph. , is, however, not quite conclusive, since our author's account in 8. 5 is some- what different, and the correspondence as to Akhs'noyo may be explained if both drew from the letter to which our author refers. 4 Jo. Eph. pt. iii. I. 3. 5 De Beat. Orient. 35 (Anecd. Syr. ii. pp. 203, 212 ; transl. pp. 130, 135). INTRODUCTION 7 dealing with the persecution of Abraham Bar Khili at Amida in 537—5 39, correspond with chapters in " Dionysius," l who wrote out John, and must therefore be assumed to be derived from the latter's work.2 In one of the fragments of the History,3 however, John mentions an account of this persecution written by him, from which it follows either that the history of the persecution was not written before 539, or that a later work dealing with this second persecution was afterwards added. In either case we have a sufficient explanation of our author's use of John. Our author did not, however, merely copy John of Ephesus, even for events preceding 540. For instance, John's account of the earthquake of Antioch in 526 is pre- served,4 and is quite different from our author's, and his account of the persecution at Edessa under Asclepius5 is very hard to combine with the narrative in our text (8. 4). But the true relation between the two can only be solved when the full text of " Dionysius " has been published. This complication often makes it impossible to determine whether a particular passage of Michael is derived from our author or from John ; and therefore, though the references should give only sources and parallels, not derivatives, I have thought it best to give the references to Michael throughout rather than venture on arbitrary decisions,6 which might be misleading. As Michael is not published, I have added refer- ences to his copyist Gregory.7 There is, however, one test by which it is sometimes possible to discriminate, and that is the method of dating ; for John dates by Seleucid years only, while our author uses also the indictional reckoning, and generally writes the numeral in Greek, a practice found also 1 Cod. Syr. Vat. 162, fol. 96. I made a cursory examination of this MS. in 1894, but I owe most of my knowledge of " Dionysius" (apart from Assemani's extracts) to M. Nau's analysis (see p. 4, note). 2 It does not follow that the narrative itself was copied, since our author may have taken his subjects from John, and given his own account of the events. 3 A need. Syr. ii. p. 294; transl. p. 221. 4 Anecd. Syr. ii. p. 299 ff. ; transl. p. 224 ff. 5 Anecd. Syr. ii. p. 291 ft". ; transl. p. 219 ff. 6 This does not apply to the Zachariah books, in which there can be no doubt that he copies our author. 7 The references to the Chronicon Syriacnm are to the edition of Bedjan. 8 INTRODUCTION in the Edessene Chronicle.1 The use of this method in certain passages in Michael has enabled me to restore some lost chapters in bk. 10. The first book, after the introductory chapter and a dis- cussion of the chronology of Genesis, contains the History of Joseph and Asnath,2 the Acts of Silvester,3 and the narrative of the discovery of the relics of Stephen, Gamaliel, and Nicodemus by the presbyter Lucian,4 concluding with a short account of two early Syriac writers. Bk. 2, ch. i, contains the Acts of the Seven Sleepers,5 while in ch. 2 the continuous historical narrative opens with the Synod of Constantinople in 448, and at the end of bk. 9 it is brought down to the capture of Rome in 536. Bks. 2—6 are almost wholly ecclesiastical, but bks. 7—9 contain much valuable information on secular matters, particularly on the relations between Rome and Persia. So far the work is practically complete,6 but the 1 See Hallier, op. cit. p. 41. 2 The translation from the Greek is ascribed to Moses of Ingila. This chapter has been translated into Latin by Oppenheim (Berlin, 1886). Part of the Greek version of this legend and a Latin epitome were published by Fabricius (Cod. Pseudepigr. V. T. vols. i. and ii.), and a complete text in Greek and Latin has now been published from several MSS. by the Abbe Batiffol (Paris, 1889-1890). The Greek text has been again edited by V. M. Istrin (Moscow, 1898). 3 The Greek Acts are published in Combefis, Christi martyrum lecti triumphi. Portions are also given by Cedrenus, and in a shorter form by Geo. Mon. and Zonaras. A Latin version with large additions exists in a book entered in Brit. Mus. Catalogue under "Eusebius," and supposed to have been published at Strass- burg in 1470. Another with slight variations is in Mombritius, Sanctuarium, vol. ii., and the Jewish dispute was published by Wicelius (Maintz, 1544). An epitome is in Surius, Act.Sanct., Dec. 31. The Syriac Acts are also in Add. MS. 12,174, but without the Jewish dispute. See article of A. L. Frothingham in Memorie delC Accademia de1 Lincet, 1882. 4 Lucian's letter exists in two Latin versions in Migne, Patr. Lat. vol. xli. p. 807 ff. The Greek original is mentioned by Fabricius (Bibl. Gr<zc. vol. x. p. 327), but is not published. An epitome is given in Photius, Bibl. Cod. 171, which contains a passage found in our author but not in either of the Latin texts. Another Latin version, with slight variations from the first of the two in Migne, is published in Mombritius, Sanctuarium, vol. ii. 5 For the various versions of this legend see Act. Sanct., Jul. vol. vi. p. 375 ff, and Guidi, Testi Orientali Inediti sopra i Sette Dormienti di Efeso (Atti delf Accademia de' Lmcei,ser. 3, torn. xii.). The Greek Acts are in Migne, Patr. Gruc. vol. cxv. p. 428. A Syriac version similar to our author's is in Add. MS. 14,641, fol. 150. El. Nis. quotes the legend from "John the Jacobite," i.e. John of Ephesus. 6 Setting aside small tears and obliterations, the only losses are a part of i. 6, INTRODUCTION 9 remaining books are unfortunately fragmentary. Of bk. 10, in which the history is continued to 548, we have the headings of the chapters complete and portions of the chapters themselves ; l the lost chapters I have been able in part to restore from Michael, Gregory, and the fragments of James of Edessa.2 Bk. 1 1 is wholly lost : of bk. 1 2 we have a frag- ment extending from the middle of ch. 4 to the middle of ch. 7, and dealing with the years 553-556. The original work was, as we are told in the introductory chapter, brought down to 569. The legendary matter at the beginning, though of great value for comparison with other versions of the same legends, stands quite apart from the rest of the work ; and, as it does not contain anything which does not exist in Greek or Latin, it does not appear worth the space that would be required for translating it, and is therefore omitted. Of the remainder the translation of i. 9, bk. 2 (omitting ch. i), and bks. 3-7 is the work of Dr. Hamilton,3 while for the introductory chapter, bks. 8 and 9, and the fragments of bks. 10 and 12 4 I am responsible. Since Dr. Land, as he states in his preface,5 thought it better to spend his time, in copying fresh documents than in revising his transcripts, his text is naturally far from accurate, and an examination of the MS. has enabled us in many instances to correct it. The MS. itself, however, is considerably corrupted, and supplies a text inferior to that of the Roman MS., which is later in date. All departures from Land's text on the authority of the MS., or of Cod. Rom. (which I have examined), or by conjecture, are noted, except in the case of (i) punctuation, including plural marks; (2) where a leaf has been lost, and the end of I. 5, which is also missing. The beginning of I. 6, also contained on this latter leaf or leaves, is supplied by Dr. Land from Add. MS. 7190. 1 10. 16 and a part of 10. 15, missing in Cod. Brit., are found in Cod. Rom. - Brit. Mus. Add. MS. 14,685. 3 A translation of bks. 3-6 was privately printed by Dr. Hamilton in 1892. No other continuous translation, except of the Vatican fragments, has as yet appeared. 4 The epitome of Ptolemy's Geography in 12. 7 is omitted. 5 P. xiv. 10 INTRODUCTION division of words ; (3) final ._, or o ; (4) foreign proper names and technical terms, where there is no doubt what is meant. In many places assistance has been derived from the work of other writers, of whom mention is made in the notes. E. W. BROOKS. A VOLUME OF RECORDS OF EVENTS WHICH HAVE HAPPENED IN THE WORLD BOOK I THE first chapter, an apology for undertaking the work. The second chapter, an epistle containing a request with regard to the table of generations in the book of Genesis. The third chapter, a defence of the table of generations in the matter of the chronological canons, which are set down below. The fourth chapter, an epistle containing a request with regard to the translation of the Greek book of Asyath, which was found in the library of the house of Beruya, the bishops from the city of Rhesaina.1 The fifth chapter, an answer to the epistle. The sixth chapter, a translation of the book of Asyath. The seventh chapter, a translation of " Silvester, Patriarch of Rome," relating the conversion and baptism of Constantine, the believing king, and the disputations of the Jewish doctors. The eighth chapter, the revelation of the repository of the bones of Stephen and Nicodemus and Gamaliel and Habib his son. The ninth chapter, about Isaac and Dodo, the Syriac doctors. 1 Cf. ch. 4 (p. 15, 1. 24, L.), " in the library of the memorable bishops who were called the family of the house of Beruya from the city of Rhesaina, in the possession of a lad of their kin named Morabdo . . ., I found a little book . . . called the book of Asyath." THE FIRST CHAPTER MEN who were moved like irrational beasts (and they were merely animal1) by foul habits and wicked customs and brutal instincts and earthly 2 life 3 and evil tradition 4 handed down from one to another, in the eager pursuit of passions, in the corruption of the flesh, and in the impure desires of the body, men whom the Scripture named flesh, saying, " My spirit shall not dwell with men for ever, for that they are flesh " ; 5 whom Solomon also calls ungodly, saying, " Ungodly men with their words and with their works called upon death and thought it their friend ; and they melted away and sware and made a covenant with it, because they are worthy to be part of it. For they said in themselves (and they did not reason aright), ' Our life is short and in sorrow,6 and there is no further remedy at the death of a man, and no man hath appeared who hath been released from Hades. For we were suddenly born, and hereafter we shall return to be as though we had never been : for the breath in our nostrils is as smoke," and reason as a spark stirred in our heart ; which being extinguished,8 our body shall be as ashes, and the breath shall be scattered abroad as thin air, and our name shall be forgotten after a time, and no man shall remember our works, and our life shall pass away as the trace of clouds, and as a mist that 1 The MS. has ( » 1 «» c*> 1 not ( . m c^^1 as L. prints. - The MS. has]A i 1 S3"), not "JA . . ^] as L. prints. 3 TToXireia. 4 Read "j^n i Vr>\ • ^n for "j ?n 5 Gen. vi. 3. 6 The MS. has Z.QS^Q, not Zk)D, as L. prints. 7 The MS. has ]±jZ, not ]^L, as L. prints. 8 Before (_»)Anls.5 the MS. has ), which L. does not print. 12 CHAP, i.] THE CHRONICLE OF ZACHARIAH 13 is driven away before the beams of the sun, and its heat is heavy upon it. For our life is a shadow that passeth away, and there is no remedy at our death : for it is sealed, and there is none that returneth. Come on therefore, let us enjoy these good things : and let us speedily use the creatures in our youth. Let us fill ourselves with choice wine and ointments : and let no blossom l of the air pass by us : let us crown ourselves with the flowers of the rose-tree before it be withered : and let none of us be without voluptuousness until our old age; and in every. place let us leave a token2 of our volup- tuousness : for this is our portion and this is our inheritance '" ; 3 these did as 4 Moses bears witness : " The whole earth was of one language, and of one speech. And it came to pass, when they removed from the east, that they found a plain in the land of Sin'ar ; and they dwelt there. And they said, each man to his fellow, ' Go to, let us cast bricks and burn them with fire.' And they had brick for stone, and slime had they for mortar. And they said, ' Go to, let us build us a town and a tower whose top may reach unto heaven ; and let us make us a name, lest we be scattered abroad upon the earth.' " 5 And they toiled and built zealously,6 and laboured in vain at the tower. And 7 yet again the tribes of Reuben and Gad and the half tribe of Manasseh, when they turned back from the rest of the tribes of their brethren, who had taken possession of the land of promise, and came to Gilgal by the side of Jordan in the land of Kh'na'an, built there with stones which they 1 The MS. reading is QljuSQ^, not rn »_ e^i n \ as L. prints. 2 a-fypoXov. 3 Wisd. i. l6-ii. 9. 4 Omit ) before y-t\. 8 Gen. xi. 1-4. 6 A .{m > c^rr>. This word occurs again in bk. 7, ch. 9 (p. 224, 1. 13, L.), where Payne Smith proposes to read A .|m . «-irr> The word, however, is found in both MSS. at that place, and occurs again here, where A »jm . «"->m "frequently," does not suit the context. In both places the most suitable meaning is as above. The corresponding adjective occurs in ch. 7 (p. 73, T. 5, L.), and in bk. 12, ch. 5 (p. 325, 1. 23, L.), where the meaning seems to be "violent" or "stormy" ; see note on 12. 5. The adverb also occurs in 7. 6 (p. 215, 1. 2, L.). 7 Josh. xxii. 9-27. 14 THE CHRONICLE OF [BOOK i. collected a great altar to see to by the side of Jordan. And, when the rest of the tribes heard of it, Phineas the son of Eli'azar the priest and the chiefs of the congregation, the captains of the hosts x of Israel, came to them and inquired at their hands concerning this ; and they returned them answer, "It is that it may be a witness between us and you, that your children may not say to our children in time to come, ' What have ye to do with the Lord God of Israel, ye children of Reuben and children of Gad ? For behold ! the Lord God hath set a border between us and you, even this Jordan.' And we said, ' Let us take us occasion and build us an altar, not for sacrifice, nor for offering, but for a witness between us and you, and between our generations after us."' And 2 again Gideon, after he had overthrown the Mid- ianites, spread a garment and asked each man for the ear- rings of the prey which the men with him had gathered ; and the weight of the earrings that he asked was a thousand and seven hundred 3 measures of weight : and Gideon took them and made thereof a lufrof and put it in his village, even in 'Ofrah : and the children of Israel went astray after it, and it became a snare to Gideon and to his house. And 5 again the mother of Micah of Mount Ephraim, she also received eleven hundred measures of silver from her son, and made a graven image and a molten image. And again Abshalom the son of David " in his lifetime reared up for himself an image in the dale of the kings : for he said, ' I have no one to keep my name in remembrance ' : and he called the image after his name : and it was called ' Abshalom's hand,' unto this day." 6 And Methodius also, bishop of Olympus and martyr, in the work which he addressed to Aglaophon concerning the resurrection of the 1 Read 5 for O before ]7o\ . v> 2Judg. viii. 24-27. 3 Read V>V«^ « for 4 The Syriac corruption of the Heb. i'i2N (efod] with the preposition ^ prefixed. 5 Judg. xvii. 1-4. 6 2 Sam. xviii. 18. CHAP, i.] ZACHARIAH OF MITYLENE 1 5 dead, tells a story about Phidias,1 a craftsman and sculptor, who wrought an ivory 2 statue, beautiful to behold, and, in order that it might last a long time and not be destroyed or spoilt, poured oil under its feet and anointed the rest of the sculpture. And we see images of divers persons in divers places, and we find records 3 written on papyrus concerning divers events which have happened in the world, and statues set up to pre- serve the memory and extol the merits of those who are dead. How just and right is it therefore for the discreet and earnest to see that the rest of the events which have occurred from time to time after those chronicled in the three Ecclesi- astical Histories of Eusebius, Socrates, and Theodoret, which are scattered about and not collected in one book, are, as far as is possible, collected together from epistles or manuscripts or trustworthy reports and set down for the benefit of the believers and of those who care for right instruction and mental excellence ! May the recording of them have the help of Christ our God, to whom we pray that He will give us wisdom and eloquence, that without confusion we may write the true account of the things which have happened ! Now, since in the Syriac manuscripts of the table of generations in Genesis there is a certain variation and divergence 4 from the Greek,5 and no small deficiency in the number of years, it is right for us and in harmony with our work and reasonable 6 that it should begin with the book of Genesis, and after this should continue with the book of Asyath,7 and after that with that of Silvester and the con- version 8 of Constantine the king and his baptism, with regard to which Eusebius has failed to give an accurate account and Socrates has missed the truth (for the king was not baptized 1 Method, ap. Epiph. Har. Ixiv. 18, Phot. Bibl. Cod. 234. - Read (\ » <?> ^f-il f°r r— ^-*-^J-\l wi^ Sachau (Academy, June 1871). i 1 3 vwofj.vrnj.a-ra. * The MS has |50O5, not |50Q1, as L. prints. 5 Read > for ^ before |_i_JQ_». 6 Insert O before ")A . \n 7 The Syriac form of the Hebrew JiJDN, " Asnath." 1 6 THE CHRONICLE OF ZACHARI AH [BOOK i. at the end of his life, as he 1 wrote, since the story of his con- version by Silvester is also preserved in writing and in pictures at Rome in several places, as those who have been there 2 and come to us have seen and tell), and further concerning the revelation of the repository of the bones of Stephen and his companions, and concerning Isaac and Dodo, the Syriac 3 doctors. And here we will end the first book ; and afterwards, from such sources as we can find, we will write about the succeed- ing events in books and in the chapters contained in them severally, as written below, from the thirty-second year of Theo- dosius the son of Arcadius to the year 880 of the Greeks.4 Now 5 we beg 6 that the readers or hearers will not blame us, if we do not call the kings victorious and mighty, and the generals 7 valiant and astute,8 and the bishops pious and blessed, and the monks chaste and of honourable character, because it is our object to relate 9 facts, following in the foot- steps of the Holy Scriptures, and it is not our intention on our own account to praise and extol rulers with flattering words,10 or to revile and insult with rebuke those who believe differently, provided only we do not find something of the kind in the manuscripts and epistles which we are about to translate. 1 I.e. Eusebius ; but perhaps we should read Q.oA^(, " they wrote." 2 Vv either is out of place or should be again inserted after OOO1. 3 Read ^_>>O£D for 4 569. The same date is given in ch. 3 ad fin. 5 Cf. Socr. bk. 6, prof. 6 Read . m . c^Vn for 8 p *")• ^ The dictionaries give only a bad sense to this word ; but here and in bk 9, ch. 17 (p. 286, 1. 3, L.) a good sense is imperatively required. It occurs again in bk. 3, ch. n (p. 131, 1. 26), where either meaning would suit, and in 7. 13 (p. 230, 1. 15), where the good sense is much the more probable. 9 Insert 5 before ]jAj5. 10 The MS. has 12.QJj.2Xl.*, not "jZoj^CLCD, as L. prints. BOOK I CHAPTER IX THIS CHAPTER TELLS ABOUT THE SYRIAC DOCTORS, ISAAC AND DODO, WHO LIVED IN THE DAYS OF THE BELIEVING KINGS ARCADIUS AND THEODOSIUS ISAAC the teacher, a native of Syria, issued forth from one of the monastic dwellings of the West ; and he in his diligence went up to Rome, and he also travelled to other cities. And he had books which were full of profitable teaching, containing all kinds of comments upon the Sacred Scriptures, following Ephraim and his disciples. And Dodo also was a worthy monk of Samke, a town belonging to the district of Amida. And on account of the captivity and famine which occurred in his days in that country, he was sent by the chiefs of the people to the king ; and he proved himself very acceptable. And this man also had, as it appears to us, about three hundred works, more or less, upon every matter taken from the Divine Scriptures, and concerning holy men, and hymns. BOOK II THE BEGINNING OF THE SECOND BOOK AFTER the Ecclesiastical History of Eusebius of Caesarea, both Socrates and Theodoret, in the treatises which they successively composed, reaching down to the thirty-second year of the reign of Theodosius the Less, wrote for the memory and profit of the prudent, as best they were able, accounts of the transactions and matters that occurred in various places, which they were diligent in learning from the volumes, and letters, and records,1 and words of living speakers, that they examined. And accordingly I also, insignificant though I be, am beginning to write, as you asked me, for the instruction of the brethren, and for the gratification of the lovers of doctrine, and for the confirmation of believers, Christ our Lord and God consenting and aiding and giving the word of power — by your great advice, diligent brother, and while you pray that I may write the truth with eloquence without confusion or cause for blame. For when, making a commencement of this treatise of the second Book, I am relating, as concisely as possible, without prolonging the discourse or being wearisome to the reader or tedious to the hearer, what I was able - to discover from records and Acts 3 or from letters, — truth that was carefully examined, — I shall set down here the truth of the resurrection, which took place in the days of Theodosius the king, of the bodies of the seven youths who were in a cave in the district , .e. , MS., not Aj^DAVj, as L. prints. ( 1 V) . ij ^ cy>, i.e. TTfirpayfjLeva. ^ 18 CHAP, ii.] THE CHRONICLE OF ZACHARIAH 19 of Ephesus, and the Syriac records ; both to keep them in the memory of the saints and for the glory of God, Who is able to do all things. And then I shall set down briefly in the form of chapters, so that the account may not be enlarged of the events of one period which we write in detail in the Acts that are found in every place, what happened during the ten remaining years of the life of Theodosius, but in this Book I am writing them so to speak — what happened in Constantinople respecting Eutyches the archimandrite and Flavian the chief priest, and the Synod of thirty-one bishops and twenty-two archimandrites who met together and who brought about the deprivation of Eutyches ; and also respecting the second Synod which was held in Ephesus concerning Flavian in the days of Dioscorus and Juvenalis l and Domnus, and the one hundred and twenty- eight bishops who were with them. And then I begin with the third Book. CHAPTER II THE SECOND CHAPTER TELLS ABOUT THE HERESY OF EUTYCHES THE PRESBYTER, AND HIS DEPRIVATION There was, in the days of king Theodosius, one Eutyches, a presbyter and archimandrite, a recluse belonging to those who dwell in Constantinople. This man was visited by many (who resorted to him ostensibly on account of his chastity and piety) who happened to be in the city, and especially by the soldiers of the palace, who were lovers of doctrine. For at that time Nestorius, who was ejected, was being justly reviled because of his filthy doctrine. This Nestorius it was who held and taught base opinions respect- ing the Incarnation of God the Word ; and he imagined that the two Natures existed separately in Christ our God after the union ; and he held the precedence of the infant who was conceived and formed in the Virgin, whom he also called 1 .mo i . i *"IQ . MS., an evident mistake for ,£Q_i_AJ_C2Q_». 20 THE CHRONICLE OF [BOOK 11. Jesus and Christ ; and he thought that God the Word at length descended upon Him, views scarcely differing from those of Paul of Samosata, and much the same as the teaching of the school of Diodorus, which he studied, accepted, and loved ; but he lightly and without compunction refused to call the ever-virgin, holy Mary, by the title " Theotokos," l even though the true doctors who were before him, Athanasius and Gregory and Basil and Julius, and the others, had so called her ; and, moreover, he also censured them, as the letter testifies which he wrote from Oasis to the clergy and citizens. Whereupon, many being disturbed by his doctrine, a Synod, consisting of one hundred and ninety - three bishops, was assembled at Ephesus ; and it carefully examined his teach- ing ; and it called upon him three times, according to the canonical rule of the Church, to apologise and to censure his own interpretations, and at length to confess Jesus to be God the Word Who became incarnate, one Person and one Nature, as the doctors of the holy Church teach. But he would not consent, as also Socrates relates in the short account which he wrote of him, and which is fully told in the original Acts.2 Consequently his deprivation took place in the days of Celestine, Cyril, and Juvenalis, before the arrival of John of Antioch and his attendant bishops, who were delayed. It3 was somewhere about this time that Eutyches, wishing to affirm the one Nature in Christ, rejected the truth of the body derived from the Virgin, which God the Word took in her and from her. And in the conversation which he held with those who came together to him, this same Eutyches affirmed an inaccurate dogma,4 not having been well instructed. But he taught many that (the Word became flesh) 5 as 1 It is impossible to give in English the exact equivalent of this theological term ; neither " God-bearer " nor " mother of God" quite meet the case. 2 ( 1 ^"> , .; <^ °\ i.e. ireirpa.yfj.tva. 3 Mich. fol. iii. v ; Greg. H. E. i. p. 159 ff. 4 The text ]k>055 "jZoAjAjo ZoX is corrupt. Possibly for ZdX we should read oX, and for |LOO5), ]V> iin?\ 5 Some such words must have dropped out of the text ; both Michael and Barhebr> supply the omission as above. CHAP, ii.] ZACHARIAH OF MITYLENE 21 the atmosphere assumes bodily form and becomes rain or snow under the influence of the wind, or as water by reason of the cold air becomes ice. And x when the report of his vile teaching was published abroad it was investigated by Eusebius of Dorylaeum, who happened to be in the city ; and he informed Flavian, the chief priest, concerning it, and he gave him an indictment. And he was called upon three times by thirty-one bishops who were there and twenty-two archimandrites, to come forward and apologise for his opinions, and abjure them, and make a written statement of the true confession. And at first, indeed, he would not do so, at one time saying that it was 2 his fixed determination 3 to remain in perpetual seclusion, and again, that he was sick, and had a cough, and was old ; (and he made these excuses) relying upon the aid of the soldiers of the palace, who were his friends. Now the king heard of these matters. But at last, when his deprivation was decreed to take place, he was compelled to appear before the council of bishops ; however, he did not recant his doctrine with whole-hearted sincerity, but kept on saying, " Just as you teach two Natures in Christ, so do I say." And, behold ! all these things are written expressly, one after another, in lengthened discourse in the Acts of that Council. However, that we may not make our narrative too long, but may compress much into small compass, as the wise man says,4 we refrain from relating them again in detail and writing them down here. Then his deprivation took place. Now in the accusations against him and in the interlocutions,5 and more especially in what was said by Eusebius of Dory- laeum when contending with him, the two Natures after the union were expressly taught in conformity with the doctrine of Nestorius.6 And the interlocution of Flavian set forth7 the same views. And 8 Eutyches, rejecting the party of Flavian 1 Liberal, u. * Liberat. II. 3 1SDQ_»o2.J, MS., |k)Q_K»Z, L. 4 Sir. xxxii. (LXX. xxxv.) 8. 0 .mn . \\ .^ /., . oiaXnAicuj. 6 This seems to be the sense of the passage, but the text is evidently corrupt. 7 Reading "[j-LJ/lD for U^ALO. 8 Liberat. II. 22 THE CHRONICLE OF [BOOK 11. and Eusebius, who deposed him, sent a libel l to Rome to Leo, who was the chief priest there, begging that these matters should be investigated in another Synod ; with regard to which libel he received a reply. And when the party of Flavian heard it they also wrote,2 and sent the Acts of the Council concerning Eutyches to Leo. And the latter wrote to Flavian the letter called the Tome, in which there are many heads that have been condemned by the dogmatic 3 doctors ; which also were censured at that time by Dioscorus and his followers, and again by Timothy the Great, who was with him, and by many treatises of others, which we omit to mention again here and to write down. CHAPTER III THE * THIRD CHAPTER GIVES AN ACCOUNT IN CONCISE TERMS OF THE SECOND SYNOD WHICH WAS HELD IN EPHESUS, ABOUT THE MATTER OF FLAVIAN THE CHIEF PRIEST AND EUTYCHES THE MONK Accordingly a Synod was convened, the second in Ephesus, about the matter of Flavian and Eutyches ; and it was held in the presence of the legates of Leo, who were sent with his letter. And the bishops came together there to the number of one hundred and eighty-eight, the chief rulers among them being Dioscorus of Alexandria, and Juvenalis of Jerusalem, and Domnus of Antioch. And the contents of the Acts of the Constantinopolitan Council concerning Eutyches were ex- amined ; 5 and Flavian and Eusebius were ejected. And an outcry was raised by the bishops who were there ; and they anathematised every one who would say, " There are two 1 Or petitions o \«"~i » \ i.e. X£/3eX\oi. For this letter see Leo, Ep. 21 ( Migne, Patr. Lat. vol. liv. ). - Leo, Ep. 22, 26. 3 |° » ^^ ip, i.e. doy/MLTiKoi. 4 Liberal. 12. 5 An exact translation of the text as it stands is impossible. Perhaps for i_|O we should read n 1 ^ v *~v\ and render it, "And they searched in the Acts for what was done in Constantinople concerning Eutyches." CHAP, iv.] ZACHARIAH OF MITYLENE 23 Natures in Christ after the union." But a question l was also raised again there about what Theodoret of Cyrrhus wrote censuring the twelve Heads which Cyril drew up against Nestorius, who was previously banished ; and about the letter of Hibo of Edessa which he wrote to Moris of Nisibis in oppo- sition to Cyril and in favour of Nestorius ; and about what he said in his interpretations concerning Jesus Christ and Mary, as his own deacons, who were his accusers, testified. And besides these the partisans of John of Gaios - and others were deposed. But Eutyches the archimandrite was received, because he presented a libel of recantation 3 to the Synod, which was held there in Ephesus, and confessed the true faith. But the Synod appointed Anatolius as bishop of Constantin- ople in the room of Flavian, and then dispersed. CHAPTER IV THE FOURTH CHAPTER DESCRIBES THE REGULAR SUCCES- SION 4 OF THE CHIEF PRIESTS WHO HELD OFFICE FROM THE FIRST SYNOD OF EPHESUS TO THE DEATH OF KING THEODOSIUS, IN THE DAYS OF VALENTINUS,5 WHO WAS SUCCEEDED BY MARCIAN, THE CONVENER OF THE SYNOD OF CHALCEDON IN BITHYNIA, WHICH MET IN THE YEAR SEVEN HUNDRED AND SIXTY- FOUR OF THE GREEK ERA OF ALEXANDER With respect to the regular succession of the chief priests from the first Synod of Ephesus to the death of Theodosius, it is pertinent to our subject to relate who they were. In 1 For \h \ *"\ "question," it would perhaps be better to substitute |Ai*Q, " outcry." - .mo . , No doubt John of JEgx is meant (Brooks). 3 ")Z.Q_l_iOAkX It may stand either for 12.Q_L-»O|A!iO, "consent," "agree- ment," etc. ; or for ]2.Q_L_»oZAk5, "recantation." This libel is given in Mansi, vol. vi. p. 629. As there is no recantation in it, perhaps the former meaning may be the one intended by our author. 4 .m . m \ m ^ o — Karaa-rao-is. 5 I-c. Valentinian. 24 THE CHRONICLE OF [BOOK n. Rome, after Celestine, Leo was bishop for twenty-one years and forty-three days ; and in Alexandria, after Cyril, Dioscorus was bishop for eight years and three months. And in Con- stantinople, Maximus l for two years and two months ; and after him, Proclus for two years and two months ; and after him, Flavian for six years ; and after him, Anatolius for eight years. In Antioch, Domnus was bishop after John ; and after him Maximus. And in Jerusalem, Juvenalis was bishop for thirty-six years, who, holding the same position, was present at the three Synods, because the time of his years was protracted. CHAPTER V THE FIFTH CHAPTER CONTAINS THE LETTER OF PROCLUS, CHIEF PRIEST OF CONSTANTINOPLE, TO THE ARMEN- IANS. IT IS A VERY EXCELLENT LETTER, SHOWING THE FAITH OF THE MAN ; AND TO PRESERVE IT IN MEMORY WE HAVE TRANSCRIBED IT2 HERE FOR THE BENEFIT OF THE BELIEVING BROTHERS THE LETTER OF PROCLUS.S " Beloved, the mystery of the true faith is true love, and the pure undoubting confession of the Trinity equal, undivided, and susceptible of no addition ; and a mind not varying in its state, but steadfast in its faith towards God. That is the faith which we do not possess on tables of stone, as in the type, but receive on the tables of our hearts, as in a mystery ; tables (I say) which are nailed to the cross, and are inscribed with the sprinkling of the blood of God. And it is right for us not only to believe, but also to follow earnestly after virtues and morals worthy of the faith.4 For virtue is to be chosen by everyone, especially by those whose beauty of soul has not been corrupted by a hateful life of lusts. There are indeed 1 I.e. Maximian. - rn 1 Vn «i MS., not OT_»_lD-»5, as L. prints. 3 Migne, Patr. Graze, vol. Ixv. p. 856, and Pad: Lat. vol. Ixvii. p. 409. 4 Down to this point the Syriac text is quite different from the Greek. CHAP, v.] ZACHARIAH OF MITYLENE 25 many kinds of virtue. For even the heathen, drowned in error and lost in mind, wrote memorable things l concerning this virtue. But as for this nature which is visible and flows on without cessation, they only felt 2 after it in their written teaching. But either their sight was dim from length of time, or they were blinded by error, so as to hinder them from the perception of the truth and from real virtue. For they say in their teaching that there are four kinds of virtue, namely, justice, self-restraint, wisdom, and fortitude ; which things, though they are to be highly accounted, yet are exercised here below and have their sphere upon the earth. They say, indeed, that fortitude is the contest with fierce nature, and self-restraint the triumph over the passions, and wisdom the distinguished government of cities,3 and justice right division. And thus they ordered and arranged the world, according to that which is in the law,4 and they defined wickedness on both sides. How- ever, anything superior to and transcending this visible scene they did not understand, nor were they able to describe it in writing. But with the blindness of their mind they have con- tracted virtue itself, and have shut 5 it up within what is visible alone. The Christians, however, by whose own faith the eyes of their heart have been enlightened, whose master and teacher is the blessed Paul, have declared that to be6 virtue which lifts us up to God, and which governs in orderly fashion the things that are on earth. This most illustrious Paul, then, considered that there were many kinds of virtue ; but he especially preached about these three, namely, faith, hope, and love. For faith gives to men something which transcends human nature, and causes that fleshly nature, as yet encompassed by many passions, to hold converse with spiritual beings. L. ; p'jLO^A MS. I suggest P^jiD, and translate accordingly. The Greek is diafi&pws. - ] •o^n MS.; it should be Q_»CiLD; the Greek is i/^Xa^uHres. 3 \ AjLjflOj (j,_KjO I f-»^K_» »J ; the original is ryv iv rals irt>\e<nv dpiffroKpareiav. 4 Or, as by law. 5 By reading Q_«_CLK» for Q_d_«_K» we obtain the sense of the original L. 26 THE CHRONICLE OF [BOOK n. For the knowledge of that which angels and spiritual hosts did not know on account of its sublimity, faith imparts to men, who walk upon the earth and wallow in the dust, and it brings them near to the Throne of the Kingdom, and it tells them of that Nature which is without beginning and without end ; and by the rays of light which it diffuses, it drives away darkness of thought l from the soul ; and when it has cleared off all gloom and denseness from the heart, then it causes that to be clearly seen which is comprehended in its invisibility, and also is seen in its incomprehensibility. But hope shows things to come in the present, not as in a dream, one can say, but forcibly ; and, without a doubt, confirms in the mind that which is future as if it were actually seen ; and it forms before a man's eyes, so to speak, what he is still expecting. For this hope is superior to every restraint, and brings near, with- out delay, the thing expected to him who is expecting it. " But love is the chief of all our mysteries, for it persuaded God the Word, though He is always on the earth, near to all and with all (heaven and earth being filled by Him), to become incarnate and come by means of the flesh. And, being God, He became also man ; He retained that which properly be- longed to Himself on His own part, and He became like us on our part. These two then agree together, for faith is the mirror of love, and love is the completion of faith. We believe, therefore, that God the Word became incarnate with- out undergoing any change ; and we rightly so believe, for this is the foundation of our salvation. For His nature receives no change, nor does it cause any addition to the Trinity. Thus indeed do we also ourselves believe. " Every Christian, therefore, who is not rich in faith, hope, and love, is not what he is named ; but even though he seem to have subdued his flesh and to have delivered himself from the passions of his soul, he is not meet for the crown of victor}-, inasmuch as he maintains the outward appearance2 of virtue, but he is not united to Him who crowns the conquerors that have resolutely contended on behalf of virtue in faith and 1 I venture to read |^D_»Q_K» for ( *"> m *• y the Greek is rr^v o.-x\vv r&v aiffdr]<Tfuv. , MS. .(i.e. o-xwa.), not |!Q_i_CQD|, as L. prints. CHAP, v.] ZACHARIAH OF MITYLENE 27 \ hope and love. Faith, then, according to what we have said,1 is the chief of all blessings ; let it therefore be kept without guile, and let us not tarnish it by the falsehood of human thoughts, neither let us toss it about in the midst of confusing voices, nor by the explanations of those who are reputed to be wise : for faith is not to be explained ; faith is a mystery. Let it then remain within the limits of the Gospel of the apostles ; and let no man dare to contend in his explanation with this faith by which he is saved, and which he confessed in baptism by the signature of his tongue. For this lofty height of faith has repelled every attack and all vaunting and rashness, not of man only, but also of every spiritual nature. And the blessed Paul testifies, crying out, ' If we or an angel from heaven should preach anything beside what ye have received, let him be accursed.' 2 For the angel has been appointed to minister and not to preach doctrine, and he brings punishment 3 upon any who does not remain 4 in his allotted station, but seeks after what is too high for his nature ; but even though 5 he displays the exaltation of his nature, let not the novelty of his preaching be received. Let us then guard what we have received with sleepless care ; and by the bright shining of our faith let the eye of our soul be always open. But what have we received 6 from the Divine Scriptures except this, that God by His word created the world out of nothing and brought the creation, which had no previous existence, into being ; and made man in His own image and likeness, and honoured him by the law of nature ; and gave him the commandment when he was in a state of freedom ; and showed him how to help himself,7 that by the choice of the good he should flee from the evil ; and the propensity of man being biassed towards the evil expelled disobedience , MS., not ^-J^LD, as L. prints it. Gal. i. 9. Aj_O, MS., A . r^ L. 3 Or, and punishment comes. 4 lanLD, MS., notlcLK^^D, as L. prints it. 5 Mr. Brooks suggests that this is the correct reading —2!i\, Gk. el KO.I, not * as in the text. <; i \o c\ MS., not » V*"! c\ as L. prints. 7 OTJ5)Q_L, his own help or profit. 28 THE CHRONICLE OF [BOOK 11. from Paradise ? And again, by the fathers and patriarchs, and by the Law, the judges, and the prophets, our Creator instructed our nature, that we should keep far away from sin, and should concern ourselves about the good and do it. And at last when sin established its kingdom over us by our own will, because the law of nature had been corrupted on its part,1 and the written law had been despised, and the prophets, after the manner of men, brought deeds to remembrance but did not raise up our fleshly humanity from the depth of the evils, God the Word Himself, even He who is without beginning and without end, incomprehensible, invisible, and almighty, God the Word (I say) came and became incarnate ; for He could be whatsoever He willed. God the Word then, Who is one of the Trinity, became incarnate ; but He became incarnate because He so willed. And wishing to show - every- where that He was really man, He was born from the Virgin. For the evangelist did not say that He entered into a perfect man, but that He ' became flesh,' meaning thereby His natural beginning and referring to the origin of His birth. For just as a man who is naturally born does not come forth complete in the perfection of active power all at once, but the seed of the nature at first becomes a body, and afterwards, little by little, at length attains the strength of the passions and of the whole active power ; so God the W7ord went to meet the origin and root of the birth. God the Word then became perfect man, and He did not take away anything from His own unchangeable nature by the miracle which He wrought — a miracle which did not enter into the heart of man to conceive, but which we learn by faith and have not com- prehended by investigation. And having become man, He saved by His flesh the whole human race, and He paid the debt of sin, in that He died as man for all men ; but as God the hater of evil, He destroyed him that had the evil power of death, that is, Satan. But He showed the capability of the Law by fulfilling all righteousness. And He gave to our nature its pristine beauty ; and by becoming man He honoured the nature 1 Or, had become obsolete. " By reading |Q.