ROLLA CNY fd Mi atk PM IWtibdte MAb rac We AT pt ( ea TA te ' Vela ey r ian Usaha cyt a tekst nevada cage W Aly obiazyTheye lhe he otic uth MY iy rath AAs WIV, h jacket, ‘ 1 The Pe ee Sh RO we Vay bdady dita hy i Whe ‘ nat Liss Nia ht Soa Rye ae eat W ESOL te LPariaren yaa My a ty ey ea WA hs } ip by N ae oh) Oe er YET i Mt Wh Caen Pia ieata ee ee) ce MATa NA eae itt vt * Hed, ™ Pa lssheydshsbahaligbeteds Ankeecke mea Tey ibsteh W idtrstes EiniLs Me ora iv hy , , ' * PecWrrty MLE tile BeAr biti titers Oly Kcr Gr Nh! } tests : + Rh Ar i PA Wai SUA esl bah Tae tata IVES EL EL UY \ \ Mad fs PAIRS * é ret Fhe ete ta) 4 " ways [ fi Pee rhe miei y bye kihaatnag lat Den OAtCee RCE CTC ROTI PASE VORC RANE et ; Vetu bien wetyts a yeh lee « 4 ha Na asite Pan PASAT ‘6 ‘ ? yy K Aly tna i ‘ Wie tett Aayiysyucamink ha Sane Pave? i i yard bakugan NA ates i 3 ‘ i 4 ‘i ey 5, Ly J a i * } i i { ‘ 4 AVM te Prat riers PERERA Tas Bhd Ebay Ppa eet ur ud Pn ile “a yale 3 F.4d aie y ( a2 oi Spire tpt Vay ticdey \ E wn f Lp s!4 tte Maes wee Hitt ia) : COL nin Pe DL ‘ ( " , ‘ end e i ‘ aCe a Wha Wi ded sie Estat d) , Pipe a Cae ' SUA Dears te a itd reeks ue ye EGU pr or bate i nts f Hay “ De ne Ree PLAT ‘i aed i EDR EALY Pua ania RUSTE Frat es 4 3 , M Peyton Ee D8 Ue bby BUH vn hte J etal aes t f i , Wii hae ' Hn bee Sup Hi wh eit wim Perern rony iS a ha MOLI sf i it thin sant fut , te Reni i j i i ise ee i aa ny ie beg ps Sirs a Way Cay hy i TAR ino Nae eiynite eth Bits Library of The Theological Seminary PRINCETON - NEW JERSEY ==>): PURCHASED BY THE | | MRS. ROBERT LENOX KENNEDY CHURCH HISTORY FUND BR 222 .P4 1881 Ephesus, 449. The second synod of Ephesus Digitized by the Internet Archive In 2008 with funding from Microsoft Corporation https ://archive.org/details/secondsynodofephO0ephe TO THE ENGLISH SPEAKING PEOPLE OF ‘THe Hoty CaurcH THROUGHOUT THE WoORLD,’’ THIS WORK IS DEDICATED BY BG. 2. BP: , ae | ca a ay oy 7 z ’ oS NOdE eRe Waltous ty ; e uy ‘ - ; ' A ‘ . _<, 2 Magill ann teoioloius whan!) tla : _ . CATALINA SF uO AEE v4 : -) : ia an Bes 3 } ' o> Raind|, qa2522 Wozmsom ¢ wonal= THE SECOND SYNOD OF EPHESUS, TOGETHER WITH CERTAIN EXTRACTS RELATING TO IT, From Syriac MSS. preserved in the British Museum, and now first edited by aa Rey. ve. oG. F. PERRY) Mes. Vicar of Tottington, in the Diocese of Manchester. EON GLAS: VERS DON. “‘For, where two or three are gathered together in My Name, there am I in their midst.”—Matt. xviii. 20. “The Mothers of the Catholic Faith.” Encyc. to Bishops, p. 374. PRINTED AT THE ORIENT Press, DARTFORD, IN THE County or Kenr. 1881. The following has just (Dec. 1879,) arrived in England from Italy. ACTORUM CONCILII CALCEDONENSIS VERSIO INEDITA. Preecedunt tres epistole Imperatorum juxta versionem Codicis Vaticani, 1322. Sequitur Ordo gestorum habitorum Calcedona, &c., juxta lectionem Coleti cum variantibus. Deinde ( ) Synodi Constantinopolitani, sub P. P. Leone. (a) Exemptum libelli Eusebit Dorylitani (versio medita). (b) Gesta contra Eutychen Presbuterum (item). (c) Relatio Flaviani Ep. CP. ad Papam Leonem (item). (d) Alia Epistola Flaviani Ep ad Papam Leonem (id). (¢) Epistola Papae Leonis ad Flavium (cum nonnullis variantibus. (f) Libellus Appellationis Eutychetis ad Papam Leonem ), adjectis SS. P.P. testimoniis ineditis nempe Juliis Athanasii, Gregori Majoris Gregorii Naz. Petri Alex. celestini Romani. Felicis Romani et Synodi Romani et Synodi Ephesinge, item contestatio ad Papylum Constantinopolitanium inedita. (9) Acta Latrocinii Ephesini (versio inedita) (4) Libellus Apellationis Flaviani Ep. CP..ad Papam Leonem. (4) Libellus Appellations ad Papam lLeonem Eusebii. Daryleorum ‘a aneny one) SiC) test 1 Qa: 7 ra J ‘ ge | p fy inetd, nite ~ Thy ot THE SECOND SYNOD OF ihe > US, (SECOND SESSION). Meteo a TET. “GOK to ls recht bie - *% ss INTRODUCTION. To be the means of presenting to the Church of the 19th Century an Oriental Document purporting “to be the authorised Acts of an Gicumenical Council of the 5th Century, in its original quaint costume as well as in a modern dress, by which a new page of the Church’s chequered life might be unrolled and deciphered, and in which, too, as in a picture would be represented, in its deadliest aspect, one ghastly struggle between The Truru Herself and the Dragon of Heresy, when He vomited forth upon Her Mystical Body his most poisonous venom, was the original, and not very unimportant, object of producing these two almost unique Volumes. How far that object has been attained, and how useful the realisation of it, may be best judged perhaps by those who scrutinise their pages. A brief sketch may not be uninteresting or unac- ceptable, though perhaps not absolutely necessary. In the summer of 1867, whilst conning over Viil. INTRODUCTION. my transcript of the first part of the MS., numbered 14,530 Additional, which had been put into my hands in the British Museum, it occurred to me that that part could be finished and dedicated to the Pan- Anglican Synod, or Conference of Bishops of the Anglican Communion, to be assembled in the autumn at Lambeth under the auspices of the then Arch- bishop of Canterbury. A terse description of the MS., addressed to Archbishop Longley, soon brought his opinion that it must be a MS. “interesting to the Church at large,” and a permission, most kindly expressed, to dedicate Part I. to the forthcoming Conference and its President. By the ready help of the Oxford Clarendon Press, go many copies of Part I. were finished and presented to aa many Metropolitans among the Bishops while in session, by the good Offices of the presiding Archbishop. Subsequently, a revised and corrected impression of Part I., with a type thatan Oriental scholar designated as “sumptuous,” was forwarded to all the Bishops who had attended the Conference, that to the President being accompanied by a second photograph, represent- ing a page of the MS., which indicated, by internal evidence, the Cicumenicity of the Council which the Acts recorded. All the English and Irish Prelates, INTRODUCTION. 1X, sometimes with a frank avowal of unacquaintance with the language in which our Lord spoke, made a polite acknowledgment of its receipt, but to the eighteen special copies which the American Bishops received at the hands of the late Bishop of Ilinois— who, after writing the Presentee’s and the Presentor’s names and addresses in each copy, kindly offered them at the Convention held next after his return to America—no answer has ever been vouchsafed, except from three, of whom the Chief Bishop was one, viz., the late learned divine and scholar, Dr. J. H. Hopkins, of Vermont. I feel bound, therefore, in justice to myself, to give others the opportunity of judging of the only part (for, the reproduction of the MS. itself, or the Latin translation given in Mansi of its documents, or the English of one by myself, could not possibly give offence) which must have had that effect I suppose, and which accounts for so unusual a phe- nomenon, viz.,—the “Prefatory Remarks,” which are produced here verbatim, with the Dedication page, and to which the Metropolitan of Chios alludes in the translated letter of acknowledgment to me* subjoined, with approving emphasis. * Most Reverenp FaruHer, I owe many thanks to our common friend, most highly esteemed X. INTRODUCTION. by me, the Reverend George Williams, because, even from afar, he does not cease to remember my Humility ; and also from his good and kind disposition to make me known to his friends there. It is certainly to the friendly commendation of this worthy man that I am now indebted, both for the honour of your letter, and the valuable work sent together with it, the Title of which is, ‘An Ancient Syriac Document, &c.”—a work having a special bearing on the Christians of the East. Glory and honour to all those who occupy themselves in earnest works of this character, from which the dark parts of Ecclesiastical History will derive light,—amongst which men, without dispute, your Reverence—greatly desired by me—is also to be numbered, on account of your learned address prefixed, in memory of the Synod of the Venerable Anglican Bishops at Lambeth, in 1867. And now, while acknowledging with gratitude your love in this valuable present, I pray from my soul (both for you and for all who contend for the truth, and for the union in one fold of all who call upon the all-holy name of Christ, ‘‘ which is above every name’’) help from above, and illumination to walk without swerv- ing in the direct and saying path of the one truth that is in Christ ; which the Spirit-bearing Apostles of our Saviour, having received from Him, proclaimed ; and their successors, the Divine Fathers, following them, by holy tradition, set forth both severally and in General Councils. Your Reverence’s (greatly desired by me) humble bedesman in Christ, and ready servant to your friendly commands, The Metropolitan of Chios, + GREGORY. In Chios, 8th September, 1869. INTRODUCTION. Xl, DEDICATION. “To the Holy Synod of Bishops of Christ’s Holy Catholic “Church, Most Reverend and Right Reverend Fathers in God, ‘in Communion with the See of Canterbury; convoked at “the Instance of the Metropolitan and Bishops of Canada ‘“‘and of others, and holden at Lambeth Palace on 24, 25, 26, and ‘“‘ 27th days of September, in the year 1867, under the Presidency ‘‘of his Grace the Lord Archbishop of Canterbury, in the spirit ‘which animated ‘that gentle Father of his People,” ‘‘of ‘the Bishops assembled in Council”—‘‘ The Divine favour ‘‘will bring it to pass, that we with the rest, our Colleagues, who says ‘‘may stably and firmly administer our office, and uphold the peace ‘“‘of the Catholic Church in the Unity of Concord ;” this attempt ‘“‘at an entire reproduction in fac-simile Estrangela characters, and ‘‘ at a translation of ‘AN ANCIENT SYRIAC DOCUMENT ‘(for centuries lost, and now generally unknown, to the Church), ‘purporting to be an historical relation, in its chief features, of a ‘certain Synod at Ephesus, summoned by Imperial Authority to be ‘held in August, 449, A.D., as, and distinctly and authoritatively ‘designated by itself when held to be an (ecumenical Synod of the ‘Catholic Church, but, by reason of the outrage committed by its ‘President and the violent perversion of its ends, for ever pro- ‘nounced by Saryt Leo tun Great to be the ‘“«LATROCINIUM OF EPHESUS,’ ‘is, with Profound Veneration, as well as by Express Permission, “Dedicated by a Priest of the Catholic Shurch in Communion ‘‘ with the See of Canterbury. xii. INTRODUCTION, PREFATORY REMARKS. “The original ancient Document, which the following pages ‘indicate an attempt to reproduce in fac-simile type and to trans- “late, forms one of those rich and magnificent Syriac treasures “which the present Archdeacon of Bedford, Dr. Tattam, brought “from the Syrian Monastery of St. Mary Deipara, in the Desert “of Nitria or Scete, (ras tOL0% rnin asl. dua D3 (eiscn MtoN wl norns et>3201), on the Western “side of the Nile, between twenty and thirty years ago. The “most important and most ancient of all those treasures have “already been made known to the world by distinguished Oriental ‘¢ scholars, viz. :— (1) Clementis Romani Recognitiones, by Dr. P. de Lagarde of ** Berlin. (2) Titi Bostreni contra Manichzos libri quatuor, by Dr. P. de “Lagarde. “(3) Eusebius Bishop of Caesarea on the Theophania or Divine “ Manifestation of our Lord and Saviour Jesus Christ, with a “translation and notes, by Dr. Samuel Lee, late Professor of “‘ Hebrew at Cambridge. (4) Ancient Syriac Documents relative to the earliest establishment “of Christianity in Edessa and the neighbouring countries, “from the year after our Lord’s Ascension to the beginning “of the fourth century, with a translation, by Dr. Cureton, “and with a Preface by Dr. William Wright of the British “ Museum. “ (5) Spicilegium Syriacum: containing remains of Bardesan, Meliton, “Ambrose, and Mar Bar Serapion, with a translation and “notes, by Dr. Cureton. “(6) History of the Martyrs of Palestine by Eusebius, Bishop of “ Cesarea, with a translation into English, and Notes, by Dr. *« Cureton. (7) An Ancient Syrian Martyrology, edited and translated by Dr. “William Wright of the British Museum, in the Journal of “Sacred Literature. ‘The MS. of which it forms a part was “transcribed in the year of the Greeks 728, ie. 412 A.D.’ INTRODUCTION. Xlll. (8) Analecta Syriaca, with Appendix, by Dr. P. de Lagarde. (9) The Fragments of John of Asia, soon to be published by Dr. J. BP. N. hand. “ (10) The Festal Letters of St. Athanasius, by Dr. Cureton. “In this last work Dr. Cureton gives a full and very interesting “history of the way in which these ancient Syriac monuments ‘were discovered in the Syrian Convent, in the valley of the “Nitrian Lakes, and brought by Dr. Tattam in 1842 to England, “and afterwards deposited in the British Museum as the property “of the nation in 1847, where they now form one of the most “remarkable and important collections of the writings of antiquity “which have ever been transported from East to West. Dr. “Cureton mentions the share M. Pacho had in the purchasing “these Manuscripts of the Cloistered Brethren of the Nitrian “Valley. It turns out that M. Pacho himself, after having sold, “according to agreement, the whole to the trustees of the British “Museum, must have withheld part of them in some way or another, “of which part the Imperial Public Library of St. Petersburg “appears to be in present possession, certainly as far as the Syriac “copy of the Keclesiastical History of Eusebius, which Dr. Wright “showed me, is concerned. “Next after these very recherché specimens of Syriac literature “above mentioned, ranks in importance and character, as I think, “our Manuscript, which describes itself as wamars dhyiadhe PRPARMAR WATAEDOs Merton utIAiD “Tt is most probably a Syriac version, made about a century after “the events it records, of a Greek original long since lost to the “Church. It is numbered 14,530 among the Additional MSS. in “the British Museum. It is very legibly and boldly indited on “vellum in the Estrangéla character, and presents, as now bound “up, only two blank leaves, indicating as few lacune* in the “document. The generally excellent condition of the parchment * There are in all five Lacune in the Original MS, X1v. INTRODUCTION. “eaves is no doubt due to the continuously dry and warm climate “of the Desert, which has preserved it for our benefit during a “period considerably exceeding one thousand years, according to “the date so fortunately undefaced in this MS., as in many of its “fellows, and placed at the end on the last page but one. “The last page, however, presents dithculties of no ordinary “kind; but its photographic representative, given in corresponding “type at the end of our printed text, magnifying as it does the * letters and the parts of letters that are discernible, as well as the “marks of disfigurement, may induce some Syriac scholar to “venture on an endeavour to decipher the sadly marred features of “its dimly sombre visage, and so to offer some solution of those “difficulties that have hitherto baffled some few not unskilful “handlers of ancient Oriental MSS. “The whole MS. consists of 216 pages, each page averaging “about 28 lines. Sometimes towards the middle the limes number «33 and 34. The portion of the Syriac text printed in this Part I “is the beginning of the attempt at a reproduction of the docu- “ment in its entirety, so that, page in our text nearly correspond- “ing to page in the original, and line exactly to line, word for “word, red type for red, and black type for black, we shall be “enabled in the course of time, if encouraged, to accomplish the “task of reproducing the whole document in fac-simile Estrangéla *“‘ characters as contemplated. “The translation strikes off with the Latin rendering of one of “the documents already given in Mansi’s L’Abbe. The English ‘translation here given points to those very important matters “connected with the characteristics of this MS. ; for it relates to “what occurred after August 8, and to the case of Ibas and to * the unfolding of the unlawful acts of Dioscorus and partisans at ‘the Synod, by which its President perverted it into a Concili- * abulum and that Conciliabulum into the Latrocinium of Ephesus. “The Emperor had summoned the Synod for August 1. Its first “session, three extant fragments concerning which are given in “ Latin and Greek in L’Abbe’s ‘ Conciliorum Collectio,’ took place INTRODUCTION. XV. “on August 8 It is the Session on Saturday, August 20, of ‘‘ which mention is made, and that on Monday, August 22, pro- ‘“‘ ceedings of which are recorded, in these Acts alone. ‘« As the preceding remarks relative to the Syriac MSS. cannot ‘be otherwise than apposite and pertinent to the matter in hand, ‘“so the subjoined reflections will not, I think, be considered ‘‘inapposite or inopportune, which deal with the subject of ‘‘ Synods generally, although at present it appears to be not unwise ‘“ to say little of that particular one, of which much is to be said ‘‘and can be better said when all connected with it is complete. “‘ Now it is evident to all men (sans die’ yala\ to use the ‘‘ first words of our document) reading the signs of the times, that ‘‘the grand idea of the distinctive oneness of the ‘one Body’ of ‘“‘Christ—so fully taught by the Holy Ghost, as well in the ‘‘ glorious Creeds of the Church Catholic as through the direct ‘‘and immediate inspiration of Holy Writ—is receiving and « growing into a vivid realization in this latter half of the nine- ‘teenth century, which may witness, before its close, through that “one Body’ being continually quickened and informed by the ‘“‘¢one Spirit,’ a no inappreciable approximation to the Church’s ‘oneness of character in primitive times. And there is also much ‘‘yeason to aver that the synodical system of the Church, by and ‘‘in the highest form in which her articulate voice was in the ages ‘of faith so faithfully uttered and obediently heard, and of which, ‘7 will add, our MS., coming up as it does through the long vista ‘‘of those past ages from the unchanging Hast, is so singularly ‘‘expressive, promises, by God’s mercy to us, to receive such posi- ‘tive and helpful encouragements as will afford to many, yearning ‘“‘for its joyful fulness, a warranty of hope and belief that that ‘‘ visible Oneness or Unity must be actended with an immediate ‘‘and manifest accession. ‘‘ Now the Synodical Institutions of the Church Catholic are of «‘ Divine origin. The germ from which they are all evolved and “the source to which they can be referred and traced back, as well ‘‘in their first emergent and scarcely discernible development as in XVI. INTRODUCTION. ‘the grandest and most glorious, when the largest General Council “could exultingly appropriate Christ’s promise to itself, may be ‘found in the Divine words containing that promise of our Lord’s ‘gracious presence : ot yap eior Ovo % TpEls oUVHpEVvOL Els TO Emov “ Syoua, exel eye ev wéow avrov. The secondary meaning of these ‘“words, reality of belief in which has been abundantly and ‘‘unprecedently evidenved of late years—may it still increase !— ‘in the awakened consciousness of Churchmen to privileges and ‘« duties in connection with assemblies for Worship, needs certainly ‘(no elaborate elucidation ; whilst the primary, significative of “ order, discipline, and work, has surely been insufficiently regarded ‘‘in the realization of blessings inherent of necessity in a guaran- “teed promise to what is done, eis to ovoua, by many or by few in “authorised union and action. “This year of grace, however, and this month of September, ‘‘bear witness to a special and unprecedented instance of actual ‘‘realization of the promise, in the Synod of Bishops, held at ‘« Lambeth, of Christ’s Holy Catholic Church in Communion with ‘the See of Canterbury : — special, whether there are regarded ‘‘eyidences of the special Presence attached, and the special office “of teaching the truth of God assigned, to such Synods ; or it be ‘looked on only as a cuvddos 4) évdyporoa, like that at Constantinople ‘‘in November a.p. 448, when the Heresiarch was formally accused ‘* of a denial of the truth of the distinction of the two natures of “Jesus Christ ;—unprecedented, as the annals of our whole Com- ‘“‘munion furnish no such instance of the ‘ Demonstrative Unity’ of ‘‘its Chief Pastors. May this apostolic return by our Right “Reverend Fathers in God to the earliest and normal rule and law ‘of the Church, by which the primary signification of Christ’s own «‘ Words is manifestly attested and realized, exercise over the future ‘of our one-third division of Christendom such a beneficial influ- ‘ence as will encourage every member of that Division gladly to ‘recognise his position in it, and to realise his ‘vocation and “ministry ’—his calling from on high (1 avw «Ajous) and his office ‘Cand function in the ‘one Body ’—as it regards that primary sig- INTRODUCTION. XV. ‘‘nification, and such as may bear comparison with that of the great ‘Fathers of Nice over the whole history of Christendom, in the ‘‘ actual past and present, as well as in its probable future. ‘The received histories of the Catholic Church from the Day of ‘« Pentecost, after the Apostolic Synod at Jerusalem in a.p. 51, held ‘to determine points of Ritual and to enact Canons, and another ‘under the presidency of the Bishop of that city, held to receive ‘a persecuted Apostle and his company, present us with at least ‘six recognised (Ecumenical Councils or Synods—besides smaller ‘‘ones—which, viewed at a mere glance, may be perhaps epitomised “thus :— (1) At Niczr—318 Bishops present—it “the Faith once, and once for all, delivered’’—Arianism condemned— Synodical Epistle—20 Canons (2) AtConsTaANTINOPLE—150Bishops, it re-afirmed the faith and completed | / attested to “the Deposit’’and defined | _ scenes the Nicene Definition—condemned the Macedonian Heresy—before it Arianism fell~—7 Canons the great exposition of the faith by S. Cyril—the Nestorian Heresy con- demned—8 Canons At Ephesus—130 Bishops present— Dioscorus Prestdent, 0st... steeacovccees: (4). At CHAaLcEDoN—630 een | (3) At EpHzsus—2C0 Bishops present— | eee tee we eee ceeee Creed (without filioque) nowset forth as perfection, ro réAecov—Eutychian Heresy anathematized—Leo’sT'ome, } rejected at Ephesus, is accepted, and | Dioscorus deposed and sentenced | 30 Canons eee Reece eee e eee ee see eeressens (5) At ConsTANTINOPLE—165 Bishops— the three Chapters; miserable re- sults, but this Synod has always > been received and respected by the Church as condemning error ..... coe (6) At ConsTaNTINOPLE—170 Bishops— Agatho’s Synodical letters — Defini- tion of there being two natural | Wills or Operations of Christ in One Person—Monothelite Error—Hon- | orius, &c., anathematized J sere weeny A.D. 325 Convoked by Constan- tine the Great. 431 | 449 Convoked by Theodosius the younger. Convoked by Theodosius the Great. Convoked by Theodosius the younger. Convoked by Marcian, great lover of the Faith. 556 against the Church’s wish and desire. Convoked by Constan- f | L | Convoked by Justinian f | } tine IV. L XVill. INTRODUCTION. The Quinisext Council is supplementary to the fifth and sixth, because they enacted no canons of discipline—and this made 102, confirming the doc- trine of the six General Councils, “the 85 Canons of the Apostles,” &e.— The Code of the Universal Churehiicomplete:\.2.-2..2-+-s0nseee.cne+e L if 692 | Convoked eo Justinian “At these Councils, all summoned by Imperial authority, the ‘Holy Gospels were exalted on a Throne put in a prominent posi- ‘‘tion, definitions and transactions were regularly recorded in the ‘- Acts, and Canons enacted. The Actio was the Session. A ‘‘Patriarch had several Notaries attendant on him, and a Bishop ‘always one or more. The primicerius was the Bishop’s registrar. ‘‘Bishops alone attested to the faith, alone determined, defined or ‘settled points of doctrine, declaring together by virtue of their ‘office, ‘Thus believes the Catholic Church,’ and separately “endorsing with ‘definiens subscripsi,’ whilst any other wrote ‘ seems to partake of both sig- nifications (1) and (2) which idea is confirmed by the corre- sponding term in Appendix D where it is 125 DuSo jDNus ln} Zod», so that it might be translated also « by a true Piety.” In correspondence with Dr. R. P. Smith, he was good enough to IN THE DAYS OF DIOSCORUS. 