>^_3 for (OCTU we get the sense of the original 5el£cu. CHAP, v.j ZACHARIAH OF MITYLENE 29 which was derived from the earth, and showed Himself to be its Creator. There is therefore one Son, for we worship the Trinity in unity, and we do not introduce a fourth into this number; but there is one Son, begotten from the Father, without beginning and without end, through whom we believe that the worlds were made, He Who was from that root, He Who without flux sprang from the Father; that same God the Word Who, without change of place, issues from the Father, yet remaining as He is. For although1 He became man and appeared on the earth, yet He did not depart from Him who begat Him. " God the Word therefore wished to save the being whom He created ; and He dwelt in the womb which is the gate of the universal nature of all, and He revived and blessed the womb, and by issuing forth from it He sealed z it. And by His supernatural birth He showed that He became incarnate in a manner transcending reason ; for there are none among the beings above and beneath who know how He became incarnate. There is not, then, one who is Christ and another who is God the Word (away with such a thought !), for the divine nature does not know two sons ; He therefore was begotten the only One from One ; for where there is not copulation of parents, there duality of the offspring is not possible. ' In the name of Jesus Christ,' indeed, ' every knee shall bow, of things in heaven and on earth, and of things under the earth.' 3 For if Christ is another and not God the Word, then of necessity Christ must be mere man ; and how can the exalted nature of heavenly beings bow the knee and worship His Name, if He be not God of God ? or how shall we receive the voices of prophets, crying, ' God appeared upon earth and held converse with men ' ? 4 For concerning His Incarnation it is said, ' He appeared,' and the expression, ' He held converse,' is used concerning His converse which He displayed with men in the end of the ages. For thus He that is exalted in great- ness showed His almighty power ; and as the universal Ruler to Whom everything is easy, He remained what He was on His own part, and became what He willed for us. 1 Read ^_£3 j for \£) | ; the Greek is el Ko.1. , MS., not OlZP>j, as L. 3 Phil. ii. 10. 4 Bar. iii. 37. 30 THE CHRONICLE OF [BOOK n. " But if the swaddling clothes, and the lying in the manger, and the growth of the body, and the sleeping l in the ship, and the weariness on the journey, and the occasional hunger, and all those things which happened to Him Who was truly man, be a cause of stumbling to some persons, let them know that if they be in doubt concerning His sufferings, they deny the dispensation ; but when they deny the dispensation they do not believe in the Incarnation, but when they do not believe in the Incarnation they lose their own lives. For if from the foundation of the world a man was not born who trod a way of birth like this,2 let these new Jewish wranglers 3 show it, and then indeed their troublesome contention 4 will be disclosed. But if this is the universal beginning of nature, and God the Word truly became man, how then, while con- fessing with us the dispensation, do they deny the sufferings ? Let them therefore choose for themselves one of two things : either let them by denying the sufferings deny also the dispen- sation and be reckoned among the ungodly ; or, if they accept the benefit which is derived from the dispensation, let them not be ashamed of the sufferings. I am amazed indeed at the blindness of their heart, who by a newly invented way- have trodden the path that leads to error. For I myself know and have rightly learned from the Holy Scriptures only one Son; and I believe in one nature5 of God the Word Who became man, and the same endured the sufferings and wrought the miracles, Who was begotten from His Father before all things, and became incarnate in the end of the ages, and was born from Mary, the Theotokos. And we confess that He is God over all, and we introduce no foreign element into the nature of the Deity, for no addition is possible to the Trinity in Unity ; but the same Lord Jesus Christ, by Whom were all things, also endured our sufferings and carried our infirmities, , MS., iiO?, L. 2 By transposition of the word jj the Syriac would give the same sense as the Greek, i.e. "a man was born who trod a way of birth unlike this." 3 Read U-»^-K> for P_I'^KJ. 4 Read j-i}-Q for ]j_»;_Q. 5 P » <">, so (tempted by theological bias) the Monophysite translator rendered the Taffis of the original. CHAP, v.] ZACHARIAH OF MITYLENE 31 as the prophet l says ; and He, being the same, wrought the miracles and suffered in our stead. " But perhaps in their contention these new Jews will strive with us, inventing thoughts weaker than a spider's web, and say that if indeed the Trinity be one essence then the Trinity is without suffering ; and our Lord Jesus Christ is reckoned in the Trinity, and He is God the Word, therefore He is with- out suffering ; consequently He Who was crucified must be another, and not God the Word Who is without suffering. Truly they who speak in this fashion are weaving the texture of a spider's web, and they who excogitate these new defini- tions are writing upon water ; and ' thinking themselves to be wise they have become foolish, and their silly heart is darkened.'2 For the eye, which has been dazzled by the brilliant light of the sun, cannot see clearly ; and the mind that is sick cannot receive the sublimity of the faith. " What then do we say ? That, so far as the Godhead is concerned, the Trinity is one essence, and is exalted above all sufferings. And when we say that the Son suffered, we do not mean that He suffered according to Nature, for His Nature is above sufferings. But in confessing that God the Word, one of the Trinity, became incarnate, we give a reason for the understanding of those who in faith ask us why He became incarnate. Because man who was formed 3 in the image of God, and to whom imperial freedom was given, erred in this freedom, and was led by the counsel of the deceiver ; and he gave himself up to error, and he became the slave of lustful passions — passions all of which exercise dominion over a composite being — passions whose end is death — passions which none among the created beings is able to destroy. God the Word willed to destroy those passions whose end is death. He willed, indeed, to become incarnate and to be a com- posite being ; that is, a perfect man in all points like us, sin only excepted ; because it was not possible for that Nature, which is incorruptible, intangible, and invisible, to receive passions, for all passions are struggles of all composite 1 Isa. liii. 4. - Rom. i. 21, 22. 3 , MS., not ^22.1, as L. prints it. 32 THE CHRONICLE OF [BOOK n. beings. For with that exalted Nature of the Godhead, which alone is uplifted high above all things, there is no composition ; passion therefore was unable to enter where composition could not be. God the Word then willed to destroy the passions which reign over nature subject to passions (as we said before) whose citadel was death ; and He became flesh from the Virgin, in a manner that He, God the Word, knew ; and He became man perfectly, being at the same time God over all. For He did not abandon what properly belonged to Him when He became like us ; but being God, He became man, for such was His will. He emptied Himself, therefore, by His own will by taking the likeness of a slave, and He became man, and suffered in our stead, by His own will, though His Godhead was not in any respect limited ; and thus He saved the whole human race. Wherefore Gabriel also, when announcing the might and dominion of Him that should be born, said to Mary, ' He shall save His people from their sins.' x " But the people are not the people of a man but of God, and a man cannot deliver the world from sins, because he also entered into the world in a state of corruption. But necessarily He is the same ; He is not divided into two (away with such a thought !) ; but being one, by being born from a woman, He shows that He is 2 truly man ; but by be- coming man without copulation, and preserving His mother's virginity, He declared Himself to be God. The Lord Jesus Christ, therefore, Who came into the world and held converse with men, as the Holy Scriptures testify, saved the world. Now, if Christ be man, and not God the Word, how did He create everything in the beginning, when He Himself had no existence ? For if man was later than the (other) created things, it is evident that this Christ also did not bring into being what had existence before Him. How then does Paul cry, saying, ' There is one Lord Christ, through Whom were all things ' ? 3 For if all things were through Christ, it is evident that Christ is God the Word. The evangelist also testifies, saying, ' In the beginning was the Word, and 1 There seems to be a confusion between Matt. i. 21 and Luke i. 31-33. - I venture to read JOCTI for ^Q-K*iD. 3 I Cor. viii. 6. CHAP, v.] ZACHARIAH OF MITYLENE 33 the Word was with God, and the Word was God. He was in the beginning with God, and all things were by Him.' l If, therefore, the evangelist cries that all things were by the Word, and Paul, interpreting this expression, says, There is one Lord Jesus Christ, by Whom were all things, it is evident that Christ is God over all. But if the objectors bring forward to us the voices of the Scriptures, in which He is called man, namely, that of Peter, who says, 'Jesus of Nazareth, a man ' ; 2 and of Paul, who says, ' By that man in Whom God has ordained that we should believe ' ; 3 and of our Lord Him- self, Who says respecting Himself, ' Why do ye seek to kill Me, a man?'4 let them know that -either through their dulness they have been hindered from the understanding of Scripture, or through their wickedness they are perverting what is well written,5 according to their own deceitfulness. For also Christ is truly man ; but He became man, not having been so before, but only God ; for just as He is uncreated God, so also He, the same, is man, truly, personally,6 and certainly, without change and without any kind 7 of phantasy. And we do not confess that the body of our Lord is from heaven ; indeed we ex- communicate everyone who says so ; but we confess that it is by the Holy Ghost and the power of the Highest which over- shadowed the holy Virgin Mary, the Theotokos. But if the Virgin did not bear God, then she who remained undefiled is not deserving of admiration. But if the voices of the prophets foretelling the incomprehensible nature of our mystery, cried out, ' Behold a virgin shall conceive, and bear a son, and they shall call His name Immanuel, which is, God with us,'8 why 1 John i. 1-3. 2 Acts ii. 22. 3 Acts xvii. 31. It is interesting to notice that the Syriac version ((; '"'-it \ * *"^ rn7o iVn .rn\ ] m -\\ \\^\ . i 1 ^O «-»f^J ]-L-»l, "through the man whom He has ordained, and has converted everyone to the faith of Him ") forms a connecting link between the Greek original and the rendering given above. 4 John viii. 40. 5 Reading ^Asl] for ,£}A^. 6 A .]Vnn i n MS., A^^CUo, L. 7 Read | * * ^ for ( » *-> ; the latter would convey a positively wrong meaning. Of course jJjO must also be omitted. " Nullam suspicionem phantasise," Lat. (Brooks). 8 Isa. vii. 14 ; Matt. i. 23. 34 THE CHRONICLE OF [BOOK n. do they take away from the glory of His mother, seeing that He Who was born in lowly fashion is God over all ? l But perhaps the objectors will raise this objection, that truly every one who is born is of the same nature as the mother who bore him ; if, then, she who bore him was human, it necessarily follows that he who was born was human also. Ye say well, O vain babblers ! but then the child is of the same nature as she whom the birth-pangs smite when he who is born comes according to the natural course ; however, the naturally-born child is corrupt from the beginning, because copulation pre- cedes corruption. But where this reproach did not even enter the mind, but there was an ineffable miracle, the birth having been supernatural, there He that was born was God. We confess Him to be the same who created the world, and gave the Law, and put the Spirit in the prophets, and in the end of the times for the sake of the life and salvation of men became incarnate and was made man ; and He inspired the apostles, and sent them forth for the salvation of people and nations. Let us flee, then, my brothers, from these troubled streams of error ; I mean the doctrines that fight against God— namely, from the mad folly of Arius, who was dividing the indivisible Trinity ; and from the rashness of Eunomius, who limited beneath his science the incomprehensible nature ; and from the frenzy of Macedonius, who would sever from the Godhead the Spirit proceeding not departing ; 2 along with all the other heretics lost in their error ; but especially from this new doctrine and blasphemy formulated by Nestorius, who far sur- passes the Jews in his blasphemy. For those former heretics were despising the everlasting Son, Who is from all eternity with the Father, and depriving the root of its fruit ; but these teachers of our day by their doctrine are bringing in another in addition to Him Who is from all eternity, Who became man for our salvation, so that they make a plurality of sons in that one and incorruptible Nature which is from one essence. 1 This is a troublesome passage for the translator. Mr. Brooks supposes that the word , \ • I- j has dropped out of the text through homoioteleuton, and he renders "because He that was born was born through condescension, Who is God over all." - Or, proceeding immutably. CHAP, v.] ZACHARIAH OF MITYLENE 35 Let us say, then, with Paul, that Christ is He Who ' made both one ' ; l for of Jews and heathen through baptism, He has created one new man, and by His power He made that one, which, through the exercise of its freedom was divided. Let these impious teachers, then, dread the sentence of judgment if what was divided has been brought into unity, but that one Person Who made both one is, after their manner of reasoning, divided. " But now we shall leave the multitude of words and come to the concise statement of true doctrine. Whoever desires to know that the alone and only-begotten Son, Who was before the life of Abraham — that the same became in- carnate in the end of the times, let him ask Paul, who thunders with his voice, declaring rightly that He Who was born from the Jews in the flesh is the everlasting God ; for, while telling and declaring the contempt of the Jews and the contention of the people with God, and the root which is the Father,2 and the seed which is Christ our Lord, he says thus, ' Whose is the adoption ' 3 — for God cried through His prophets, ' Israel is My son, My firstborn and My glory ' ; * and indeed they reaped immeasurable glories from the constant miracles and the covenants with Abraham, which told of the multitude of the people and the blessings — ' and the giving of the law,' — that of Mount Sinai, which was written by the finger of God, — ' and the promises/ — both the land of Palestine and that in the seed of Abraham the nations should be blessed, — ' whose are the fathers,' — for in the night of error they arose and as stars of the faith — ' from whom Jesus Christ appeared in the flesh, Who is God over all.' And he does not say this only and deem it sufficient ; for also indeed the beginning of God the Word, Who is without beginning and without end, is not from the time of His birth by Mary. Who then is this Christ? He Who was begotten of the Father before the worlds in a manner which the mind of created beings cannot comprehend, and in the end of the times took flesh and became 1 Eph. ii. 14. - The Greek is 'Appdap ; it may be that we should read ^OCT1;-O| for ^OJ. 3 Rom. ix. 4. 4 Ex. iv. 22 and Isa. xlvi. 13. 36 THE CHRONICLE OF [BOOK n. man from the Virgin Mary, the Tlieotokos ; He Who was shut up in the womb and in the cave, in a manner which He Himself knows ; He Who was laid in the manger ; He Who grew in the flesh ; He Who came down to the lower parts of the earth, and by His own will endured all the sufferings of men, that He might be believed to be man, and to be no other than the One Who came down ; but He Who came down and He Who went up is the same ; however, He did not go up first, but came down. For He did not become God by addi- tion (away with such a thought !), but He became man by the dispensation, for the race of men was in need of this. And you shall not hear this from me or from any other, but from Peter and from Paul — Peter when he says, ' Thou art Christ, the Son of the living God ' ; x and Paul also, who learned by revelation from the Father concerning the Son, and says, ' When God Who separated me from my mother's womb and called me by His grace, was pleased to reveal His Son by my means.'2 This Paul has truly taught you who Jesus Christ is when he cries and says, ' Of whom is Christ in the flesh, Who is God over all, blessed for ever.' 3 What occasion of calumny does not the word of Peter and Paul drive away from those who love calumny ! for he called Him ' Christ ' to show that He truly became man ; he said of Him, ' Who is of the Jews in the flesh,' to show that His existence does not date only from the time when He became incarnate ; 4 he said of Him, ' He is,' to tell us by his mode of expression that He is without beginning ; he said of Him, ' Who is over all,' to proclaim Him Lord of created things ; he said of Him, ' Who is God,' that we should not be drawn aside by the outward appearance and sufferings so as to deny his incorruptible Nature ; he said of Him, ' blessed,' that we should worship Him as the Ruler5 of all, and not regard Him as a fellow- 1 Matt. xvi. 1 6. 2 Gal. i. 15, 16. 3 Rom. ix. 5. 4 In the translation above I adopt Mr. Brooks' suggestion, that we should read ,^ instead of jSolQL. The rendering of the text as it stands would be, "that He did not become incarnate from the Gentiles, but was from thence alone." This change brings the text into harmony with the Greek and Latin. >j, MS., not - • «•'{. as in L.'s text. CHAP, v.] ZACHARIAH OF MITYLENE 37 slave ; he said of Him, ' Who is for ever,' to show that it is He Who by His word created all things, visible and invisible, whereby His Godhead is glorified. We have, then, Christ Who is God over all, Whom we shall worship, and we shall say to the heretics, ' In whomsoever the Spirit of Christ is not, he is none of His.' For we have the mind of Christ, and therefore we look for the revelation of God our Saviour, the Lord Jesus Christ, Who Himself shall reward the well-doers with the crown of victory, but the despisers with the recompense l of their rashness. See, then, my brothers, that no man rob you by impious words, or turn you aside by false science from the simplicity and unadorned modesty of the pure beauty of the faith. But again, I repeat to you the word of Paul, ' Beware lest any man rob you by the vain philosophy of the traditions of men ' 2 — men who are inventors of vain things, who have not taught us as the prophets and apostles teach, but have gone astray by their own wisdom and followed the inter- pretation of their own mind ; wherefore their teaching is a stumbling-block to the Church of God, which He purchased with His precious blood. For other foundation of the true faith can no man lay except that which is laid, that there is one God, the Father, Ruler of all, and one Lord Jesus Christ, by Whom were all things, Who is from all eternity with the Father, from Him and of the same Nature with Him ; and one 3 Holy Spirit, the Lord and Life-giver, Who proceeds from the Father, and together with the Father and the Son is worshipped and glorified. Stand, then, in one spirit and one mind, and fight for the faith, and be not in anything troubled by the adversaries, but keep the tradition which you have received from the blessed Fathers, who,4 out of the whole creation, met together by the operation of the Holy Spirit, and preached to us the true and undefiled faith, which we have from one end of the earth to the other." The end of the letter which the blessed Proclus, bishop of 1 ilAJOS), MS., not )j_»5a£5, as L. prints. a Col. ii. 8. 3 r > *")> MS., an evident mistake for J_K». 4 From this point the Greek and Latin are different from our text. 38 THE CHRONICLE OF ZACHARIAH [BOOK 11. Constantinople, wrote to Great Armenia of the Persians, con- cerning the true faith. But1 Theodosius lived, as the Chronicle informs us, fifty years ; of these he reigned forty-two years, for he was eight years old when he began to reign. And the acts of thirty-two years of his reign are related in the ecclesiastical history of Socrates, and those of the other ten years more are written concisely above in this second Book. He died then in the three hundred and eighth Olympiad ; and Marcian succeeded him in the kingdom. And in the year seven hundred and sixty-four by the reckoning of the Greek era of Alexander, he gathered to Chalcedon a Synod of five hundred and sixty- seven bishops, whose acts we shall describe as concisely as possible in this third Book which is written below, and in its chapters, which have been taken for the most part from the history of Zachariah the Rhetorician, which he wrote in Greek to a man called Eupraxius, who lived in the royal palace and was engaged in the service of kings. But the body of the holy John the bishop, who is called Chrysostom, had been brought back from the place of his banishment, and it was honoured with a procession in Constantinople. And Eudocia the queen, the wife of Theodosius, went to Jerusalem for prayer, and returned, and then died. But Geiseric2 subdued Carthage of Africa and reigned over it. And John the general 3 was killed by the servants of Arbindus,4 and there were earthquakes in various places. And then Theodosius died. 1 Mich. fol. 115 v. 3 -m^ \ » fa fcraj. i.e. <rTpari>)\dTT)s. 4 \t 1 *""!, *'•*• Areobindus (Brooks'*. BOOK III THE beginning of the third Book, which (inasmuch as it is from the history of Zachariah the believer, who wrote in Greek to one Eupraxius by name, a minister of the king, and engaged in his service) records the events that took place in the Synod, which met at Chalcedon, after the death of Theodosius, in the days of Marcian, in the year seven hundred and sixty-four by the reckoning of the Greeks. And the number of the bishops was five hundred and sixty-seven, who were brought together in consequence of the exertion of Leo of Rome, and the letter that he wrote to the king and his wife Pulcheria. And the Synod sent Dioscorus of Alexandria away to Gangra of Thrace, and appointed Proterius bishop in his stead, and received the letter of Leo, which is called the Tome. And the other matters, which occurred in Jerusalem, or in Alexandria, or in other places during the life of Marcian, that is, a space of six years and a half; behold they are written down here distinctly in these twelve Books below and the chapters contained in them. The first chapter relates the events which occurred in the Synod of Chalcedon, until the public address of Marcian the king to the bishops assembled there. The second chapter tells about the banishment of Dioscorus to Gangra, and the consecration of Proterius in his stead ; and the events which occurred in Alexandria upon his entry there. The third chapter relates the events which occurred in Palestine, concerning Juvenalis of Jerusalem, who broke his promises, and separated from Uioscorus, and agreed to the Synod. And when the citizens of Jerusalem and the oil 40 THE CHRONICLE OF [BOOK HI. Palestinian monks learned this, they appointed, as bishop in his stead, one Theodosius, a monk ; who, in his zeal, had attended and watched the Synod closely, and then went back to Palestine and told what had occurred at Chalcedon. The fourth chapter tells of Peter the hostage, the son of the king of the Iberians, a wonderful man, who was taken by the people of Gaza ; and they brought him to Theodosius of Jerusalem, by whom he was consecrated as their bishop. The fifth chapter tells about the flight of Theodosius of Jerusalem, in consequence of the king's threats ; and also about the return of Juvenalis, by force, to Jerusalem, and the great slaughter that ensued upon his entry there. The sixth chapter gives an account of a certain blind Samaritan, who smeared his eyes with the blood of the slain, and they were opened. The seventh chapter tells how Christ appeared in vision to Peter the Iberian, bishop of Gaza, and told him to depart from thence, and also himself to suffer banishment of his own accord. The eighth chapter tells about a certain monk, named Solomon, who acted cunningly, and went in to Juvenalis of Jerusalem, and threw a basketful of dust upon his head, and reproached him. The ninth chapter tells how Theodosius of Jerusalem was taken, and was imprisoned in a house containing lime, and there he ended his life. The tenth chapter tells about the heresy of John the Rhetorican, and how this heresy was anathematised by Timothy, the bishop of Alexandria, after him.1 The eleventh chapter tells about the mission of John the Silentarius, from the king to Alexandria. The twelfth chapter tells about Anthemius, and Severus, and Olybrius, and Leo the Less, and what happened in the seven years of their reign.2 1 Probably *£DQ_i5Q_^J has fallen out, and the translation should be "after Proterius." 2 Here the text adds, " The thirteenth Book tells about the accession of Marcian, and about the council of bishops which came to Chalcedon, and what took place in the council until the public address of the king to the bishops." CHAP, i.] ZACHARIAH OF MITYLENE 41 CHAPTER I THE l FIRST CHAPTER OF THIS BOOK TELLS ABOUT THE EVENTS WHICH OCCURRED IN THE SYNOD, BEING TAKEN FROM THE HISTORY OF ONE ZACHARIAH BY NAME, WHO BEGINS TO WRITE IN GREEK TO EUPRAXIUS AS FOLLOWS Since it is acceptable unto you, and desired by you, Christ-loving Eupraxius,2 who are dwelling in the royal palace, and are occupied in the service of kings, to learn what happened, in the reign of Marcian, to the holy Church of God ; and who they were who, in regular succession, were the chief priests in Alexandria, and Rome, and Constantinople, and Antioch, and Jerusalem, from the time of the Council of Chalcedon — that Council which, ostensibly convened about the matter of Eutyches, introduced and increased the heresy of Nestorius ; and shook all the world ; and added evil upon evil ; and set the two heresies, one against the other ; and filled the world with divisions ; and confounded 3 the faith delivered by the apostles, and the good order 4 of the Church ; and tore into ten thousand rents the perfect Robe of Christ, woven from the top throughout : therefore we, anathematising those two heresies, and every wicked teacher of doctrine corrupt and contrary to the Church of God, and to the orthodox faith of the three holy Synods, which skilfully main- tained the true doctrine ; shall, to that end, employ this history which you urged us to undertake. After the death of the holy Cyril of Alexandria, who carried on the conflict against many corrupt doctrines, and exposed them, Dioscorus received the throne as his successor ; 1 Evag. ii. 4, 18 ; Liberal. 13. 001 n in] Vn " Eupraxius of illustrious and Christ-loving memory, who was one of the eunuchs of the royal bedchambers," das Leben des Severus (ed. Spanuth), p. 28. , MS., ]o\Qi L. 42 THE CHRONICLE OF [BOOK in. and he was a peaceable man, and also a champion ; * although he had not the same promptitude and boldness as Cyril. At that time Theodoret and Hibo, who, along with Flavian of Constantinople and Eusebius, were deposed by the second Synod of Ephesus, which met there in the days of Theodosius, about the matter of Eutyches and Flavian — Theodoret of Cyrrhus, because he wrote twelve censures upon Cyril's Heads against Nestorius ; and Hibo of Edessa, because he wrote a letter to Moris of Nisibis, reviling Cyril — were, both of them, upholding the doctrine of Theodore and Diodorus. And Theodoret2 went up to Leo of Rome, and informed him about all these matters ; and, with the gift which blinds the eyes of the soul, he got the better of him. Whereupon Leo composed 3 that letter which is called the Tome, and which was ostensibly written to Flavian against Eutychianism. But Leo also wrote to Marcian the king, and his wife Pulcheria, and warmly commended Theodoret to them. This 4 Marcian favoured the doctrine of Nestorius, and was well disposed towards him ; and so he sent by John the Tribune, to recall Nestorius from his place of banishment in Oasis ; and to recall also Dorotheus, the bishop who was with him. And it happened while he was returning, that he set at naught5 the holy Virgin, the TJieotokos, and said, "What is Mary ? Why should she indeed be called the Theotokos ? " And the righteous judgment of God speedily overtook him (as had been the case formerly with Arius, who blasphemed against the Son of God). Accordingly he fell from his mule, and the tongue 6 of this Nestorius was cut off, and his mouth was eaten by worms, and he died on the roadway. And his companion Dorotheus died also. And the king, hearing of it, was greatly grieved ; and he was thinking upon 1 f ^ m ^n 1 1 1 i.e. ayuvHTTris. 2 Jo. Eph. ap. "Dion." See Introd. p. 4, note. 3 Here an extract in Cod. Rom. begins. 4 Evag. ii. 2. 5 {Vn\V> This word occurs again in this chapter (p. 47, note 3), and probably in bk. 7, ch. 7 (p. 117, note 4) ; the Lexicons do not give any other reference. 6 Evag. i. 7. CHAP, i.] ZACHARIAH OF MITYLENE 43 what had occurred, and he was in doubt as to what he should do. However, written directions from Marcian the king1 were delivered by John the Tribune to Dioscorus and Juvenalis, calling upon them to meet in Council, and John also informed them of what had happened to Nestorius and to Dorotheus. And when the bishops of every place, who were summoned, were preparing to meet at Nicea, Providence 2 did not allow them ; for the king 3 issued a new order that the assembly should be convened to Chalcedon, so that Nicea might not be the meeting-place of rebels. Then 4 the Nestorian party earnestly urged and besought the king that Theodoret should be appointed the president of the Synod, and that, according to his word, every matter should be decided there.5 And when they met at Chalcedon, Theodoret entered in and lived there boldly, like an honoured bishop ; he who a little time before had been ejected 6 from the priesthood by their means. And Dioscorus and the chief bishops were vexed and troubled on account of the haughty insolence which the man displayed ; but they could not put a stop to it, because of the royal authority, though they saw that the canons were despised by him, and by Hibo also, with the help of the Roman legates of Leo, who were aiding and abetting them. And when Dioscorus was proclaiming the doctrine of the faith in the Synod, and with him Juvenalis, and Thalassius of Cappadocia, and Anatolius, and Amphilochius of Side, and Eusebius of Ancyra, and Eustace of Berytus ; then, as by a miracle, Eusebius of Dorylaeum also agreed with them ; for they saw that the Nestorian doctrine of the two natures was confirmed, and established there, by the co-operation of John of Germanicia, who fiercely contended, in the course of the dispute there, with the side which said, "It is right for Cod. Rom. 3 F,vag. ii. 2 ; Liberal. 13. 4 Jo. Eph. (Anecd. Syr. ii. p. 363). See Introd. I.e. 5 Here extract in Cod. Rom. ends. 6 |f_», MS., not |}-Q, as L. prints. 44 THE CHRONICLE OF [BOOK in. us to confess Christ after His incarnation as one Nature from two, according to the belief of the rest of the Fathers, and not to introduce any innovation or add any novelty to the faith." Wherefore, John of Germanicia, and the rest of the Nestorian party, with Theodoret at their head, brought about the deprivation of Dioscorus ; because he said, " It is right for us to believe that Christ became incarnate from two natures ; and we should not confess two natures after the union, like Nestorius. And l then Anatolius, the bishop of the royal city, cried out in words to this effect, " Not for the faith is Dioscorus deposed ; but he is set at nought 2 for refusing to hold com- munion with the chief priest, my lord Leo." And after the outcry of many, and after the things had been spoken which have been written in the Acts 3 of that Council, at last those bishops being forced to do so, defined our Lord Jesus Christ to be in two natures. And they praised the Tome of Leo, and they called that an orthodox definition which said, " There are two Persons, and two Natures, with their properties and their operations." And this being so, they were required to subscribe under compulsion ; those very priests who, a little time before in the days of the blessed Theodosius, being assembled at the second Council of Ephesus, cried out many times, " If anyone shall say ' Two natures to two,' let the Silentiarius come up ! " 4 And when they repeated this over to Dioscorus, by means of John the chief of the Silentiarii, and asked him to agree to it, and to subscribe, and get back his throne ; he said, courageously, " Sooner would Dioscorus see his own hand cut off, and the blood falling on the paper, than do such a thing as that." Whereupon he was sent into banishment to Gangra, 1 Mansi, vol. vii. p. 104. 2 I do not know what JLOA) means. Probably it is a copyist's error. 3 ( 1 V) .ti^gia, i.e. ireTrpayntva. 4 The words are written over an erasure in the MS. The Synodal Acts give ei's 5i'o TffjLve. Probably .o rn i js a mistake for -<"> tm*i and j; > ^ \m jias crept in from below. Transl. "Cut in two the man who speaks of two natures" (Brooks). CHAP, i.] ZACHARIAH OF MITYLENE 45 because the Nestorian party published the report about him, that his opinions were the same as those of Eutyches. And I think it well, omitting many of his sayings, both what he spoke and wrote to Domnus of Antioch, and in the Synod of Chalcedon itself, which testify concerning the faith of the man, that his faith was like that of Athanasius, and Cyril, and the other doctors, I think it well (I say) to make a written extract out of what he wrote from his place of banishment to Secundinus, in the following words : — " Omitting many urgent matters, this I declare, that no man shall say that the holy flesh, which our Lord took from the Virgin Mary, by the operation of the Holy Spirit, in a manner which He Himself knows, was different to and foreign from our body. And, indeed, since this is so, they who affirm that Christ did not become incarnate for us, give the lie l to Paul. For he has said, ' Not from angels did He take (the nature), but from the seed of the House of Abraham ' ; to which seed Mary was no stranger, as the Scriptures teach us. And again, ' It was right that in everything He should be made like unto His brethren,' and that word ' in everything ' does not suffer the subtraction of any part of our nature : since in nerves, and hair, and bones, and veins,2 and belly, and heart, and kidneys, and liver, and lungs, and, in short, in all those things that belong to our nature, the flesh which was born from Mary was compacted with the soul of our Redeemer, that reasonable and intelligent soul, without the seed of man, and the gratification and cohabitation of sleep. " For if, as the heretics think, this was not so, how is He named ' our brother,' supposing that He used a body different from ours ? And how, again, is that true which He said to His Father, ' I will declare Thy name to My brethren ? ' 3 Let us not reject, neither let us despise, those who think in this way. For He was like us, for us, and with us, not in phantasy, nor in mere semblance, according to the heresy 1 • ^ vy^"*- ^IS" not ' ^ U' ^ as L- Prints- - Read |_o5 for !,.-»?'• 3 Ps. xxii. 22. 46 THE CHRONICLE OF [BOOK HI. of the Manichaeans, but rather in actual reality from Mary, the Theotokos. To comfort the desolate l and to repair the vessel that had been broken, He came to us new. And as Immanuel, indeed, He is confessed ; for He became poor for us, according to the saying of Paul, ' that we, by His humiliation, might be made rich.' 2 He became, by the dispensation, like us ; that we, by His tender mercy, might be like Him. He became man, and yet He did not destroy that which is His nature, that He is Son of God ; that we, by grace, might become the sons of God. This I think and believe ; and, if any man does not think thus, he is a stranger to the faith of the apostles." And although 3 this apostolic man had been well versed in this confession of faith from the beginning of his life, yet he was deposed and sent into banishment, because he would not worship the image, with its two faces, which was set up by Leo and by the Council of Chalcedon ; and because he refused to hold communion with Theodoret and Hibo, who had been deprived on account of their blasphemies. But the story goes that when, on one occasion, he saw Theodoret sitting upon the throne in the Council, and speak- ing from it, and not standing and making his defence, as one should who had been canonically deposed from the priest- hood ; then he himself arose and descended from the throne and sat upon the pavement, saying, " I will not sit with the wicked, nor with vain persons will I enter in." Whereupon the partisans of Theodoret cried out, " He has deposed himself." But the other bishops cried out, " Our faith 4 is perishing. If Theodoret, who holds the opinions of Nestorius, be accepted, we reject Cyril." And then Basil, the bishop of Tripolis, stood up and said, " We ourselves have deposed Theodoret." But they say that Amphilochius was beaten on his head by Aetius the deacon, to make him sign. It was this Aetius who went to Theodoret by night, and made a complete copy 1 ],_.}, MS., l°f?, L., and for ^ V »-»-»; read ^.»_K»J5. " 2 Cor. viii. 9. 3 Here an extract in Cod. Rom. begins. 4 The faith (Cod. Rom. ). CHAP, i.] ZACHARIAH OF MITYLENE 47 for him of the Symbol of the two Natures ; and when l it was accepted by the bishops, and they agreed to it, then Theo- doret insolently 2 derided 3 them, saying, " See how I have made them taste the leaven of the doctrine of Nestorius, and they are delighted with it ! " 4 " But Eustace of Berytus, when he signed the document, wrote in short hand,5 " This have I written under compulsion, not agreeing with it." And he wept very much, as did also others who proclaimed the compulsion and exposed the hypocritical profession of faith which was made, because the chief senators were present time after time at the dis- cussions, and closely watched the proceedings of the Synod. But, at last, the king came there, with his wife Pulcheria, and he delivered a public address 6 in the Martyr Church of Euphemia in the following terms : — " From 7 the first time that we were chosen and accounted worthy of the kingdom by God, amidst all the care of public business, no concern whatever in which we might be involved 8 was allowed to hinder us, but we made it our choice to honour the true faith of the Christians, and to accustom 9 the minds of men to it, with purity ; all novelty of false doctrines and preachings that do not agree with the well proved doctrine of the Fathers, being taken out of our midst. Therefore we summoned this holy Synod that it might cleanse away all darkness, and put away filth of thoughts : that so, in pure mind, the doctrine of the faith which is in our Lord Jesus Christ might be established," and so on, to the same effect. When the king had finished his public address, the bishops praised him and the Senate, and also the letter of Leo, affirming with respect to it that it agreed with the faith of the Apostle Peter. 1 Jo. Eph. Fr. (Anecd. Syr. ii. p. 363). See Introd. I.e. - ^-SljJjlD, p. 199, note 4. 3 |V> \Vn see p. 42, note 5. 4 Here an extract in Cod. Rom. ends. 5 In signs ( i V> i fD *"), i.e. iv ocelots. 6 (m » in c^rri'C^ i.e. Trpoa-^wi'r/a-is. 7 Mansi, vol. vii. p. 132. , MS., Z-l^iAj, L. !P ,-».\-l, MS., f~»Aj, L. 48 THE CHRONICLE OF [BOOK in. CHAPTER II THE SECOND CHAPTER TELLS ABOUT THE BANISHMENT OF DIOSCORUS, AND THE CONSECRATION OF PROTERIUS IN HIS STEAD ; AND ABOUT THE SLAUGHTER WHICH ENSUED UPON HIS COMING IN ; AND THE CHURCH FUNDS, WHICH HE EXPENDED UPON HIS ALLIES THE ROMANS, BUT WHICH, BY RIGHT, BELONGED TO THE POOR The Synod having received such an end as this, Dioscorus l was decreed to be a confessor, and was sent away to live in Gangra ; and Proterius was appointed bishop in Alexandria, in his stead. This Proterius2 had been a presbyter on his side, and had contended earnestly against the Synod at first, but afterwards, with the object of snatching the see for him- self, he became like Judas, a betrayer of his master, and like Absalom, of his father ; and he showed himself a rapacious wolf in the midst of the flock. And many who were un- willing he afflicted and ill-treated, to force them into agree- ment with himself. And he sent them into banishment, and he seized their property by means of the governors s who obeyed him in consequence of the king's command. Whereupon, indeed, the priests, and the monks, and many of the people, perceiving that the faith had been polluted, both by the unjust deposition of Dioscorus and the oppressive conduct of Proterius and his wickedness, assembled by them- selves in the monasteries, and severed themselves from his communion. And they proclaimed Dioscorus, and wrote his name in the book of life as a chosen and faithful priest of God. And Proterius was very indignant, and he gave gifts into the hand of the Romans, and he armed them against the people, and he filled their hands with the blood of believers, who were slain ; for they also strengthened themselves,4 and made war. And many died at the very Altar, and in the Baptistery, who had fled and taken refuge there. 1 Evag. ii. 5 ; Liberal. 14. 2 Here begins an extract in Cod. Rom. which continues to end of chap. viii. 3 |J_»5. MS., li-»?. L. 4 Or, " became exasperated." CHAP. HI.] ZACHARIAH OF MITYLENE 49 CHAPTER III THE THIRD CHAPTER NARRATES THE EVENTS WHICH OCCURRED IN PALESTINE RESPECTING JUVENALIS OF JERUSALEM, WHO BROKE HIS PROMISES, AND SEPAR- ATED HIMSELF FROM DIOSCORUS. AND THE MONKS AND THE CITIZENS OF JERUSALEM HEARD OF THE MATTER FROM THEODOSIUS, A MONK, WHO, THROUGH ZEAL, WAS PRESENT AT CHALCEDON, AND WHO, AFTER HAVING CAREFULLY WATCHED THE PROCEEDINGS THERE, CAME TO JERUSALEM AND GAVE INFORMA- TION ABOUT THEM ; AND THEY MADE HIM BISHOP BY FORCE, INSTEAD OF JUVENALIS And in Palestine, indeed, there were evils like these, and worse. But from what cause I shall now tell. When Juvenalis was summoned to Chalcedon, and he learned from John the Tribune the will of the king ; and also that Nes- torius, who had been recalled, died on his return from banish- ment ; then he (inasmuch as he was persuaded that the doctrine of the Tome, which favoured the opinion of Nestorius, was corrupt) summoned the clergy, and gathered the monks and the people together ; and he exposed this false doctrine, and anathematised it. And he confirmed the souls of many in the true faith. And he charged them all, that if he should be perverted in the Synod, they should hold communion with him no more. And at first when he went there, he made a great struggle, along with Dioscorus, on behalf of the faith. But because the royal pressure x was brought to bear ; and because of the flattery and compliments of the king, who himself waited personally upon the bishops at the banquet, and showed great condescen- sion to them ; and because the king also promised that he would give the three provinces of Palestine to the honour of the see of Jerusalem ; then the eyes of his mind were darkened, and he left Dioscorus the champion 2 alone, and |, i.e. avdyKij. - |^CQJQ_<i j, ayuvurrris. 