5 D Now, seeing that a certain controversy™ has all on a sudden sprung up just lately touching Apostolic Doctrineandaftecting the conservancy of our Orthodox Faith, which (controversy), by drawing men off into diverse opinions, agitates and disturbs their minds and affections, it has appeared to us that it would not be well to neglect a matter of this kind, dis- graceful though it be, lest haply our disregard of it tend to the dishonour of God Himself; and for that reason we have given command that, when there have assembled together Pious and God-loving personages enjoying great reputation for Piety and oO ” point out to me that the cognate word 125 means (1) adoratio, veneratio, and (2) probably res adoranda, idolum as well as (3) the respect and veneration, claimed by the Roman Emperors and implied, I think, in the words Augustus, divus, divinus, &c. In Mansi’s Labbe’s “ Conciliorum Collectio” it is rendered 6pyoxeia and Religio. The term {mag at the very beginning of this Imperial Doc- ument and {Zomagiso in Appendix D mean dignitas, as well as ordo, status ; the Thesaurus Syriacus of Dr. P. S., at c. 1125 doa 4 n Wes A affording us an example in the expression {sao {nag > RS) ; Splendores regie dignitatis. * « A controversy has all on a sudden sprung up just lately.” In his letter to Proclus, the Proconsul of Asia, as given by Binius (Concilia iii. p. 56) in Latin and Greek, the Emperor says :—“ Nunc et altera “ iterum contra Divinam Fidem excitata est dubitatio (a), secundam hanc “in Epheso fieri Synodum Sanximus, mali radicem omnino excidere “cupientes. . . . . Elpidium (J) verum Spectabilem Comitem “nostri Consistorii et Eulogium verum Spectabilem, ‘Tribunum et “ Notarium, ad hanc causam degimus.” (a) In a beautiful little letter of S. Leo, addressed to this Second Ephesine Council, as given by Binius (Concilia iii. p. 14), he has explained in a few words the «fons et origo” of the great Controversy :—‘‘ T'u es, inquit, Christus Filius Dei: **hoc est, Iu, Qui es vere Filius hominis, idem vere es Filius Dei vivi: Tu, ‘‘inquam, verus in Deitate, verus in carne, et sub ea geminz proprietate na- “ture utrinque unus. Quod si Eutyches intelligenter ac vivaciter crederet “nequaquam ab hujus fidei tramite deviaret.” The controversy itself con. cerned the true nature of Jesus Christ. See Introduction. (4) See Vol. i. page 273, and Appendix D of this Vol., ‘‘ Commonitory or Commis. sion of Elpidius.”? 6 THE SECOND SYNOD OF EPHESUS for being of The Orthodox and True Faith, such an accurate enquiry be instituted that the groundless controversy be composed, and The True and Ortho- dox Faith, so precious to God, become consolidated. Your Piety, then, taking with you ten of the Holy Metropolitan Bishops of the Province, besides ten other Venerable Bishops adorned with (the qualifications of) eloquence and an upright manner of life, and, more than other men, distinguished for the knowledge and for the teaching of The True and Inerrant Faith, will, on the Calends of August next ensuing, take care to repair without delay to Ephesus the Metropolis of Asia-—no other person, however, except those mentioned, must be allowed to trouble the Holy Synod—in order that, when all those Pious and God-loving Bishops, whom we have given command by Royal Letters to assemble together, shall have gone with promptitude to the City named above, and have institated accu- rate investigation and enquiry, the whole Error may be uprooted and made to cease, whilst the Doctrine of The Orthodox and True Faith, so dear to Christ our Saviour, shall flourish as usual, and be consoli- dated ; which (Faith) it will be the duty of all men now living to preserve unshaken and (to transmit) inviolate to times hereafter, having God propi- tious. If any one, however, be bent on contem- ning this God-loving Synod—a Synod which necessity has demanded—and demur to proceed with all his ability at the time appointed, and to the IN THE DAYS OF DIOSCORUS. is place selected, not a single excuse will be found (available) for him before God or with our Clemency. But he who excuses himself insincerely* from attend- ing this assembly of the Priesthood (though his excuse be accepted, yet) will, necessarily, feel pun- ishment (injured) in himself. Theodoret,+ Bishop of the City of Cyrus, however, whom we have already commanded to confine himself to his own Church, we forbid to proceed to the Holy Synod, unless first it should seem fit to the whole assembled Synod for him also to go and take part in that Synod. But, if any division (of opinion) arise on his account, we determine that the Holy Synod shall meet and settle the business, as ordered, without him. THIS ORDINANCE WAS ISSUED ON THE 30TH OF MARCH, THE THIRD BEFORE THE CALENDS OF APRIL, IN THE CITY OF CONSTANTINOPLE, AFTER THE CONSULATE OF THE ILLUSTRIOUS ZENO AND * « Tnsincerely.” Literally translated the Syriac phrase is “ with no good conscience.”” The whole sentence’s meaning is tersely ex- pressed in Mansi’s Latin :—‘ Sacerdotalem enim conventum non nisi quis mala propria conscientia sauciatus evitat.”” The Cécumenical Synod of Nicea in 325 A.D. was designated an assembly of the Priesthood. So this. : + These Acts will be found to furnish no unimportant materials for writing the history of this great and prominent character of the 5th Century, to which Dr. Newman has already contributed much. Theodosius the Younger and Valentinian ITI. were “the Masters of the world.” The former succeeded to the Imperial Purple in his 8th year and died in his 49th year, 450 a.pD., leaving only one daughter, who married Valentinian III. The latter, the last of the family of ‘Theo- dosius the Great, was publicly acknowledged Emperor of Rome Oct. 3rd, 423 a.D., although only in the 6th year of his age, and was murdered there in the 31st year of his reign, 454 A.D. 8 THE SECOND SYNOD OF EPHESUS RECORDS OF PROCEDURE DIRECTED AGAINST IBAS, THE BISHOP OF THE CITY OF EDESSA.* (8) The Autocratic Cmsars, THEeoposius and VALEN- TINIAN, Victors and Illustrious by Victory, the ever- Worshipful, the Augusti, to Dioscorust : On a former occasion{ we ordered that Theodoret, the Bishop of City of Cyrus, should not go to the ae 2 a Es a ee ee * The above heading of the legal action or of the “ memorial of pro- “ceedings,” adopted both by this Assembly and by others, in relation to this very celebrated and greatly canvassed character—so much so as to have occupied the attention of no less than half-a-dozen Councils of the Church—would perhaps have been far more appropriately placed by the Scribe lower down in the original Acts or MS.,’since only one of the following Documents relates specially to Ibas. The Report of his, the first, cause tried by the Council occupies in these Acts the first 92 pages. I have always rendered the word ta.m Jbas, although it is evident that orthographically it should be Hida and etymologically Lhiba. + This Imperial Letter assigns the Presidency of the then immedi- ately assembling Council to Dioscorus the Archbishop of Alexandria as Successor to the Great Cyril in the second Church in rank in the then Christendom, but through interested partizans at Court chiefly it was no doubt that he obtained the appointment. The term “ Alexan- “dria the Great” which runs through these Acts would apparently seem to indicate that the Greatness of the great Conqueror, its Founder, was still retained in the minds of men in Vth Century after Christ. This Letter views Theodoret, though his pastoral and literary labours for the Catholic Church had been so great and successful and his Services to the Empire not unimportant, yet because he was not perfectly Orthodox, as a dangerous Heretic and a Teacher to be repressed and silenced. His faithful adherence to his old and and cherished friend Nestorius won for him chiefly the unenviable notoriety of being a wilful participator in the great Error of that Heresiarch, whereas his recantation before the Fathers of Chalcedon of all that might have been heretical on his part would seem to modify, if not exonerate him from, the charge. The letter is to be found in Labbe (Sacro-Sancta Concilia IV., 110-112) and in Mansi (Concil. omnium amplis. collectio VI., 599-600), reprinted in my “ Ancient Syriac Document, &c.” at page 16. A Second Syriac Version may be seen in Appendix D to Vol. 1. A Latin version of it occurs in Baronius’s Annals. t “Ona former occasion,” i.e., in the Imperial Letter (a) dated IN THE DAYS OF DIOSCORUS. 