50 THE CHRONICLE OF [BOOK in. he went over to the opposite side. And he treated with contempt the oaths which he had made in the name of God. And both he and the bishops who were with him agreed and subscribed. And l when Theodosius the monk, and his companions who were in close fellowship with him, and who zealously watched what was taking place in the Synod, heard about this they returned quickly to Palestine ; and they came to Jerusalem, and told about the betrayal of the faith. And they called all the monks together, and gave full information to them. And the monks assembled, and prepared themselves, and went to meet Juvenalis as he was coming. And they reminded him of his promises, and that he had failed to keep them. And they made this one request of him, that he would censure the proceedings which had taken place, and anathematise them. But he showed himself like Pilate, saying, " What I have written, I have written." And the monks said to him, " We will not receive you then, for you have broken - your oaths and your promises." So he returned to the king. But the assembly of monks and clergy went back to Jerusalem. And the people, and the bishops who were with them, were distressed,3 and they consulted together as to what they should do. And they decided to appoint another bishop instead of Juvenalis. When they were speaking of the chaste monks, Romanus and Marcian, and of other men of wonderful excellence ; at length 4 it was agreed that they should appoint Theodosius, who had been found zealous, and who also had contended for years on behalf of the faith. And they took him by force, while he persisted in refusing, and conjuring them not to do so, and begging them to allow him to be the helper of the person whom they appointed from amongst themselves. However, they would not yield to his entreaties ; but blessed him and placed him on the throne. And when 1 Evag. ii. 5. - L;r\\ MS., not 1^^ as L. prints. 3 For Q_A_KI Cod. Rom. has n ^ * *^ Transl. " and they gathered the people and the bishops who were with them." 4 Evag. ii. 5. CHAP, iv.] ZACHARIAH OF MITYLENE 51 the other cities of Palestine heard it ; inasmuch as they knew him to be a man of surpassing virtue, and zealous for the truth ; they severally 1 brought persons to receive his blessing and be admitted to the priesthood. CHAPTER IV THE FOURTH CHAPTER TELLS ABOUT PETER THE IBERIAN; AND HOW HE ALSO WAS TAKEN, AND WAS BROUGHT TO THEODOSIUS BY THE PEOPLE OF GAZA; AND HE BECAME THEIR BISHOP Among these also was Peter the Iberian, a man wonder- fully celebrated throughout the world, a king's son, who had been given as a hostage to Theodosius ; and who was beloved by him and by his wife Eudocia, on account of his excellent parts. And he was brought up in the king's palace ; and he was placed in charge of the royal horses. But he resigned this appointment, and gave himself up to the discipline of Christ along with John the Eunuch also, who was his sponsor, and his father by water and the Spirit. And they prospered, and God wrought signs by their means in Con- stantinople. And they fled from thence, and betook them- selves next to the wilderness of Palestine, and there they loved and cultivated the monastic life. And although after this manner they desired to be hidden, yet they became greatly celebrated ; and they wrought signs like the apostles. And as they were changing from place to place, they arrived opposite to Gaza and Majuma. And the men and the women and the people of all ranks and ages went out and seized Peter, and brought him to Jerusalem to Theodosius, whom they besought to make him their bishop. And he laid many charges against himself, and refused ordination. And against his will Theodosius laid his hand upon his head and consecrated him, for he knew the man. 1 For ,OO"L_i Cod. Rom. has OT.^. Trans. " brought persons to him." 52 THE CHRONICLE OF [BOOK m. And when he became violently agitated, and called himself a heretic ; then Theodosius hesitated 1 a little, and said to him, " My cause and thine are before the Judgment Seat of Christ." And he changed his words, saying, " A heretic indeed I am not, but a sinner." And Theodosius, being well acquainted with the man, blessed him as priest for the people of Gaza. But there were other excellent deeds done by this man, which, however, I omit, lest I should make my narrative too long. CHAPTER V THE FIFTH CHAPTER TELLS ABOUT THE FLIGHT OF THEO- DOSIUS OF JERUSALEM, IN CONSEQUENCE OF THE KING'S THREATS ; ALSO ABOUT JUVENALIS, WHO RETURNED WITH AN ARMY OF ROMANS ; AND THE GREAT SLAUGHTER THAT ENSUED UPON HIS ENTRY THERE And when Theodosius was prospering in this manner, the report z of all that he was doing reached Marcian the king. And Juvenalis returned, having with him Count Dorotheus and an army ; for the purpose of taking Theodosius, and making him a prisoner, and deposing all the bishops whom he had made in his district, and punishing 3 the monks and the people, and expelling them in consequence of their insolence and rashness in setting up Theodosius as bishop in Jeru- salem. But, by the desire of the queen, Peter the Iberian alone was to be spared ; even though he should not consent to hold communion with the other bishops. And when Juvenalis arrived at Neapolis, he found a large number of monks there ; and at first he tried to seduce them, simple men as they were, and single-minded, whose arms and helmet were the true faith and works of righteous- 1 For .-.Oil] Cod. Rom. has i_»Ol2Z). 2 Evag. ii. 5. 3 J>Qj.CDJ. MS., not i>Qju£D. as L. print-. CHAP, vi.] ZACHARIAH OF MITYLENE 53 ness. These he endeavoured to persuade to hold communion with himself. And when they turned away from this proposal with disgust, unless he would anathematise the violent trans- actions of Chalcedon ; he then said, " It is the king's will." And they still refused. Whereupon he gave orders to the Romans and the Samaritans, who smote and killed these monks, while they were singing psalms and saying, " O God, the heathen are come into Thine inheritance, and they have defiled Thy holy temple ; and behold they are making Jerusalem a waste place ! " l And some of the Romans were overcome with pity, and wept. But some of them, along with the Samaritans, killed many of the monks, whose blood also was poured out upon the ground. CHAPTER VI THE SIXTH CHAPTER TELLS ABOUT A CERTAIN BLIND SAMARITAN WHO DREW NEAR WITH FAITH, AND SMEARED HIS EYES WITH THE BLOOD OF THOSE THAT WERE SLAIN ; AND HIS SIGHT WAS RESTORED 2 There was a certain blind Samaritan who deceived his own guide, and said, " Since mine eyes cannot see the blood of the slaughter of these Christians, so that I may delight myself in it ; bring me near and I shall feel it." And when the guide brought him near and caused him to feel it, he dipped his hands in the blood. And he prostrated himself upon the ground ; and he wept, with prayer and supplication, that he might be a sharer in their martyrdom. Then he arose, and smeared his eyes, and lifted up his hands to heaven ; and his eyes were opened, and he received his sight. And all who were witnesses of this miracle, were astonished and believed in God. And the blind man also believed, and was baptized. But the party who administered the king's orders, laid 1 Ps. Ixxix. I. " ooA^Zf, MS., not «j^2A^], as L. prints. 54 THE CHRONICLE OF [BOOK m. hold upon the surviving believers, and expelled x them from the whole district. CHAPTER VII THE SEVENTH CHAPTER RELATES HOW OUR LORD APPEARED TO PETER THE IBERIAN, OF GAZA; AND TOLD HIM THAT HE MUST DEPART ALONG WITH THOSE WHO WERE EXPELLED But they say that Peter the Illustrious was at rest, being left undisturbed by all, both on account of the king's orders, and the loving care of the queen for him. But he saw the Lord in a vision, saying to him indignantly, " How now, Peter ! Am I being expelled in My believing servants, and art thou remaining quiet and at rest ? " Then Peter repented and obeyed, and he arose and left Gaza ; and he joined those who were expelled, and departed with them. CHAPTER VIII THE EIGHTH CHAPTER TELLS ABOUT A CERTAIN ZEALOUS MONK, NAMED SOLOMON ; WHO ACTED CUNNINGLY, AND WENT IN TO JUVENALIS, AS IF HE DESIRED TO BE BLESSED BY HIM, AND THREW A BASKETFUL 2 OF DUST UPON HIS HEAD, AND REPROACHED HIM And Juvenalis, having by means of the armed force3 of the Romans expelled the believers and the monks who were in the country district, arrived at Jerusalem and sat upon the throne. And he paid no regard 4 at all to his promises, nor to the slaughter which had occurred upon his entry there, nor to the falsehood of his oaths. 1 For ,-K»lo Cod. Rom. has O.-K/J, and for O£>?5, O£3JJO. 2 |,_»;_2LCO|, i.e. ffirvpis. 3 . m » mn /;<?> irapdra.£<.s. , MS., not rn\*-) as L. prints. CHAP, ix.] ZACHARIAH OF MITYLENE 55 Then a certain monk, Solomon by name, was stirred in his spirit ; and in this honourable garb of chastity, and as if desiring to be blessed by the chief priest himself, acted cunningly, and filled a basket with dust and ashes, and placed it under his armpit, and drew near to Juvenalis. And the latter was glad when the monk came in to him. And Solomon, being received by him, said to him, " Let my lord bless me." And, as the Roman guard permitted him to draw near and come close to Juvenalis, he took out the basket of dust and emptied it on his head, saying, " Shame upon thee, shame upon thee, liar and persecutor ! " And when the Roman guard were about to strike him, Juvenalis would not allow it. And he was not enraged, but was rather moved to penitence by this, and shook the dust from his head. So they only put out the monk from his presence. And he ordered that money for his expenses l should be given to him, and that he should leave his country. The monk, however, refused the money, but left the country. CHAPTER IX THE NINTH CHAPTER TELLS HOW THEODOSIUS, BEING SOUGHT FOR BY THE ROMAN ARMY, WAS TAKEN AND IMPRISONED IN A HOUSE CONTAINING LIME; WHERE AT LENGTH HE DIED But Theodosius, when he was sought for by the king's orders - through the whole province,3 assumed the garb of a Roman, having on his head hair and a helmet ; and he went about confirming and encouraging the believers. At length, how- ever, when he arrived at the parts about Sidon, he was taken and delivered up to the Romans by one of his own friends. And the Nestorian party were so enraged against him, because he had been going about through the whole world, and i j^no \ l| i^ a.vd\u/j.a,. - { ^^"> .« ^ »?. i.e. dta.Tdyfia.ra.. 3 |_»-Df^OCn, i.e. virapxia. for eVapxta. |n \^">? has probably crept into the text by mistake from the line above (Brooks). 56 THE CHRONICLE OF [BOOK in. exposing and anathematising the false doctrine of Nestorius, that they went up to the king, and persuaded him to grant that the man should be given into their charge and keeping. And they took him and imprisoned him in a small house, belonging to the monks, in which there was quicklime. And these followers of Nestorius used to go to him in troops, and dispute with him, hoping that under pressure of great affliction he would change his mind, and agree to their will. And he prevailed over them all and repulsed them ; and as they departed 1 from him ashamed and confounded, he said, " Even though I am imprisoned and thereby prevented from going about in the different places, according to my former custom ; yet as long as the breath is in my nostrils, the word of God shall not be imprisoned in me ; but it shall preach that which is true and right in the ears of the hearers." But the Eutychian party also imagined that he would agree with them ; and they came together to him, and entered into discusssion with him. And in like manner, contrary to their expectation, he showed them to be in agreement with Valentinus, and Manes, and Marcion ; and that their heresy was a wicked one, worse even than that of Paul of Samosata, and Apollinaris, and Nestorius. And so they, in their turn, departed from him, being condemned by him. And because they laid one affliction after another upon him, his soul also continued steadfast in the good fight. While there he met with some writings of John the Rhetorician from Alexandria, which were full of false doctrine and very defective, and it is a heresy ; and he exposed the man and anathematised him. And having finished his course, and contended in the fight, and kept his faith, at length he died. And departing from the prison, he went to be with Christ our Lord. And he left the example of courage to the believers. 1 » ^ «^">, MS., not . v« V) as L. prints. CHAP, x.] ZACHARIAH OF MITYLENE 57 CHAPTER X THE TENTH CHAPTER GIVES A RECORD OF THE HERESY OF JOHN THE RHETORICIAN OF ALEXANDRIA; AND HOW IT WAS REJECTED AND ANATHEMATISED John was an adherent of Palladius the Alexandrian sophist, and was second to him ; and for that reason he was called the Rhetorician ; because that next to sophistry comes rhetoric, and therefore by that name the philosopher is surnamed.1 This man, in the days of Proterius who succeeded Dioscorus, saw that the whole city of Alexandria hated Proterius, some in consequence of their zeal for the faith, and others because they had been plundered and persecuted by him, with the object of making them agree to the Synod and accept the Tome. He then sought to ingratiate himself with the people, and to present a fine appearance, and to collect money for himself, and to be celebrated with this empty glory. And not having read the Holy Scriptures, and not understanding the meaning of their mysteries, and not having exercised himself in the writings of the ancient doctors of the holy Church, and not knowing what he was saying, or that about which he was contending, he was puffed up2 to write a sort of proof that, after the manner of a seed, God the Word was wrapped up in the body; and that He suffered in His own Nature, if indeed He suffered at all. But he denied that the Word was united to a human body ; and he would not confess the natures from which One Christ appeared. But he prepared and collected words, saying, " It .can by no means be called a nature, as indeed without the seed of a man in the Virgin the Incarnation took place." And he said, " There- fore Christ was neither by her nor from her." And he did not agree with the doctors of the Church, who declare that the 1 An exact translation of this passage is impossible. I have tried to give what appears to be the sense of it. »?l |. See note 4, p. 199. 58 THE CHRONICLE OF [BOOK HI. human nature was united to God the Word, and that He became man. And with vain words such as these he used to chatter ; and he also wrote books. And in these he was self-contradictory ; sometimes agreeing with Apollinaris, sometimes with Eutyches ; and again, stating what was quite new. And because he was in doubt about the subject of his writings, lest they should be reviled,1 he did not subscribe his books with his own name. But at one time he wrote the name of Theodosius, the bishop of Jerusalem, upon one ; and again, the name of Peter the Iberian upon another: that even the believers might be deceived by them and accept them. But they say, that on one occasion, Peter the Iberian met with one of them, which had been written in his own name, in a certain monastery ; and when he took it and read it he was full of indignation, and he anathematised the man who wrote it. And not there alone, but also in Alexandria, and in Palestine, and in Syria, both he and Theodosius anathematised the writings of this man. CHAPTER XI THE ELEVENTH CHAPTER TELLS HOW JOHN THE SILENTI- ARIUS WAS SENT BY THE KING, AFTER THE DEATH OF DIOSCORUS AT GANGRA, TO EXHORT THE ALEX- ANDRIANS TO BE UNITED TO PROTERIUS But when the report of the death of Dioscorus reached the Alexandrians, there was great trouble and sorrow. And after his death, on account of the love that they had for him, they proclaimed him as a living man,2 and his name was set in the Diptych. But let no man even of those, whose endeavour it is to revile what is not done in exact order, find fault. But the believing party were desirous of appointing a bishop instead of Dioscorus. However, they were afraid of 1 Or, remain unknown. 2 (_»_*>, A?, MS., not ]-KK_»_A5, as L. prints. CHAP. XL] ZACHARIAH OF MITYLENE 59 the threats of Marcian the king ; for he was sending letters in every direction, and fulminations against all who would not agree to the Synod and receive the Tome. For so it was, that when he heard of the men of Alexandria, and of their intention to appoint a bishop for themselves after the death of Dioscorus, he sent John, the chief of the Silentiarii, with a letter from him- self exhorting the Alexandrians to be united to Proterius. And this John was of the same mind as the king, and he was an astute 1 man. And when he came and saw the crowd, the numbers of monks arrayed in chastity, and possess- ing readiness of speech in defence of the faith, and also the strong body of the common people who were believers, with whom he had to deal, he was astounded, and said, " I am ready, if the Lord will, to inform the king and to plead with him on your behalf." And he received from them a petition — which gave information concerning their faith ; and concerning all that 'happened to them at the hands of Proterius ; and concerning the impious conduct of the man, and his wicked- ness, and the Church property which he expended upon vanity — written at length in words which I omit to reproduce here, lest I should be tedious to the reader. And when John returned to the king and told him about these matters, he said to him, " We sent you, indeed, to persuade and exhort the Egyptians to obey our will : but you have returned to us, not according as we wished, since we find you an Egyptian." However, when he perceived the things that were written about Proterius, in the petition which the monks sent, he blamed the pride and the craftiness 2 of the man. And while he was occupied with this matter, he died, having reigned six years and a half. But Morian 3 also, who reigned four years along with him, died. And after him, Anthemius, and Severus, and Olybrius received the kingdom. And one year after, Leo the First was associated with them. So that the lives of these four made up seven years. See note, p. 16. ) MS., not m7o^\Vn as L. 3 I.e. Majorian. 60 THE CHRONICLE OF ZACHARIAH [BOOK HI. CHAPTER XII THE TWELFTH CHAPTER TELLS ABOUT ANTHEMIUS, AND SEVERUS, AND OLYBRIUS, AND LEO ; WHO REIGNED TOGETHER AND IN SUCCESSION, SEVEN YEARS When Anthemius had reigned five years he was killed by Ricimer. And Severus, having reigned one year with him, died. And Olybrius, who reigned after Severus along with Anthemius for one year, died. And Leo the First also died, having reigned with Anthemius for three years, and two years after. In the first year of Leo indeed, Antioch was overturned by the earthquakes which occurred ; and there was also a great fire. And in the second year of his reign, Sulifos, the Gothic tyrant, was killed. And in the third year of his reign, Aspar the general J and his sons were killed. But there is in this third Book and in its chapters, which are written above, a period of thirteen and a half years. And it is made up in the following manner: — Of Marcian and Morian six years and a half; and of Anthemius, and Severus, and Olybrius, and Leo the First, who reigned in succession and together, seven years. And this period begins from the third2 year of the three hundred and fifth Olympiad, and it ends in the three hundred and eighth Olympiad. MS., not , as L. prints. BOOK IV THIS fourth Book also, inasmuch as it is from l the History of Zachariah the Rhetorican, relates (in its twelve chapters that are written down distinctly below) and makes known the events occurring after the death of Marcian, and Morian, and Anthemius, and Severus, and Olybrius, who reigned in all twelve years, as the Chronicle testifies — these events (I say) it makes known which took place in Alexandria, and in Ephesus, in the days of Leo, and Leo, during a period of twenty years. It tells about the consecration of Timothy the Great, surnamed the " Weasel." And how Proterius, who was appointed as the successor of Dioscorus by the Synod of Chalcedon, was killed ; and how, after his death, his clergy presented a libel to Timothy, and sought to come to the Church ; but the zealous priests, on the side of Timothy, and the people would not allow them. Whereupon they went to Rome, and informed Leo about the matter ; who wrote a letter to Leo the king censuring the consecration of Timothy. But this Book, further, tells about the letter of Timothy to Leo censuring the additions which had been made in the Synod, and the Tome. And, moreover, it tells about John, who was the bishop in Ephesus after the resignation of Bassianus ; and about the encyclical letter of Leo the king, which he wrote to the bishops, with the object of eliciting from them their written opinions respecting the definitions that were made in the Synod. And they all, with the exception of Amphilochius of Side, wrote in praise of these definitions. 1 Or, "being, so far as it goes, drawn from," etc. This may be an intimation that our Syriac text is a compilation of extracts from the original Greek. 61 62 THE CHRONICLE OF [BOOK iv. This Book, further, tells how Timothy was banished to Gangra, and from Gangra to Cherson ; and that his successor was one of the Proterian party, another Timothy surnamed Salophaciolus.1 And it, moreover, tells about Isaiah the bishop, and Theophilus the presbyter, who showed themselves to be Eutychians ; and about the letter which Timothy wrote respecting them, and by which he exposed them. The first chapter tells about the consecration of Timothy the Great, surnamed the " Weasel " ; and the events which then occurred. The second chapter shows how Proterius was killed, and dragged away ; and his body was burned with fire. The third chapter explains how after Timothy appeared as the sole bishop, the other clergy also, who were adherents of Proterius, presented a libel by which they showed them- selves desirous of coming to the Church ; but - the zealous priests, on the side of Timothy, would not allow them. The fourth chapter tells how these men, because they were not received by Timothy, got ready and went up to Rome and gave information to the chief priest Leo (respecting the matter). The fifth chapter tells about Timothy ; and also what happened in Ephesus to John the successor of Bassianus. The sixth chapter, moreover, explains about the petition 3 of Timothy which he wrote to the king, which contained a censure upon Leo and his letter. The seventh chapter tells about the replies to the Encyclical respecting the Synod, which were sent to Leo the king by the bishops ; and how Amphilochius did not agree with the others in what he wrote. The eighth chapter tells about the letter of Anatolius to the king, proving him to have influenced the bishops, as to the purport of their replies respecting the Synod. i j I . o c*\n Vt "shaking cap"; again (ch. 10) 1 1 » n CM /ni/ Vn "crooked cap," from ZaAcx/xi/aoXos, hence I translate uniformly Salophaciolus, - Probably »CQLCL»5 has dropped out of the text, and the translation should be as in the heading of Chap. III. 3 . m . m >> /.t>. 5e7j<m. BOOK iv.] ZACHARIAH OF MITYLENE 63 The ninth chapter tells about the banishment of Timothy, and the events which happened at his departure from Alexandria. The tenth chapter explains about the other Timothy, who was the bishop of the Proterian party, and was called Salophaciolus. The eleventh chapter tells about the removal of Timothy from Gangra to Cherson. The twelfth chapter tells about Isaiah and Theophilus, the Eutychians ; and about the letter which Timothy wrote respecting them, and by which he exposed them. But the time occupied by this Book is two or three years of Leo the First, and seventeen years of Leo the Second, less by two months, as the Chronicle informs us. For Timothy the Great was about two years, more or less, bishop in Alexandria ; and then he was banished to Gangra, and after the lapse of eighteen years he returned to his see ; and he very soon died. This fourth Book is a narrative of the consecration of Timothy, and of the events which occurred in the days of King Leo the First, and Leo the Second. 64 THE CHRONICLE OF [BOOK iv. CHAPTER I THE FIRST CHAPTER OF THE FOURTH BOOK, TELLING ABOUT THE CONSECRATION OF TIMOTHY THE GREAT, SURNAMED JSLUXUS,1 AND THE EVENTS WHICH HAP- PENED THEN The Alexandrian Church being in the condition that we have described above, suddenly the report of the death of Marcian reached them, and they all took courage, and consulted with the whole order of the monks as to whom they should make the bishop of the believing party. For 2 at that time Dionysius the general 3 was not there, but was on a visit to Egypt.4 And they agreed upon Timothy, a man expert in business 5 and of ascetic life ; who had been brought from the wilderness, by force, to Cyril, and ordained as presbyter by him. Moreover, he was of the same faith as Dioscorus ; and he was well versed in all the truth of the faith of the doctors of the Church. This man the people of Alexandria along with the monks seized, and brought to the great Church which is called Cczsarian. And they sought for three bishops, according to the canonical statute, to consecrate him. And since two Egyptian bishops were present, it was necessary that some other bishop should be found. And on making diligent inquiry, some of the people heard of Peter the Iberian, who had left Palestine and was sojourning there in Alexandria. And they ran quickly and laid hold of the man ; and carried him on their shoulders, not letting him touch the ground. And as they were bringing him along, a voice was heard in the minds of the clergy, and of the monks, and of the believing citizens, like that voice which Philip heard respecting the eunuch of Candace the queen, saying, " Consecrate him by force, even though he be unwilling, and set him on the throne |, i.e. afXoi'pos. - Evag. ii. 8 ; Liberat. 15. I .. * /; ^fo|, i-f- vrparyyos. * I.e. Upper Egypt, see Evag. . ran f*s . ^Q'Cfr_ i. CHAP, i.] ZACHARIAH OF MITYLENE 65 of Mark." And he was weak in body through much self- mortification ; so that, on account of his emaciation, the Proterian party used jestingly to style him the " Weasel." And when Dionysius the general l heard of the matter, he became uneasy, lest he might receive blame for there being two bishops in the city, when the king heard it. And accord- ingly he returned, and taking the whole Roman force with him, he made Timothy prisoner. And many were killed. And Dionysius gave orders that they should carry him off to a place called Cabarsarin.2 And upon his departure the conflict between the citizens and the Romans became severe.3 And there was a great tumult, and slaughters were matters of daily occurrence; more especially as he (Dionysius) kept inciting and urging on 4 the Romans called Cartadon,5 who were passionate men and Arians. And so the custodian of the Church funds expended them upon the Romans who were contending with the people. But it happened that numbers of them and of their wives fell and perished in the conflict. And they were divided into parties, and fought one against another. And when confusion like this had prevailed in the city for many days, Dionysius was at his wits' end, so he brought a certain monk Longinus, celebrated for chastity and virtue, and he intrusted Timothy to him ; that he might restore the bishop to the city and to his church, upon the condition that the fighting should cease, and that there should be no more slaughter. And when Timothy had returned to the great church from which he had been forcibly removed, and Proterius had taken for himself the church which is called Quirinian, and Easter c i.e. 1 Li t -L\ ^Cf), 2 .;m. '-ifi otherwise called .;moc*i i.e. .-ran e^ ^ (Life of Peter Ib., ed. Raabe, p. 67) = Ta^ocripiov (see Euseb. H.'JL. vi. 40). Clearly then = Ta$os, and the name was taken to mean "Tomb of Osiris" (Brooks). 3 m vA<sD MS., not ^m vAVn as L. prints. 1 For SoV^.AVn I read ^CLt^^f^D. 5 <O,_£;_Q. I cannot even guess what this word may mean. 6 I; > 5^] unleavened bread. 66 THE CHRONICLE OF [BOOK iv. time came round, children without number were brought to Timothy to be baptized ; so that because of their multitude those who were writing and reading out their names became weary ; but only five were brought to Proterius. And the people were so devotedly x attached - to Timothy that they drove Proterius out of the church of Ouirinus ; and slaughter ensued. CHAPTER II THE SECOND CHAPTER SHOWS HOW PROTERIUS WAS SLAIN, AND DRAGGED THROUGH THE CITY ; AND HOW HIS BODY WAS, AT LAST, BURNED WITH FIRE And 3 when Proterius continued to threaten the Romans, and to display his rage against them ; because they took his gold, but did not fill their hands with the blood of his enemies : then, indeed, a certain Roman was stirred to anger in his heart, and was boiling over with rage ; and he invited Proterius to look round and he would show him the corpses of the slain as they lay. And suddenly and secretly, he drew his sword and stabbed Proterius in the ribs along with his Roman comrades, and they despatched him, and dragged him to the Tetrapylum, calling out respecting him as they went along, " This is Proterius." And others suspected that it was some crafty plot. But the Romans left the body, and went away. Then the people, perceiving this, became also greatly excited, and they dragged off the corpse, and burnt it with fire in the Hippodrome. Thus the end of death overtook 4 Proterius, who had done 'evil to the Alexandrians, just as George the Arian, and he suffered at their hands in like manner, and so was it done to him. i |od>j, MS., not I^OOl, as L. 3 Evag. ii. 8 ; Liberal. 15. CHAP, in.] ZACHARIAH OF MITYLENE 67 CHAPTER III THE THIRD CHAPTER TELLS HOW, AFTER TIMOTHY AP- PEARED AS THE SOLE BISHOP, THE OTHER CLERGY ALSO EXPRESSED, BY MEANS OF A LIBEL, THEIR DESIRE TO REPENT AND BE UNITED WITH HIM ; BUT THE PEOPLE AND THE ZEALOUS PRIESTS OF HIS PARTY WOULD NOT ALLOW THEM But Timothy, when he appeared before them as the only chief priest of Alexandria, showed that he was really what a priest should be. For the silver and the gold that were given to the Romans in the days of Proterius, he expended upon the poor, and the widows, and the entertaining of strangers, and upon the needy in the city. So that, in a short time, the rich men, perceiving his honourable conduct, lovingly and devotedly supplied him with funds,1 both gold and silver. But the presbyters and all the clergy belonging to the Proterian party, since they knew all his virtues and his angelic mode of life, and the devotion of the citizens to him, joined themselves together and made libels in which they entreated him that they might be received. They also promised that they would go to Rome to Leo, and admonish him concerning the novelties which he had written in the Tome. Among these persons there were some who were ready and eloquent, and of great wealth and dignity, and of high birth also, who had been called to the clerical order by Cyril ; and who were honoured in the eyes of the citizens of Rome ; and they presented the petition on their behalf to Timothy. And Eustace of Berytus wrote also recommending their reception. But the jealousy and hatred of the citizens against these persons were great, on account of the events which had occurred in the days of Proterius, and the various sufferings which they had endured. So they would not consent to their reception, but they prepared the others to cry out, " Not one 1 wCQ_i-£DO|, i.e. oixrLas. 68 THE CHRONICLE OF [BOOK iv. of them shall set his foot here, neither shall the trans- gressors be received." CHAPTER IV THE FOURTH CHAPTER TELLS HOW THESE MEN GOT READY AND WENT UP TO ROME, AND GAVE IN- FORMATION RESPECTING THE TREATMENT WHICH THEY HAD SUFFERED This was the reason why matters were disturbed and thrown into confusion. For when these men were ignomini- ously refused, they betook themselves to Rome, and there they told about the contempt of the canons, and about the dreadful death of Proterius ; and they said that he died for the sake of the Synod and for the honour of Leo ; and that they themselves, also, had endured many indignities ; and further, that Timothy had come forward in a lawless manner and taken the priesthood. So they rendered the latter odious, and made the whole business appear disgraceful in the eyes of Leo ; and they stirred him up against Timothy. CHAPTER V THE FIFTH CHAPTER TELLS THE FOLLOWING MATTERS RESPECTING TIMOTHY ; AND ALSO WHAT HAPPENED IN EPHESUS TO JOHN THE SUCCESSOR OF BASSIANUS But how it came about that Timothy was given up, I shall now relate. Marcian the king having died, and Anthemius, and Severus, and Olybrius having reigned for only short lives, in Italy and the regions beyond, Leo the First received the kingdom in the territory of Europe in conjunction with them and after them. And he was both a believer and vigorous, but simple in the faith. CHAP, v.] ZACHARIAH OF MITYLENE 69 And when Leo the king learned the evils which occurred in Egypt, and in Alexandria, and in Palestine, and in every place ; and that many had been disturbed on account of the Synod. And also that in Ephesus there had been much slaughter, upon the entrance of John, after Bassianus had resigned and fled because he would not subscribe the trans- actions of Chalcedon. But this John, being inflamed with desire for pre-eminence, betrayed the rights and honours of the see ; so that in Ephesus they call him " the traitor " unto this day ; and they blotted his name out of the book of life. He accordingly, when he received a letter from Timothy of Alexandria, was willing to convene a Synod. But Anatolius, the bishop of the royal city, prevented him ; not, indeed, that he was able to find any fault with the written statement of Timothy, but he was very uneasy lest, if a Synod were assembled, it might put an end to all the transactions of Chalcedon. And his anxiety was not for the faith, but rather for the privileges and honours which had been unjustly granted to the see of the royal city. Accordingly, Anatolius persuaded the king not to assemble a Synod, but by means of written letters, called Encyclicals, to inquire what the mind of the bishops was respecting the Synod of Chalcedon and the consecration x of Timothy. And 2 the king began to write to the bishops about Timothy and the Synod of Chalcedon, in the encyclical letter, to the following effect : — " Do ye, without fear of man or partiality, and unbiassed by influence or by favour, setting the fear of God alone before your eyes, and considering that to Him alone ye must make your defence and give your account, tell me briefly the common opinion held by you the priests in our dominion, what ye think right, after having carefully investigated the transactions of Chalcedon, and concerning the consecration of Timothy of Alexandria." 1 ( i 1 £&, i.e. x^porovia. 2 Liberal. 15 ; Evag. ii. 9. 70 THE CHRONICLE OF [BOOK iv. And l when a letter such as this from the king was given to Leo of Rome, he wrote two letters to Leo the king ; one concerning Timothy, and the other on behalf of the Proterian party, in which he also asserted of the clergy of Constantinople that they were of the same mind as Timothy ; and he called Anatolius indolent ; 2 and he defended the Tome which he himself wrote respecting Eutyches, and which was accepted in the Council of Chalcedon. However, in a similar strain he wrote distinctly concerning the taking of the Manhood by Christ in this letter also. And Leo the king sent it on to Timothy of Alexandria. And, upon the receipt of it, the latter wrote a petition 3 to the king as follows. CHAPTER VI THE SIXTH CHAPTER, DECLARING, BY HIS PETITION, THE FAITH OF TIMOTHY AND THE CHARGES THAT HE MADE AGAINST THE LETTER OF LEO " O kind and indulgent king ! Since among wise men 4 there is nothing more honourable than the soul, and also we have learned to despise the things of the flesh, and not to lose the soul ; therefore, as far as in me lies and with all my might, I am careful to keep my soul, lest before the time of judgment I may be condemned as a lover of the flesh, and prepare for myself the fire of Hell. And this I think, that all who are wise concerning that which is good, desire that nothing hateful to their brethren should ever occur. And accordingly, in writing this petition I assure your Serenity that from my youth I have learned the Holy Scriptures, and I have studied the divine mysteries contained in them. And even until now, I have ever been careful to hold the true faith as it was delivered to us by the apostles, and by my 1 Evag. ii. 10. * For fr * ° I read i?, i.e. tews. 4 V«-J . i T~), MS., ^LLja, L. CHAP, vi.] ZACHARIAH OF MITYLENE 71 fathers the doctors. And, being united to them by the grace of God our Saviour, I have reached my present age. And I confess the one faith which our Redeemer and Creator Jesus Christ delivered when He became incarnate, and sent out the blessed apostles, saying, ' Go, teach all nations ; baptizing them in the name of the Father, and the Son, and the Holy Spirit.' x For 2 the Trinity is perfect, equal of Nature, in glory and blessedness ; and there is not in It anything less or more. For thus also the three hundred and eighteen blessed fathers taught concerning the true Incarnation of our Lord and Saviour Jesus Christ, that He became man, according to His dispensation, which He Himself knows. And with them I agree and believe, as do all others who prosper3 in the true faith. For in it there is nothing difficult, neither does the definition of the faith which the fathers pro- claimed require addition. And all (whoever they be) holding other opinions and corrupted by heresy, are rejected by me. And I also myself flee from them. For this is a disease which destroys the soul, namely, the doctrine of Apollinaris, and the blasphemies of Nestorius, both those who hold erroneous views about the Incarnation of Jesus Christ, Who became flesh from us ; and introduce into Him the cleavage in two, and divide asunder even the dispensation of the only- begotten Son of God : and those, on the other hand, who say with respect to His Body that it was taken from Heaven, or that God the Word was changed, or that He suffered in His own Nature ; and who do not confess that to a human body what pertains to the soul derived from us was united. " And I say to any who have fallen into one or other of these heresies, ' Ye are in grievous error, and ye know not the Scriptures.' 4 And with such I do not hold communion, nor do I love them as believers. But I am joined, and united, and truly agreeing with the faith which was defined at Nicea ; and it is my care to live in accordance with it. 1 Matt, xxviii. 19. - Migne, Patr. Grcec, vi. p. 274. 3 ^-j-^A^D, MS., U> ' ^pA L- 4 Matt. xxii. 29. 72 THE CHRONICLE OF [BOOK iv. " But when Diomedes, the distinguished Silentiarius, came to me and gave me the letter of the bishop of Rome, and I studied it, and I was not pleased with its contents ; then lest the Church, O Christ-loving man, should be disturbed, I neither, as yet, have publicly read nor censured it. " But I believe that God has put it into the mind of your Serenity to set right the statements in this letter, which are a cause of stumbling to the believers ; for these statements are in accord, and agreement, and conjunction with the doctrine of Nestorius ; who was condemned for cleaving asunder and dividing the Incarnation of our Lord Jesus Christ, in respect of natures, and persons, and properties, and names, and operations ; who also interpreted the words of Scripture to mean two (natures), which are not contained in the Confession of Faith of the three hundred and eighteen. For they declared that the only-begotten Son of God, Who is of the same Nature with the Father, came down, and became incar- nate, and was made man ; and suffered, and rose again, and ascended to Heaven ; and shall come to judge the quick and the dead. And natures, and persons, and properties were not mentioned by them, nor did they divide them. But they confessed the divine and the human properties to be of One by the dispensation. " Accordingly, I do not agree with the transactions of Chalcedon, because I find in them divisions and cleavage of the dispensation. " And now, O victorious king, receive me, for I am speaking this confidently on behalf of the truth ; that your Highness may prosper as on earth, so also in Heaven. And accept this my petition with goodwill, for in this letter from the West there runs confusion likely to cause stumbling ; for it cleaves asunder the dispensation. And I pray that this letter may be annulled, so that God Christ may be purely * confessed by all tongues that He truly suffered in the flesh ; while He remained without suffering in His Godhead, which He has with the Father and the Spirit. " And I entreat and 2 beseech your honoured Majesty that >5, MS., A..])?, L. - .<^-^AW\ MS., «°>« ^liO, L. CHAP, vii.] ZACHARIAH OF MITYLENE 73 orders be sent to all men to hold l the Confession of the faith, as defined by our "three hundred and eighteen fathers, which, in a few words, declares the truth to all the Churches, and puts an end to every heresy and all false doctrine and causes of stumbling ; and which itself stands in no need of correction. But the matters in this letter which appear to me to require correction" (which are not repeated) "are these—-" and because they are given at length with quotations refuting them, we do not repeat 2 them here, lest the reader should be weaned. For believers may find, in all places, the censures upon them that have been made by wise men. In the first place, by Dioscorus ; and after him, by this Timothy ; and after him by Peter ; and by Akhs'noyo of Hierapolis ; and by the learned Severus, the chief priest of Antioch, in his work Against the Grammarian ; 3 and by Cosmas ; and by Simeon of L'gino ; and by the letter of the Alexandrines. CHAPTER VII THE SEVENTH CHAPTER TELLS WHAT THE OTHER BISHOPS WROTE TO LEO ; AND HOW 4 THEY ALL (WITH THE EXCEPTION OF AMPLILOCHIUS OF SIDE) MADE KNOWN THEIR VIEWS IN CONFORMITY WITH THE DOCTRINE OF THE SYNOD, AND AGREED TO IT But Timothy wrote confidently, as above, concerning the letter of Leo and the Synod of Chalcedon. The other bishops, however, the Metropolitans of every place, having received the encyclical letter of the king, testified to what was done by them in Chalcedon, to which also they agreed.5 And they censured the consecration of Timothy, whom Leo, Imperfectly written in MS. L KJJJ. "Mich, has 'that they hold fast,' reading ^pjQ_K»jJ ; but it is hard to explain the corruption in the text " (Brooks). " Read 1 Vr>»i for • V>«> 3 See bk. 7, ch. 10. 