9 Holy Synod until that Holy Synod had settled what it willed concerning him. For, we have discounten- anced his proceedings, seeing that he has ventured to compose, treatises* antagonistic to those which Cyril, of Blessed Memory, who was Bishop of Alexandria the Great, wrote concerning The Faith. Since, however, it is possible that some of the partizans of Nestorius will exhibit a degree of solicitude about him so as by all means to enable him to go to the Holy Synod, for that reason we have of necessity concluded on addressing these Royal Letters to your Piety ; and by them we notify to your Charity and to the entire Holy Synod that, acting in conformity with the Canons of the Holy Fathers, we have assigned the Presidency and (Chief) Authority not only over Theodoret, but also over all other Bishops admitted to that Holy Synod now assembled, to your Piety ; being assured, as we verily are, that also the God-loving Archbishop of Jerusalem, Ju- venal, and the God-loving Archbishop Thalassius, ana all who have a similar zeal and love for The March 30, which, hereafter it will be convenient to remember, was the Wednesday of the Easter Week in 449 ap. The prohibition is renewed in the above letter (8) dated the day before the opening of this Synod. * In Migne’s Patrologia Greca, letter 112 of Theodoret, in which he says his “sad soul sighs and laments’? as he witnesses the preparations made for the approaching Council, goes so far as to speak of “‘the venom contained in the 12 Chapters,’’ and of the Successor of Cyril as daring “to pronounce an anathema on those who refuse to accept “the 12 Chapters,” which, as they are so frequently alluded to and so remarkable and able, we have given below, for the benefit of the English reader, from the Oxford Fleury. B 10 THE SECOND SYNOD OF EPHESUS Orthodox Faith, are of the same opinion with your Holiness, who are, by the grace of God, distin- guished for gravity of life and integrity of Faith. As for those who have ventured to affirm (any thing) in addition to, or in subtraction from, what has been determined on in matters relating to The Faith (the Symbol delivered) by the Holy Fathers at Nicza and afterwards at Ephesus, we by no means allow them any liberty of speech at all that would accrue to them in Holy Synod, whilst we will (at the same time) that they submit to your judement. For this reason, too, it is that we have decreed that the assembling of the Holy Synod should now take place. This Ordinance was issued (granted) on the 6th of the month of Ab (August) on the 8th before the Ides of August, at Constantinople. (y) The Autocratic Caisars, Tuxopostus and V Auuy- mintaN, Victors and Illustrious by Victory, the ever-Worshipful, the Augusti, to the Hoty Synop assembled at Ephesus the Metropolis :* Numerous Anaphorze (Reports) from people at * This little Document, extant in no other quarter of the literary world except in our MS. named A, has, with that entire MS., for many centuries been lost to the Church, until unearthed from the Monastery of Deipara in Egypt, with the other rich Syriac treasures, by the late Dr. Tattam, the Coptic Scholar, about 30 years ago. It refers to the duty of a General Council in the case of an errant Bishop and to IN THE DAYS OF DIOSCORUS. teh Edessa, a City in the Province of Osrhoene, with Acts drawn up there, have been despatched hither, which contain the Depositions of many Venerable Clergy and God-fearmg Archimandrites and Civic the celebrated Commission which those (in one sense famous, but not so in another) Bishops Photius, Eustathius, and Uranius received at the bidding of the Masters of the world, when the Bishop Ibas’s trial took place at Tyre-Berytus-Tyre. The difficulties connected with the history of that trial, which for so long a period were discussed by Tillemont and other historians, have received a complete solution by cer- tain historical facts made known to us now for the first time by A. The Add. MS. numbered 14,602 in the British Museum contains passages—see Appendix E for their translation—referring not only to Dioscorus and to his Synod, by whose authority the Bishops of Edessa and Cyrus were expelled from their Episcopi al Sees without even being cited to appear before that “Tribunal, but specially relating also to the Commissioners Photius and Eustathius appointed to adjudicate in the case of Ibas, first at Tyre, by whose Bishop a reconciliation between the contending parties was initiated, and then at Berytus, where a decision was arrived at, and then back again at .Tyre as being the Bishopric that claimed priority in point of Dignity and Rank. As this case will afford a most evident instance of the important manner in which Extracts from MSS. in the Appendices named B, C, D, &c., bear upon the great Document A, like some * minor aiendeat Satellites (if 1 may indulge i in a. simile) ace one great Luminary, I will subjoin some ipsissima verba of MS. 14,602 f for the purpose of instituting comparison respectively between MS., 1 49530 or my Version A at pages 20 and 59, from lines 5 and 2, and 1 4,602 or E where occur the words jnaSiS rae? ON (OTtasS Das 20 Dasd{coldo : 50,2 Locons| mafoods pa2 ‘Lady wifolsc: aN.) Opa? * capa]? Go}do : Dagaia>y *|aucr on wena lon . and between A at page 21 from line 10, and E, where the Bishops state — JeSe@sce 3AD a> (022omepo elas c2n70-00 qs? Jon on fmm yas ; lobe ede S05L| (Bs cai cankols ;. clZ}> We would recommend a comparison also between the respec - 12 THE SECOND SYNOD OF EPHESUS Dignitaries, and, so to speak, of the whole population of the same City, who witness against Ibas, Bishop of the City of Edessa, to a great deal of Impiety and Blasphemy. Since, then, it appertains to (the office of) your Holiness to correct such Profanity--for, that the evidence of all these persons, Clerics and Monks and Civic Magistrates and Laics, should be false, your Holiness cannot fairly admit on reading the (formal) account of these matters with the (accom- panying) affidavits—you will free that City from such Blasphemy (scandal) and appoint over it a man honoured for integrity of life, and renowned in The True Faith—one who is master of himself.* And, if anything else occur in those parts of a similar (scandalous) character, let it be sup- pressed ; for, if those who preside over Metropolitan tive translations of these passages in this Vol. My friend, Mons. Martin, has given me, before his own work is published, a clear instance, in the subjoined paragraph, of the value of our MS. named A in re the trial at Tyre and Berytus. He says, “Il est evident aujourd’hui que la “conférence de Tyr et de Béryte avait eu lieu, quand se tint le “brigandage d’Ephése. Par conséquent la date des conférences de “ Béryte (Mansi, VIT., 211) est fausse.—II n’y a eu qu’un seul arbitrage, “lequel commencé a Tyr, s’est continué a Béryte et est revenu se ter- ‘ minera Tyr vers le 25 février 448. Voir Pagi daus Mansi, Concil. omn., “VI, 499.—Tillemont, Mémoires pour servir a histoire ecclesiastique “ XV., 474, et note 13° sur S. Léon, p. 897. Cfr. Héfélé: Histoire “ des Conciles, IJ.”? About Archimandrites, &c., see below. * This little sentence has always presented a difficulty to me. Per- haps it will be best to take Martin’s fluent rendering :—“ In appointing “to preside over it (the City of Edessa) a man of irreproachable character and of unassailable faith, you will succeed in imposing silence “upon those who, in the same country, may probably have been successful “in exalting themselves against Orthodox Believers,” IN THE DAYS OF DIOSCORUS. is Cities are Orthodox, the others (Bishops Suffragan) will as a matter of necessity follow their teaching. In reference to this same cause we have enjoined already that the Adjudicators of it should be the God-fearing Photius, Bishop of the Holy Church of Tyre, the Metropolis, and Eustathius, Bishop of Berytus, and Uranius, Bishop of the City of Himeria, whom also we now command to proceed to your Holy Synod in order to convey, in person, all these Instructions to your Holiness. This Ordinance was issued on the 5th before the Calends of July, which is the 27th day (of June, 449, a.p.), at Constantinople. (5) After (the year of) the Consulate* of the Ilus- trious Zeno and Postuumiay, in the Month called by the Egyptians Mesori, on the 29th day of it, during (the continuance of) Indiction the thirdt, the Holy * Tt will be remembered that Zeno was Consul for the East in 448 a.p., and Posthumian for the West. See Mansi’s “ Sac. Conciliorum Collectio,” Tom VI., p. 441-451 (Florentiz, 1761). + “Third Indiction.”” It is well known that the Third Indiction did not begin till Sept. Ist, 449 a.v. So there must be here a mistake made. Yet, from Appendix D, it will be seen that the Addl. MS. marked 12,156 has Jndiction the third, also. It, however, should be : during the second Induction. Baronius begins a Volume thus : bb. Leonis Pap. Theodosii . 42 Annus Annus Imp. 449 10 Valentinian. 25 | Anno Periodi Grmco-Romanz, 5942 SAC. V. © 10. B.) 13. P. 27 Mart. Indict. 