4 Read vu]j for ^j,}. 5 Mansi, vol. vii. p. 539 ff. 74 THE CHRONICLE OF [BOOK iv. the bishop of Rome, even named " the Antichrist." l They say, indeed, that the other bishops also were influenced to write thus by the instigation of Anatolius, and his letters to them. But 2 Amphilochius of Side alone showed truth and uprightness without fear. And he and the bishops of his province wrote confidently, censuring and reviling the transactions of the Synod, and the doctrine of the Tome, telling of the violence and partiality there displayed, and con- firming their statements by proofs and copious testimony from the Holy Scriptures and the Fathers. He, moreover, besought the king that the transactions of Chalcedon should be can- celled, since they were a cause of stumbling to the believers, as well as of confusion.3 Nevertheless, he censured the con- secration of Timothy, and said that it had been done in an uncanonical manner. This man, indeed, who testified thus confidently and truly to the king respecting the Synod, fell into danger from the Nestorian party, in consequence of the malignity and treachery which they exhibited towards him ; for he was the only one of all the bishops who had the courage to revile the Synod with its transactions, and also the Tome. But Aspar, who was general 4 at that time, although he was an Arian, pleaded and begged for him that such a truthful priest should not be exposed to danger. And thus, indeed, Amphilochius was delivered from danger. But5 in his endeavour to correct the evils which were done in the days of Marcian, the king was hindered by the bishops. And by their means also Timothy was condemned to banishment in Gangra. Now that Anatolius of Constantin- ople was the one to instigate the bishops to make these state- ments to the king in the Encyclicals, you will learn from his letter to the king which I have written below. 1 Leo, Ep. 156, ch. ii. - Evag. ii. 10. 3 Read ]ln\0n? for jlnNo*-^. 5 Evag. ii. II. CHAP, viii.] ZACHARIAH OF MITYLENE 75 CHAPTER VIII THE EIGHTH CHAPTER, INDEED, TELLS ABOUT THE LETTER OF ANATOLIUS TO THE KING ABOUT THE SYNOD, SAYING THAT HE HAD INFLUENCED THE BISHOPS BY WRITING l " Anatolius, bishop of Constantinople, to the believing and Christ-loving king, victorious Augustus, Leo the emperor. It is a subject of prayer with me, Christ-loving and believ- ing king," etc. And a little further on he says : " Those audacious acts which have been committed in Alexandria, do not suffer me to remain silent. But, as becomes one holding the priesthood of this your royal city, being attached to the peaceable will of your Majesty, which desires that the canons of the Fathers should not be despised, but that the laws should be maintained, I have testified thus to the pious chief priest Leo and the chaste Metropolitans of your dominion. And I weep for the canons which have been despised by the wicked deeds of Timothy ; since the records 2 sent to your Majesty respecting him declare that he has trampled upon the laws of the Church and of the world ; and that he has loved vainglory, according to the saying of Scripture, that ' the wicked man is a despiser, even when he is falling into the depth of evils.' " 3 And the rest of his letter will be understood4 from this specimen ; how 5 he was the cause of the letters sent by the bishops to the emperor, in which they agreed to the trans- action of the Synod. But many senators and citizens, having learned this respecting Anatolius, withdrew from his com- munion. 1 Mansi, vol. vii. p. 537. - |^»ljQ-»-J-LQSOO"l, i.e. virofj.vfifJ.aTa. 3 Prov. xviii. 3 (LXX). 4 Read v i NnAm^f? for ^ i Nn 5 IMS. OO15, not OCJIO. 76 THE CHRONICLE OF [BOOK iv. CHAPTER IX THE NINTH CHAPTER TELLS ABOUT THE BANISHMENT OF TIMOTHY, AND THE EVENTS WHICH HAPPENED AT HIS DEPARTURE FROM ALEXANDRIA But, because the king's order l respecting the departure of Timothy was sent to Alexandria at this time, the general 2 was consequently much distressed, and felt himself constrained to suffer many things rather than that the city should lose such a priest. However, since he saw3 the slaughter which was threatened against him by the Proterian party, and especially as the members of that party had taken refuge 4 with the king, and were aided by all the bishops ; this same Stilas the general5 thought it well that he and the bishop should betake themselves for refuge to the Baptistery of the great Church. And he did so for two reasons : one was, that they themselves might be preserved from harm ; and the other, that they might not be the cause of the loss of life and of slaughter. But when Timothy had taken refuge at the font of the Baptistery, the clergy of the Proterian party paid no regard either to the priesthood, or to the chastity, or to the age, or to the ascetic life, or to the labours of the man, or indeed to the place where he had taken refuge ; but with an armed force, they snatched the chief priest from the very font, and dragged him away. And, as soon as the report of this6 reached the people, they killed 7 more than ten thousand there to rescue the priest from them. However, after the Romans had slain many of the Alexandrians, the man was taken ; and he went out across Egypt to Palestine, that his journey might be along the sea of Phcenice. 1 (Snjo_^CD^^, i.e. irp6<TTayfj.a. - ( .1 > £; ^^ft, i.e. ffTpa.Tr)y6s. 3 loon, MS., not Zoai, as L. 4 afiDa-iZ"), MS., o_»a..Zl, L. •> v> ^ V 5 Liberal. 15 and 16. b |JO1, MS., not {JOI. as L. prints. 7 Perhaps we should read » \ « fc P, and trans, "more than ten thousand persons were killed there in the attempt to rescue," etc. CHAP, ix.] ZACHARIAH OF MITYLENE 77 But when the cities and the inhabitants of Palestine and the seacoast1 heard it, they came to him to be sanctified, and that the sick among them gain healing for their diseases through the grace of God which was attached to his person ; and they snatched torn pieces of stuff from his garments, that they might have them as charms to protect them from evil. And when he arrived at Berytus, Eustace the bishop urged the citizens there to receive him with public honour. And he begged Timothy, upon his entry into the city, to pray for it ; and the latter stood in the midst of the city and made supplications and prayers to God for it, and blessed it. But Auxonius, the brother of Eustace, who was at that time an interpreter of the law, acting upon the advice of his brother, spent the whole night with Timothy, speaking earnestly about the faith, and against Nestorius. And during the whole of his long discourse Timothy was a silent listener ; but when at length Auxonius, after many words, ceased speaking, Timothy said to him, " Who could persuade me that these three fingers should write upon the paper of Chalcedon ? " And, upon hearing this, Auxonius was very sad, and began to weep. Then Timothy, encouraging both him and his brother Eustace, who afterwards joined 2 them, said, " Attach yourselves to me, and let us contend together for the faith, and let us prevail ; so that either we shall recover our bishoprics, or else we shall be driven into banishment by our enemies, and live a sincere life with God." And he alleged as an excuse the dedication of a church, a great temple which Eustace built and named " Anastasia"; and Timothy said, " Shall we wait for the dedication of an earthly temple ? But if you obey me, then we shall hold our festival in the heavenly Jerusalem ? " And Timothy received the same kind of honour along the way, until he reached Gangra. 1 .m\f gy iiC- TrdpaXos, the province of Phoenice Maritima. 2 Read ^oL for 78 THE CHRONICLE OF [BOOK iv. CHAPTER X THE TENTH CHAPTER EXPLAINS ABOUT ANOTHER TIMO- THY, WHO WAS THE BISHOP OF THE PROTERIAN PARTY, AND WAS CALLED SALOPHACIOLUS l But2 the members of the Proterian party, because of the order 3 of the king and the governors of the • cities who were obedient to the command, elected one of themselves, also called Timothy Salophaciolus,1 and placed him upon the episcopal throne. He was a man who sought popularity ; 4 and was soft in his manners and feeble in his actions ; as events, indeed, proved. For when all the people of the city forsook the church, and assembled, along with the believing clergy, in the monas- teries, he was neither enraged nor distressed. But when his own clergy were anxious to restrain the people by means of the Roman armed force, he would not allow them. Now it happened that a certain woman met him carrying her child, who had just been baptized by the believers, and was being borne along in triumph according to the usual custom. And his attendants were very indignant at it. But he ordered them to bring her to him quietly ; and he took up the child and kissed him, and he urged the mother to take whatever she wanted. And he said to his own followers, " Let us and these Christians, each as he thinks right, believe and honour our Lord." Nevertheless, though he did all this, he could not appease the rage of the citizens ; and because he dreaded the fate of Proterius, he would not walk abroad without the Romans. And just in proportion as the people loved Timothy the believer, so they hated 5 this man. And they never ceased imploring and entreating the king that Timothy should be restored to them from banishment. 1 ]* • <*><* v£o5ASD, see note I, p. 62. - Liberal. 16. 3 I^Q .1 ^fP; e^J i.e. Trpjffray/jLa. > i cr> MS., not > ^ra as L. prints. CHAP, xi.] ZACHARIAH OF MITYLENE 79 But they say of this Salophaciolus that he tried hard to persuade the Alexandrians to hold communion with him ; and, as if rejecting the Synod, he wrote in the Diptych the name of Dioscorus. And when Leo of Rome heard it, he excom- municated him. And on one occasion, when he went up to Constantinople, he had a great dispute with Gennadius, the successor of Anatolius, in the king's presence. And he said, " I do not accept the Synod which would make your see the next in importance to Rome, and cast contempt upon the honour of my see." And the king laughed when he saw them, and heard the two priests contending for the pre-eminence. • And he wrote to tell about this dispute to the bishop of Rome ; who at that time replied in writing, that the privileges of each see should be restored according to their original constitution. And he made this known to the king. So much about this Timothy Salophaciolus. CHAPTER XI THE ELEVENTH CHAPTER TELLS HOW TIMOTHY WAS DRIVEN FROM GANGRA TO CHERSON, IN CONSEQUENCE OF THE HATRED WHICH THE PARTY OF CHALCEDON ENTER- TAINED AGAINST HIM But Gennadius of Constantinople and his adherents did not desist from their persecution of Timothy, even when he was in banishment. For they persuaded the king to command his removal from Gangra to Cherson, which is a region in- habited by barbarous and uncivilised men. But the bishop of Gangra heartily consented to this, on account of the envy which he felt towards the believing, virtu- ous, and miracle-working Timothy, the friend of the poor ; because he used to receive gifts from the believers of Alex- andria and Egypt and other places, and to make liberal distribution for the relief of the needy. And having embarked on board ship, and launched upon 80 THE CHRONICLE OF [BOOK iv. the sea, though he was tossed in the midst of the winter, yet he reached Cherson without danger. And when the in- habitants of the country learned the reason, they were filled with admiration for him ; and they became followers of his faith, and submitted themselves to his authority. But the hatred which the Nestorian party entertained against him was caused by his diligence in continually writing reproaches and censures upon the Synod and the Tome, and sending them forth on all sides ; thereby encouraging the believers. And he corroborated his words from the Holy Scriptures, and the doctors of the Church, from the time of Christ's preaching even to his own day. In consequence of these writings, those persons who under- stood the matter left Gennadius of Constantinople and joined in communion with Acacius the presbyter and Master of the Orphans, the brother of Timocletus the composer, who joined the believers, and strenuously opposed the Nestorians ; and he also set verses l to music, and they used to sing them. And the people were delighted with them, and they flocked in crowds to the Orphan Hospital.2 But the king ordered that the blessed Mary should be proclaimed and written in the book of life as Theotokos, on account of Martyrius of Antioch, who was an avowed Nestorian, and would not now consent to teach these things, who also was deposed. But Gregory of Nyssa (a believing and virtuous man, the namesake of the learned Gregory) was summoned by the king to put an end to the doctrine of the Nestorians at that time ; as some monks went on a mission to the king about the matter of Martyrius. And Gennadius 3 had died ; and Acacius, the Master of the Orphan Hospital,4 was appointed as his successor. And a promise had been made by the latter that he would put an end to the Tome of Leo, and the Synod of Chalcedon, 1 Read ]A > i vVn for ")Ai '.' vV> - x° » °^\ [) 1 C^S*\, i.e. 'Op<pai>orpo<t>f'iov. 3 Evag. ii. II. 4 .rc\c^- ;\ \ t^i] i.e. 'Op^ CHAP, xii.] ZACHARIAH OF MITYLENE 81 and the innovations and additions .which had been imposed upon the faith in it. CHAPTER XII THE TWELFTH CHAPTER TELLS ABOUT THE EUTYCHIAN- ISTS, ISAIAH, BISHOP OF HERMOPOLIS, AND THEOPHILUS, A PRESBYTER OF ALEXANDRIA ; AND ABOUT THE LETTER WRITTEN BY TIMOTHY RESPECTING THEM, IN WrHICH HE EXPOSED THEIR ERRORS The affairs of the Church of the royal city, indeed, were in the condition described above. But Timothy, when in banishment, wrote not alone against the Nestorians, but also against the Eutychianists. And this appears from his letters to Alexandria and Palestine, against those who hold the opinions of Eutyches, and do not confess Christ to be of the same nature with us in the flesh as well as of the same Nature with the Father in the Godhead. And it so happened that the Eutychianists, Isaiah, bishop of Hermopolis, and Theophilus, a presbyter of Alexandria, were sojourning in the royal city with the desire of making money. And they circulated a report that Timothy also was of their way of thinking. And when he heard this he wrote a letter dealing with the doctrines of Eutyches and Nestorius, which he sent to Constantinople signed with his own signature. And when l the bearers of this letter became known, they were treated by these men with contempt ; and were exposed to danger, because he called the followers of Isaiah " deceivers." Whereupon he sent again another letter respecting them, con- firming it by quotations from the fathers. And it was to the following effect : — THE LETTER OF TIMOTHY " Our Lord and God, Jesus Christ, in order that He might redeem us and set us free from the dominion of Satan, and 1 For _D read ^ ; and for the defective word CTL» >Z\ i V> read C71 t 1 ,>Z\ i Sf). 6 82 THE CHRONICLE OF [BOOK iv. make us meet for the blessings of Heaven, appointed for us, through the holy fathers, the law of those things which are pleasing to Himself. And He gave commandment that no man, thinking to honour, should insult the Merciful One ; but that He should receive the dispensation for our redemption. And He said, ' Turn not aside to the right hand or to the left, but walk in the way of the kingdom.' x And again He said, ' Be not righteous overmuch, nor count thyself too wise, lest thou fall into error. And do not fall deeply into error, nor be stubborn, lest thou die before the time ' ; 2 the meaning of which is, lest the evil one should infuse into thee anything contrary to My commandments, and set a stumbling-block for thee on the way of the kingdom along which thou art walking, and slay thee. For he said, ' In the way wherein I walked they laid snares 3 for me.' 4 Take heed, therefore, to thyself,5 and do not turn aside nor depart from the way of the kingdom. For this is the desire of the evil one, who, if thou shalt fill up much wickedness, will meet thee, and thou wilt fall into danger. " For, suppose a man seeking to enter a city surrounded by water ; if he attempt to pass through on foot he will sink and be drowned in its depth ; if, on the other hand, he be afraid to pass over, he cannot enter the city at all ; but if there be a convenient6 ford, and he try to cross over by it, then he can enter the city. In like manner also we being anxious to enter Jerusalem, which is above, if we do not follow the Law of God, which we have learned from the holy doctors, cannot indeed stand upon the rock of our leader Peter Kepho, the true faith.7 ' For thou shalt indeed be called Kepho, and upon this rock I will build My Church ; and the bars of Sheol shall not prevail against it.'8 Let no man be so led astray by the evil one as to imagine that he can subvert the true faith ; and if he is contending, it is against his own soul 1 Num. xx. 17 ; Prov. iv. 27. " A free quotation from Eccles. vii. 16-18. 3 U>^>, MS., CL»*K£>, L. 4 Ps. cxlii. (Syr. cxli.) 3. 5 AJ!, MS., A_,"j, L. 6 IJCTLL, MS., not UCJLL, as L. 7 12.OliQ-.ai, MS., not CTlZcLlla_iCTl, as L. 8 John i. 42 ; Matt. xvi. 18. CHAP, xii.] ZACHARIAH OF MITYLENE 83 that he contends ; but nothing can overcome the faith. And this is the meaning of the expression, ' The bars l of Sheol shall not prevail against it.' Wherefore, if any man stand not upon the truth of the faith, but is righteous overmuch, when he thinks to confer honour, he rather offers insult ; but if he accept the Law of the Lord, which has been laid down for us by the saints, he survives visions of death and the verge of Sheol. For we have learned 2 that apart from the standard of the faith, we cannot please God. " These things I have written, because I have heard that some persons are contentious, and are not obedient unto the Law of the Lord which has been laid down for us by the saints ; and which declares that our Lord, by His incarnation, was of the same nature with us in the flesh which He took from us, which doctrine they have even rejected if they are not of this mind. " Accordingly, let no one, thinking to honour God, insult His mercy by refusing to obey the doctrine of the holy fathers, who have declared that our Lord Jesus Christ is of the same nature with us in the flesh, and is one with His flesh. For I have heard also the holy apostle teaching and saying, ' Foras- much as the children were partakers of the flesh and the blood, He also (partook of the same) in like manner ; that by means of death He might destroy the power of death, who is Satan ; and might deliver all who were held in the fear of death, and were subject to bondage, that so they might live for ever. For He did not take (the nature) from angels, but He took it from the seed of Abraham. And it was fitting that He should be made in all points like unto His brethren, and that He should be a merciful priest, and faithful with God ; and that He should make reconciliation for the sins of the people. For in that He suffered being tempted, He is able to succour them that are tempted.' 3 For this expression, ' He was made like us in all points,' teaches all who desire to be meet for the blessings of heaven and to be redeemed, that they must confess 4 the Incarnation of our Lord Jesus Christ as being from Mary the i ]ll)Q!O, i.e. /xoxXot. - ^ 1 <*\\ ., MS., 3 Heb. ii. 14-18. 4 Read 5 for O before 84 THE CHRONICLE OF [BOOK iv. holy Virgin and Theotokos ; Christ Who was of the same nature with her and with us in the flesh, and is of the same Nature with the Father in His Godhead. " For the fathers anathematised, and we also agreeing with them anathematise in like manner, any who do not hold their doctrines. " But we have, moreover, in our letter added some quota- tions from them, attesting the truth of this doctrine : — " OF ATHANASIUS x " ' For this, indeed, the apostle writes expressly, that, " other foundation can no man lay (than that which is laid),- even Christ ; but let every man take heed how he builds." 3 Now it is necessary that a foundation such as this should be in conformity and likeness with those who are built upon it. God the Word, because He is the Word and the only-begotten one, has no peers who could be the sons of the Godhead in the same manner as He. But inasmuch as He became man, of our nature, and clothed Himself with our body, we are of the same nature with Him. Accordingly, in the matter of our humanity He is the foundation ; so that we may be precious stones, and be built upon Him, and be a temple for the indwelling of the Holy Spirit. " ' For, in like manner as He is the foundation and we are the stones built upon Him, so also He is the vine and we are the branches, hanging from Him and in Him ; not indeed in the nature of the Godhead, for that would not be possible, but in the manhood. Now it is fitting that the branches should be like the vine, because we also are like Him in that body which He took from us. " ' And 4 we confess that He is the Son of God, and God in the Spirit, and man in the flesh. And there are not two natures in one Son, one to be worshipped and the other 1 Orat. ii., contra Arian. 74. 2 The words JLQ-»_CDJ |5(TI ^"> {..^TO must have dropped out of the MS. 3 I Cor. iii. n, 12. 4 De Incarn. Dei Verbi (Migne, Pair. Grac. vol. xxviii. p. 25). CHAP, xii.] ZACHARIAH OF MITYLENE 85 unworthy of worship ; but there is one Nature of God the Word, Who became incarnate, and Who, along with the flesh in which He is clothed, is to be worshipped with one worship.' " OF THE SAME, IN HIS LETTER TO EPICTETUS l " ' Now there are many, hiding themselves and blushing, who imagine that, if we affirm the body of our Lord to be from Mary, we introduce a fourth Person into the Trinity ; but if we affirm 2 the body to be of the same Nature with the Word, the Trinity thereby remains without the addition of any foreign element. While if we maintain with respect to His body that it is human ; then since the body is foreign to the Nature of God, when the Word is in it, there must of necessity be a Quaternity instead of a Trinity, in consequence of the addition of the body. " ' When they talk in this way they do not consider how their own argument breaks down and fails. For even if they, deny the body to be from Mary, they, no less than those who hold a distinct body,3 also seem to hold a Quaternity. For in like manner as the Son is of the same Nature with the Father, and is not the Father but the Son in Person, yet being of the same Nature with the Father ; so also, if the body is of the same Nature with the Word, it is not the Word, and since there is another, the Trinity, even according to their showing, is found to be a Quaternity. " ' But the true, indivisible and perfect Trinity can never receive any addition. What then must be the mind of these persons, and how can they be Christians who hold that there is another besides Him who is God ? ' " OF THE SAME, FROM THE SAME LETTER 4 " ' The body of our Redeemer, derived from Mary, was in reality and truth human in nature, because it was like our body ; 1 Athan. ad Epict. 8, 9. 2 Read ^1 »;V)1 for 3 This is the best I can make of it, the text may be cormpt. 4 Ibid. 7. 86 THE CHRONICLE OF [BOOK iv. since Mary is our sister, we being all descended from our father Adam.' " OF JULIUS OF ROME : " ' And there is no change whatsoever in the Divine Nature, for It is not subject to diminution or increase. And when He says, " Glorify Me," that is the voice of the body, and is spoken concerning the body. For glory was affirmed with respect to His whole Being, for He is all one. And by this the " glory which I had with Thee before the world was," 2 He testified concerning His Godhead that It is always glorified, for such glory properly belongs to It, even though this affirmation was made equally concerning His whole Being. So in the Spirit He is of the same Nature with the Father invisibly ; and since the body also was united to Him in His Nature, it is equally included under the name. And again, also, His Godhead is comprehended under the name because It is united to our nature, and the nature of the body is not converted into the nature of God by the union and conjunction of the name of the nature. Just as the nature of the Godhead was not changed by the conjunction of the human body, and by the appellation of a body of our nature.' " OF THE SAME, FROM HIS LETTER TO DIONYSIUS 3 " ' They indeed, who confess that the God of heaven became incarnate from the Virgin, and that He being joined to His flesh was one, give themselves needless trouble in con- tending with the maintainers of the opposite view, who affirm (as I have heard) that there are two natures. Since John proved our Lord to be one by saying, " The Word became flesh." 4 And Paul by saying, " There is one Lord Jesus Christ, through Whom are all things." 5 Now, if He Who was born from the Virgin was named Jesus, and He it is through Whom were all things ; He is one nature because He 1 Migne, Pair. Lat. vol. viii. p. .874. 2 John xvii. 5. 3 Migne, Patr. Lat. vol. viii. p. 929. 4 John i. 14. 5 i Cor. vi. 8. CHAP, xii.] ZACHARIAH OF MITYLENE 87 is one Person, Who is not divided into two. For the nature of the body was not separate, nor yet did the Nature of the God- head remain distinct at the Incarnation ; but just as man, composed of body and soul, is one nature, so also He, Who is in the likeness of men, is one Jesus Christ.' " OF GREGORY THE MIRACLE- WORKER x " ' Whosoever says that Christ appeared in the world in phantasy, and does not confess Him to have come in the body, as it is written : let him be accursed. " ' Whosoever says concerning the body of Christ that it was without soul 2 and without mind, and does not confess His humanity to be perfect, He being the same, according as it is written : let him be accursed. " ' Whosoever says that Christ took a part of man only, and does not confess Him to have been in all points like as we are, yet without sin : let him be accursed. " ' Whosoever says that Christ was liable to change and 3 variation, and does not confess Him to be unchanged in Spirit, and uncorrupt in the flesh, as it is written : let him be accursed. " ' Whosoever says that Christ was perfect man separately (and God the Word separately),4 and does not confess Him to be one Lord Jesus Christ : let him be accursed. " ' Whosoever says that there was One Who suffered and Another Who did not suffer, and does not confess God the Word, Himself impassible, to have suffered in His flesh, as it is written : let him be accursed. " ' Whosoever says that there was One Who existed before the worlds, the Son of God, and another, who at length came into being ; and does not confess Him to be the same Who was before the worlds and at length came into being, according as it is written, " Christ yesterday and to-day " : 5 let him be accursed. " ' Whosoever says that Christ was of the seed of a man in like manner as the rest of mankind, and does not confess Him 1 Migne, Patr. Grac. vol. x. p. 1128 ff. - - • <* \ MS., . D ^ 1, L. 3 OO1O, MS., which L. omits. 4 Supplied from the Greek. 5 Heb. xiii. 8. This quotation is not in the Greek. 88 THE CHRONICLE OF to have been incarnate, and to have become man, of the Holy Spirit and also of the Virgin Mary, of the seed of the house of David, as it is written : let him be accursed. " ' Whosoever says that the body of Christ was of the same nature as His Godhead, and does not confess Him to be God before all worlds, Who " emptied Himself and took upon Him the form of a servant," l as it is written : let him be accursed. " ' Whosoever says that the body of Christ was not a created body, and does not confess the uncreated God the Word to have received incarnation and manhood from created man, as it is written : let him be accursed. " ' For how can one affirm the body of Christ to be uncreated ; since that which is not created is not susceptible of suffering, or wounds, or contact. But Christ Himself, after His resurrection from the dead, showed His disciples the prints of the nails and the wound of the spear, and afforded them bodily contact with Himself. And although the doors were shut He entered, that He might display the power of His Godhead and the reality of His body.2 For the flesh which comes into being after lapse of time, cannot be said to be of the same nature with the eternal Godhead.3 For whatsoever in nature and property is incapable of change is of the same nature. " ' And 4 He is the true incorporeal God who appeared in the flesh, a perfect Being ; He is not two persons nor two natures. For we do not worship Four, God, and the Son of God, and a man, and the Holy Spirit ; but, on the contrary, we anathematise those who act so wickedly, and who would place man in the glory of God. But we hold that God the Word became man for the sake of our redemption, and that He took our likeness upon Him, and that He who came in our likeness is in His true Nature the Son of God, but in the flesh a man, our Lord Jesus Christ.'5 1 Phil. ii. 7. 2 Luke xxiv. 36-43 ; John xx. 19-27. 3 MS. has 3 before Snn/VnV) which L. omits. 4 Migne, Patr. Gr<zc. vol. x. p. 1117. Here Mich, has "OF THE SAME." 5 This is only an attempt at translating the sentence ; a comparison with the Greek shows that the text is corrupt. CHAP, xii.] ZACHARIAH OF MITYLENE 89 " OF BASIL OF C^SAREA x " ' That which is made is not of the same nature as its maker, but that which is begotten is of the same essence as its begetter. Accordingly, that which is created and that which is born are not one and the same.' And again, ' The children have the same nature as the parent, even though he that was born has come into being in a different fashion. For Abel, who was born as the result of copulation, was in no respect different from Adam who was not born, but was formed.' And again, ' If they who are different in the manner of their creation are different also in their essential being, then men must be unlike one another in nature. For there is one creation of Adam, who was formed out of the earth ; and another creation of Eve, who was made from a rib ; and another of Abel, who was from copulation ; and another of Him Who was from Mary, who was from a virgin alone. And, indeed, the same might be said with respect to birds and beasts.' " OF GREGORY, HIS BROTHER 2 " ' The nature, indeed, of those who are begotten must of necessity be like their begetters.' " OF GREGORY OF NAZIANZUM 3 " ' Now these are generally accepted doctrines, that He Who was exalted far above us, for our sake took our qualities upon Him and became man ; not that through the body He should thenceforth be limited to the body, for He is not so limited, since His Nature is infinite ; but that He might sanctify man by His body He became as leaven to the whole lump, and drew it to Himself. And him who was guilty he released from his guilt. He was, for our sake, in all points like as we are, sin only excepted, in body, soul, mind, JMigne, Patr. Grac. vol. xxix. pp. 673, 680, 681. 2 Ibid. vol. xlv. p. 60 1. 3 The source of this quotation we are not able to find. 90 THE CHRONICLE OF [BOOK iv. of which the ordinary mortal man is composed. He Who manifested Himself was God in respect of His spiritual being, but human in respect of Adam and the Virgin from whom He was derived ; from the former as His ancestor, but from the latter who was His mother according to the (natural) law, and who gave Him birth in a manner superior to nature, and not after the (natural) law.' " OF JULIUS OF ROME l " ' But, again, with respect to the dispensation of our Redeemer in the flesh, we believe that God the Word remain- ing unchanged, became flesh, with the object of renewing mankind. And He, being the true Son of God by the eternal generation, became man by the birth from the Virgin. And He, Who is perfect God in His Godhead of the same Nature with the Father, and also perfect man of the same bodily nature with mankind by birth from the Virgin, is one and the same. But whosoever says that Christ had a body from heaven, or that His body was of His nature: let him be accursed. " ' Whosoever denies that the flesh of our Lord is from the Virgin, of the same nature as ours : let him be accursed. " ' Whosoever holds concerning our Lord and Saviour Who was from the Holy Spirit and from Mary the Virgin in the flesh, that He was incomposite and without consciousness, and without reason, and without mind : let him be accursed. " ' Whosoever shall dare to say with respect to Christ that He suffered in His Godhead, and not in the flesh, as it is written : let him be accursed. " ' Whosoever would separate and divide our Lord and Saviour, and say that God the Word is one Son, and the man whom He took another, and does not confess Him to be one and the same : let him be accursed.' " OF JOHN CHRYSOSTOM " ' He Who transcends all our conceptions and surpasses 1 Not in any of the extant works of Pseudo- Julius. CHAP, xn.j ZACHARIAH OF MITYLENE 91 all our thoughts, and is exalted above angels and above all intelligent powers, was content to become man ; and He took flesh, which was formed from the earth and the clay. And this He did by entering the Virgin's womb, where He was carried for the period of nine months ; and after His birth He sucked l milk ; and indeed He suffered all things per- taining to the human lot. Why 2 was He called a Table ? Because when I eat the mystery which is upon Him, I am refreshed. Why was He called a House ? Because I dwell in Him. Why was He called an Indweller ? Because I am His temple. Why was He called a Head ? Because I am His member. When 3 He set His love upon a harlot, what did He do ? He did not call her up ; for He would not bring a harlot up to Heaven. But He came down ; as she was not able to ascend to Him, He descended to her. And coming to her hovel, He Himself was not ashamed ; and He found her drunk. And how did He come ? Not openly in His own Nature ; but He became like the harlot herself in nature though not in will ; lest, when she saw Him, she might be con- founded through terror and flee. He came to her having become man. And how did He become man ? He was con- ceived in the womb, and He grew gradually.' " OF THE SAME 4 " ' This is the day on which the Eternal One was born and became man, a thing which never took place before, though He did not change from being God, for it was not by a change of the Godhead that He became man ; neither from a human original by growth did He become God ; but the impassible Word suffered no change in His Nature by becoming flesh. He that is seated upon the throne high and lifted up, was laid in the manger. He that is simple and without body, and cannot be touched, was embraced by human hands. He 1 <n i i, MS., *O_KJ, L. 2 De Capt. Eutrop. 8. Here, and at the beginning of the next quotation, Mich, has " OF THE SAME," which must therefore have dropped out of our text (Brooks). 3 Ibia. II. 4 This quotation does not occur in either of the extant sermons on the Nativity. 92 THE CHRONICLE OF [BOOK iv. Who severs the chains of sin, was wrapped in swathing- bands.' " OF ATHANASIUS l " ' If any man teaches doctrine contrary to the Holy Scriptures, and says that the Son of God is One, and he who is man from Mary is another, who became a son by grace as we ; so that there would be Tzvo dwelling in the Deity ; - One, of the same Nature with God, and the other who became so by grace, the man from Mary : and whosoever, further, says that the body of our Lord was from above, and not from the Virgin Mary ; or that the Godhead was con- verted into flesh ; or that It was confounded or changed ; or that the Godhead of our Lord suffered ; or that the body of Christ, inasmuch as it is from men, should not be wor- shipped, and not that the body is to be worshipped because it is that of our Lord and God ; — the man who asserts these things we anathematise, for we obey the apostle when he says, " Whosoever preaches to you a gospel different from that which we have preached to you, let him be accursed." ' 3 " ' He is the same Person Who speaks, though not always in the same manner. But He had regard in it at one time to the glory of God, and at another time to the passions of men. As God, He teaches divine things, because He is the Word ; and as man, He teaches human things, because He speaks in our nature.' " OF THEOPHILUS OF ALEXANDRIA 4 " ' The Word, the living God, the Lord of all, and Creator of the worlds, did not clothe Himself in a heavenly 1 Migne, Pair. Grcec. vol. xxviii. p. 28. - Probably for (oiA^ we should read l<7lX] ^ (Gk. vlbv 0eoO), and transl. " two dwelling together, One the Son of God, of the same nature," etc. 3 Gal. i. 8, 9. 4 Sixth Paschal Letter, Migne, Patr. Grac. vol. Ixv. p. 60. CHAP, xii.] ZACHARIAH OF MITYLENE 93 body l as in some costly substance and come to us, but He dis- played in clay 2 the greatness of the skill of His art. For, when He would restore and renew man who was formed from the clay, He was born as man from the Virgin, who, corresponding to us in all points, sin only excepted, and coming into being by a miracle, shone upon us and blessed our human nature. " ' However, the first man also came into being in a manner different and distinct from us, as the intercourse and association of man and woman did not minister to his creation. And if they allow, in his case, that he was formed out of the earth by the will of God, no parents having ministered to his birth by the conjunction of male and female ; why do they quarrel with tho incarnation of our Lord and Saviour, which was from the Virgin ? And when they oppose us in this matter, we ask them whether is it easier that a man should come into being from the earth without parents, or that our Saviour Christ should be born from the Virgin, with flesh, and soul, and consciousness ? And the first man, indeed, who was from the earth, partook of flesh and blood in all the likeness of humanity ; but our Saviour, by His own power, created and prepared from the Virgin a body for Himself with flesh, and blood, and soul, and consciousness. And we confess that He consorted with men, even though in His holy Incarnation the sensual intercourse of man and woman had no part.' " OF THE SAME3 " ' Now it was not difficult for God the Word to prepare for Himself a temple from the Virgin's body, for the purpose of our redemption. For consider, indeed, that God also is never polluted by natural copulation 4 when He creates man ; and how much more then, by His mercy, may He become 1 The Greek ovpaviov Xafiofj-evos O-W/MITOS shows that for (^° • we should read 2 For "JJLJ-^ read ]^ • ^ (Gr. Tr^Xy), and for "jZojDJJ read ]Zo *"); \. 3 This and the latter part of the preceding are probably from the lost part of the fifth Paschal Letter. 4 For 1.01 read 94 THE CHRONICLE OF [BOOK iv. incarnate from the blood of the Virgin, for the purpose of our redemption.' " OF CYRIL " ' So, truly, the Theotokos still remained a virgin after giving birth to Christ by a miracle ; and He was partaker, in like manner as we, of flesh and blood, not of His own nature, as the heretics say, but of our nature, according to the saying, " He took the seed of Abraham." ' x " OF THE SAME 2 " ' We assert that the body of the Word was His own, and not that of some other man separately and distinctly who is held to be different from Christ the Son. And as the body of each one of us is said to be his own, so also we believe respecting the one Christ. And although He took the body from our race and our nature, because He was born of the Virgin ; yet it must be held and declared to be His own body. And, since God the Word is the Life in His own Nature, He declared His body to be a life-giving one. And therefore He became to us a blessing, giving life to all.3 And if it be not so, how then is He like us, while yet remaining as He was before, God the Word ? However, grant to Him that in the unity of the Person His body is not separated, and do not denude Him of His flesh. And thus I rightly worship one Son, Who is of the same Nature indeed with the Father in the Godhead, but of the same nature with us in the manhood. And as for those who delight to believe this truth, Christ will enlighten their knowledge also of Himself by His mysteries.' " OF THE SAME " ' It is right, indeed, for us to say and believe that God the Word, still remaining of the same Nature with God the Father, was sent and became man, of the same nature with us. 1 Heb. ii. 16. " Migne, Pair. Grac. vol. Ixxvi. p. 372. 3 The rest is not in the Greek. Mich, has " OF THE SAME," which must therefore have dropped out of our text (Brooks). CHAP. xii. J ZACHARIAH OF MITYLENE 95 He is and He remains as He is, and by becoming man He was not changed. And He was sent to preach deliverance to the captives and light to the blind.' " OF THE SAME, FROM HIS LETTER TO SUCCENSUS l " ' They say, if Christ be perfect God and perfect man, and the same is of the Nature of the Father in the Godhead and of our nature in the manhood, how 2 is He perfect if His human nature is not seen ? and how is He of our nature if that actual and self-same nature which is ours be not seen ? The answer which we have given at the beginning should suffice to enlighten them. For if,3 when speaking of one nature of the Word, we refrained from saying " incarnate," rejecting the dis- pensation, their word would be plausible when they ask, " How can He be perfect in manhood and in Nature ? " But since our word indeed testifies that He is perfect in manhood and in Nature by saying that He became flesh, therefore let them cease from these objections, and not lean upon a broken reed.' " OF THE SAME " ' In the might, indeed, of His Godhead He took the hand of the daughter of Jairus, saying, " Maid, arise." 4 And 5 He did not give the command in word 6 merely, and the work was accomplished according to His own will. . But 7 that we might believe that His holy body was of the same nature with our bodies, while it also was glorious, and divine, and raised above our measure, it being also His own, He wrought in it. For which reason, also, He called His own body the " Bread of Life." ' 8 " And so these fathers and holy men like them have with 1 Cyr. Ep. 46. 3. - We must insert 1 1 *"! > | ; the Greek is irov rb rtXeiov. 3 For O^O read CiXj, Gk. d. * Mark v. 41. 5 Reading cAo for oX|o. 6 ]A\^ ^, L., "JAVon, MS. 7 Pusey's Libr. of the Fathers (Cyr. 5 Tomes, p. 368) ; cf. Migne, Pair. Grac. 76, p. 1429, where, however, the extract begins after this sentence. 8 John vi. 48. 96 THE CHRONICLE OF [BOOK iv. one consent anathematised every man who is not obedient to their doctrine. " And I have written to Alexandria, to the clergy, to the monks, to the sisters the virgins in Christ, and to the believing people ; and I have sent the letter to you, my dear friends ; and that ye may know what I have written, I, Timothy, have marked the salutation with my own handwriting. " Whosoever does not believe in the doctrine of the holy fathers, in accordance with the tradition of our Lord Jesus Christ : let him be accursed. For it is right for each one of us either to stand fast in the faith and to live in it, or else to die on behalf of it, and to live for evermore. " My brother Anatolius the presbyter, and Theophilus, and Cyrus, and Christodorus, and Gennadius the deacons, and the members of the brotherhood who are with me, send you their greeting." The foregoing letter, with the quotations appended thereto, we have written down here. By reading and considering it, lovers of the doctrine will find in it a sufficient refutation of the notion of Nestorius, who holds that there are two Natures in the unity of Christ ; and also of the teaching of Eutyches, who does not confess that God the Word became perfect Man, and remained without change God the Word, One Person who became flesh. And, besides this letter, we have subjoined another explain- ing the right method of reception in the case of those who repent and turn from heresy. THE LETTER OF TIMOTHY WHICH HE WROTE TO ALEX- ANDRIA, AND BY WHICH HE CUT OFF ISAIAH AND THEOPHILUS FROM COMMUNION WITH THE BELIEVERS " Timothy to the God-loving bishops, and presbyters, and deacons, and archimandrites, and sisters, and faithful people in the Lord, greeting — " Inasmuch as Isaiah and Theophilus have been for a long time heretics in secret, whom I admonished by letter, urging: J ' O O CHAP, xii.] ZACHARIAH OF MITYLENE 97 them to agree to the holy doctrine of the fathers, and they have not been obedient to the letters which I wrote to them to Constantinople, containing proofs from Scripture, and the doctors of the Church, that our Lord Jesus Christ was of the same nature with us in the body ; and furthermore they have shown no respect for my sufferings in being banished from place to place, but have behaved treacherously towards the bearers of my letter, and also informed the prefects x against them, and they stirred up others, saying, 'It is a forgery/2 even though they knew my signature which was on the letter. And I waited a considerable time for them though I knew their disposition, and they made no reply, either by word of mouth or in writing. And upon reflection, I thought it right to send them another letter ; so I wrote urging them to come and confess the true faith. And in my admonition I reminded them that God does not condemn nor reject those who repent. And I cited the examples of holy men who sinned and denied the Lord, but who afterwards repented ; and God accepted their repentance, and accounted them worthy of their former dignity ; 3 such was the case of David, and Peter, and Paul. " And I wrote to them that in like manner, if they would repent and confess the body of Christ to be of the same nature as ours, I would continue to entertain my old esteem and love for them ; and I would maintain them in the honour of their rank. And they showed no affection for me, but treated me with contempt. "And after this I waited four years more for them, without exposing them by name. And they still persevered in their disobedience, and showed no sign of repentance, and they neither received the doctrine of the holy fathers nor me. And they associated with some heretics who openly deny that our Lord took a human body, and that He became perfect man from us. And they creep into houses, and greedily grasp at gain,4 which they hold as their god, while they are sojourning in the royal city. And I wrote to them that they should 1 QDf^OCn, i.e. tirapxot.. 2 ^""> \°\ i.e. (pd\crov. 3 VOOT-L4\Q_», MS., vOOUAllQ-*, L. 4 A word has been erased here from the MS. 7 98 THE CHRONICLE OF [BOOK iv. depart from it, but they would not. And they continued to lead simple folk astray, and to circulate other rumours respecting me, with the object of doing me great harm. And being distressed and saddened by them, I was compelled to excommunicate them by their names lest they should cause many to stumble : and err. " And I now give sentence upon Isaiah and Theophilus, who say that the body of the Lord is of His own divine Nature, and not of ours, and who deny His true humanity, thereby cutting themselves off from the fellowship of the holy fathers and mine; that no man henceforth hold communion with them. For John the evangelist commands, saying, ' My brethren, believe not every spirit, but try the spirits whether they be of God ; for indeed, many false prophets have appeared in the world. And hereby the spirit which is from God is known, every spirit which confesses that Jesus Christ is come in the flesh is of God, and every spirit which does not confess Jesus is not from God. And this is the spirit of the false Christ. Because many deceivers have gone forth into the world, who do not confess Jesus Christ to have come in the flesh ; this is a deceiver and a false Christ.' 2 And again, ' If any man comes to you not preaching this doctrine, do not either receive him into the house or greet him, for he that greets him is partaker with his evil deeds.' 3 And because of the apostle who says, ' Whosoever preaches to you a gospel different from what we have preached to you, let him be accursed.' 4 " I am clear from their blood and from that of their associates ; for I have not ceased to show them, according to the will of God, what is for their good. For Paul further exhorts us, saying, ' After thou hast warned an heretic once or twice, and he has refused thine admonition, avoid him ; since by continuing in his sin he is corrupted and guilty.'5 But the blessed Dioscorus the Confessor wrote sentiments agreeable to these of the holy fathers, and after the same manner, in his letter to Secundinus." . . . And the letter goes on to say, " Now, I beseech you, brethren, by the 1 <O \ • *")J, MS., not ^n\ • 1, as L. 2 I John iv. 1-3 ; 2. John 7. 3 2 John 10, II. 4 Gal. i. 8. 5 Tit. iii. IO, n. CHAP, xii.] ZACHARIAH OF MITYLENE 99 Lord Jesus Christ, and by the love of the Spirit, concerning those who repent and turn from the heresy of the Diphysites, as I wrote in a letter a year ago, that you, the bishops, and clergy, and other believers, all who are subject to you, help them, and extend the hand to them in the Lord. " And when anyone is converted let him have one year of repentance, and after that let him be established in his former rank, and his dignity be restored to him. And if there be no believing bishop, let the clergy or the believing bishops, who from any cause happen to be in the country, fill the place in the love of God, even though those who repent are not subject to them in jurisdiction.1 " This same order and regulation 2 Cyril and Dioscorus observed of one year's repentance for bishops, presbyters, and deacons ; after which they should be established in their former rank. " Pray for me that God may help me in this conflict ; the Lord be with you. Amen ! " Such letters he wrote advising them how they should receive converts from the Proterian party.3 And he became so celebrated, even with the people of India, that when their bishop died they, being of the same faith with him, sent a request to him that he would appoint a bishop for them. But, indeed, the Alexandrians never ceased sending peti- tions and supplications to the king on his behalf, time after time, and stirring up popular tumult 4 for him. For as soon as they heard of the death of Leo and the succession of Basiliscus, they sent a deputation of certain chosen monks, Paul the Sophist, and James, and Theopompus. But the chief priests who held office from the Council of Chalcedon until the time of Basiliscus, and the encyclical 1 Reading _l_&o_» for - ]kLK»O£> read jin*>^> (or ]LDQ_K>Z, Brooks). 3 Reading f-^-it for |<"l\. 4 t_CQ_».,CClA£D |, i.e. ordcris. ioo THE CHRONICLE OF ZACHARIAH [BOOK iv. letters which he and Marcus wrote, and up to the reign of Zeno, who became emperor, are as follows : — Of Rome, Leo, and his successor Hilary. Of Alexandria, Proterius, who was killed. And his suc- cessor was Timothy the Great, who was banished. And until he returned by means of the Encyclicals, they appointed another Timothy, called Salophaciolus. In Constantinople, Anatolius, and his successor Gennadius, who was succeeded by Acacius. In Ephesus, John, who took the place of Bassian ; and Paul, who was banished, and who returned by means of the Encyclicals^ but was banished again. In Antioch, Domnus, and his successor was Maximus, and then Martyrius, who was driven out; and after him Julian, who was succeeded by Stephen ; and then another Stephen, who was driven out ; and Peter, who returned from banish- ment two or three times. And in Jerusalem, Juvenalis, and Anastasius his successor.1 Now King Leo the emperor died, and there arose after him Basiliscus, and Marcus, and Zeno, who had retired for a little time to the strongholds of Salmon ; but he afterwards returned and became emperor, and Basiliscus and Marcus were driven out.2 The MS. here adds ^^l? l;iD]iO, "Fourth Book." Q_i_Kj>2.], MS., not QjoJjZI, as L. BOOK V THE fifth Book (in its twelve chapters, which are written down distinctly below) tells of Basiliscus and Marcus the Illustrious ; l and the encyclical letter which they wrote to the bishops of their dominion, in which also they anathematised the Synod of Chalcedon and the Tome. For after eighteen years of banish- ment in Gangra and Cherson, Timothy the Great returned and arrived at Constantinople ; and then he and Paul the Sophist, and James, and Theopompus, his chosen monks, persuaded Basiliscus to write the Encyclical. It also tells about the petition 2 sent by the bishops of Asia, who met at Ephesus and subscribed to the Encyclical. Moreover, it tells about some Eutychian monks then resid- ing at Constantinople, who, along with Zenaia 3 the king's wife, basely conspired against Timothy to have him sent again into banishment. Whereupon he departed to Ephesus. And by means of a Synod, which he convened, he reinstated Paul there, and gave him the rights4 of the Patriarchate that the Synod of Chalcedon had taken away from him, and had given to the royal city, through the flattery and treachery of John, whom they made bishop instead of Bassian. For the latter resigned, and departed and went into banishment. Now Timothy was received with much state. And without any rancour he admitted to his communion the penitents from the Proterian party and from that of Timothy Salophaciolus, who was driven out 5 before him by the king's command. "Probably ,<ro • °, Ko.tffa.p, has dropped out" (Brooks). 2 . m . m .y i.e. S^crts. 8 In ch. 4 (jQ_L_i], really " Zenonis.' 4 UH->?, i.e. 5kas. 5 «_x.Ji)Z.], read 101 102 THE CHRONICLE OF [BOOK v. But this Book also relates the deeds of Acacius in Constan- tinople, and how he raised an insurrection and rebellion against Basiliscus ; and he took possession of the Churches ; and he compelled Basiliscus to write the Antencyclical, and to deny his former letter. And the bishops again subscribed to this Antencyclical, with the exception of Amphilochius of Side and Epiphanius of Magdolum. And then Zeno returned and became emperor, and he thrust out Basiliscus, and cancelled every law and enactment which he had made. And when he was wishing to depose Timothy, the latter died, having retained his See to the end ; and Peter, who became bishop in his stead, hid from the threats of Zeno. Then Timothy Salophaciolus returned, and took possession of the church, and sought for Peter. But this Book further tells about John the archimandrite, who was sent to Zeno with the petition of the party of Timothy Salophaciolus, praying for an order that, after the death of Timothy, one of their side should be the bishop in Alexandria. Now this John coveted the see for himself. And Zeno heard it ; and, with the object of trying him, he required from him an oath in the presence of the Senate, and also of Bishop Acacius, that he would not take the bishopric. And John then returned to Alexandria, bearing an order from the king that, in succession to Timothy, any of his party whom the citizens might desire should be ap- pointed as bishop. But about the same time it happened that this Timothy Salophaciolus died. And then John trans- gressed his oath, and used bribery to get the bishopric there for himself. But when Zeno heard of it, through the report of eminent believers among the monks there who went up to him and informed him of all the events which had occurred in Alexandria from the time of the Synod, he was greatly moved ; and he changed his mind, and wrote a letter called the " Henotikon." And he gave orders that Peter should return to his place, upon the condition of his receiving the Henotikon, and that John the liar should be deprived. Whereupon John repaired to Rome, and declared that he had suffered deprivation for CHAP, i.] ZACHARIAH OF MITYLENE 103 the sake of the Synod and the Tome. And then Zeno wrote to the Patriarch there, and exposed John. But Peter of Antioch also returned and convened a Synod, and received the Henotikon. And in like manner, Acacius of Constantinople and Mar- tyrius of Jerusalem, the successor of Anastasius. And they all, except the bishop of Rome, wrote synodical letters, and received Peter of Alexandria into their communion. But certain zealous monks withdrew from Peter and be- came separatists, because he had received the Henotikon in which there was no express anathema of the Synod. And Peter thrust them out from their monasteries. Accordingly some of them went up to Zeno and persuaded him to send back with them Cosmas the Spatharius, to inquire l into their matter ; and at another time he sent Arsenius the prefect, and a prolonged dispute ensued. These, indeed, are the matters which are written expressly in the twelve chapters of this fifth Book, which (so to speak) has been translated2 from the same Greek History of Zachariah, and has here been written in the Syriac language for the study and instruction of the diligent, that they may learn the events that occurred in former times. CHAPTER I THE FIRST CHAPTER OF THIS BOOK TELLS HOW TIMOTHY RETURNED FROM BANISHMENT AFTER THE DEATH OF LEO ; AND THAT IT WAS HE WHO URGED BASILISCUS TO WRITE THE ENCYCLICAL LETTER When Timothy had completed eighteen years in banish- ment, and Leo the emperor was dead, and Zeno, his successor, had received the kingdom, the people of Alexandria, observing this crisis in imperial affairs, sent a petition by certain chosen, and (as we may say) illustrious and noble monks, among them Amon who was called the wild bull, and Paul who had been a 1 \±ZZ, MS., not CLLO, as L. 2 . r> on <^ 7 "j , L., ,D • ^L], MS. 104 THE CHRONICLE OF [BOOK v. sophist, and Theorion and James the miracle-workers, and Theopompus the brother of the master of the offices. However,1 in consequence of a rebellion that was raised against Zeno by Basiliscus, the brother of Verina the wife of Leo, who had been associated with Zeno in the command of the army2 in the days of Leo, Zeno3 had betaken himself to the strongholds called Salmon ; and Basiliscus had assumed the crown. And he appointed Theoctistus his physician, an Alexandrian, the brother of this Theopompus the monk, as master of the offices. Now4 when these monks entered into the royal presence, the king, and the courtiers, and the queen were struck with admiration of them. But also Theoctistus the master of the offices and Acacius the bishop rendered them assistance. So Basiliscus issued an order that Timothy should return from banishment. And at first Acacius was preparing a lodging for him at the church called Irene; and he was setting apart some of his own clergy for his retinue and service. But afterwards, because he thought that they were forming a plan to make Theopompus bishop at the royal city instead of him, Acacius .was distressed and indignant; and he endeavoured to put a stop to Timothy's coming. However, he did not succeed. For he returned, and was welcomed with great state by the Alexandrian sailors and the people who happened to be then in Constantinople. And he went to lodge in the king's palace. And large numbers were coming to him to be blessed, and to be sanctified, and to receive healing from him. And becoming intimate both with Basiliscus and his wife, Timothy,5 along with those who happened to be there with him and on his behalf, persuaded the king, so that he consented to write encyclical letters, in which he would anathematise the Tome and the addition which was made at Chalcedon. For Paul the monk, who was a rhetorician and a sophist, drew them up. And it was he who, in a discussion with Acacius the patriarch, 1 Evag. iii. 3. - _y..j.^^D, i.e. ffrpaTtjyos. 3 \0\\, MS., an evident mistake for <QJ_»]. * Evag. iii. 4. 5 Evag. iii. 4. CHAP, ii.] ZACHARIAH OF MITYLENE 105 was able to show that the heresies of Nestorius and Eutyches are one and the same ; though they are generally thought to be diametrically opposed to each other. For the one, indeed, making objection declares that it would be a degradation to God to be born of a woman, and to be made in all points like as we are, by becoming partaker of flesh and blood ; whereas He was only partaker by identity of name, and by power and indwelling, and by operation. But the other, indeed, for the purpose of liberating and exalting God, so that He should not suffer degradation and contempt by association with a human body, publishes the doctrine that He became incarnate from His own essence, and that He assumed a heavenly body ; and that just as there is no part of the seal left upon the wax, nor of the golden signet upon the clay, so neither did there cleave to Christ any portion of humanity whatsoever. And when he spoke in this way, Acacius was astonished at the solidity of his reasoning, and he assented and agreed. And he went to Timothy and conversed with him, in a friendly manner, respecting the rights of his see. However, when he was requested by Timothy to sign the Encyclical, he hesitated. CHAPTER II THE SECOND CHAPTER TELLS ABOUT THE ENCYCLICAL LETTER OF BASILISCUS AND MARCUS, WHICH IS TO THE FOLLOWING EFFECT1 " The king Basiliscus, the believing, victorious, all-virtuous ruler, Augustus,2 along with Marcus the most illustrious Caesar,3 to Timothy the reverend and God-loving archbishop of the great city Alexandria. Concerning all the laws justly and righteously enacted by the believing and memorable kings who have gone before us, for the salvation and good guidance of all 1 Evag. iii. 4. " Read » ^ *^1 for - ^. and omit P-»-K> j, and thus bring into harmony with the Greek detcr^/Sacrros (Brooks). 3 ; m n .mfn^mi o\ t<y> J for eTrK^a^a-Taros Kaluap. 106 THE CHRONICLE OF [BOOK v. the world, and in defence of the true faith as taught by the apostles and holy fathers ; it is our will that all these laws should be ratified, and not lightly annulled. Rather do we agree to them, and hold them to be of equal validity with our own. " And earnestly desiring to honour the fear of God more than any affair of man, through zeal for the Lord Jesus Christ our God, to Whom we owe our creation, exaltation, and glory ; moreover also, being fully persuaded that the unity of His flock is the salvation of ourselves and our people, and is the sure and immovable foundation, and the lofty bulwark of our king- dom ; we now, moved by a wise impulse, are bringing union and unity to the Church of Christ in every part of our dominion, namely, the faith of the three hundred and eighteen bishops, who being previously prepared by the Holy Ghost, assembled at Nicea, the security and well-being of human life, the faith which we hold, like all who have been before us, and in which we believe and are baptized, that it may hold and rule l all the Churches with their chosen canons : the faith which is complete and perfect in all piety and true belief, and which rejects and exposes all heresies, and thrusts them out of the Church : the faith which the one hundred and fifty bishops, being assembled here to oppose and condemn the fighters against the Spirit, the Holy Lord confirmed, and with which they concurred and agreed : the faith which was also confirmed by the transactions of the two Councils at Ephesus, along with the chief priests of Rome and Alexandria, Celestine and Cyril, and Dioscorus, in condemnation of the heretic Nestorius, and all who after him have held similar opinions, and have con- founded the order of the Church, and disturbed the peace of the world, and cleft asunder the unity ; we mean the Tome of Leo, and the decrees of Chalcedon, whether by way of definition of the faith, or doctrine, or interpretation,'2 or addition, or what- soever other innovation was said or done contrary to the faith and the definition of the three hundred and eighteen. " And therefore we command that wherever, here or else- where, such written doctrine be found, it shall be anathematised and burnt in the fire. For in accordance with this order, our 3, MS., not j^QJ, as L. - Read ]o «Qg*> for CHAP, in.] ZACHARIAH OF MITYLENE 107 blessed predecessors in the kingdom, Constantine the Great and Theodosius, in like manner, commanded and ordained. And also, the three subsequent Synods, that of the one hun- dred and fifty bishops here, and the two of Ephesus, ratified only the faith of Nicea, and agreed to the true definition there made. " Moreover, we anathematise everyone who does not con- fess that the only-begotten Son of God truly became incarnate by the Holy Ghost from the Virgin Mary ; not taking a body from heaven, in mere semblance or phantasy. And also we anathematise all the false teaching of all those heresies which are contrary to the true faith of the fathers," and so on with the rest of the Encyclical. To l this document Timothy agreed and subscribed ; as did also Peter of Antioch and Paul of Ephesus, who were recalled from banishment, and the bishops of Asia and the East, and Anastasius of Jerusalem, and those of his jurisdiction ; so that the number of bishops who subscribed to the Encyclical is found to be about seven hundred, less or more. And they anathematised the Tome of Leo and the Synod ; and they sent a petition 2 to Basiliscus and Marcus, which was as follows : — CHAPTER III THE THIRD CHAPTER GIVES INFORMATION RESPECTING THE PETITION OF THE BISHOPS OF ASIA, WHO WERE ASSEMBLED AT EPHESUS, AND SIGNED THE ENCYCLICAL, AND WHO WROTE TO BASILISCUS AND MARCUS TO THE FOLLOWING EFFECT " To 3 the believing, and Christ-loving, victorious kings Basiliscus and Marcus the Augusti — Paul and Pergamius, and Gennadius, and Zenodotus, and Zoticus, and Gennadius, and Theophilus, and the other bishops assembled at Ephesus : — 1 Evag. iii. 5 ; Liberal. 16. 2 wCQ_i_£CL»5, i.e. 3 Evag. iii. 5. 108 THE CHRONICLE OF [BOOK v. In all things ye have shown yourselves to be believing and Christ-loving beings ; so that when the true faith suffered persecution by the malice of men, ye also were persecuted along with it. For there are rebellious and vainglorious men, of a corrupt mind, foolish and void of the faith of the Son of God, Who humbled Himself for our sake and became incarnate, and rendered us meet for the adoption of sons. Be glad, then, and rejoice, and exult, and glory that ye have been counted worthy to suffer persecution with the faith. For there is reserved for these men the everlasting judgment of fire which devours the persecutors, and also the threat of your punishment which is upon them ; because they have despised us, and slandered and belied us, and forced us with violence to agree to their doctrine. " But now that the light of the true faith has arisen upon us, and the dark cloud of error been rolled away from us, we make known by this declaration1 our true faith to your Majesties2 and to all the world. And we say that freely and with willing con- sent, by the aid of John the Evangelist as our teacher, we have signed this Encyclical ; and we agree to it and to everything in it, without compulsion, or fear, or favour of man. And if at any future time violence shall meet us from man, we are pre- pared to despise fire and sword and banishment and the spoiling of our goods, and to treat all bodily suffering with contempt ; so that we may adhere to the true faith. We have anathe- matised and we do anathematise the Tome of Leo and the decrees of Chalcedon ; which have been the cause of much blood-shedding, and confusion, and tumult, and trouble, and divisions, and strifes in all the world. For we are satisfied with the doctrine and faith of the apostles and of the holy fathers, the three hundred and eighteen bishops ; to which also the illustrious Council of the one hundred and fifty in the Royal City, and the two other holy Synods at Ephesus adhered, and which they confirmed. And we join with them in anathema- tising Nestorius, and everyone who does not confess that the only-begotten Son of God was incarnate by the Holy Ghost, J, i.e. ava.(f)0pa.. MS., not ^OOllanXk), as L. CHAP, iv.] ZACHARIAH OF MITYLENE 109 of the Virgin Mary ; He becoming perfect man, while yet He remained, without change and the same, perfect God ; and that He was not incarnate from Heaven in semblance or phantasy. And we further anathematise all other, heresies." But they wrote down some other things. And they applauded with loud voice1 and approved. But the other bishops also of the various districts wrote another declaration, the beginning of which was to this effect : " With the consent of our heart, we hold your Majesties to be in such accord with our fathers, the three hundred and eighteen bishops, as to make the three hundred and nine- teenth : for you are very zealous 2 for their true faith, that it may prosper and be preached among all nations in your dominion." CHAPTER IV THE FOURTH CHAPTER OF THIS SAME FIFTH BOOK NARRATES THE EVENTS WHICH OCCURRED IN CONSTANTINOPLE AND EPHESUS AFTER THE PUBLICATION OF THE ENCYCLICAL When 3 the purport of the king's Encyclical letters became generally known, certain monks holding opinions similar to those of Eutyches, who happened to be in the Royal City, came in a body to Timothy, supposing him to be of their way of thinking, and disputed with him about the terms of the Encyclical ; because it anathematised everyone who affirmed that Christ was incarnate in semblance. But when he said to them, " What then is your opinion respecting the Incarnation ? " then they brought up to him the illustration of the signet-ring which, after the impression, leaves no part of its substance upon the wax or the clay. And having discovered their sentiments, he admonished and instructed them, that the Scriptures teach us that Christ Read .«vif> <^ *"> for *CQJCL23O, ^w^ds. , MS., not <O&£LK»2.], as L. 3 Evag. iii. 5. no THE CHRONICLE OF- [BOOK v. was made in all points like unto us, and took our nature perfectly, yet without the motions of sin. And although He was born supernaturally 1 without copulation, nevertheless He became perfect Man, having been conceived in the Virgin Mary, and from her born, through the Holy Ghost. And being incarnate He yet remained the same and without change in His Godhead. Then Timothy, having learned by the whole tenor of the conversation of those who came to him what their mind was, made a written statement, declaring that Christ was like unto us in everything belonging to humanity. Whereupon the monks of the place separated themselves from him, saying, " We will have no communion with the Alexandrians." But the others, having discovered that he had no tendency to the Eutychian doctrine, attached themselves to him. Then the Eutychianists, joining with their fellows, advised Zenona, the wife of King Basiliscus, a professor of their creed, that Timothy should be banished again. However, Theoctistus, the master of the offices, having heard what was likely to befall him, urged him to leave the city and to proceed without delay to Alexandria. And 2 he left ; and having, on his journey, arrived at Ephesus, he convened a Synod, and he reinstated Paul who had formerly been the bishop there, but was in exile at that time for not accepting the decrees of Chalcedon. To him Timothy canonically restored the rights of his see, which the Council of Chalcedon had snatched from it, and had given by partiality to the throne of the royal city. And Timothy arrived at Alexandria, and he was received with great state, with torches, and also songs of praise by the various people and languages there, and even by the members of the Proterian party, who beheld the affection for him dis- played by the citizens. But the band of the priests, and the monks, and the sisters in Christ, and all the people in a body, chanting their hymns, and saying, " Blessed is he that cometh in the name of the Lord," conducted him into the great church. For Timothy Salophaciolus had by the king's command gone out before him. MS., not^A, asL. - Evag. iii. 6. CHAP, iv.j ZACHARIAH OF MITYLENE in And inasmuch as he was a peaceable and kind man, and also gentle in his words, and by no means passionate, he remitted to the members of the Proterian party the term of repentance, which he had written and appointed for the peni- tents when he was in banishment. And even Prolatius (?) himself, who had taken and dragged him from the font of the Baptistery, he received just as kindly and peaceably as the others, weeping and comforting him as to his former rebellious and insolent conduct towards himself. For, such is the rule of the leaders of the Church, which Timothy truly showed towards the many, that brotherly charity which seeks not her own, and is not easily provoked. But certain persons, who were ignorant of the rights of divine love, severed themselves from him on account of his gentleness and mildness towards the penitents, in that he required nothing else from them except that they should anathematise the Synod and the Tome, and confess the true faith ; and because he did not hold them aloof, even for a little while, from the communion which they had made desolate. But at the head of these persons was Theodoret l the bishop of Joppa, who had been consecrated by Theodosius some time before. And he was then rilled with envy because he had not also been received back again to his see. And, lo ! the illustrious Peter the Iberian did not return to Gaza ; and he did not at all agree with this faction, but he was warmly attached to Timothy, and he proved that his conduct and actions were in conformity with the will of God. But the Separatists who sided with Theodotus fell into such error that they even practised reanointing, and they were called Anachristo-Novatians. But the affection of the people for Timothy being great was increased the more because, by the king's command, he brought the bones of Dioscorus and of Anatolius his brother, along with him, in a silver coffin, and he buried him with great state, laying him in the place of the bishops, and honouring 1 Evidently a mistake for Theodotus ; see below, and Evag. iii. 6. 112 THE CHRONICLE OF [BOOK v. him as a confessor. But his charity was so profuse that of his own free will he appointed that one denarius a day should be given by the Church, for expenditure and use, to Timothy, who was deposed, and who had been since then supporting himself by the work of his hands, by weaving baskets and selling them. And he gave to the great men and rulers of the city a gift, assigning to l each of them three paxamatia 2 apiece. And to King Basiliscus and to the patricians he only sent the same. And at one time the tax-gatherer3 came to him with a royal letter, and he gave him just the same ; and he answered and said, " I want a gift of denarii." And he said, " It is the duty of the Church to expend them upon the widows and orphans." But the people heard that the prefect there, Boetius by name, was an Eutychian ; and they cried out in the church, "Pope! 4 pronounce an anathema upon Nestorius and Eutyches." And he at once anathematised them by word of mouth in the presence of the prefect. And thereby he was cleared from the suspicion of associating with the prefect as an Eutychian. Such were the transactions at Alexandria. CHAPTER V THE FIFTH CHAPTER OF THIS SAME FIFTH BOOK TELLS ABOUT THE PREPARATIONS WHICH WERE MADE BY ACACIUS OF CONSTANTINOPLE; AND ABOUT THE " ANTENCYCLICALS " ; AND ALSO ABOUT PETER AND PAUL OF ANTIOCH AND OF EPHESUS, WHO WERE AGAIN DEPOSED WHEN ZENO THE KING RETURNED AND BASILISCUS WAS DRIVEN OUT But 5 Acacius of Constantinople, having heard respecting Paul of Ephesus that the rightful authority of his see, according 1 Reading n for - j « ^Vnomne^ ; it seems to represent Trafoivicma (7ra£aycuma), but the mean- ing can hardly be " little cakes." 4 ( e^]cf>, i.e. irainrd.*. 5 Evag. iii. 7. CHAP, v.] ZACHARIAH OF MITYLENE 113 to its former constitution, had been restored to him by Timothy ; and further, that Peter had returned to Antioch ; and that they were preparing to hold a Synod against him at Jerusalem with the intention of deposing himself and appointing Theopompus, brother of the master of the offices, in his stead : he, having heard all this, stirred up the monks and urged them on, and brought down Daniel from the pillar, and took possession of the churches, and raised an insurrection against Basiliscus, declaring that he was a heretic. Whereupon Basiliscus, for the report reached him at the same time that Zeno was returning with a great army, was compelled to make the " Antencyclicals," by which he cancelled his former letter. Then Zeno, upon his return, and the ejection of Basiliscus, passed a law whereby all the proceedings of Basiliscus were to be cancelled. He also deposed Peter of Antioch and Paul of Ephesus ; l and he uttered severe threats against Timothy. However, the latter died, departing to be with his Lord ; and he was buried with great state, the obsequies being performed by Peter, who was canonically consecrated as his successor by the bishops of the country. But the bishops of Asia made a libel to Acacius, finding fault with the " Encyclicals " ; and they subscribed to the Antencyclicals. In like manner also, the Eastern bishops made a libel to Calandion, Peter's successor, whereby they, too, anathematised the " Encyclicals." But Anastasius of Jerusalem persevered in his integrity, holding with him the three provinces of Palestine ; and he would not give himself over to this party, nor would he deny the Encyclicals ; although he freely associated with the bishops who came together to him. In like manner also Epiphanius of Magdolum 2 of Pam- phylia, impelled by the greatness of his soul, departed to Alexandria, and was sojourning in the monasteries there, and was honoured by Timothy and by his successor Peter. But King Zeno was greatly enraged when he heard about Peter ; and he sent threats of which Peter had previous intima- 1 The text has, " Paul of Antioch and Peter of Ephesus," an evident mistake. 2 I.e. Magyda. 8 H4 THE CHRONICLE OF [BOOK v. tion, and he hid himself in the city by moving about from one house to another. But, by the command of King Zeno, Timothy Salophaciolus, who had been ejected, returned and took possession of the great church, and a tumult and slaughter ensued upon his entry there. And Theoctistus, the prefect of the city, was searching for Peter to apprehend him, when a Voice was heard, saying, " I will hide him, and I will protect him, because he has known My Name ; he shall call upon Me, and I will answer him ; in the day of trouble I will sustain him, and I will honour him." l But Timothy exerted himself by all ways and means to keep the people on his side. He preached the faith of Nicea and of the one hundred and fifty ; he confessed and agreed to the transactions of Ephesus ; he anathematised Nestorius ; and he wrote in the diptych the names of Cyril and Dioscorus, and read them out ; and he did more besides, and yet he was unable to draw the people to himself. CHAPTER VI THE SIXTH CHAPTER OF THIS SAME BOOK TELLS ABOUT MARTYRIUS, WHO WAS THE SUCCESSOR OF ANASTASIUS IN JERUSALEM ; THAT HE ALSO WAS PREACHING THE TRUE FAITH TO THE PEOPLE, AND WAS ANATHEMAT- ISING NESTORIUS AND THE SYNOD OF CHALCEDON And Martyrius of Jerusalem was also one of those who, following Anastasius his predecessor, separated himself from the Antencyclical, and exerted himself greatly to unite the people. And he gained over Marcianus, an excellent monk ; and this man received him, and admonished the other monks to do the same. But those who did not receive him he expelled. And they say that, after his death, one of his disciples, who was quite blind, prayed to God, saying, " If the doctrine of our master be indeed the right one, when I lay mine eyes upon his corpse, let them receive their sight " ; and he received his sight. 1 Ps. xci. 14, 15. CHAP, vi.j ZACHARIAH OF MITYLENE 115 THE PUBLIC ADDRESS1 OF MARTYRIUS " Christ is our peace, Who hath made both one, and has taken down the middle wall of partition, and has destroyed the enmity by His flesh. For, behold, the Church is receiving back her sons, who never, indeed, of their own accord, departed far from her. ! And now they have shown 2 this to us by deed, and it is time for us to say, ' Glory to God in the highest, and peace upon earth.' " Wherefore, to their face we the God-loving bishops have blamed 3 these chaste archimandrites and the excellent clergy, in order in your presence to convince the rest of our brethren that we have no other true definition of the faith but that into which we have been and are being baptized. For thus have they been baptized, and believe as we do. " Whosoever, then, holds or has held or learned doctrine contrary to this definition of the faith which was framed by the three hundred and eighteen holy fathers, the bishops assembled at Nicea ; to which definition the one hundred and fifty believing and true bishops, assembled in the royal city, adhered, ratifying and confirming the same, as did also the Synod held in Ephesus : whosoever (I say) holds or has held or learned what is contrary to this definition, let him be accursed, if he have any other teaching or doctrine defined elsewhere, whether in Rimini, or in Sardica, or in Chalcedon, or in any other place whatsoever, according to the saying of the apostle, ' If any man preaches to you more than what we have preached to you, let him be accursed.' " 4 And again, the same Martyrius spoke in the following terms : " If any man teaches, or brings in as new, or thinks or 5 interprets, or holds any other definition or faith contrary to this approved and orthodox doctrine of faith of the three hundred and eighteen holy bishops and the one hundred and fifty, and them of Ephesus, he is an alien to the holy Church. 1 .m . m . in c*i m« <^ i.e. irpo<r<t>i*>vr)ffis. - Q_iQ-K», MS., Q-.001, L. 3 ^A, MS., fl A, L. 4 Gal. i. 8, 9. 'Of, MS., not OO"I, as L. prints. n6 % THE CHRONICLE OF [BOOK v. " And, behold, I adjure you in the sight of God and His Christ, and the Holy Spirit, and the elect angels, that you do not suffer any man to lead you astray from this faith! But the confession, signed with your own signatures, lo, it is recorded in Heaven above ! And you shall give account before the fearful and righteous Judgment-Seat, if you accept anything more or less than the true faith. I am clear from your blood ; I have not desisted from speaking unto you." By using language such as this, the bishops were admon- ishing those who separated from them. But in Alexandria not one believer would consent to hold communion with Timothy and his followers. Then the monks and certain learned and wise men took counsel together, and they made a supplication l to the chiefs of the cities, begging of them that, in the event of the death of Timothy, they would not accept as bishop any other mem- ber of his party ; but that they would only be satisfied with Peter the believer, who was the lawfully - appointed bishop, although he was then hidden in retirement. And 2 the parti- sans of Timothy having heard of this, drew up a petition and sent it to the king by John, a presbyter of the Martyr Church of St. John the Baptist, a monk, and also one of the Tabennesiots.3 And in it they besought the king that, in the event of the death of Timothy, none but a member of his party should be made bishop, and that the people of Alexandria should not receive Peter. And when John was admitted into the presence of the king, the latter said to him, for the purpose of trying him, " We think it well that you should yourself be the bishop there." For the king had previously learned that he was in league with Julius4 the general,5 who, on account of his com- mand over the king's army, was preparing an insurrection against the king, in conjunction with Leontius and Euprepius. i .PT> . mnn vi tvrevfa. 2 Evag. iii. 12 ; Liberal. 16. 3 (-^Q-iuCDQJxj fr*"l » /,, MS. ; but in Das Leben des Severus (ed. Spanuth), p. 6. it is written |^Q_»_CQJ \t~-i- and said to be the name of a monastery situ- ated in Canopus. — " Presbyter Tabennesiotis " (Lib.). 4 I.e. Illus. 5 |-ii t. |^;. CHAP, vii.] ZACHARIAH OF MITYLENE 117 And John disclosed this to Julius; and he said to the king, " I am not worthy." Then he told him to take counsel upon it. And when Julius heard it he said to him, " Conceal your feelings, and be careful not to disclose them before the king." Then he took an oath in the presence of Acacius and the senators that he would never be the bishop. And the king issued an order, and gave it to John, to the effect that any brother l whom the clergy and the people of the city might choose, should be the successor of Timothy. But when he returned to the city, he delivered a letter from Julius to Theognostus the prefect there, who was one of the conspirators with Julius, and he promised that if he should become bishop he would give the royal vessels which Arcadius the king devoted to the sanctuary, and presented to Theo- philus, who was the bishop at that time, and he built a church there and called it after his name. CHAPTER VII THE SEVENTH CHAPTER OF THE FIFTH BOOK TELLS ABOUT JOHN, HOW HE LIED, AND OBTAINED THE BISHOPRIC BY BRIBERY, AFTER THE DEATH OF TIMOTHY ; AND ABOUT CYRUS THE PRESBYTER, WHO WAS IN LEAGUE WITH HIM ; AND ALSO HOW PETER RETURNED TO HIS SEE After 2 a few more days of life only, Timothy died. Then John belied his own sworn promises, and gave a bribe to Theognostus, and obtained the bishopric for himself. But he drew over to his side Cyrus a presbyter, one of those who had formerly been in association with Dioscorus, and had afterwards forsaken him. This man also coveting the primacy, at one time 3 would attach himself to Acacius of Constantinople, and at another time to that Timothy who died ; and again, he would mock 4 and revile Timothy the Great and Peter his successor. So that the Alexandrians 1 For (. Js» | read (_L_ ij, "whomsoever" (Brooks). 2 Evag. ii. 12 ; Liberal. 17. 