2. Pagius’s Note Olymp. JX 449 307 | Coss. Fl. Asturiun et Fl, Protogener, 14 THE SECOND SYNOD OF EPHESUS Synod assembled at Ephesus in compliance with the command of the Christ-loving Emperors, when there sat in the Church called Mary the Pious and God-loving Bishops (following) :—* 1 Dioscorus of Alexandria,t 2 Juvenal of Jerusalem, 3 Thalassius of Czesarea of the First Cappadocia, * The list of Bishops present at this Council, as ascertained from these Acts, differs from that in our Historians in several respects. First, the names omitted are—Domnus and Flavian, Archbishops of Antioch and Constantinople ; Quintillus of Heraclea, who represented also Bishop Anastasius of Thessalonica ; Cyriacus, Bishop of Troc- made, representing Theoctistus of Pisinontia in the Second Galatia ; Theodorus of Tarsus and Romanus of Myra in Lycia; John of Nicopolis in the First Armenia ; Eutychius of Adrianopolis in Asia ; John of Messena of Achaia; Theodorus of Claudiopolis in Isauria ; Etericus of Smyrna; Flavian of Adramytha; Meliphtongua of Juli- opolis ; Onesiphorus of Iconium; Longinus of Chersonesus ; Eudoxius of Bosphorus ; Timothy of Primopolis in Pamphilia; Isaac of Ele- archa; Julian of Mostena (?). At the end the Greek adds :— The Priest Longinus replacing Dorotheus of Neocesarea ; - Anthymius ,, —Patricius of Tyana in the Second Cappadocia ; Ss Aristonius ,, _Eunomius in Nicomedia ; gs Olympius »» Calogera of Claudiopolis in Pontus ; Hilarius Roman Deacon and Dulcitius Roman Notary (Labbe, Sacro- sancta Concilia, t. IV., col. 115-119). The Greek omits and the Syriac adds—Maximian of Gaza; Paul of Andaha; Peter of Chro- nesos (Chersonesus ?) ; Olympius of Sozopolis ; Paulinus of ‘Theodosi- opolis ; Gennadius of Gnosse Quaioussa ; Mortorius of Gortyna in Crete ; Mara of Dyonisyada; Ananius of Quapatoulida. In all 27 omissions and 9 additions in the Syriac. Our Acts containing III names, that of Barsumas included, the number of Fathers at Ephesus 449 a.D. would then be 137 or 138. We may perhaps explain these differences by saying that the Greek list contains only the names of the Fathers who figured in the first Session, while the Syriac list contains only the names of those who assisted at the second. It is probable, in.fact, that many Bishops left, when they saw into what an ambush they had been drawn under pretence of a Council. See Martin’s Etude in * Revue des Questions Historiques.”’ + Space forbids even the attempt of giving a shortened account of the IN THE DAYS OF DIOSCORUS. re 4 Stephen of Ephesus, 5 Eusebius of Ancyra of the First Galatia, 6 Cyrus of Aphrodisias of Caria, 7 Erasistratus of Corinth in Hellas, _8 Miletius of Larissa, who also filled the place of the Venerable Domnus, Bishop of Apamea, 9 Diogenes of Cyzicus, 10 John of Sebastia in the First Armenia, 11 Basil of Seleucia of Isauria, 12 John of Rhodes, 13 Photius of Tyre, 14 Theodore of Damascus, 15 Florentius of (Sardis in) Lydia, 16 Marinianus of Synnada, 17 Constantius of Bostra, several Sees which the below-named Bishops occupied, but as a specimen of the history of the Patriarchates of Christendom we sub- join, as summarised by Dr. Neale, that of the Rise and Decline of the Church of Alexandria. We have traced it, he says, from the time when its Apostolic Founder laid down his life for his Lord: we have penetrated, as far as we might, the obscure annals of its earlier Patriarchs : we have seen it struggling with the persecutions of Walerian and Diocletian, and, by the blood of its martyrs, spreading the Faith into the wildest regions of Africa: we have seen it crushing the Sabellian heresy in the person of S. Dionysius, standing alone against an Arian world in that of Athanasius, overthrowing Nestorius, and wielding an Ccumenical Council in that of S. Cyril. We have seen it drawn into error by the vices and heresy of Dioscorus; thenceforward be- set by a long and fearful schism, from which neither the Mar- tyrdom of Proterius, nor the alms of S. John, nor the learn- ning of S. Eulogius, could deliver it; and, finally, overwhelmed by the victorious arms of the Impostor of Mecca. We have struggled through the dark annals of its medieval history: we have found heresy triumphant, the Church almost dropping the name of Catholic, persecution rife, apostasy frequent; scarcely one valiant action for the faith recorded ; scarcely one noble athlete for his God chron- icled. We have seen the dismal gulf yawn between the Eastern 16 THE SECOND SYNOD OF EPHESUS 18 Acacius of Ariarathia of the Second Armenia, who filled the place of the Venerable Con- stantius of Melitene, 19 Stephen of Mabug (Hierapolis), 20 Atticus of Nicopolis of Ancient Epirus, 21 Eustathius of Berytus, 22, Nunechius of Laodicea of the Trimitarian Phrygia, 23 Olympius of Constantia of Cyprus, 24 Candidian of Antioch in Pisidia, 25 Stephen of Anazarbus, 26 Gerontius of Seleucia of Syria, 27 Rufinus of Samosata, 28 Indamus of Irenopolis, 29 Timothy of Balanea, 30 Theodosius of Canotha, 31 Claudius of Anchismus of Ancient Epirus, b and Western Christendom; and we have noted the attempts made by Rome, and by Protestant Germany, to pass it. We have watched the progress of the Portuguese in Ethiopia, from their first hopes of success, through the absolute victory, to the entire fall of Rome. We have remarked the gradual rise of error in the mind of Cyril Lucar, and his fruitless, though conscientious, attempt to lead the Eastern Church into heresy. And now we behold the Church of S. Athanasius and S,. Cyril, a shadow of its former self, without a Bishop, except the Patri- arch, ‘persecuted, but not forsaken; cast down, but not destroyed.” What remains but that we long and pray for those happier times when Alexandria and her sister Churches ‘shall shake themselves from the “ dust,” shall “loose the bands of their neck,” shall no more be “forsaken ‘and hated,” shall become ‘an eternal excellency, a joy of “many genera- “tions ;” shall be freed from the Ottoman yoke, purged from ignorance, shall unite and be united with the Western Church, shall become One Fold under One Shepherd, Jesus Christ our Lord, to Whom, with the Father and the Holy Ghost be all honour and glory, world without end, Amen. 42, 52 IN THE DAYS OF DIOSCORUS. vd Simeon of Amida of Mesopotamia, Seleucus of Amasia, Peter of Gangra, Luke of Dyrrhacium, Antony of Lychnidus, Mark of Eubea, Vigilantius of Larissa, Basil of Trajanopolis of the Province of Rhodopza, Docimasius of Maronea of the Province of Rhodopea, Constantine of Demetrias, Alexander of Sebaste of Tarsus, Sozon of Philippi, Kusebius of Doberus in the First (Macedonia), Maximianus of Serrai in the First Macedonia, Luke of Berza in the First Macedonia, John of Messena, Uranius of Himeria in the Province of Osrhoene, Athanasius of Opas (Opuntus) in Achaia, Leontius of Ascalon, Marinianus of Gaza, Photius of Lydda, Anastasius of Arenopolis, Paul of (Anthadacia) Antdaha, Theodosius of Amathus (Amathontius), Paul of Majuma, Zotimus of Minois, 18 64 THE SECOND SYNOD OF EPHESUS Epiphanius of Perga, Baruch of Sozuza of Palestine, Heraclius of Azotus, John of Tiberias, Musonius of Zoara, Dionysius of Sycamazon (Sycomason), Cajumas of Phaneze (Faina), Constantius of Sebastia, Zebennus (Zebinus) of Pella, Olympius of Bostra, Polychronius of Antipatris, Pancratius of Libyas, : Auxilaus (Bishop) of the Subjected Saracens, Domninus of Platzeze of Hellas, Theodosius of Mastaura, Cyriacus of Algza, Cyriacus of Lebedos, Leontius of Magnesia of the Mezandra (Me- nandra), EKutropius of Pergamos in Asia, Gennadius of Teos, Olympius of Evasa, Maximinus of Trallis, Julian of Hypzepa, Chrysanthius of Baga, Polycarp of Gabala, Paul of Tripolis of Lydia, Peter of Chersonesus (Cherronesus), Olympius of Sozopolis, 86 87 88 89 90 91 92 93 94 ob 96 OF 98 99 100 101 102 103 104 105 106 107 108 109 110 Lae 112 113 IN THE DAYS OF DIOSCORUS. 19 Paulinus of Theodosiopolis, Gennadius of Cajusa, Martyrius of Gortyna of Crete, Maras of Dionysias (Dinosyda), Anianus of Capitolias (Capitolida), Theopempus of Cabassa, Calosirius of Arsinoe (Arsinoetus), John of Hiphezestus (Ephestus), Heraclius of Heraclea, Gemellinus of Erythrum, Apollonius of Tanis, Gennadius of Hermopolis the Great, Cyrus of Babylon, Athanasius of Busiris, Photinus of Teuchira, Theophilus of Cleopatris, Pasmejus of Paralus, Sozias of Sozusa, Theodulus of Tisila, Theodorus of Barca, Rufus of Cyrene, Zeno of Rhinocorura, Lucius of Zyegra, Ausonius of Sebennytus, Isaac of Tava, Philocalus of Zagylis (Zagulon), Tsaiah of Hermopolis the Less, Barzumas, Presbyter and Archimandrite. 