3 Omit O before «_» 4 Reading ]^nV^n for ],1 \ V)V). p. 42, note 5. Ii8 THE CHRONICLE OF [BOOK v. used to ridicule him on account of his tergiversations, holding up unripe dates before him in the public street, and charging him with vile conduct in connexion with a married woman. The blessed Dioscorus cursed this man, asying, " As God is true, Cyrus will die a layman." And so, indeed, it happened to him, as is written below. But the king, when he heard about John, was very indig- nant, because the latter had belied his sworn promises, and obtained the bishopric for himself. But there were in Constantinople at that time some chosen monks who were pleading for Peter. And they showed him, by written documents respecting them, the sad afflictions which, time after time, had occurred in Alexandria, and in Egypt, and in the other adjacent districts, on account of the Synod. And the king acceded to their request, and he issued an order that John should be ejected from the see as a liar, and that Peter1 should be restored to the Church, upon the condition of his subscribing to the Henotikon which Zeno wrote and sent there, and to Egypt, and to Pentapolis, and of his receiving and holding communion with all the other bishops who would agree to the Henotikon ; and, moreover, with those in Alex- andria called Proterians, as many of them as would confess that they agreed to the doctrines of the Henotikon, which indeed was framed by the counsel of Acacius the bishop, and was sent to Alexandria in the charge of Pergamius, the newly- appointed prefect there in the room of Theognostus. This Pergamius,2 upon his arrival at the city, managed the matter prudently. For having discovered that John had escaped by flight, he sought out Peter, and informed him of the king's order. And he showed him the Henotikon, saying, " You must, after having carefully studied it, subscribe and agree to it ; and further, you must receive the bishops and the other members of the Proterian party without any animosity whatsoever, if only they agree to all that the king has laid down in the same Henotikon." And Peter, having considered the contents of this docu- ment, found that its provisions were framed faithfully and with 1 Liberal. 18. 2 Evag. iii. 13. CHAP, vii.] ZACHARIAH OF MITYLENE 119 all righteousness. But he hesitated somewhat, because there was no clear and express anathema of the Synod and the Tome in it, and consequently he feared that it might prove a stumbling-block to the people. However, he decided to accept it, inasmuch as it proclaimed the definition of the faith laid down by the three hundred and eighteen ; and it confessed the truth of the one hundred and fifty bishops ; and it also agreed to the twelve Heads of Cyril ; and it anathematised Nestorius and Eutyches ; and it also confessed that the body of Christ, derived from the Virgin, was of the same nature as our body. Accordingly he subscribed to it. And he also promised that, if the others would repent and accept all the provisions of the Henotikon, and persuade the people to that effect, he would receive them into communion with himself from all orders. Then the prefect, and the duke, and the chief men, and the clergy, and the monks, and the sisters, and the believing people assembled together at the place where he was ; and they set him upon a chariot, and with pomp l and praise as one who kept the true faith, and doing homage before him, they brought him to the great church. And Pergamius urged him to receive the other2 members of the Proterian party. But he first declared to the people the interpretation of the meaning of the Henotikon, and explained it, saying, " It is well and faithfully written, inasmuch as it accepts the twelve Heads of Cyril, and it anathematises Nestorius and Eutyches, and it confesses the body of Christ, derived from the Virgin, to be of the same nature as our body, and that the sufferings which He endured in the flesh, and the miracles which He wrought, belong to the same God Christ. And this document further cancels and condemns the whole doctrine of Chalcedon and the Tome, because Dioscorus and Timothy the Great also thought and expounded similarly." And he delivered a further address 3 to the people, to the following effect : " It is right for all of us, men, women, and children, to offer with the open mouth of thanksgiving, prayer, 1 oj._ijllO. MS., not _»_»j?llC. as L. - }s-r*, MS., not lo;-», as L. 3 |(Yi « 1 120 THE CHRONICLE OF [BOOK v. and supplication to our Lord and God, on behalf of the faithful reign of the victorious King Zeno, whose noble actions and virtuous morals are urging the prudent in every place to this. For when our fathers, the chaste monks, presented a petition to him concerning the reformation of the faith, and informed him of the occurrences here, and of the tumults from which our people had suffered time after time ; then he wept, and he looked up to heaven, and called God to help him, and to put it into his heart to command whatever would be in conformity with the divine will, and would conduce to the welfare of men and the unity of the people, by exerting himself to abolish the stumbling-blocks which were in all the Churches,1 on account of all the rash innovations and additions which were made at Chalcedon.2 " And now, beloved children, we have the light of the true faith of the holy fathers in this \vritten statement of his Orthodoxy, which will now be read aloud in your presence, and heard by your ears. For by confessing herein the true faith, and accepting the twelve Heads of the blessed Cyril, and anathematising Nestorius and Eutyches, and pro- claiming that God the Word, Who became incarnate, is one nature, sufferings and miracles ; by all this he rejects the whole teaching of the Diphysites. For their doctrine and that of the Tome is quite the opposite of this ; and against them our holy fathers, Dioscorus and Timothy, true witnesses of Christ, earnestly contended. " But pray for him, that the Lord may keep him in the true proportion of his love and faith. For we trust, by the mercy of Christ our God, that when your praises and prayers are heard, we shall not fail to obtain any of those other petitions which we are rightly asking of Him ; but that He may freely receive your supplication and grant your requests." 3 " Hear this honourable document, the Henotikon, which i ^^^k), MS., not ]JS— , as L. " The rendering of this passage is somewhat conjectural, owing to defects in the MS. 3 Or, " when the report of your praises and prayers reaches him, he will not fail us in any of the other things which we justly ask from him, but will readily receive your petition and grant your requests. " CHAP, viii.] ZACHARIAH OF MITYLENE 121 he faithfully ordained, and which will now be read in your presence." CHAPTER VIII THE EIGHTH CHAPTER COMES NEXT, CONTAINING THE HENOTIKON OF ZENO " Imperial l Caesar, Zeno the king, believing, victorious, triumphant, mighty, ever-worshipful, Augustus, to the bishops and the people in Alexandria, and in Egypt, and in Libya, and also in Pentapolis. Since we know that the origin and stability and invincible might '2 of our empire is the only right and true faith, which, by Divine Inspiration the three hundred and eighteen holy fathers in Council at Nicea declared, and which in like manner the one hundred and fifty holy fathers gathered at Constantinople, attested : We, by night and by day, employ constant prayers, and diligence, and enactments, that thereby the Holy Catholic and Apostolic Church in every place, which is the incorruptible and imperishable mother of the sceptre of our kingdom, may be increased. That thus the believing people, being kept in godly peace and concord, may offer up, in conjunction with the pious and holy bishops, and the God-fearing clergy, and the archimandrites and monks, acceptable prayers on behalf of our empire. For if the great God and our Saviour Jesus Christ, Who became incarnate from Mary the holy Virgin and Theotokos, shall approve and readily receive our unanimous praise and service, the race of enemies shall be destroyed and obliterated ; and all men will bow the neck to our sway, which is next 3 to that of God ; and then peace,4 and its consequent blessings, and genial temperature, and abundance of fruits, and all those things which are adapted 5 for man's good, shall be liberally granted. This unblemished faith, then, being thus the preserver of ourselves and of the Roman affairs, petitions have been presented to us 1 Evag. Hi. 14; Liberal. 17. - U_i_-»j. MS., not ]1 »» 1, as L. 3 5Al3, MS., not Aj_«-^ as L. 4 )j_fc_», MS., not o^_», as L. 5 For 't n<y> read __»_»oJll£D = XiwreXoiVra (Brooks). 122 THE CHRONICLE OF [BOOK v. by God-loving archimandrites and other hermits entreating us with tears that there may be unity to the Holy Churches ; and that the limbs may be joined together which the haters of good have for a long time been striving to separate ; because they knew that when one makes war with the whole and perfect body of the Church he is defeated. " For it has happened that of the generations without number which Time, during these many years of life, has removed ; some, deprived of the Laver of Regeneration, have passed away ; and others, without participation in the divine Communion, have been carried off by the inevitable journey of mankind. And they have been wasted by myriads of murders; and through the profuse blood-shedding, not the earth alone, but even the very air itself has been defiled. Who would not pray l that this state of things may be exchanged for a good one? For which reason, then, we desired you to know that both we and the holy Churches of the orthodox everywhere, and the God -loving priests who rule them, neither hold, nor have held, nor know any man holding, any other symbol, or doctrine, or seal of the faith, or creed, than that which we have mentioned above, the holy symbol of the three hundred and eighteen holy fathers, which was also attested by the one hundred and fifty holy fathers who met in Council here. And if there be any man holding such, we account him an alien. For, as we have already said, we are confident that this only preserves our kingdom ; and also all people who are counted worthy of life-giving Baptism are baptized upon the simple reception of this creed alone. And, moreover, all the holy fathers, who met in Council at Ephesus, and deposed the wicked Nestorius and all his successors in doctrine, followed the same faith. " This Nestorius, together with Eutyches, inasmuch as they held doctrines contrary to what have been here declared, we anathematise. And we also receive the twelve Heads delivered by the ever-memorable, God-loving Cyril, formerly archbishop of the Catholic Church of Alexandria. But we confess that the only-begotten Son of God, Himself God, 1 Reading ]1*SO for CHAP, viii.] ZACHARIAH OF MITYLENE 123 our Lord Jesus Christ, Who truly became man ; He Who is of the same nature with the Father in the Godhead ; He Who is also of the same nature with us in the manhood ; He Who came down and assumed flesh, through the Holy Ghost, and from Mary the Virgin and Theotokos, — is one Son and not two. For we affirm that the miracles which He wrought, and the sufferings which He freely endured in the flesh, belong to one Son of God alone. Moreover, we alto- gether reject those who either divide or confound, or introduce the phantasy. For the true and sinless Incarnation from the Theotokos did not cause the addition of a Son. For the Trinity remained even though God the Word, Who is one of the Trinity, became incarnate. " Since, then, you know that both the Holy Orthodox Churches everywhere and the God-loving priests who rule them, and our own Royalty, neither have received nor do receive any other symbol or definition of the faith than the holy doctrine which has been declared above ; be united together without doubting. For we have written this, not to make any innovation in the faith, but to assure you. " And here we anathematise all who have held, or hold, now or at any time, whether in Chalcedon or in any other Synod whatsoever, any different belief; but chiefly those already mentioned, Nestorius and Eutyches and all their followers in the doctrine. " Be joined, then, to your spiritual mother, the Church, and delight in her, together with us, in divine fellowship, according to that one definition of the faith alone which was framed by the holy fathers, as we have declared above. For our all-holy mother, the Church, longs for you, that she may embrace you as beloved children. And, for a considerable time, she has been eager to hear your sweet x voice. " Hasten, therefore ! For by so doing you will attract to yourselves the goodwill of our God and Saviour Christ ; and you will also be commended by our own Royalty." 1 For (_I_KJ read |J_K», sweet ; Evag. -yXwei'as ; Liberal, didcein. The word is written over an erasure in the MS. (Brooks). 124 THE CHRONICLE OF [BOOK v. CHAPTER IX THE NINTH CHAPTER OF THIS FIFTH BOOK TELLS ABOUT THE SEPARATISTS1 These matters having been thus transacted, some of the more ardent spirits were very indignant ; because in the king's document, the Henotikon, there was no express anathema of the additions imposed at Chalcedon. However, they all remained in communion with Peter because he defended himself before them ; and especially as he said, " The king will not fail us in any of the requests that we shall make to him." Then the rest of the Proterians, seeing how matters were, went off to a suburb of the city, called Canopus, and they kept crying out evil words.2 However, they were feeble and few, and at their head were some readers,3 and Cyrus the presbyter, concerning whom we have already stated 4 that he was at one time a follower of Dioscorus, but he afterwards deserted him. Pergamius, hearing of this secession, sent for Cyrus to have a conversation with him. And the latter agreed to do what he was asked. So when he returned to them, he pleaded earnestly with his companions at Canopus, saying, " It is right for us to join in fellowship with the others, and to obey the king's command." But the zealous and believing priests who were on Peter's side, hearing about it, were greatly distressed. And they refused5 to hold communion with Cyrus. And although they received a large number of his associates upon their subscribing to the Henotikon, and anathematising everyone who thought differently from what was in it ; yet they refused Cyrus himself. And even when he subscribed they would not have him. For they said to m . e* for nr> . 4 Reading ^-Jjio for , >, MS., not . \] - Vr. as L. CHAP, ix.] ZACHARIAH OF MITYLENE 125 Pergamius that the very sight of him would be enough to bring his deeds into the remembrance of the people, and to put a stumbling-block in the way of many. So Cyrus re- mained a layman ; and thus he died, according to the curse of the holy Dioscorus. Then they were all associated in fellowship with Peter and Peter the Iberian, wonderfully celebrated, and the able l monk Isaiah, and the other Palestinians, certain blessed monks of the monasteries of Romanus and Theodore. And Peter, the bishop of Alexandria, sent Paul, surnamed Arcadius, to the king about certain matters of one kind and another that required correction. But John,2 who had been bishop, went off to Rome ; and there, with tears, he told Simplicius the patriarch what had befallen him ; alleging that he continued in danger 3 for the sake of the Synod and the Tome. Whereupon the king, hearing of it, wrote a letter and sent it to the same Simplicius by the hand of Uranius the tax-gatherer,4 in which he set forth to him all the wickedness and lying treachery of John, and declared that by his own command Peter had been appointed bishop there in Alexandria, with the object of bringing the people into one communion. But Calandion 5 of Antioch, having heard about the Alex- andrian affairs, was much distressed, and wrote letters to Acacius, and to Zeno the king, and to Simplicius of Rome, in which he called Peter a false teacher,6 and he praised the Tome and the Synod. But he was closely attached to Nestorius, because in his letter he called Cyril a fool.1 However, as he took the side of Julius, and Leontius, and Euprepius, in the rebellion which they eventually raised against Zeno the king in the East, he was ejected from his place. And by the king's commands,8 Peter, who had once and 1 -mo o . l\ O; cr\ i.ei Trpa.KTiK6s. 2 Evag. iii. 15 ; Liberal. 18. 3 *£QJO,JL_»_Q, i.e. Kivdvvos. 4 ^ju^.Qf^, i.e. irpaKT^p. 5 Evag. iii. 16 ; Liberal. 1 8. 6 Literally, ' ' an adulterer " ; perhaps it is intended to express illegal occupation of the see. 7 See Mansi, vol. iv. p. 893. 8 (TL-»_J,-Qa£>, MS., OTJ^aS), L. 126 THE CHRONICLE OF [BOOK v. twice contended and suffered on behalf of the true faith, was restored to his see. And the people of Antioch received him with great pomp and glory as Simon Peter. Then he con- vened the Synod of his province, and he healed and closed the divisions, and set matters right. The Synod also, which he convened, drew up a letter of fellowship in canonical fashion, and sent it to Peter of Alexandria. It was to the following effect :— CHAPTER X THE TENTH CHAPTER OF THIS FIFTH BOOK TELLS ABOUT THE SYNODICAL LETTER, WHICH WAS SENT TO PETER OF ALEXANDRIA BY THE COUNCIL THAT WAS CON- VENED AT ANTIOCH, IN THE DAYS WHEN PETER WAS BISHOP THERE " To our Father, the God-loving, holy, Archbishop Peter, from the Synod now convened at Antioch. " Just as Joshua the son of Nun, the leader of the host,1 and invested with the mysteries of Jesus Christ our God, showed care and solicitude for the possession and rights of the tribes of Reuben, and Gad, and Manasseh ; when, according to the command of Moses, who delivered to him the leader- ship, they in conjunction with their brethren crossed the Jordan armed, and entered the land of promise to possess it ; and continued to help in the war until God caused their brethren, like themselves, to rest in peace there : in like manner we judge z it to be the endeavour of thine Excellency, O bishop, that we also, being the bishops from Arabia and Libanus of Phcenice, and Syria Secunda, and Euphratesia, and Cilicia, should come to Antioch armed,3 until our Eastern brethren shall possess the inheritance of their Churches from God. But how, after the troubles and conflicts that have befallen us, CHAP, x.j ZACHARIAH OF MITYLENE 127 we are earnestly desirous of peace ; and how, by the letters of the indulgent king, we have been now called to meet at Antioch ; thy son the beloved and illustrious Uranius the tax- gatherer will tell thee. For he, in the execution of the king's will and command, communicated and showed to us the letter sent by him to thy Holiness, and to the chaste monks, and to the believing people. " But we, having met together and been received with the rights of divine love by our believing father Peter the patriarch, who showed us kindness and meekness with prudence, were in concord with him in all matters and he with us ; and we joined in fellowship one with the other in spiritual ministration. We were honoured also by the citizens, who met and welcomed him with joy and gladness, and with ministering praise ; and extolled him as Peter Kepho our leader the Apostle. And, moreover, we heard about the transactions in the royal city, how, from the jurisdiction of the holy Archbishop Acacius, they had met together by the king's command ; and about their unity with him and with one another ; and how he wrote to thy Blessedness, showing and explaining the will of the believing king ; and that the contents of his excellent document the Henotikon were in complete accord with the faith of the holy fathers of Nicea ; in which also the one hundred and fifty assembled in the royal city concurred ; and which was confirmed by the Council of Ephesus in the days of Celestine and Cyril ; the latter of whom also in the twelve Heads exposed and anathematised all the false doctrine of Nestorius and Eutyches, and the other heresies. " These things, indeed, brought the Egyptians l into full accord with the Easterns, or rather, we should say, with all who in every place are devoted to peace, and who love unity and the true faith. " And we believe and are confident that the diligence and prayers of Thy Holiness have tended to bring about this happy result for the believing people everywhere, by the will of our Lord and Brother Jesus Christ, Whom we beseech to 1 Reading j_» '^LO for (.j. • V). 128 THE CHRONICLE OF [BOOK v. preserve for us the life of thy Chastity, prospering in all virtue, and rejoicing in the Lord at what was done here upon the return of thine honourable brother our chaste father, through the diligence of this thy son Uranius, whom we commend to thy godly love, that thou mayest write and send thanks to the believing king. For he is indeed serving him with all his might, by carrying out his command, and earnestly endeavouring to promote the unity of the Churches of Christ, and to impart peace to His beloved sons." CHAPTER XI THE ELEVENTH CHAPTER CONTAINS THE LETTER OF ACACIUS OF CONSTANTINOPLE TO PETER OF ALEXANDRIA1 Acacius, indeed, desisting from his former mind, which was in favour of the Synod, and connecting himself in loving agreement with the principles of the Henotikon, also wrote a letter to Peter of Alexandria in the following terms : — " To our pious and God-loving fellow-minister and brother Peter, Acacius sends greeting. The very name of peace, indeed, is delightful ; but its effect is very sweet. For when, in accordance with the unity and the faith of the Church, it is perfected, it imparts the more abundant grace to the prudent, and works in them joy, for it announces great things. " Now we were blest with such joy as this in the congre- gations of our own city, when reports reached us respecting thy faith, which troubled us. And, moreover, they produced agitation and distress among many of the chaste monks here, and the people, and our excellent clergy. However, thine honoured letter, having been conveyed and delivered to us and to the illustrious chiefs here, exposed the entire falsehood of the rumour respecting thee, and rolled away the darkness of the cloud, and displayed the brilliancy and the purity of thy godly virtues. So that it is now time for us to 1 Cf. Evag. iii. 16. CHAP. XL] ZACHARIAH OF MITYLENE 129 say, ' Glory to God in the highest.' For it is producing and manifesting the peace, which is in the land of our faith, and the goodwill amongst the men of our great God and Saviour the Lord Jesus Christ. And, therefore, that glory of which the angels from heaven in their companies were the first to sing in the ears of the shepherds over the earth, at Bethlehem, that same glory the shepherds and leaders of the sheep, His people, being joined together hand in hand in their union and concord, now ascribe in their song of praise to our Lord God, Who is the true Head and Shepherd of the flock. " But also the triumphant Star of Christ from the East is now the believing and God-fearing king. " And just as that star guided those of old to Christ our God, that they might repair to the cave and offer gifts for the honour of His worship ; so he also now has manifested and caused to shine forth the splendour of the true faith to the whole cave of his dominion. And he has also taken down the middle wall of partition that divided1 and cleft asunder the unity of the members of the holy Church ; thereby making them grow into a perfect man of complete stature. So that he has displayed the body in one Person and figure, and he has made of two one. For we understand also from the thankful letter of thy Holiness that he too like David, in prophesying and in reigning, has now slain Goliath in the field z with the Cross alone ; and having smitten the evil one as with a sling, he has overthrown and destroyed 3 him by his faithful letter which he wrote ; and by the true sword of the Spirit which he displayed, he has cut off" and taken away those heresies and stumbling-blocks which are the very heads of the Dragon ; whom also having overthrown, he has thrust into outer darkness, and has bound and imprisoned him in the lower parts of the earth. " Accordingly Jerusalem above, the mother of the first- born, shall rejoice, and also in her daughters the Churches she shall exult and sing, giving praise to God, with prayer for 1 . m:e^^n MS., not ^ t^^n as L. 2 For jj^rO perhaps we should read j_»f_O;JD, Barbarian. 3 *2lj^£Ci', MS., not ^21 1 1 (T), as L. 9 130 THE CHRONICLE OF [BOOK v. the triumph of the king, and saying, ' Glory be to the Most High Lord, Who is greatly to be praised.' For we also were amazed at the triumph of God, when we learned from thy letter that the Henotikon, which in our own presence was despatched to thy Holiness by the hands of Pergamius, had reached thee, and that thou hast agreed to it. And we exult in thy faith, and we pray that the Lord may preserve l for us the life of this believing king who has united us to the truth. And now I, and those who are with me, sending greetings to thy Chastity, and to the excellent clergy, and to the chaste monks, and to the believing people, have written this letter of reply." 2 The end of the letter of Acacius of Constantinople. CHAPTER XII THE TWELFTH CHAPTER TELLS ABOUT THE LETTER OF MARTYRIUS OF JERUSALEM, WHICH HE WROTE TO PETER WHO HAD BECOME BISHOP IN ALEXANDRIA, IN THE FOLLOWING TERMS3 " Martyrius of Jerusalem — to the pious and Christ- loving chief priest, my lord, and brother, and fellow-minister Peter. "It is time for us now to say, like the prophet, ' I praise Thee, O Lord God ; and I glorify Thy Name: for Thou hast done marvellous things ; for Thy will is true of old. Amen, O Lord ! ' 4 For our mouth is filled with gladness and our tongue with praise ; because we have certainly seen the heart of the king in the Hand of the Lord, fulfilling His will in truth continually ; and he has united again the severed members. " And now that we have received thine Affection's reply, our people join with this prophet in crying aloud, ' Lift 1 }_6J-J» MS., not ;_£UK»,. as L. 2 Read Akl*5 for 3 Cf. Evag. iii. 16. 4 Isa. xxv. i. CHAP, xii.] ZACHARIAH OF MITYLENE 131 up thine eyes round about thee, and behold thy children gathering together unto thee.' l For which blessing, as is right, we exult ; and we greet thy Holiness in the Lord. And, singing psalms with the prophet David, we say, ' May the Lord increase you more and more, you and your children ; blessed are ye of the Lord, Who made heaven and earth.'2 I and those who are with me, send our best respects in the Lord also to the priests who are with thy Chastity, and to the believing people, and to the pious monks." The end of this letter of Martyrius of Jerusalem. 1 Isa. lx. 4. 2 Ps. cxv. 14, 15. BOOK VI THE sixth Book taken from the work of Zachariah, containing seven chapters. The first tells about the Separatists l from the communion of Peter, because he received the Henotikon. The second tells of Cosmas the Spatharius who was sent by Zeno ; and the transactions which took place in Alexandria with the seceding monks. In the third there is an account of Peter and Isaiah the monk. In the fourth we are told about Arsenius the prefect, who was sent to Alexandria ; and how he acted towards the Separatists. Then the fifth tells of the letter of Fravitta, who was bishop in Constantinople, to Peter. The sixth contains a record of the letter of Peter to Fravitta. The seventh gives information respecting the chief priests who were in the days of Zeno ; and also concerning the length of Zeno's life. , i.e. CHAP, i.] THE CHRONICLE OF ZACHARIAH 133 CHAPTER I THE FIRST CHAPTER OF THIS SIXTH BOOK TELLS ABOUT THOSE WHO SECEDED FROM THE COMMUNION OF PETER, BECAUSE THERE WAS NO EXPRESS ANATHEMA OF THE SYNOD OF CHALCEDON AND THE TOME OF LEO, EITHER IN THE HENOTIKON OR IN THE LETTERS OF THE CHIEF PRIESTS TO HIM Matters having been thus arranged by the king's Henotikon, and three or four of the chief priests, namely, the bishops of Ephesus, and of Jerusalem, and of Alexandria, and of Antioch, together with the bishops in their jurisdictions, being united and agreed together according to the purport of this Henoti- kon of Zeno, and having received and subscribed to it ; then Julian and John, presbyters of Alexandria, and Helladius and Serapion, deacons, venerable men belonging to the Church there, and Theodore the bishop of Antinoe, and John and another Egyptian, and Andrew the great archimandrite,1 and Paul the Sophist, and other illustrious monks, seceded from the communion of Peter of Alexandria. But they took this course because there was no clear and decided anathema of the Synod and the Tome, either in the Henotikon or in the letters of the chief priests to Peter. And gradually the number of these Separatists was increased, and they received a considerable accession to their numbers in the monastery. And Acacius of the royal city, having heard it, wrote to urge them to be reunited. But Peter in his public address,2 and the other apologies which he made before the people, continued to revile the Synod. And, at length, Acacius heard this also, and he sent his presbyter to inquire into the freedom and the faith of Peter. And there ensued an investigation3 before the judge4 of the 1 *); >, » 'V MS., not ];_»,_» 5, as L. 2 .ro . m . in cf\ m. c?\ s .on > mo; <y> j. 4 .roo »t ,.j i,e. 134 THE CHRONICLE OF [BOOK vi. city on this point, that the Synod had not been expressly anathematised by Peter, and the report of this reached the ears of many and proved a stumbling-block to them. And many demands were made of him by the seceding archiman- drite and bishop. Then Peter the Iberian, the bishop of Gaza, who was sojourning there, and Elijah the monk, sur- named the potter, were appointed to consider and examine into these matters. And having examined into them, together with the council of the monks, they selected four of Peter's discourses concerning the faith, and they said to him, " If thou dost agree to these, sign them " ; and he signed them. Whereupon several of them entered into communion with him, because he thereby anathematised the Synod and the Tome, when he delivered those discourses in the ears of the people. However, the others remained unwilling to hold communion with Peter. And the latter, seeing this, took away the monastery of Bishop Theodore, and thrust out that wonderful man, who had opened the eyes of a blind man by the aspersion of water from the baptismal font. Upon which there arose a great agitation among the monks, and they sent Nephalius, who was one of those that had been ejected by Peter, and was also a disturber of the people, to Zeno the king. CHAPTER II THE SECOND CHAPTER OF THIS SIXTH BOOK TELLS ABOUT NEPHALIUS, WHO WENT UP TO THE KING, AND MADE A COMPLAINT AGAINST PETER ; AND HOW COSMAS THE SPATHARIUS WAS SENT (TO ALEXANDRIA), AND WHAT WAS DONE UPON HIS ENTRY THERE Nephalius,1 a monk,2 and by his disposition and habits a disturber of the people, made preparations and went up to Zeno the king, bringing with him a letter from his fellow 1 Evag. iii. 22. - A similar account of him is given in das Leben des Severtts (ed. Spanuth), pp. 26 and 27. CHAP, ii.] ZACHARIAH OF MITYLENE 135 Separatists ; in which they testified against Peter that he had plundered l them, and ejected them, and taken away their monasteries. And the king, when he heard it, was very angry with Peter, and sent Cosmas his Spatharius with a letter containing threats against Peter, and declaring that his Majesty had been so indulgent as to appoint him the bishop of Alexandria, with the object of uniting the people together, and not keeping them divided into two parts. And Cosmas having arrived, in company with Nephalius, and the letter having been delivered to Peter : then the monks assembled at the Martyr Church of St. Euphemia, to the number of about thirty thousand, and ten bishops with them. But a message was sent to them, that they should not enter the city lest the people should be excited, and a tumult 2 should ensue. However, Theodore the bishop, and John, and Julian and John the presbyters, and Palladius 3 and Serapion the deacons, and Andrew the Great, and Paul the Sophist, with about two hundred archimandrites, were selected as represen- tatives ; and they entered the great church to have an interview with Peter. Then they had a long conversation with Cosmas the Spatliarius and the prefect of the city. And the king's letter was read aloud. Then Peter delivered an apologetic address to them, anathematising, in their ears, the Synod and the Tome. And he further wrote in his own hand to the following effect : " I, Peter, the bishop of Alexandria, do now, as I have often before, anathematise all that was said and devised in Chalcedon against the true faith of the holy fathers, the three hundred and eighteen bishops ; and also the Tome of Leo. And I confess that these are my own works, and that anyone not agreeing with them, whether bishop, or presbyter, or deacon, or monk, or layman, is an alien. And if 'I (or any other person) shall ever write in agreement with the trans- actions of the Synod and the contents of the Tome, I shall become thereby a castaway from the Holy Trinity." 1 V^> ^S., not ^O, as L. " .m . m A-rnj. i.e. ffrdcris. 3 For , \«y> we should probably read ,^1, Helladius, 136 THE CHRONICLE OF [BOOK vi. However, the monks would not accept this confession, for they said that Peter associated in communion with the chief priests, who had uttered no express anathema against the Synod and the Tome, as he had done. And Peter replied, " My reason for holding communion with them is that they have accepted the king's Henotikon, which cancels all additions, and the transactions of every place, except the three holy Synods, I mean those of Nicea, Ephesus, and Constantinople. And in my public address I explained the Henotikon, and showed you how it nullified the Synod of Chalcedon, by accepting the twelve Heads of the blessed Cyril, and by anathematising Nestorius, and Eutyches, and every other who would assert the duality of the Natures in Christ, and would ascribe the miracles to one and the sufferings to the other, and would divide the Persons in properties and in operations. But after all this discussion, even then only a few of the monks consorted with Peter. And the others presented a libel against him to Cosmas. And they took their monasteries and dwelt in them, assembling by themselves. But they endeavoured to appoint a bishop instead of Peter. However, Theodore the bishop, being an orderly man, restrained them, saying, " It is not fitting treatment for one who believes as we do, and anathematises the Synod and the Tome (even though he may hold communion with those that have received and signed the Henotikon), lest we be blamed for rejecting him, and be accounted as disorderly persons." But they say that Theodore took this course because he was one of the bishops who laid hands upon Peter. The people, however, since they received Peter without dispute when he anathematised the Synod, were greatly in- censed against the monks. But they were restrained by the chiefs and by Peter, so that there was no public tumult. CHAP, in.] ZACHARIAH OF MITYLENE 137 CHAPTER III THE THIRD CHAPTER TELLS HOW COSMAS, WHEN RETURN- ING TO THE KING, PASSED THROUGH TO PALESTINE, IN ORDER TO TAKE WITH HIM PETER THE IBERIAN AND ISAIAH THE MONK, ACCORDING TO THE KING'S ORDERS But Cosmas on his return passed through Palestine, and sought for Peter the Illustrious and Isaiah the able x monk. However, he could not find Peter, because the latter had previous intimation of his coming, and had departed from before him. But Isaiah prayed to God that a sickness might overtake him ; lest, if he were to go up to the royal city, he might show himself a flatterer of the rich men there. And so it befell him. And when Cosmas reached him and gave him the king's letter, he showed him his sickness and infirmity, saying, " As I am a sick man, I cannot possibly endure to embark upon the sea, lest I die at once. And then I could not appear before the king; and you would be censured both by God and the king if you were to carry a corpse round the world." And in this way he succeeded in escaping. And shortly afterwards he recovered. And he persevered in the exercise of his habits, and of his conflicts all the days of his life. This man was indeed a seer, a sharer (as we may say) in the name and in the actions of the prophet Isaiah. 1 -fy o « j\ f"';^. i.e. TrpaKTiK6s. 138 THE CHRONICLE OF [BOOK vi. CHAPTER IV THE FOURTH CHAPTER TELLS HOW ARSENIUS WAS SENT AS PREFECT TO ALEXANDRIA BY THE KING, WHEN THE LATTER LEARNED THE STATE OF AFFAIRS FROM COSMAS RESPECTING THE SEPARATIST MONKS AND THE ORDERS THEN GIVEN BY THE PREFECT When Cosmas 1 the Spatharius returned to the king, and presented a written communication informing him of the affairs in Alexandria, and about the Separatist monks, and their leaders, and the bishops ; then he sent Arsenius there as prefect, and also gave him authority over the Romans. And he ordered that Theodore and John the bishops, and Agathon, and Julian, and John the presbyters, and Helladius and Serapion the deacons, and Paul and Andrew the archimandrites, and all the others should be called to unity, according to the terms of the faith laid down in the Henotikon, once or twice, by Peter the bishop of Alexandria ; and that, in the event of their refusing to join in communion with him, they should be ejected from their monasteries. And upon the arrival of Arsenius, this Nephalius, the disturber of the people, again attached himself to him. Then he brought together the bishops and the presbyters and the archimandrites ; and he showed them the king's command, which he read aloud in their hearing. And Peter also readily repeated to them his explanation and anathema, at the same time entreating them to join in communion with himself. However, they would neither accept nor be satisfied with this. But Theodore the bishop said to him, " If you make a written statement abjuring the communion of the other chief priests and sign it,2 then we will enter into communion with you." And Peter, in reply, made the same defence as before, saying, " It is right for me to associate with those who receive the Henotikon, which teaches the true faith." 1 Evag. iii. 22. • <^"><"\ L. The MS. is indistinct, probably we should read CHAP, iv.] ZACHARIAH OF MITYLENE 139 Whereupon these men were compelled by Arsenius to go to the king, and personally to lay their petitions and wishes before him ; so that then his command might be fully carried out. And they all went, with the exception of Theodore, who withdrew himself. And when they appeared before the king, he was astonished both at their chastity and at their reasoning with him about everything which was displeasing to them in his transactions. But while they were there, Acacius l the bishop of Con- stantinople died. And Fravitta was appointed as his successor ; a gentle and believing man, who wrote a letter, after the canonical manner, and sent it by some clergy, to Peter of Alexandria. And Peter received it gladly ; and he also wrote a reply, in which he expressly anathematised the Synod and the Tome of Leo. And while this was on its way, Fravitta died. And Euphemius, a man of Apamea, who was educated at Alexandria, was appointed as his successor. However, he was tainted with the Nestorian heresy. And when he received the letter he was very indignant. And he was even angry with Longinus the presbyter and Andrew the deacon, the clergy who conveyed this letter ; and he brought an accusation against them. But they deprecated his accusation by showing the zeal of the people of Alexandria. And Euphemius severed himself from Peter's communion ; and he sought to bring about the deprivation of Peter, intending for that purpose to convene a separate Synod. But Archelaus the bishop of Csesarea, a man of wonderful learning, restrained him, saying, " It is not possible for the great bishop of Alex- andria to be accused and ejected by a Synod of one province ; only a General Council could do that." But when Peter heard it, he also uttered threats against Euphemius ; that, just as the blessed Cyril had sent Nestorius to Oasis, so he would in like manner eject Euphemius from his see. However, Peter also departed this life. But his letter was seen 2 in Constantin- ople, and it convinced many that he was a believer. And John and Julian the Alexandrians, and the rest of their associates who happened to be there, the Separatists, on seeing 1 Evag. iii. 23. 2 The MS. has ^ before ^.j-iJ-KJ.!!. 140 THE CHRONICLE OF [BOOK vi. his letter to Fravitta, changed their minds ; and they were ready on their return to Alexandria to join in communion with him. But while they were returning, he died. And his successor l was Athanasius, an eloquent, believing, and peace- loving man. He, desiring and exerting himself to bring the Separatist monks into communion with the Church, in the course of his address to the people mentioned the names of Dioscorus and Timothy, but he purposely omitted to mention the name of Peter in order to try them. Whereupon they became greatly excited (and they would not be quiet) until he named Peter also in his discourse. CHAPTER V THE FIFTH CHAPTER OF THIS BOOK GIVES THE LETTER OF FRAVITTA OF CONSTANTINOPLE TO PETER OF ALEX- ANDRIA, IN THE FOLLOWING TERMS " To our holy father, and God - loving fellow - minister, Peter, from Fravitta, who sends greetings in the Lord. When I weigh mine own natural weakness, and I wonder at the merciful acts of God towards me, I truly perceive that it is absolutely (?) that ' He raises up the poor from the dunghill to set him with the princes of the people.' 2 And it is well known that this mercy of God is not the consequence of any meri- torious deeds on man's part ; but that it results from the divine grace which arises, time after time, upon the sons of the Church, through the love of the Father. So that it is not the wise, nor the disputers, nor the eloquent of this world whom grace raises up as leaders by the election. " Now, before the Law, Abel, though not learned,3 was acceptable to God ; as were also the righteous fathers who came after him. But under the Law, grace marked out shepherds and herdsmen, and gatherers of sycamore fruit,4 and raised them up as prophets. And after the Law, the same 1 Evag. iii. 23. - Ps. cxiii. 7, 8. 3 So MS. ]; > CMfi not |^»_a_», as L. 4 Amos vii. 14 (Syriac). CHAP, v.] ZACHARIAH OF MITYLENE 141 grace appointed fishermen, and a tent-maker, to be the preachers of the living word from heaven. That thus the power of God might be truly known to be made manifest and perfect in the weak. And such are the mysteries of Christians who hold fast the Incarnation of Christ ; according to His own word in the Gospel, ' I thank Thee, O Father, Lord of heaven and earth, that Thou hast hidden these things from the wise and prudent, and hast revealed them unto babes : even so, Father, for such is Thine own will.' l " For Jesus Christ our God is the foundation and the corner-stone of the Holy Church. And therefore these blessings, which we have received, are not a strange display of His mercy. But we hope 2 that from them we shall under- stand His equal mercy towards other men ; and we shall show ourselves gentle and kind to our brethren in the flesh and in the faith, and to the priests who are our fellow-ministers and Christ-loving brothers. Thus we shall endeavour 3 to rule the Holy Church everywhere in the same right faith, and in perfect love. And by the events which are taking place (the Lord helping us) we shall show the rational flock which has been intrusted to our care in all places to be one ; that of the Great Shepherd, Who has appointed us to be the leaders of His flock. And we shall drive out those grievous wolves, the accursed heresies, more especially of Nestorius and Eutyches, by preaching and holding the faith of the holy fathers, who maintained the truth and preserved the order of the Church, and in our day teaching the right faith to the people and to mankind, as well as they. " But, using brotherly love and concord in my salutation, I now present to thy Holiness the pledge of my affection, by the hands of Longinus the presbyter and Andrew the deacon. And to complete what is right, I send my greetings to all the pastors, and the honourable priests, and the chaste monks, and the believing people of thy jurisdiction. We, 1 Luke x. 21. - For P— I read (J j, and for •f~^f^if~^ I read ;*">rn 1 The whole passage is difficult to translate, owing to defects in the MS. , MS., not ^Sl&Ll, as L. 142 THE CHRONICLE OF [BOOK vi. moreover, entreat thy Holiness to pray along with us, that we may show ourselves wise men and rulers in all matters, like Solomon, and like Paul and Peter and the rest of the apostles, in preaching the truth to the sons of the Church ; and that in everything about which you refer to us, we may be able, to the best of our ability, to render fitting aid to the other Churches ; and also in those matters taking place in the Christ - loving city, through the enactment of the Christ - loving and indulgent king, who is watchful and studious and desirous to bring about the peace of the Churches, and the concord of the priests, and the unity of the people. " I and the brethren with me send our best respects to thy Chastity, and to the brethren with thee." CHAPTER VI THE SIXTH CHAPTER OF THIS SIXTH BOOK TELLS ABOUT THE LETTER OF PETER THE BISHOP OF ALEX- ANDRIA, WHICH HE WROTE IN REPLY TO FRAVITTA OF CONSTANTINOPLE, IN THE FOLLOWING TERMS " To my pious and God-loving brother and fellow-minister, my lord Fravitta, from Peter, who sends greetings in the Lord. " In consequence of the election of thine Eminence, it is time now for us to say, ' Ye heavens above be glad, and let the earth with her fulness rejoice, and let her sing with J joy,' according to the word of the prophet.2 " For also, our Lord Jesus Christ, Who is the one only- begotten Son of God the Father, has not redeemed 3 us with corruptible things, as silver and gold ; but He rather laid down His life for us, as a lamb without blemish ; and He offered a sacrifice of sweet savour to God His Father ; and 1 For iiO I read - It seems to be a free quotation from Isa. xliv. 23 or xlix. 13. 3 Reading CHAP, vi.] ZACHARIAH OF MITYLENE 143 gave His body as a substitute for the life of the whole human race. He Who is honoured by all creation, and is equal to the Father, God the Word, became incarnate ; yet He suffered thereby no variation nor change ; but He as man remains the same, and He is in truth alive for ever, the Word of His Father, and of the same nature. Come then, as with one tongue and one believing, Christ-loving mind, let us offer to Him thanksgiving, and say with the blessed Baruch, ' This is our God, there is none other beside Him. He found out the whole way of wisdom, and gave it to Jacob His ser- vant, and to Israel His beloved. And afterwards, He appeared upon the earth, and had converse with men.' 1 For there was not indeed One the Son of God, Who existed before the times and ages, through Whom all things were made ; and another who, in the last time, was born in the flesh from the Theotokos ; according to the notion of Nestorius. But rather He, being the same, took the seed of Abraham, according to the word of the blessed Paul ; 2 and also He was partaker of our flesh and blood, and was made like us in all points, sin only excepted. For neither do we say that the body of our Lord Jesus Christ is from heaven, as Eutyches in his folly affirms ; nor that He became incarnate in semblance or imagination ; on the con- trary, we anathematise all such teachers. But we confess one only - begotten Son of God the Father, Who is our Lord Jesus Christ. And we know that He, God the Word of the Father, Who became incarnate for our redemption, in His divine nature took the likeness of a servant, by the dispensation. " This is the faith of the Church of Alexandria, by which we are all adorned, both we, and the God-fearing bishops and clergy, and the monks, and all the people of God. And the congregation of the people grows and multiplies exceedingly in the Churches, while we are obedient to the apostle, who says, " If any man shall preach to you any other gospel than what we have preached, let him be accursed.' 3 " But the cause of all these blessings so dear and accept- able to us, was the election of thy Piety's Eminence, which 1 Bar. iii. 35-37. 2 Heb. ii. 16. 3 Gal. i. 8 and 9. 144 THE CHRONICLE OF [BOOK vi. has been mentioned above ; and also the goodwill of the be- lieving and Christ-loving King Zeno, who consented to thine election. And he also, for the sake of the unity of the people, and that we might be established in power and in the truth, by what he wrote so faithfully in the Henotikon, anathe- matised all the rash thoughts and words of Chalcedon and the Tome of Leo. " And we consent to this same document ; and we preach it, by word of mouth and by writing, to the believing nations ; as also our ever-memorable and holy brother and fellow- minister Acacius was seen to hold and teach until his death, when the Alexandrians testified to us his true faith, as thy Holiness is also persuaded. For it is right for the Christ- loving king, not only to subdue enemies, and to set the Barbarian races beneath his feet ; but also to expose the snares of these intellectual enemies, and to cause the true faith to shine upon the believing people. For thy Holiness has risen up and bloomed forth for us like the plant of peace. And this is the gift of the believing king to us, by the will of God, Who chose him before, as we have already said. And, therefore, we are delighted at this, that such a good priest should arise and appear for the believing nations. May God keep him, and may He adorn him with the heavenly crown by His own rich Hand, as we hope and pray that he may be found walking in the whole way of the truth, in the footsteps of the holy fathers, a believing chosen priest, by the meroy of our Saviour Christ, through Whom, to the Father, with the Holy Spirit, be glory for ever- more ! " But we welcomed affectionately the bearers of the letter of thy Righteousness the excellent Longinus the presbyter and Andrew the deacon; and we now send them back in peace to thy Holiness." But Athanasius 1 also wrote in the same strain, two years afterwards, to Palladius, who was Peter's successor in Antioch, expressly anathematising the Synod, and quoting freely from the Henotikon.2 1 Evag. iii. 23. - Or using more freedom of speech than the Henotikon. CHAP, vii.] ZACHARIAH OF MITYLENE 145 And John l was appointed as the successor of Athanasius ; and when anyone would ask 2 him to give an anathema of the Synod and the Tome in writing, he would give it cheerfully and without fear. Now Flavian, who was the successor of Palladius in Antioch, sent Solomon, a presbyter of his Church, to this John of Alexandria. And Solomon asked John for a letter to Flavian, concerning the concord in the faith. But John would not consent to do this for him, until he should receive from him a sworn statement that he would send him a letter from Flavian in which there would be an anathema of the Synod and the Tome. And John, his namesake and successor, was believing and acting in like manner. Now after Zeno had reigned seventeen years, and matters had been thus carried on in the Church ; and also the tyrants Basiliscus and Marcus had risen up against him, and been driven out, as we have related above ; and again, Illus and Leontius and Euprepius had rebelled against him and been slain in the East ; and again, in his days, one Theodoric a tyrant had taken captives from Thrace and many other places, and had gone to Rome and subdued it, because Odoacer 3 the Anti-Caesar there fled before him to Ravenna a city of Italy ; Zeno died in the year eight hundred and two, according to the Greek mode of reckoning. And Anastasius, his successor, received the kingdom on the fourth day of the Great Week ; when Euphemius was the bishop of Constantinople ; and Flavian of Antioch ; and Athanasius of Alexandria ; and Sallustius, the successor of Martyrius, of Jerusalem ; and Felix, the successor of Simplicius, of Rome. CHAPTER VII THE SEVENTH CHAPTER TELLS WHO WERE THE CHIEF PRIESTS IN THE DAYS OF ZENO But the following were the chief priests in the days of Zeno. In Rome, after Hilarus, Simplicius, the author of the 1 Liberat. 18. 2 ^, MS., for 3 Text, " Arcadius," from the confusion between 5 and 5. IO 146 THE CHRONICLE OF ZACHARIAH [BOOK vi. letter to Zeno respecting John the liar, who was ejected from Alexandria ; and after him Felix, who was still living when Anastasius became the emperor. In Alexandria, Timothy the Great, who was recalled from banishment; and Timothy Salophiaciolus ; and John, who was forthwith ejected ; and Peter ; and his successor, Athanasius. In Jerusalem, Anastasius ; and Martyrius ; and Sallustius. In Antioch, Martyrius, who was ejected ; and Julian ; and Stephen ; and the other Stephen ; and Peter the Believer ; and Calandion, who was ejected ; and Palladius ; and Flavian, his successor, who was ejected in the days of Anastasius. In Constantinople, after Gennadius,1 Acacius ; and Fravitta, his successor ; and Euphemius, his successor, who was ejected in the days of Anastasius. But in this sixth Book and in the fifth Book preceding it, which have been translated concisely and briefly (so to speak) in contracted style, for the information of the Syriac reader, from the Greek History of Zachariah the Rhetorician ; which he wrote thus far, in protracted style, after the manner of Greek amplification ; '2 there is a period of seventeen years, comprising only the life of the Emperor Zeno. 1 For r-*-<t read r^L-it- " .mn 5 , i-e- BOOK VII THIS seventh Book, in the fifteen chapters which are contained in it as given below, tells about the events that occurred in the reign of Anastasius ; in the first chapter, about the beginning of his reign, and how Epiphanius the bishop was ejected ; and in the second chapter, about the Isaurians who rebelled and were subdued, and the tyrants at the head of them were killed ; and in the third chapter, about Theodosiopolis and Amida, the cities which were subdued ; and in the fourth, about the manner in which the city of Amida was subdued ; and the fifth, about the famine that was in it, and how the Persians departed from it ; the sixth, about Dara, how the city was built ; the seventh, about the expulsion of Macedonius, who was ejected from Constantinople ; the eighth, containing the letter of Simeon the presbyter, giving information con- cerning his expulsion ; the ninth, about his successor Timothy, and how the expression, " Who was crucified for us," was proclaimed in Constantinople in his days ; the tenth, about the Synod which was held in Sidon in the days of Flavian and Akhs'noyo the bishops, in the fifth year,1 the eight hundred and twenty-third year of the Greeks ; the eleventh, about the petition which was framed by the monks of the East and Cosmas of Antioch, and presented to the Synod ; the twelfth chapter, about the Synod that was held in Tyre in the days of Severus and Akhs'noyo, which anathematised the Council of Chalcedon and the Tome of Leo with great freedom of speech ; the thirteenth chapter, about Ariadne the queen, who died, and about Vitalian the tyrant, who took Hypatius prisoner in war ; the fourteenth chapter, about Timothy, who died, and his 1 I.e. of the Indiction = A.D. 512. 147 148 THE CHRONICLE OF [BOOK vii. successor was John ; and about demons that entered into the Egyptians, and Alexandrians, and Arabians who came to the dedication festival at Jerusalem, and barked at the Cross and then ceased ; l the fifteenth, telling who were chief priests in the days of Anastasius the king. Anastasius, then, died in the eight hundred and twenty-ninth year of the Greeks, in the three hundred and twenty-fourth Olympiad. CHAPTER I THE FIRST CHAPTER OF THIS SEVENTH BOOK TREATS OF THE REIGN OF THE EMPEROR ANASTASIUS WHO RECEIVED THE KINGDOM AFTER ZENO, AND OF EUPHEMIUS2 THE BISHOP THERE, WHO W7AS EJECTED Zeno,3 having reigned seventeen years, as is recorded above in the sixth Book and its chapters, died in the three hundred and seventeenth Olympiad, in the eight hundred and second year by the reckoning of the Greeks, the fourteenth Indiction, on the fourth day of the Great Week. And Anastasius, who was silentiary decurion, received the kingdom. This man was from the city of Dyrrhachium, and was powerful in aspect, vigorous in mind, and a believer. When he was a soldier he had confidential friendship with Ariadne the queen, who desired and agreed to make him king.4 To this man a few days before he became king [it happened as follows].5 There was a certain person named John the Scholastic, brother of Dith, a native of Amida, a valiant man, and just and upright, fearing God and forsaking evil ; but by his own accord and freewill 1 The text has .**•*•' *"\ which cannot be translated ; for it I read » »-*- » J7 which is almost identical in meaning with the word • \ » See ch. 14, where the full expression is . o g*> in OOO1 • \ » _ij_iOlO, "and then were silent and went out." 2 Called Epiphanius in the Introduction to this Book. 3 Here begins an extract in Cod. Rom. * CTlZon\V)V)\ ; the reading of the Cod. Rom. is rn.'nnVo which may be rendered "his accession." 5 The words in brackets are not in the Syriac, but they must be understood. CHAP, i.] ZACHARIAH OF MITYLENE 149 he was constant in the ministry, being a scholastic of the Church. And when he was in Constantinople on a con- fidential mission x on behalf of his city, he saw a vision once, and again a second time, showing that Anastasius the silentiary should be made king. And he called him, and said to him, " In accordance with the rectitude and the virtues and the honour of thy soul, that thou mayest fulfil the goodwill of God, do thou be peaceable and gentle and modest and upright, and show thyself towards everyone quiet and kind for the benefit of all men, who are thy kindred. It is not because I want anything from thee, or because I would flatter thee, that I reveal to thee that thou shalt be made king very soon." And because this John was celebrated and honoured for his merits, and was known also to many, and, moreover, because he was a learned man,2 Anastasius believed him, and took it as true ; and he was constant with him there in the vigil of the church. But it happened that when he received the kingdom, and he was desirous of rewarding his friend with gifts of gratitude such as are sought after by 3 and visible to men, this John would not take anything at all from him ; but he soon left the city and returned to his own country : being content with the documents 4 which Zeno had drawn up, he only took assurance from Anastasius that they should be received. But Euphemius the bishop there had been threatening Peter of Alexandria that he would decree his deprivation, because he wrote expressly a reply to Fravitta the predecessor of Euphemius, and also because in his synodical letter which was sent by some clergy, Longinus the presbyter and Andrew the deacon, he had anathematised the Synod of Chalcedon and the Tome. But at that time Euphemius was prevented from doing this by the advice of Archelaus, bishop of Caesarea, 1 Or, "with liberty to treat on behalf of his city" ; the Syriac is ( > COOT; ^ O, i.e. 4v irappTjffia. " ( I » \^n, "skilled in dialectics." '•' ^-..fc— *_,»>, MS., not ,__L.-.<(-_»_-iT. as L. 4 ]n*> » £•••-), i.e. xAprw, perhaps the Henotikon. Cod. Rom. has j i . ^\m .yn and Mai translates, " quse Zeno pro Christianis constituerat. " Here the extract in Cod. Rom. ends. 150 THE CHRONICLE OF [BOOK vn. a wise man who happened to be there. And when Peter died, Euphemius maintained the same hatred against Athanasius, Peter's successor in the bishopric of Alexandria, who more openly and authoritatively anathematised the Synod and the Tome ; against him Euphemius was making preparations to depose him, and called in Felix of Rome to his aid. And when his machination became known to Athanasius through his Apokrisiarioi there, who wrote and also sent to him a copy of the letter which had been sent by him l to Felix, then Athanasius made preparation, and wrote to Sallust of Jerusalem, and received a reply from him concerning the agreement of the faith. And they both informed Anastasius the king respecting Euphemius that he was a heretic, and showed a copy of his letter in confirmation (of their charge). And when his deeds were examined by certain bishops who happened to be in Constantinople, and also by believing monks from Alexandria and the East, he was banished and ejected from his see : and Macedonius, who also was ejected fifteen years later, as is recorded below, became bishop in his stead. CHAPTER II THE SECOND CHAPTER OF THIS BOOK TELLS US HOW ISAURIA REVOLTED Now the Isaurians prospered in the days of Zeno (who withdrew before Basiliscus and Marcus the tyrants, and dwelt2 as a refugee in the strongholds there called Salmon); and they also had free intercourse3 in the kingdom in his days, and he was their rewarder, and he counted them worthy to receive good things of all kinds from him ; and on that account they could not bear their good fortune, but were proud 4 and insolent when Anastasius became king. And they raised a rebellion against him, and they appointed a 1 I.e. by Euphemius. 2 For ^^D, MS., ,_.jiO, L., read 3 Or. "great influence" ; the word is ( » mrn. a\ i.e. Trap see p. 199, note 4. CHAP, in.] ZACHARIAH OF MITYLENE 1 5 1 tyrant for themselves, and they refused the gifts which were sent to them by Anastasius, and they would not consent to give him tribute, but they even raided the provinces l round about them. And when an outcry 2 and accusation 3 against them was brought to the king, he sent an army and made preparations against them. And the Isaurians were defeated in battle ; and they showed themselves to be weak, and were subdued, and the tyrants were killed. But an earthquake occurred. And locusts invaded 'Arab 4 of Mesopotamia. And there was a famine in the year nine,5 of which James the doctor of Batnae wrote an account, in the eleventh (year) of the reign of Anastasius. And many of the Arabs died, both in Amida, whither they retired, and in various other places. CHAPTER III6 THE THIRD CHAPTER OF THIS SEVENTH BOOK MAKES KNOWN HOW THEODOSIOPOLIS OF ARMENIA WAS SUBDUED, AND CONCERNING THE CITY AMIDA OF MESOPOTAMIA When7 Piroz, king of the Persians, was reigning in his own country, in the thirteenth (year) of Anastasius, the Huns issued forth from the gates that were guarded by the Persians, and from the mountainous region there, and in- vaded the territory of the Persians. And Piroz became alarmed, and he gathered an army and went to meet them. And when he inquired from them the reason of their prepara- tion and invasion of his country, they said to him, " What the kingdom of the Persians gives to us by way of tribute is ^ j.e. v-n-apxias (meaning frrapxtas). i.e. (1; °\ l]), i.e. ai>a.(f>opd. 4 "'Arab," a name applied to certain districts in Mesopotamia. 5 SOL 6 This and the three following chapters are contained in Cod. Rom. 7 Mich. fol. i$6vff. ; Greg. p. 75 ff. 152 THE CHRONICLE OF [BOOK vii. not sufficient for us Barbarians, who, like rapacious wild beasts, reject God in the North- West region ; and we live by our weapons, our bow and our sword ; and we support ourselves by flesh-food of all kinds ; and the king of the Romans has promised by his ambassadors to give us twice as much tribute whenever we shall dissolve our friendship with you Persians ; and accordingly we made our preparations,1 and we have come here, that either you shall give us as much as the Romans, and we will ratify our treaty with you, or else if you do not give it to us, take war." And when Piroz perceived the determination of the Huns, although they were much fewer in number than his own army, he thought it well to play them false and deceive them ; and he promised them to give it. And four hundred of the chief men of the Huns assembled, and they had with them Eustace, a merchant of Apamea, a clever man, by whose advice they were guided. But Piroz also and four hundred men with him met together. And they went up into a mountain ; and they made a treaty, and they ate together, and they swore, lifting up their hands to heaven. And when few remained along with the four hundred men who were to receive 2 the tribute money which was being collected, and the rest of the Huns had dispersed to return to their own country ; after ten days Piroz broke faith with them, and prepared war, both against the Huns who had dis- persed, and against the four hundred who remained and those with them. But Eustace the merchant encouraged the Huns that they should not be alarmed even though they were very much fewer. And 3 in the place where the oaths were made, they cast musk and spices upon coals of fire, and made an offering to God according to the advice of Eustace, that he might overthrow the liars. And they joined battle with Piroz, and killed him and a great number of his army ; and they pillaged the Persian territory, and returned to their own country. And the body of Piroz was not found ; and in his country they call him the liar. But Kawad, who succeeded him in the kingdom, and his 1 ^-JjA^ZI, MS., not T-*->£±L], as L. - Cod. Rom. has 3 There is a O before jA^OrO in the MS., which L. does not print. CHAP, in.] ZACHARIAH OF MITYLENE 153 nobles cherished hatred against the Romans, saying that they had caused the incursion of the Huns, and the pillage and the devastation of their country. And Kawad gathered an army, and went out against Theodosiopolis in Armenia of the Romans, and subdued the city ; and he treated its inhabitants mercifully, because he had not been insulted by them ; but he took Constantine, the ruler of their city, prisoner. And in the month of October1 he reached Amida of Mesopotamia. (But though he assailed it) with fierce assaults of sharp arrows and with battering-rams,2 which thrust the wall to overthrow it, and pent-houses,3 which protected those who brought together the materials for the besiegers' mound 4 and raised it up and made it equal in height with the wall, for three months, day after day, yet he could not take the city by storm ; while his own people were suffering much hard- ship through work and fighting, and he was constantly hearing in his ears the insults of disorderly men on the wall, and their ridicule and mockery, and he was reduced to great straits. And indignation 5 and regret took possession of him, because the winter came upon him in its severity, and because the Persians, being clad in their loose garments,6 showed them- selves inefficient ; and their bows were greatly relaxed by the moisture of the atmosphere ; and their battering-rams did not hurt the wall or make any breaches in it, for (the defenders) were binding bundles 7 of rushes 8 from the beds 9 with chains, and receiving upon them the violence of the battering-rams, and thus preventing them from breaking the wall. But they themselves made a breach in the wall from inside, and they carried the material of the mound from without into 1 The text has merely •_»;_»_., not stating whether it was the first or the second Theshri ; but from Josh. Styl. 50 we know that it was the first, i.e. October. 2 ")^5 - • » 'V rams' heads. 3 lr^-it «. » V> », roofs of skin, testudines. 4]Aj5O2, lit. "mule." 5 Read ]AJo"| for 12.Q_.o], with Cod. Rom. 6 . \«-v- m Vn pii-hspg frnm f I «"?)•. • ((ra/)d/3aXXo), " loose trousers " ; but see p. 229, note i. 7 1$?OA i.e. Kbdpa, quadra. 8 ]j_C>5l, not P^5], as L. 9 tQ_^»_dQ_D|, i.e. aKKovpiTov, accubitum. 154 THE CHRONICLE OF [BOOK VH. the fortress within, and they gradually propped up the cavity with beams from beneath. And when chosen Persian warriors ascended the mound and laid beams upon the wall to effect an entrance (now they were clad in armour, and the king was near with his army outside, and was supporting them with display of strength l and shooting of arrows, and encouraging them with shouting, and stimulating them and urging them forward by his presence and appearance, they being about five hundred men), the defenders threw strings of skin just flayed from an ox, and soaked vetch mixed with myrrh-oil from the wall upon the beams, and poured the liquid from the vetch upon the skins to make them slippery, and they placed fire among the props which were beneath the mound. And when they had engaged in a conflict with each other for about six hours, and (the besiegers) had failed to effect an entrance, the fire blazed up and consumed the wood of the props, and immediately also the rest of the material 2 was reduced to ashes by the violence of the fire, and 3 the mound was destroyed and fell.4 And the Persians who were on the top of it were burned, and they were also bruised, being struck with stones by those on the wall. And the king retired with shame and grief, being more than ever mocked and insulted by those daring, proud, and boastful men. For there was no bishop in that city to be their teacher and to keep them in order. For John the bishop, a chaste and noble man of honoured character, had died a few days before. This man was called from the monastery of Karthamin, and he, having been elected, came, and he became their bishop. However, he did not change his asceticism and self - mortification and habit of life, but was constant (in them)5 by day and by night. And he 1 |-K»O1, "pomp." Cod. Rom. has P— »1, "arms." 2 So Cod. Rom. ]]o(71 for ]o(JI of MS. and L.'s text. 3 Cod. Rom. has O before A>^£35. 4 There appears to be some confusion in both texts ; by a few slight alterations it might be made to yield this meaning, ' ' and consumed the wood of the props, and immediately it was reduced to ashes ; and the rest of the mound which escaped the violence of the fire was loosened and fell. " 5 Cod. Rom. has *) A • Vn • A «-, « in the service." CHAP, iv.] ZACHARIAH OF MITYLENE 155 warned l and rebuked the rich men of the city at the time of the famine and the incursion of the Arabs 2 and the pestilence, saying that they should not keep back the corn in the time of distress, but should sell it and give to the poor ; lest if they kept it back, they might be only hoarding it for the enemy, according to the word of Scripture. And so, in fact, it happened. To him an angel appeared openly, standing beside the altar3-table, and he foretold to him the incursion of the enemy, and that he should be taken away as a righteous man from the face of the enemy ; and he revealed the saying, and published it in the presence of the people of the city, that they might turn and be saved from the wrath. CHAPTER IV THE FOURTH CHAPTER OF THIS SEVENTH BOOK TELLS HOW THE CITY OF AMIDA WAS SUBDUED, AND WHAT BEFELL ITS INHABITANTS When Kawad and his army had been defeated in the various assaults which they made upon the city, and a large number of his soldiers had perished, his hands were weakened ; and he asked that a small gift of silver should be given to him, and he would withdraw from the city. But Leontius, the son of Pappus, the chief councillor, and Cyrus the governor,4 and Paul Bar Zainab the steward, by the messengers whom they sent to Kawad, demanded from him the price of the garden vegetables which his army had eaten, as well as for the corn and wine which they gathered and brought away from the villages. And when he was greatly grieved at this, and was preparing to withdraw in disgrace, Christ appeared to him in a vision of the night, as he himself after- 1 Reading JOlVLd, with Cod. Rom. 2 So the text ; but it may be corrupt, and the reference be to the invasion of "'Arab" by locusts (see ch. 2). 3 V»-»-^r^, MS., not 'i^J.lD (east), as L. prints it. 4 | inVn .rn ,\e. -fjye/jLuis. 156 THE CHRONICLE OF [BOOK vn. wards l related it, and said to him, that within three days He would deliver up to him the inhabitants of the city, because they had sinned against Him; and this took place as follows: — On the western side of the city by the Tripyrgion was a guard of monks who were told off from the monastery of John of Anzetene,2 and their archimandrite was a Persian. And on the outside, right opposite this watch-tower, a certain Marzban,3 named Kanarak the Lame, was encamped. And day after day, vigilantly watching by night and by day, he was diligent and clever in devising plans for the subjugation of the city. For there was one whom they called in the city Kutrigo,4 a turbulent and thievish fellow ; this man was very daring in all kinds of attacks upon the Persians, and he used to make raids and snatch away from them cattle and goods ; so that they also, being accustomed to hear the men on the wall crying out, used to call him Kutrigo. Kanarak observed this man, and perceived that he went out by the aqueducts adjoining the Tripyrgion, and snatched up spoil, and went in again. And for a time the Persians let him accomplish his will, marking and examining his actions, and they ran after him and saw the place from which he came out and where he went in. But it happened on that night on which the city was subdued, that there was darkness, and a dense cloud sending down soft rain ; and a certain man gave a friendly entertain- ment to the monks who guarded the Tripyrgion, and he gave them wine to drink late in the night, and consequently sleep overtook them, and they did not watch diligently upon their guard, according to their usual custom. And when 5 Kanarak and a few soldiers came up, pursuing Kutrigo, and drew near 1 So Cod. Rom. The other text has |2.]_KK_1 for ]2.;_K»— ^, meaning, "as he himself related the sight." 2 |_»_Z5o |. Mr. Brooks points out that in Jo. Eph., de Beat. Orient, 58 (Land, Anecd. Syr. ii. p. 279), this word is definitely identified with " Anzetenian." 3 ]_l_Ol£o. See Payne Smith's John of Ephesus, 121, note. 4 I.e. " the accused," from KaTrjyoptw ; after Kutrigo Cod. Rom. has the words li ° * w° |OO1 I;*"* 11 The meaning of ji ° • ^° is uncertain; Dean Payne Smith suggests \-gffTpiKos. 5 For -2, MS., Cod. Rom. has ^. CHAP, iv.] ZACHARIAH OF MITYLENE 157 to the wall, the monks did not cry out nor cast stones ; and the man perceived that they were asleep, and he sent for scaling- ladders and for his troops ; and his followers went in by the aqueducts, and climbed the tower of the monks, and killed them. And they took the tower and also the battlement l ; and they set up the scaling-ladders against the wall, and sent to the king. But when those who were in charge of another tower, their neighbours, heard it, they cried out, and tried to come to the monks who were being killed, and were not able ; but some of them were wounded by arrows from the Persians, and died. And when the report reached Cyrus the governor, and he came up and 2 torches were held close to him, he was easily struck by an arrow from the Persians, who stood in the dark- ness and were themselves unhurt by the archers ; and he withdrew wounded. But when it was morning, and the king and his army reached the place, they set scaling-ladders against the wall ; and he ordered his troops to go up ; and many of those who went up perished, being3 wounded by arrows and by stones, and4 driven back by spears. And those who through fear turned and fled down the scaling-ladders were killed by the king's command, as cowards and fugitives from the battle. Whereupon the Persians took courage and set themselves either to gain the victory by conquering and subduing the city, or being smitten in the actual conflict to escape reproach and slaughter from 'their king; for he was near, and was a spectator of their struggle. But the citizens tried to loose from beneath the keystone of the arch of the tower in which the Persians were, and they were engaged in loosening the supports ; and while this was taking place, another tower was subdued, and another and another in succession, and the guards of the wall were killed. But Peter, a man of huge stature, a native of 'Amkhoro,5 1 P° ^i^, i-e. TreSaToC/ra, the walking space in a fortification. 2 Cod. Rom. has O before > <=*i . o r 3 Inserting ^ with Cod. Rom. 4 The MS. has O before _i_*jjASO, which L. omits. 5 This translation is conjectural. From the text it would rather seem as if |;^V>S was an adjective qualifying |2.1_K», and meaning "formidable"; but the Lexicons give no such word. 158 THE CHRONICLE OF [BOOK vn. being clad in an iron coat of mail, held the battlement of one side alone by himself; and did not allow the Persians to pass, and repelled and hurled back with a spear those who assailed him from without and within, holding his ground and standing like a hero : until at length, when five or six towers on another side were subdued, he also fled and was not killed. And the Persians first got possession of the whole wall and held it ; and they spent a night and a day and the following night in killing and driving back the guards. And at last they descended and opened the gates, and the army entered, having received the king's command to destroy the men and women of all classes and ages for three days and three nights. But a certain Christian prince of the country of Arran pleaded with the king on behalf of a church called the Great Church of the Forty Martyrs ; and he spared it, being full of people. And after three days and three nights the slaughter ceased by the king's command. And men went in to guard the treasures of the Church and of the great men of the city, that the king might have whatever was found in them. But the order also was given that the corpses of those who were slain in the streets and of those whom they had crucified should be collected and brought round to the northern side of the city, so that the king, who was on the south side, might enter in. And they were collected, and they were numbered as they were brought out, eighty thousand ; besides those that were heaped up in the taverns, and were thrown into the aqueducts, and were left in the houses. And then the king entered the treasury of the Church, and seeing there an image of the Lord Jesus, depicted in the likeness of a Galilean, he asked who it was. And they answered him, " It is God " ; l and he bowed his head before it, and said, " He it was Who said to me, ' Stay, and receive from Me the city and its inhabitants, for they have sinned against Me.' " But he took away a quantity of silver and gold of the holy vessels, and costly garments formerly belonging to Isaac Bar Bar'ai, a consul 2 and a rich man of the city, which came to the Church by inheritance a few years before. But he found there also good wine dried into its dregs, which 1 Cod. Rom. and Mich, add "of the Nazarenes." " »CDQ_^20O"I, i.e. vT CHAP, iv.] ZACHARIAH OF M1TYLENE 159 used to be brought out and placed in the sun for seven years together, and at last it became dry ; from this the stewards, when on their journeys, were accustomed to take some, ground to dust, in clean 1 linen pouches. And they would put a little of it into water so as to make a mixture, which, when they drank it, afforded the sweetness and flavour of wine. And they told the ignorant that it was " h'nono." 2 And the king admired it greatly, and took it away. And the art of making this agreeable beverage was lost to the sons of the Church from that time. But the gold and silver belonging to the great men's houses, and the beautiful garments, were collected together and given to the king's treasurers. But they also took down all the statues of the city, and the sun-dials, and the marble ; and they collected the bronze and everything that pleased them, and they placed them upon wooden rafts that they made, and sent them by the river Tigris, which flows past the east of the city and penetrates into their country. But the king sought for the chiefs and great men of the city ; and Leontius, and Cyrus the governor, who was wounded by the arrow, and the rest of the great men, were brought to him ; but the Persians had killed Paul Bar Zainab the steward, lest he should make known to the king that they had found a quantity of gold in his possession. But they clothed Leontius and Cyrus in filthy garments, and put swine-ropes on their necks, and made them carry pigs, and led them about pro- claiming and exposing them, and saying, " Rulers who do not rule their city well nor restrain its people from insulting the king, deserve such insult as this." But at last the great men, and all the chief craftsmen,3 were bound and brought together, and set apart as the king's captives ; and they were sent to his country with the military escort which brought them down. But influential men of the king's army drew near and said to him, " Our kinsmen and brethren were killed in battle by the inhabitants of the city," and they asked him that one-tenth 1 1,-QJ, MS., not "):^> ». as L. 2 ] 11 K», " mercy." 3 For |ilDO|o «_i_dO5 v>nn which cannot be translated, I adopt Mr. Brooks' suggestion, and read ( 1 V?O | . i O? 160 THE CHRONICLE OF [BOOK vn. of the men should be given to them for the exaction of vengeance. And they brought them together and counted them, and gave to them in proportion from the men ; and they put them to death, killing them in all sorts of ways. But the king bathed himself in the bath of Paul Bar Zainab, and after winter he departed from the city. And he left in it Glon the general as governor, and two Marzbans, and about three thousand soldiers to guard the city, and John Bar Habloho, one of the rich men, and Sergius Bar Zabduni, to rule the people. And then in the summer the Romans came, and their leaders were Patrick the commander-in-chief, an old man, upright and a believer, but deficient in mental power, and Hypatius, and Celer the master of the offices, and at length also Areobindus ; moreover, Count Justin, who received the kingdom after Ana- stasius, accompanied them. And they met together, and they attacked l the city with wooden to\vers and excavations, and all kinds of engines ; and they set fire also to the gate of the city, which was called the gate of Mar Z"uro, to effect an entrance upon the Persians ; however, they were hindered because they were resting, and they did not rush in, for the Persians shut the gate. And the Romans did not subdue it nor take it from them by assault ; although the inhabitants were reduced to misery from famine, day after day, until at last the people there were eating one another. But how this happened, although the story is horrible and wretched, yet because it is true, I shall relate how 2 in the following fifth chapter of this seventh Book. CHAPTER V THE FIFTH CHAPTER OF THIS SEVENTH BOOK TELLS ABOUT THE FAMINE WHICH OCCURRED WHEN AMIDA WAS BEING SUBDUED, AND HOW THE PERSIANS WENT OUT FROM IT AND DEPARTED TO THEIR OWN COUNTRY King Kawad, as stated above, on his departure with his army from Amida to his own country, left in it Glon, a 1 For ^Q±, MS., I read ^L, with Cod. Rom. 2 Read "U-j]?, with Cod. Rom., for ll ^ i]o. CHAP, v.] ZACHARIAH OF MITYLENE 161 general, and two Marzbans, and about three thousand soldiers to guard the city ; and also two or three rich men and some private inhabitants. These the Roman generals did not over- come, nor did they subdue and take the city. But at last Patrick went down to Arzanene l of the Persians, and carried off captives, and subdued fortresses there. And Areobindus and Hypatius \vent down to Nisibis and did not subdue it, although the citizens were favourably inclined towards the Romans, and showed themselves lazy 2 in the fight. However, the king of the Persians hearing of it, came with an army against the Romans ; and they fled before him, and they left their tents and the heavy baggage which they had with them. Areobindus fled from Arzamena and Aphphadana,3 and Hypatius and Patrick and others from Thelkatsro. And they lost many horses and their riders, who fell from the cliffs of the mountains, and were bruised, and perished, and were mangled. But4 Farzman alone, a warlike man, prospered in battle several times ; and he was celebrated and dreaded amongst the Persians, and his very name terrified them, and his exploits wasted and weakened them ; and they proved themselves to be cowards in his presence, and fell before him. This man at last came to Amida with five hundred horsemen, and he watched the Persians who went out to the villages, and he killed some of them, and he took the animals 5 which they had with them, and also their horses. Now a certain crafty fellow, Gadono by name, of the town of Akhore, whom I myself know, introduced himself to him, and made a compact with him, that he would beguile and bring out to him, on some pretext, Glon, the Persian general, and three or four hundred horsemen. And because this afore- said Gadono was a hunter of wild animals, and partridge, and fish,6 he used to go in freely to Glon, carrying in his hands a 1 Cod. Rom. has ^COl5_|, i.e. "the country of the Persians." 2 For |joAlO of L.'s text (]_!_. AlO, MS.) read JJ^ALDO, with Cod. Rom. 3 For JJJ2, MS., Cod. Rom. has \3ySi}. 4 Mich. fol. 158 v. 5 The MS. has IZol-K*, " butter" ; for it I read 6 For pQJ Cod. Rom. has pQ~>, "pigeons." II 1 62 THE CHRONICLE OF [BOOK vn. present of game for him ; and he ate bread in his presence, and received from him out of the property of the city what was equal in value to the game. And at last he told him that there were about one hundred Romans and five hundred horses nearly seven miles away from the city, at a place called f Afotho Ro"en ; l and as a friend he advised him to go out and take possession of the beasts, to kill the Romans, and make a name for himself. And he sent scouts, who saw a few Romans and the horses, and returned and gave him the information. Then he made preparation and took with him four hundred horse- men, and this Gadono upon a mule ; and he led him and set him in the midst of the ambush of the Romans, who were on the watch for him. So the Romans cut the Persians to pieces, and they brought away the head of Glon to Constantia.2 Upon this, distress and rage seized the son of Glon and the Marzbans, who used to allow 3 the inhabitants who happened to be shut up in the city to go out to the market, which was held beside the wall by peasants from the villages. These peasants brought wine and wheat and other produce, and sold them both to the Persians and to the citizens, while horsemen were stationed close to them, and escorted them, a certain number at a time, and conducted them in. And by an excellent law of the Persians, no one dared to take anything from the villagers, who sold what they liked and received the price in money and kind from the city ; consequently they attended the market diligently. However, in consequence of the slaughter of Glon and the horsemen, the market was held no more. And the great men who were left in the city, and about ten thousand persons besides, were arrested and shut up in the Stadium, and they were kept there without food ; and they ate their shoes, and they also ate and drank their excre- ments. And at last they attacked one another ; and now when they were almost perishing, those who were left in the Stadium 1 > V* |Ac^ V perhaps means "the fold of the shepherds." 