20 THE SECOND SYNOD OF EPHESUS “RESUMPTION OF THE BUSINESS OF THE COUNCIL ON MONDAY, AUGUST THE 22nn, 449 A.D., AT THE SECOND SESSION. * The reader will have observed that, from the preceding Documents, the Chief Bishops of the whole Church were directed to meet in Cécu- menical Synod for the dispatch of business on Ist Aug., 449 4.D. The Synod’s proper work, however, does not appear to have begun till roth Aug., after Forme le *§ On Sth, and then to have continued—no doubt with intervals and with necessary arrangements for minor, as well as major, matters—until Thursday, the 18th or Friday, 19th, of Aug., on one of which days the affair of Eutyches was brought to a conclusion. THAT, then, we may correctly designate the First Session, at and by which the President and his party considered the firs¢ part, actually accomplished, of the end and object for which the Council was convoked and which first part was declared by authority to be—‘ To terminate a “question of Faith that has arisen between Flavian and Eutyches.” At this the Second Session, on the Business of which the Council now enters, the assembling on “the first day,” i.e. Saturday, Aug. 20th, being preliminary to it, we shall see ow they attained the second part of that end and object, avowed to be—'T’o eject from the Church all who “ maintain and favour the Error of Nestorius.”? In Appendix E there is laid down a principle and a rule, embodied in one of the * Canons of the Apostles” and usually adopted in all legal procedure, even when the vilest criminals are arraigned, of which principle, however, and rule what trace can be found, we ask, at this Court and Tribunal of the Church, when Bishops, some of them of no ordinary character, are summoned and tried at the bar of Justice, and on a charge so serious as that of a Depravation of ‘THE FAITH and of Heresy. IN THE DAYS OF DIOSCORUS. yall (1) Jonny, Presbyter of Alexandria and Proto- Notary, said :— On the first day of the assembling of your Holy and Great Synod, those* who fill the place of the Pious and God-loving Archbishop of Rome, Leo, and the God-loving Domnus, the Bishop of the Church of Antioch, stayed away and did not come (to the Synod) ; upon which your Holiness, acting in accordance with the Canons, gave order that cer- tain of the God-fearing Bishops, with some other Clerics attendant on them, should go to them and to him, and should remind them that they ought to come to-day and assemble with your Holiness. Since, then, they are now here present, who were selected for the purpose of reminding both these parties, that is to say, those from Rome, and the God-fearing Bishop Domnus, I notify this circum- stance for your pleasure (to deal with it). JuveNnaL, Bishop of Jerusalem, said :- Let the Holy Bishops now report the reply they received from those persons who occupy the place * 'Thenames of the Envoys, at this Council, of S. Leo the Great have occasioned much discussion, but Quesnel’s and other conjectures now fall to the ground. We are certain of the name of Julius of Pozzolo as ascer- tained from Appendix D, where Timothy /Elurus, who was at this Council and a successor of Dioscorus, plainly distinguishes between this Julius from Julian of Cos and speaks of the former as ‘ occupying the “place, or being the representative, of the Holy Bishop of the Church “of Rome,” and he afterwards quotes the advice of “Julian Bishop of CON Gok ag S. Leo himself surely deserves to be called “the Great.” For, as a man, who cannot admire his patriotic, yea his heroic, great- 22 THE SECOND SYNOD OF EPHESUS of the God-loving and Holy Bishop of the Church of Rome, Leo, and from the God-loving Bishop of the Church of Antioch, Domnus. The God-fearing Bishops, Ouympius of Evaza,” and Juuian of Hypzepa and Monranius, Deacon of the Holy Church of Aphrodisias, and Evpnrontivs, Deacon of Laodicea, said :— In pursuance of the Orders of this Holy and (Keumenical Synod, we proceeded to the place where those (representative) persons reside who had been despatched from celebrated and Royal Rome, to wit, the God-loving Bishop Julian and the Deacon Hilarius. We did not, however, find them (there). ness in approaching, in the way he did, the savage Huns, headed by their Leader recognized as “the Scourge of God,’ whom he caused to withdraw from Italy, as well as in dissuading Genseric to retire from the very gates of Rome. As a Doctor of the Church, what better instance can be desired of his intellectual and literary greatness than the fact that his grand Epistle (X XVIII.) written to Flavian, Archbishop of Constantinople—the celebrated ‘Tome that was rejected by Dioscorus, to whom these Delegates in vain produced it before the Synod, but heartily accepted by the Fathers of Calcedon in 451 a.p. as consonant with the Symbol of the CCCXVIII. and of Constantinople, as well as with what was settled by Cyril of Alexandria at Ephesus 431 a.p.—should become, like the three celebrated Epistles of S. Cyril, @&cumenical in the Church, the common property and heritage of the Faithful and binding for ever on the faith of the Church. Great was he, also, as an unsur- passed Administrator and Governor of the Church, notwithstanding his ambition to unduly exalthisownSee. (See Bright’s “18 Sermonsof Leo.”’) And lastly Great was Leo in foreseeing and, as far as possible, in coun- teracting the evils and miseries that would befall the Church, if the great Eutychian party should succeed in bringing about, and then in over ruling, a second Ephesine Council. * Eyvaza, called also Theodosiopolis, and but very little known it seems, was an Episcopal City of Asia Minor with Ephesus for its me - IN THE DAYS OF DIOSCORUS. 23 Then we had an interview with Dulcitius, the Notary, who was unwell ; and we told him that the Holy Synod was re-assembled but was retarded in (deferred) the act of adjudication in the hope that they would again come to the assembly after one day, that is, on the following Monday. And the tropolis. Its first Bishops, according to Richard and Giraud, were (1) Eutropius who appeared at the Council of Ephesus (431 a.p.) as an opponent of Nestorius. (2) Bassian (ordonné nalgré lui par Memnon d’Ephése) was at Calcedon 451 av. (3) N succeeded Bassian. (4) Olympius who assisted at the Latrocinium of Ephesus, where he was favourable to the cause of Eutyches, but retracted two years afterwards at Calcedon 451 a.p. (Bibliotheque Sacrée. Tom, 9, 10. Daaler Sanahe. Fehre Paris, 1822-23.) Lucas Holstenius, in his ‘ Annotationes in Geographiam Sac. Caroli a S. Paulo” (Romz, 1666) at p. 135, says:—Evaza. Hieroclis Notit. Olympius Evazorum Episcopus Concil. Chalced. Act. 1. et Eutropius in Epheso. Eidem ordinatus fuerat Ecclesie Bassianus, ut Concil. Chal- cedon. Act. ii, Evaornvots scripsit Basilius Mag. ep. 12. quam ad Evazam pertinere existimo, ut Eva€yvers potius isthic legendum sit. Hierocles in his ‘Synecdemus’ only gives the name as one of the forty Bishoprics of Asia Minor. Martiniére adds nothing to the above except that he says Olympius was at a Council at Rome in 503 ap. Baluze in his “ Nova Collectio Conciliorum’’ mentions the See and its Bishops Bassianus and Eutropius. On Bassian he has a Note sub anno 440 in connection with the Council at Ephesus (foll. 949, 950) giving some account of Bassian’s course. The name of Evala does not occur in the list of cities given by Hierocles in his Synecdemus where it follows Ards ‘Iepdv (Jovis Fanum). Not even the name occurs in the Notitize Grace Episcopatuum, edited by G. Parthey (Ber- olini, 1866); but, curiously enough, the name which follows Acds ‘Iepdv in almost everyone of the Episcopal Notitia is Avyafa or, rather 0 Avyafwr,—Episcopus Augazorum. Augaza is not mentioned by Hierocles, but he has Algiza, which Parthey thinks may be the same: it, however, is absent from all the other lists. | Knowing the extraordi- nary transformations some of these names undergo in the hands of the Scribes, he asks—Is not Evaza as likely to be Augaza as Algiza? and on the whole thinks I have the true form. (Note from H. Cowper. ) Hypepa, Aphrodisias in Caria, and Laodicea in Asia are tolerably well-known places needing no special remarks. D4 THE SECOND SYNOD OF EPHESUS Notary replied that the God-fearing Bishop was* out in the country, and the Venerable Deacon at the Church (Martyrium)t of the Glorious S. John, but he promised to send to them to say that they should go. However, we did not rest content here, after this conversation, but again in the morning of the (subsequent) Day, Sunday, we proceeded thither, and had another interview with the same Notary, who informed us it was quite impossible for them to * Perhaps, “in the suburbs of Ephesus.” + Martyrium implies the hallowed spot or ground where a true Saint of God glorified Him by his sufferings and Martyrdom. On such spots the Primitive Christians frequently erected a Church. Hence the Martyrium came to be synonimous with the Church. ‘The word occurs again lower down, Martyrium or