2 l^L, MS. and Cod. Rom., not AXZ, as L. prints. 3 After ] i •~»y;Vn Cod. Rom. inserts the words JJo ]Zof_.Cni ^-^2.5, "the Marzbans who were there became cautious, and would not, allow." CHAP, v.] ZACHARIAH OF MITYLENE 163 were let loose like the dead from their graves in the midst of the city. And famishing women, who were found there in troops, laid hold of some of the men by means of blandishments and guile and artifices, and overcame them, and killed and ate them ; and more than five hundred men were eaten by women. And the famine which was in this city being so grievous, the distress surpassed the blockade of Samaria and the destruction of Jerusalem, which is recorded in Scripture and Josephus relates. But at last Farzman came to the city, and he made a treaty with the Persians there, for they, too, were weak. And the chiefs of the Romans and the Persians sat by the gate of the city, while the Persians went out carrying as much as they could, and they were not searched.1 And if any of the citizens accompanied them they were asked whether they desired to remain or would like to go with the Persians. So the evacua- tion of the city took place. But eleven hundred pounds of gold were given to Kawad by Celer, the master of the offices, for the ransom of the city and for peace.2 And when the documents were drawn up they brought the drafts3 to the king for his signature. And the king fell asleep, and it was told him in a vision that he should not make peace ; and when he awoke he tore up the paper, and departed to his own country, taking the gold with him. But Farzman remained in the city to govern its inhabitants and the country. (Now a remission of tribute was granted by the king for seven years.) And he dealt kindly with the inhab- itants of the city. And he bestowed gifts lavishly on those who returned from captivity, and he received them peaceably, every man according to his rank. And the city was at peace and was inhabited.4 And building was added to the wall. And, by the advice of Dith, a merciful bishop was sent again to the city, a quiet and affable man, a monk, and a councillor,5 Thomas 1 For _.^/iD Cod. Rom. has ^Ld^^D, "decorated" or "armed." 2 For O~UL_»_» read f ^ » m with Cod. Rom. 3 .POC^I; . c*inrn i,e, vwoyparfxis for a.Troypa<f>ds. 4 A^)A_,Z1, MS., not toCTuL], as L. prints it. 5 ( /° \ .e. 1 64 THE CHRONICLE OF [BOOK vn. by name. And, besides, the providence of God summoned and conveyed thither Samuel the Just, from the monastery of the Katharoi, a miracle-worker and a " dissolver of doubts " ; l and he also sustained the city by his prayers, and aided its inhabitants. CHAPTER VI THE SIXTH CHAPTER OF THIS SEVENTH BOOK TELLS ABOUT THE TOWN OF DARA OF MESOPOTAMIA, HOW IT WAS BUILT ON THE BORDER OF THE ROMAN AND PERSIAN TERRITORIES IN THE DAYS OF ANASTASIUS THE KING, AND THOMAS THE BISHOP OF THE CITY OF AMIDA Anastasius 2 the king brought severe censures 3 against the Roman generals 4 and commanders who betook themselves to the royal city after the conflict with the Persians, because they did not, according to his will, under the Lord, prosper and succeed in the war, and conquer the Persians or drive them out from Amida, except by the gifts and the gold that were sent from him. And they alleged in their defence to him, that it was hard for generals to contend with a king who according to the word of God, although he was an Assyrian and an enemy, was sent by the Lord to the country of the Romans for the punishment of sins, and, moreover, on account of the greatness of the army which he had with him ; and that it was no easy matter for them in his absence also to subdue Nisibis ; because they had no engines ready, nor any refuge in which to rest. For the fortresses were far away and were too small to receive the army, and neither the supply of water in them nor the vegetables were sufficient. And they begged of him that a city should be built by his command beside the mountain, as a refuge for the army in which they might rest, and for the preparation of weapons, and to guard the country of the Arabs from the inroads of the 1 Dan. v. 12. 2 Mich. fol. 158 ;-. 3 ] •' \ V, Cod. Rom., not |L»A, MS. CHAP, vi.] ZACHARIAH OF MITYLENE 165 Persians and Saracens. And some of them spoke to him in favour of Dara, and some in favour of Ammodis. Then he sent a message to Thomas the bishop of Amida, and he de- spatched engineers l who drew up a plan,2 and this holy Thomas brought it up with him to the king. And the king and the great men agreed that Dara should be built as a city. And at that time Felicissimus was commander,3 an energetic and wise man ; and he was not at all covetous, but was upright, and a friend of the peasants and the poor. Now King Kawad was righting with the Tamuroye and other enemies of his country. And the king gave gold to Thomas the bishop as the price of the village which belonged to the Church ; and he bought 4 it for the treasury. And he liberated all the serfs who were in it, and granted to each of them his land and his house. And for the building of the church of the city he gave several hundred pounds of gold. And he promised with an oath that he would give with liberal hand whatever the bishop might expend, and that he would not disown the obligation. And at last he issued a royal decree,5 and in full detail,6 providing that the work of building the city should be carried out according to the direction of the bishop without delay, gain and profit thereby accruing to the craftsmen and slaves and peasants who were required for the collection of material there.7 And he sent a number of stone- cutters and masons ; and he commanded that no man should be deprived of the wages he earned, because he rightly per- ceived and cleverly understood that by that means a city could quickly be built upon the frontier. And when they began by the help of the Lord and commenced the work, there were there as overseers and commissaries over it Cyrus 'Adon and Eutychian the presbyters, and Paphnout and Sergius and John the deacons, and others from the clergy of Amida. And the bishop himself paid frequent personal visits i.e. p.T}-xa-VLK°vs- ' -^ °^ -; Off) i.e. i.e. dux. 4 Cod. Rom. has OU-O1 for CJLLO. 5 | i \ V?^LO | |f_Q.£D, i.e. <ra.Kpa. cipapfdvii. 6 .ffl i m g^lJCLCO jjj, without synopsis. 7|]OO1> <TL»Q.JJD, Cod. Rom. for (TLOJ ] . «n 1 -\ 1 66 THE CHRONICLE OF [BOOK vii. to the place.1 And gold was given in abundance without any stint to the craftsmen and for work of every kind, at the fol- lowing rate, the regular sum of four keratin - a day for each workman, and if he had an ass with him, of eight. And con- sequently many grew rich and wealthy. And since the report was published abroad that the work was honest and that the wages were given, from the East to the West workmen and craftsmen flocked together. And the overseers who were over the work also received a liberal allowance,3 and their wallets were filled ; for they found the man generous, gentle, and kind ; and, moreover, he believed in the just king, and in his promises which he made to him. And in two or three years the city was built, and, as we may say, suddenly sprang up on the frontier. And when Kawad heard of it, and sought to put a stop to the work, he was unable, for the wall was raised, and built high enough to be a protection for those who took refuge behind it. And a large public bath 4 and a spacious storehouse were built. And a conduit was con- structed which passed along the lower part of the mountain, and wonderful cisterns within the city to receive the water. And persons to hasten the work were frequently sent from the king to the bishop, and they all brought back excellent reports of his integrity and justice to the king ; and he \vas greatly pleased with the man, and sent gold in answer to the man's requests, and fulfilled them without delay. And at last the number of hundred pounds which he sent was counted, and the bishop forwarded a written statement to the king, that, speaking in the presence of God, the money had been expended upon the work, and that no part of it remained in his hand or had been given to his Church. And he readily sent him a royal decree containing a receipt of the exchequer 5 3 So Cod. Rom. The MS. has A .]m . <^m (see p. 13, note 6), "showed himself diligent in attendance there." 2 ij obols. 8 For O 1 >lA£( Cod. Rom. has O S >lZ^-|, which might perhaps be rendered "were very active." 4 . mVn >> i.e. S^^daiov. 5 So the MS. ^O i V>/, not <O i *"i £, as L. prints. CHAP, vi.] ZACHARIAH OF MITYLENE 167 to the effect that all the gold which had been sent by him had been expended upon the building in the city. And Dara was completed, and it was named Anastasiopolis, after the name of the just king. And he swore by his crown that no statement of accounts l should be required from Thomas or from his Church, either by himself or by any of his successors in the kingdom. And he2 appointed there and consecrated as first bishop Eutychian the presbyter, a zealous man, and accustomed to the transaction of business ; and he gave the privilege of certain rights to his Church, taken from the juris- diction of the Church of Amida. And attached to him was John, one of the Roman soldiers from Amida. Him Eutychian tonsured, and made him a presbyter and master of the hostelry ; 3 and when he went up to the royal city this John accompanied him. And the king, upon his being presented to him, gave him an endowment 4 for his church. But Abraham Bar Kili of Thel-mide was notary at that time, who was the son of Ephraim of Constantia, and he also attached himself to Eutychian the bishop, who made him a presbyter. And he was sent as overseer of the work and the building of the bath ; and at last he became steward of the Church. But the king gave Eutychian gifts of holy vessels and gold for the building5 of the great church,6 and sent him away. And the bishop having lived but a little longer, died. And his successor there was Thomas Bar 'Abdiyo of Resaina, who had been a Roman soldier, and had been appointed steward of the Church of Amida ; and he also was vigilant and well versed in business. And John the master of the hostelry, being an honourable and chaste man, was faithful to him and beloved by him. And when this holy Thomas withdrew from his see on account of his zeal for the faith, this believing John ( * On A .. \ .•'. \oyo6ecriai. 2 Thomas, bishop of Amida, seems to be the subject of this sentence, not the king. 3 |}^rJ_CQD|, i.e. fepoSoxd/atos. 4 j_t_CD.o], i.e. over/a. 5 Reading \\\ in for ] 1 i 1 V\ 6 Here Cod. Rom. inserts the words (Aj^HO 1 1 «"V / ^ " which was to be built in the city." 1 63 THE CHRONICLE OF [BOOK VH. joined him, and he appointed him as his suffragan ; l and for about seventeen years he lived in exile in different places. And he sent him (John) to Berroea,2 where he died in the year three 3 (when Khosrun went up to Antioch), having joined the monks who had withdrawn from Marde before the enemy ; and he was buried in the monastery of Beth-Thiri ; and he was laid beside his bishop, who entered into rest before him. CHAPTER VII THE SEVENTH CHAPTER OF THE SEVENTH BOOK CONCERN- ING THE EXPULSION OF MACEDONIUS THE HERETIC FROM THE ROYAL CITY Macedonius, who was bishop of Constantinople, omitted no intrigue of heart to conceal his opinions. But, like the fruit which bursts open in its day, according to the saying of Job,4 and " what is covered shall be revealed, and what is done in the secret chamber shall be proclaimed upon the house-tops," 5 as is said, again, in the Gospel. This man (was attached) to the monks of the monastery of the Akoimetoi, of whom there were about one thousand, and who lived luxuriously in baths and in other bodily indulgences, and outwardly appeared to men honourable, and were adorned with the semblance of chastity, but were inwardly like whited sepulchres, full of all uncleanness. And they agreed to the mind of Macedonius ; and he used to celebrate the memory of Nestorius every year, and they used to celebrate it with him in their monastery and in the other monastic dwellings where the same opinions were held. And consequently they had great freedom of intercourse with this Macedonius. And they were continually reading the writings of the school of Diodorus and Theodore; and Macedonius himself com- i (g^incn^jJCQ, i.e. xuptiriffKOiros. - 540. 3 I read w*"l\ ».» for -^ \ *•>( However, as both MSS. have the latter, it may be that we should render it " Ahlaf." 4 Job xxxii. 19 (Syr.). 5 St. Luke xii. 2, 3. CHAP, vii.] ZACHARIAH OF MITYLENE 169 piled a book of quotations from them, and from the work which was drawn up by Theodoret concerning the Acts of the Synod (not the one that is translated into the Syriac language) ; and he ornamented it with gold ; and he said, " It is from the holy fathers and the doctors of the Church." And when he showed it l to the king, he would not receive it ; and he said to him, " You have no need of such things, go rather and burn this." And when he saw the mind of the king he formed a plan2 for actually raising a rebellion against him ; and he was in the habit of calling him a heretic and a Manichaean. And the Master of the Offices, because he was lavishly supplied with gifts by him, was favourably inclined towards him. And the report was brought to the king by some true men who were no framers of flattering words. And he held a Council ; 3 and in the presence of his patricians he told of the insult which had been offered to him by Macedonius ; and he was distressed, and wept, and adjured them not to be influenced by fear ; but if, in truth, their king was displeasing to them, or if they knew that he was infected with the deceit of heresy, they should take his dominion from him, and he should be cast out as an unbeliever. And they fell upon their faces before him, weeping.4 And they inveighed against the audacity of Macedonius, crying out and reviling him ; and they praised the king; and they decreed the bishop's banish- ment. And in order that the Master of the Offices,5 who aided him, might be humiliated, he was commanded to expel him, so that he should be sent to Oasis. And also Pascasius the deacon, who was attached to and beloved by Macedonius, was arrested (and he wrote, in the presence of the prefect, in the records 6 of the Acts,7 all his deeds), he and certain monks and others who caused a tumult in the city to prevent the words, " God Who was crucified for us," being proclaimed there, as they had been proclaimed in the whole jurisdiction of Antioch from the days of Eustace the bishop. 1 OT_»Q_K», MS., not O1Q_»_K», as L. 2 See p. 245, note 5. » ] . ^1 \m i.e. ffMvTiov. 4 ^.^JIO, MS., not ^. » SD, as L. 5 Text, " Magisterian." 6 |^iCLllQ2)OCn, i.e. vwofj-vri/mTa. 170 THE CHRONICLE OF [BOOK vii. And to show when and how these things were done, behold I have written down accurately, for the instruction of the readers, the letter of Simeon the presbyter and his brethren the monks who were with him, who happened to be at that time in the royal city having come from the East, and who wrote to Samuel their archimandrite concerning the expulsion of Macedonius, as follows : — CHAPTER VIII THE EIGHTH CHAPTER OF THIS SEVENTH BOOK TELLS ABOUT THE LETTER THAT WAS SENT FROM CONSTANTINOPLE CONCERNING THE EXPULSION OF MACEDONIUS " To the virtuous, elect, and God - loving presbyter and archimandrite Samuel, and to the presbyters and deacons, together with all the other brethren, from Simeon the presbyter, in the royal city, and the brethren who are with him, greeting. After we wrote the former letter to your Holiness concerning all that Macedonius did in the monastery of Dalmatus against the whole truth, God stirred up the spirit of the believing king like a lion to the prey, and he roared, and made the whole faction of the enemies of the truth to tremble ; for it is said, ' As a watercourse in the hands of the gardener, so is the heart of the king in the hands of the Lord.' l May He Who has not turned away from the prayer of His elect, and Who has not suffered the desire of those who worship man instead of God to come to pass, grant that the matter may receive a righteous fulfilment through your prayers ; yea and amen ! We testify to you that after Macedonius did that of which we sent2 information to your Piety, and anathematised those reprobate persons and the accursed Council on the 2Oth of July, there was on the 22nd (the sixth day of the week)3 a dedication festival at 1 Prov. xxi. I. The words ( 1 \ .. ._>,-» ^d are not in the Peshitto. - 1 »»\», MS., not • -^-. as L. , " the preparation." CHAP, viii.] ZACHARIAH OF MITYLENE 171 the Martyr Church in the Hebdomon ; and the king himself was present. And neither he nor the queen would receive the oblation from him ; on the contrary, he even addressed him in severe terms. But on the 24th (the first day of the week) the monks of this place went in and communicated in the church with Macedonius, and the king was vexed with them for going in. And on the 25th (the second day of the week) a few brethren, who seceded from these monks, entered in and went to Mar Patrick the general,1 and gave him a libel to present to the king, saying, ' We declare that he celebrated the memory of Nestorius, and that he used to send orders to us, and we also did the same in our monasteries every year.' And they wrote other things against him, testifying that trans- actions such as these took place in their monasteries. On that same day the king commanded, and the water which supplied the baths was cut off from their monasteries, and only that which they drank was left to them. And also he took away the denarii 2 which they used to receive from the treasury.3 And on the 26th, one of the senators called Romanus went in to the king and gave him a written statement of all the things which were done at the bishop's house ; and he said to the king that Pascasius the deacon, along with Macedonius, was the author of all the mischief; and he said besides, ' They have made a certain large book containing extracts from all the heresies, and it is overlaid with gold.' And the king sent for it, and took it to him- self, that he might see all its blasphemies. But on the 2/th the king convened a Council ; and when the patricians went in the king said to them, ' Have you not seen what this Jew who is amongst us did, for in my presence and that of your excellencies he did what he did, and he anathematised the accursed Synod and those reprobate persons ; and when, to avoid great trouble, we accepted his act, he then went off, and in the monastery of Dalmatus reversed everything which - The word __>;_O in the text is manifestly wrong ; it should be written i.e. 5i}va.ptov. 3 « *^*> ^, i.e. ra/jLif'iov. 172 THE CHRONICLE OF [BOOK VH. he himself had done, and he contradicted the whole truth, and lied unto God and before me and unto you. Is this a fair state- ment ? ' And at once Clementinus the patrician said before them all, ' May God Himself cast him out from his priesthood who has lied unto God ! ' And forthwith the king commanded the great prefect to go out into the city and bring together all the orthodox who were wounded when they cried out, ' Who was crucified for us,' l that he might learn who their assailants were. And the prefect went out and did as he was commanded. And on the 28th he took the names of all the Nestorians who were the life of Macedonius, and brought them in to the king ; and the king commanded that they should be arrested. "And on the 29th the king assembled all the commanders of the forces and all the officers of the Scholarians ° and the patricians, and he said to them, ' According to my regular custom I wish to give a donative' 3 For so it had been his practice to give it once in five years ever since he became king, at the same time requiring oaths from all the Romans to the effect that they would not act treacherously against the kingdom. But on this occasion he required them to take the oath in the following manner : A copy of the gospel being placed for them, they went in and received five denarii each, and they swore as follows, ' By this law of God and by the words \vhich are written in it, we will contend 4 with all our might for the true faith and for the kingdom, and we will not act treacherously either against the truth or the king.' In this manner, indeed, he required them to take the oath, because he heard that Macedonius was trying to raise a rebellion against him. "On the 3Oth of July the king gave a largess5 to the whole army. On the same day the presbyters and deacons, who separated from his clergy lest they should be implicated . en >Z?n ^m], aravp^e^ Si 2 l;\nfD . • .5 ,nm\n\n MS., for O L. has 5. ")j\nfT>, i.e. o-xoXdpioy. 3 (.O-i—^JG |). i.e. donativtiHi. Payne Smith's_/^w of Ephesus, p. 185, note. 4 For «_»AoA^O I read ^- * •AoAkr) which is most probably the reading of the MS., here somewhat rubbed. 5 *CDQ_..5, i.e. p&yas. CHAP, viii.j ZACHARIAH OF MITYLENE 173 in his wickedness, presented a libel l against Macedonius to the king, charging him, in addition to all his other wicked- ness, with calling his Majesty a Manichaean and a Euty- chianist. And on the 3ist of July (the first day of the week) they went in to the king's presence with great fear, and found him filled with rage and agitation. And when they had waited a long time, and everyone was watching in fear to see what commands would issue from him, he opened his mouth and began to speak thus, ' Do you not know that from my childhood I have been brought up in the faith ; have any of you ever seen in me any departure from the truth ? ' And they said, ' Far be it from us, lord.' And at once he rejoined to them, ' Since Macedonius calls me a Manichaean and a Eutychianist, behold ! before God the Judge of all I make my defence, affirming that I neither have held nor do hold any opinion foreign to the faith of the three hundred and eighteen holy fathers, and of the one hundred and fifty ; and I confess that One of the Persons of the Trinity, God the Word, came down from heaven, and became incarnate from Mary the TJieotokos and ever virgin ; and He was crucified for us, and He suffered and died ; and He rose again in three days, according to His own will ; and He is the Judge of the dead and of the living. I adjure you by the Holy Trinity, that if you know anything else in me, or if you are not persuaded of the truth of what I have said, you take this robe 2 and crown off me and burn them in the midst of this city.' And when he said this there was great weeping ; and all the patricians cast themselves down before him, and Patrick the general :J said, ' God will not forgive, nor will your Majesty and the canons of the Church have mercy on him who has done this.' And the king said, ' Everyone, then, who goes to confer with 4 Macedonius or to hold communion with him, is thereby alienated from me.' And while they stood before him, he spoke against the Master of the Offices, saying, ' The riches and the honour which God gave us were not sufficient, here is an evident mistake for ^ \*~1 i \, i.e. \i[3e\\ov. 3 .CD t A\ i £ ; | « ^ A in m. i.e. crvvrvxia.. 174 THE CHRONICLE OF [BOOK VH. but we must needs take a bribe in a matter of the life of all men, and we shall lose our own life.' And while he was speaking he looked at the Master of the Offices, who had inflicted many evils upon the believers ; and the Lord, foras- much as He is the Judge of the dead and the living, rewarded him according to his works. And on the same day the king set guards of Romans at the gates of the city and the harbours, lest any of those monks here should come in to the city. And on the first of August Pascasius the deacon was arrested, and he went in before the prefect and confessed everything which was done in the bishop's house, saying that Macedonius was even trying to raise a rebellion against the king. And on the day after some Nestorians were arrested, and they affirmed that they had some forged l books of this heresy ; and the prefect sent and brought them to the Praetorium, and he showed them to the king and to the Senate. '.' And on the sixth day of the month there was a General Council,2 and the orthodox and the Nestorians who undertook the defence of Macedonius came in before them. And they found the king standing, because some bishops belonging to our party had entered. And the king said to these clergy of Macedonius, 'Why have you come?' and they replied, 'If your Majesty commands, your servant will come to your Clemency.' And he said, ' Let him go to those before whom he proclaimed his wickedness, and who obeyed him ; for, at one time, he had a certain ornamented book, and he affirmed it was taken from the fathers, and that they taught two Natures after the Incarnation ; and I said to him, ' There is no need for you to use this, go and burn it.' And he said to the clergy, ' What are the two Natures and the Synod of Chalcedon which God has overturned from its very founda- tions ? Ye are accursed Jews, I declare to you that there is not one God-fearing man among you who is grieved for what has been done in His Church.' And they went out from his presence in great fear and distress. And the orthodox were i.e. TrXcurrd. LQ - A, 1 \ m CHAP, viii.] ZACHARIAH OF MITYLENE 175 loud in his praises. And when the clergy returned to Mace- donius they said to him, ' The lord of the world has, in the presence of the Senate, anathematised the Synod of Chalcedon and everyone who says two Natures.' And he replied to them, 'I, in my turn, anathematise everyone who does not receive the Synod, and say two Natures.' And his archdeacon cried out, ' Far be it from us, then, ever to have any more part or communion with you.' " And on the first day of the week, which was the seventh of the month, the believers came and entered the church, and it was filled from end to end. And when the passage from the apostle was read, all the people began to cry out together, ' Let not him who has taken away from the Trinity enter the church ; let not him who has blasphemed against the Son of God come in hither ; no one wants the Jewish bishop ; where Nestorius went, there let his disciples also go. Long live the king, the second Constantine, the upholder of the faith ; the gospel to the throne ! ' And at that instant the clergy took the gospel and placed it on the throne. And when the clergy saw the whole congregation of the church crying out together, they also showed themselves, and cried out, shaking their stoles,1 and saying, ' The victorious king has gained the victory for our Church.' And as soon as they ceased, the great prefect delivered an address 2 to them in the following terms : ' We accept your goodwill and your zeal on behalf of the truth ; and the lord of the world is, as you know, very solicitous for the preservation of orthodoxy and the peace of all the Churches ; and your acclamations on behalf of the true faith we will bring to his hearing.' And when the deacon made the proclamation and did not mention his name, and it was not read in the Diptych, the mysteries were celebrated : and as 3 our Lord willed that he should go out, the king com- manded, and his banishment was decreed. And, with the object of humiliating 4 the Master of the Offices, he sent him to expel , i.e. Copdpia O.VTUV, i^ - [m . in &\ m«^_ i.e. 3 Jo. Eph. ap. "Dion." 4 So the MS. O"L£HULJ ; there is a mistake in L.'s text. 176 THE CHRONICLE OF [BOOK vn. him ; and he found him in the church, whither he had fled, sitting down, with his head between his knees ; and he said to him, 1 The lord of the world has decreed your banishment ' ; and the other asked, ' Whither ? ' and he replied, ' Where your com- rade l went.' And the stewards of the Church interposed, saying to him, ' We entreat your Lordship, have pity on his old age, and let him not depart in the daytime, lest the people of the city strike him and stone him, but in the evening time let him go.' And when they swore that they would keep him, then he (the Master of the Offices) also left an auxiliary force 2 with them. And they said to him, ' The king has commanded you to give up that book of the Synod which you have with you ' ; and he replied, ' I will not give it.' But, being forced to do so, he laid it on the table ; and the clergy took it up and gave it to the Master's officer,3 and he brought it to the king. And in the evening of the seventh day of the month the Master of the Offices arrived with a military force4 and expelled him, and gave him up to those who were appointed to carry him away. And all the orthodox were in great fear.5 " Now, my lord, we have truly informed 6 your Holiness of what has occurred,7 and we shall declare to you hereafter whatever the Lord may bring to pass. . Pray for us, O elect of God ! " But the former defence made by the king proves to us that Akhs'noyo, the believing doctor, the bishop of Hierapolis, 1 Probably Euphemius, who was also banished to Euchaita. 2 U^ta '•«• Po-nOeia. " Dion." |L».jo. 3 " Magistrian," an attendant upon the Master of the Offices. The whole passage is a troublesome one, and I am much indebted to M. Nau, who has published an analysis of the unedited parts of the Chronicle attributed to Dionysius of Telhnahre, and who, through Mr. Brooks, kindly supplied a MS. extract from fol. 147 of the account of the expulsion of Macedonius. 4 The corresponding expression in the Chronicle of "Dionysius" is ( »/ o «"> , " a large auxiliary force." 5 In Chron. '"Dion." }L^ OlNnn }Lz2) (sic) }Lo\Jta^t-» Z.^ 5 15, "and it (or he) caused great trouble in the whole Church of the orthodox. |, MS., not ^.jL^JOf, as L. prints. 7 «_iOO"l, MS., not __iOC"l, as L. CHAP, ix.] ZACHARIAH OF MITYLENE 177 who was a zealous man, having learned that Macedonius was a heretic, sent a written statement of the true faith to the king (as he had done also in the days of Zeno),1 and it was read before the Senate ; and he showed that opinions in opposition to it were held by the school of Diodorus and Theodore, and by Nestorius, their disciple, who was ejected, and by Theodoret, and Hibo, and Andrew, and John, and yEtheric — the men who set up the Synod of Chalcedon and received the Tome, and cleft asunder the unity of God the Word, Who became incarnate, dividing it into two natures with their properties, by what they taught concerning Christ after His Incarnation. And at the same time he (Akhs'noyo) urged the king, saying, " It is right that they should be anathematised by all who make a public boast of their own orthodoxy,2 and of agreeing to the faith of your Majesty." And when Mace- donius was required to do this, he anathematised them under compulsion ; but after that he used secretly to celebrate their memory in the monastery of Dalmatus, as has been written above. CHAPTER IX THE NINTH CHAPTER OF THIS SEVENTH BOOK TELLS ABOUT TIMOTHY THE SUCCESSOR OF MACEDONIUS, AND HOW IN THE DAYS OF ANASTASIUS THE KING, THE WORDS, " WHO WAS CRUCIFIED FOR US," WERE PROCLAIMED IN THE ROYAL CITY3 After 4 Macedonius, Timothy became bishop in Constan- tinople ; and he was a believing man, and his deeds were in conformity with his name, for it means "God-honouring." And in his days there was one Marinus of Apamea, a vigilant and clever man, well-versed in business, wise and learned, who was, moreover, true in the faith, the friend and confidant of the king, and a chartularius and his counsellor. And when he was 1 Assem., B. O. vol. ii. p. 34. 2 The MS. has 5 before IcCLSOjZ)], which L. omits. 3 This chap, is in Cod. Rom. 4 Mich. fol. 156 r. 12 178 THE CHRONICLE OF [BOOK vn. walking in the street or sitting anywhere, he would tell his secretaries l to commit in concise form whatever thought he had to writing. And at night also, he had a pen-and-ink stand 2 hanging by his bedside, and a lamp burning by his pillow, so that he could write down his thoughts on a roll ; and in the daytime he would tell them to the king, and advise him as to how he should act. And accordingly, as he was from the district of Antioch, all of which ever since the days of Eustace the bishop had been so full of zeal that it was the first to proclaim," Who was crucified for us," he also vehemently3 urged and advised King Anastasius to do the same. And 4 when some heretics heard of his ardour, they went to him together, and said to him, " You desire and incite men on earth to go beyond the holy hymn of praise which the angels offer to the Trinity, saying, ' Holy, Holy, Holy, mighty Lord, of whose praises heaven and earth are full.'" Immediately, God the Word Himself, Who in the flesh was crucified for us men, prepared a defence in his mouth to this effect, " The angels, indeed, offer the hymn of praise, which contains their confession to the adorable and co-equal Trinity, rightly, and do not pro- claim that He was crucified for them ; but we, on the other hand, in the hymn of praise, which contains our confession, rightly say that He was crucified for us men, for He became incarnate from us, and did not invest Himself with the nature of angels." And so he put them to silence, and he instructed the king, who thereupon commanded that the words, " Who was crucified for us," should be proclaimed in the royal city as in the district of Antioch. And at the same time a wonderful sign occurred, proving to wise men that Christ, Who was crucified in the flesh at Jerusalem, was God ; namely, an eclipse 5 of the sun, which took place in those days,6 and pro- duced darkness from the sixth hour unto the ninth hour. 1 |5Q_^J, i.e. vordptos. Cod. Rom. has rn/ so ^ 1 \ "to preserve it." 2 |; N)N O, i.e. Ka.Xa.fidpioi'. 3 A .]m . c»>rr> See p. 13, note 6. 4 Greg. H. E. i. p. 185. 5 For . CY) i m^VlN ..( we must read . fn . on c^ » \ "j /.^ ?K\ei\!/is. 6 MS. ^...t.NaiDO. Omit O with Cod. Rom. and L. CHAP, x.] ZACHARIAH OF MITYLENE 179 CHAPTER X THE TENTH CHAPTER OF THIS SEVENTH BOOK GIVES IN- FORMATION RESPECTING THE SYNOD WHICH WAS HELD AT ZIDON IN THE YEAR FIVE, THE EIGHT HUNDRED AND TWENTY-THIRD YEAR OF THE GREEKS, AND OF THE ANTIOCHENES THE FIVE HUNDRED AND SIXTIETH Akhs'noyo,1 a learned man and a Syriac doctor, and zealous in the faith, the bishop of Hierapolis, in the days of Zeno sent a written statement of the faith, and asked Zeno some questions about his faith, and received a reply. And it was he who exposed Calandion of Antioch, and ejected him from his See. But he had his suspicions also about Flavian, that he was a heretic ; and he sent a letter and urgent messengers to King Anastasius, begging that a Synod should be held at Sidon. And the king gave the order, and the Synod assembled in the five hundred and sixtieth year of the Antiochene era.2 And he urged the believing and zealous monks of the East, and Cosmas a learned man from the monastery of Mar f Akiba at Chalcis, who was residing in Antioch, and they drew up a petition and presented it to Flavian and to the Council of bishops who were with him at Sidon. And they wrote, in an able and logical manner, a list of censures in seventy-seven Heads, with many quotations from the holy doctors confirming the censure upon the Synod of Chalcedon and the Tome of Leo, and they presented this also to the Synod, at the same time begging and adjuring the priests to effect reforms, and take stumbling-blocks out of the way of the Church and purge it, by openly anathematising the Synod. But Flavian the chief priest and some of the priests who were with him deferred the matter, saying, " We are content with a document anathe- matising the school of Diodorus, the censures of certain persons upon the twelve Heads of Cyril, and Nestorius, lest we should arouse the sleeping dragon 3 and corrupt many with his poison." And so the Synod was dissolved. 1 Mich. fol. i6orff. 2 512. 3 The MS. has P_»-J_ ; there is a mistake in L.'s text. i8o THE CHRONICLE OF [BOOK VH. But the zeal of Akhs'noyo urged the monks again, and they went up to Anastasius and informed him of what had occurred in the Synod, and concerning Flavian, that he was a heretic ; and having received an order for his ejection, and returned to the East, they assembled at Antioch against him. And some of them were wounded, and others were killed ; but neverthe- less Flavian was ejected from his See. And his successor was Severus, a learned and well-tried monk from the monastery of Theodore the ex-pleader 1 at Gaza, who was apokrisiarios at the royal city, and was a confidant and friend of Probus, and his kinsmen. This man had previously written the Philalethes^ and also he had made a solution of the seven questions of the Diphysites. And he was ready in dispute with the heretics, and he was well known to the king by means of Probus ; and he was appointed chief priest of Antioch. And afterwards, when there was a Synod in Tyre, he joined with Akhs'noyo, and the priests of his district, and those of Phcenice Libani, and Arabia, and Euphratesia, and Mesopotamia in expounding the Henotikon of Zeno, showing that its effect was to abrogate the Council of Chalcedon. And the bishops assembled at Tyre openly anathematised the Synod of Chalcedon and the Tome. And they wrote to John of Alexandria and to Timothy of the royal city ; and received replies from them and from Elijah of Jerusalem, who was eventually ejected, and was succeeded by John. And because Sergius, a grammarian there, composed shortly afterwards a book of censure upon that Synod, and gave it to the monks from Palestine who were of his way of thinking, this holy Severus, hearing about it, wrote a refutation of it at great length, and by quotations and proofs derived from the true doctors of the Church he confirmed his doctrine in three volumes, entitled, Against the Grammarian. But the other treatises of this doctor Severus, and his commentaries, and his Catechism, and his work, Against Julian the Phantasiast, and his wonderful Dogmatic Letter, afford great profit and instruc- tion to the lovers of doctrine. 1 « O O i JO \ O t^j. I have taken it as the Syriacised form of cnrd StKaviKwv • ^» -j but I give this explanation with diffidence. The word (o » i n .^ = SIKCWACOS, is found in Leben des Severus, p. 3. CHAP, xi.] ZACHARIAH OF MITYLENE 181 CHAPTER XI THE ELEVENTH CHAPTER OF THIS SEVENTH BOOK TELLS ABOUT THE PETITION WHICH WAS DRAWN UP BY MONKS OF THE EAST AND COSMAS OF CHALCIS, AND WAS PRESENTED TO THE COUNCIL WHICH MET AT ZIDON IN THE DAYS OF FLAVIAN AND AKHS'NOYO THE BISHOPS, IN THE FIVE HUNDRED AND SIXTIETH YEAR OF THE ANTIOCHENE ERA " Before all things we give thanks to Christ, Who is God over all, and we also thank our merciful Christ-loving king, who has aroused you all to zeal for religion, and called this your holy Council to one meeting place, in the name of one only Christ the Son of God, that in Him you may bring all men together to the one faith, which the Holy Scriptures have delivered and the fathers have ever kept, standing stead- fastly in one mind, and being united and agreeing together in one good man,1 and teaching all men the divine doctrine through the Holy Spirit, Who spoke by them. For our Lord has accounted you to be worthy,2 and chosen you at this time for the sake of the unity of his holy Churches, not that you should make a new faith for them ; because that written definition, which was made by the three hundred and eighteen holy fathers who assembled at Nicea, is sufficient for the affirmation of the Holy Scriptures ; but that you should build up3 the faith which has always existed, and which many persons have rashly sought to destroy, speaking ' not from the mouth of the Lord,' as the prophet 4 says, but ' from their own belly,' and by their wicked artifices they have severed from one another those who in the simplicity of their hearts kept the tradition of the holy fathers and were united together in the true faith. For Christ is He, O holy men ! Who is divided by them ; and, therefore, as long as He is denied, it is not possible for the Church ever to come to any 1 |i-^-<v Mich, has " in one good work," reading (,*")S. 2 MS. ^Q-*, not ^Q-O, as L. 3 For ^1*^77 I read 4 Jer. xxiii. 16. 1 82 THE CHRONICLE OF [BOOK VH. agreement ; seeing that it is rent asunder by these persons through the inventions of different words. For it is written, 'No kingdom that is divided against itself shall stand' j1 and again, ' If ye bite and devour one another, take heed lest ye be consumed one of another.'2 Since, then, we are one body in Christ, and we are members of His members, according to the word of the divine apostle,3 we draw near to your Holinesses with con- fidence as to pastors, entreating you to keep the true faith for the whole world, without spot, like the fair dove spoken of in the Song of Songs ; and that you separate it from all heresies which have the outward appearance of religion, and stand around it like queens and concubines and damsels, and are anxious to associate and to be one and the same with it, and through it to be received as true. But by doing this you shall receive a reward, and you shall hear the Lord saying, ' Him that con- fesses Me before men, will I confess before My Father Who is in heaven.'4 Separate, then, as stewards of the divine words, between the pure and the corrupt, as He says ; 5 and cast out those who mingle 6 the tares with the pure wheat, and their evil doctrine along with them, for He says, ' Put away the evil-doer from the congregation, and victory shall go forth with it.' 7 " Now, though what has been said is manifest and well known,8 it was necessary to explain it above and prove it clearly, even as the holy fathers agreeing in one true faith bound all men together in one concord. But the heretics have mingled lawless wranglings with the words of the holy fathers, and confound 9 with them schismatical 10 impieties, and have separated the holy Churches ; whom the prophet rebuked, saying, ' Thy tavern-keepers u mingle water with wine.' " 12 JSt. Mark iii. 24. 2 Gal. v. 15. 3 Rom. xii. 5. 4 St. Matt. x. 32. 5 Mai. iii. 18. 6 The MS. has O^n^j, not Or^2LK», as L. prints. 7 This is probably a general reference to Josh. vii. rather than an exact quotation. 8M-.r., MS., not V,, asL. 9 ^ » T"l KK!D, MS. . not » » ^ »• - ^*, as L. prints. 10 MS. Uo-yi iN°>. not "jZo^Aa, as L. 11 . i *") t >0 1 »>, MS., not - . n . .n 1' v> as L. 12 Isa. i. 22. The rendering in the Peshitto is remarkable, and no doubt suggested the above : it is ] » V) ^ > Q\ »"* - > *"> -^O V«-»-