Church of Zaccheas, where the Inhab- itants of Edessa met the Roman Governor, Chereas, who was Preses of the Province of Osrhoene and Hegemon of its Capital. After explaining the general names given to Churches such as synodi, concilia, concihabula, Bingham speaks of some which had particular appel- lations assigned them for reasons which could not extend to all. ‘* Such “as were built over the grave of any Martyr, or called by his name to “‘ preserve the memory of him, had usually the distinguishing title of mar- “ tyrium, OY confessio, Or memoria given them for that particular reason. “Thus Eusebius observes of Constantine, that he adorned his new city ‘of Constantinople with many oratories and martyries, and, as it were, “ consecrated his city to the God of the Martyrs. And from this time “in all Christian writings of the following ages, a martyry is always put “to signify such a Church. Socrates speaks of the Martyry of S. “Thomas the Apostle at Edessa, and of SS. Peter and Paul at Rome, “and of the Martyry of Euphemia at Chalcedon, where the body of “that Martyr lay buried, which was the Church where the famous “ Council of Chalcedon was held, whence, in the Acts of that Council, “it is so often styled Maprvpiov Evdyuias, the Martyry of Euphemia. « And, upon the same reason, because our Saviour Christ was the Chief “¢ Sufferer and Great Martyr of his own religion, therefore the Church “« which Constantine built at Mount Golgotha, in memory of His passion “and resurrection, is usually by Eusebius and others styled Martyrium “‘ Salvatoris, the Martyry of our Saviour.” “'The Latins, in- “ stead of martyrium, use the name memoria martyrum for such kind of “Churches.” (Bk. VIII., Chap. I., Sect. 8.) IN THE DAYS OF DIOSCORUS. 25 assemble with the Holy Synod, even if it should send ten times, in consequence of the letters, with which they were accredited from Leo, the Arch- bishop of Illustrious and Royal Rome, contaiming no other commission whatever than the order for them to proceed to the Assembly of the Holy Synod (only) until the affaur should be settled about the God-fearing Presbyter and Abbat Eutyches ;* and so, those matters, of which we have had cogni- zance, we have (now) reported before your Holiness. Joun, Bishop of Sebastia of the First Armenia, and OnzstrHorus, Bishop of Iconium, and Nonnvs, a Deacon of Ephesus, and Puocas, a Deacon of Tyre, said :-— As your Piety commanded, on the first day which was last Saturday, we went to the Pious and God- fearing Bishop of the City of Antioch, Domnus, and we found him prostrate on a coucht and complain- ing, when he asseverated—“It ‘is on account of ‘“aIness that I am wanting (in the Synod).” We, not- withstanding, were not wanting (in our duty) ; but we made known to him your instructions to us, sta- * S. Leo’s representatives had sought in vain to get a hearing at the first Session of the Council, and, as Eutyches was there acquitted, not- withstanding all remonstrance, by the imperious and overbearing Dios- corus, the commission they had received at the hands of the great Champion of Orthodoxy at Rome was at an end; and so they left Ephesus, or at least withdrew officially from the Synod. + The word «42 s/omach, in my text is indistinct in the MS., and on taking a magnifying lens into the Library of the British Museum, when the Sun shone, I discovered it to be Loy, couch, bed. D 26 THE SECOND SYNOD OF EPHESUS ting to him that it was only right and proper for him to betake himself this very day to your Holy and Cicumenical Synod. He readily replied that he was intending to go, and that he felt (quite) inclined to assemble with your Blessedness, provided only he could have a little respite from the sickness that had seized him. Then, to-day, in the morning he sent (appealed) to us; and, regarding it as (only) right and just on our part to give a (complete) defi- nite Report to your Piety, we proceeded to the said God-fearing Bishop and found him in the same con- dition (as before), bitterly complaining, whilst he entreated that, by our means and mediation, it might be reported to your Holiness that he was, contrary to his wish, prevented from attending you (in Synod) in consequence of the (bodily) debility that. had seized him, but that as to all those measures your Holiness had taken against the parties who, infected with the horrible Impieties of Nestorian opinion, have written or were writing (in their defence), he (Domnus) ratifies your Decision and is of the same opinion as yourselves. (2) Tuazassius, Bishop of Cesarea of the First Cap- padocia, said :— Our being* detained (so long) in this City occa- * They had been convoked for Aug. Ist, 449 a.D. Some had arrived on that day at Ephesus. It was now Monday, Aug. 22nd, when they re-commenced business and began the trial of those Bishops named in these Acts against whom bills of indictment had heen pre- ferred. ~ IN THE DAYS OF DIOSCORUS. 27 sions much inconvenience to all the God-fearing and Pious Bishops, as well as injury to (their) Holy Churches; and not that only, but the Gracious and Christ-loving Emperor also wishes that there should be a rapid dispatch (of the rest of the business) of this Synod, in order that we may ascertain with exactitude what is determined on (to which we hold ourselves). Since, then, Formality, befitting and proper to the Holy Synod, has been observed—for, the God- loving the Bishop Julian and the Venerable the Deacon Hilarius, who occupy the place of the Holy and God-loving Leo, Archbishop of Rome, have been reminded by those God-loving Bishops, who were sent (for that purpose, viz.) Olympius of Evaza, and Julian of Hypzepa, and Montanius Deacon of Aphrodisias, and Euphronius Deacon of Laodicea, and have declined assembling here with us—I give it as my opinion that there is no necessity for defer- ring the matter; but if the Holy Synod command it, let this business proceed, lest the monks, too, who are here present should receive annoyance from (be troubled at) the delay. Here intervenes really the first of the Lacune in the original MS. (14,530 Additional) in the British Museum, although this hiatus in the Vol. of that MS. is not indicated by the insertion of a blank vellum leaf, as are the other Lacune; and I have not noted it in my Version by any blani leaf in Vol. i., occurring at the 14th line of page 17 in the part of the Syriac Text that the Clarendon Press printed for me six or seven years ago. — 28 THE SECOND SYNOD OF EPHESUS IBAS. This Champion in the great Controversy concerning The True Person of Jesus Christ occupies a most prominent posi- tion in its history as well as, in some respects, a perfectly unique one in the history of the Church. He must be ranged among the upholders of Nestorius and his Doctrine. He had for his predecessor in the See of the great Capital of Osrhoene the noble Rabulas or Rabbilas who, well-nigh unsurpassed by the Great Cyril, adhered to the true Doctrine as settled by the third Cicumenical Council of the Church, and who had been proclaimed “the Glory of the City of Edessa;” and for his successor Nonnus* who had occupied the Bishopric during the forced absence of himself. In Vol. I. of his * Bibliotheca Orientalis” J. 8S. Asseman tells us that the Author of “The Chronicle of Edessa” describes all three Bishops thus: Cap. LI. In 728 (i.e., 412 a.v.), Rabulas Edessenum Episco- patum accepit. Hic, Imperatoris jussu, wdificavit Templum 8. Stephani, quod antea Domus Sabati, id est, Synagoga Judzeorum fuerat. Cap. LIX. In 746 (ie., 435 a.p.), die 8 Aug. ex hoc saculo Rabulas Edessz Epis: cui magnus Jbas suffectus est. Hic * In the series of Bishops of Edessa given by Asseman (in Vol. I., p. 424) from the year of the Greeks 624 to 1080 “‘ Ex Chronico Edesseno et ex Dionysio,” the names preceding the above three are yecorded thus : I. Cono to 624; II. Saades to 634; III. Aetallahas to 657; IV. Abraham to 672; V.S. Barses Charris, Edessam translatus anno 672, obiit in exilio mense Martis anno 689; with VI. 8. Eulogius ; VII. Cyrus; VIII. Silvanus; TX. Pachidas; X. Diogenes. Le Qulen in his “ Oriens Christianus,’’ Tom. II., c. 955, precedes this list by (1) Thaddeus, (2) Maris, (3) Bartymeus Martyr, omits the name of the 4th and makes Cono the 5th Bishop. In Asseman, also, from the ‘‘Compendiaria rerum gestarum His- toria,” we learn that Kings began to reign at Edessa “anno cen- *“tesimo octogesimo,”’ and ex Chronico Dionysii we may read a lst from “ Orrhoés Hevie filius qui Primus Edesseni Regni institntor”’ fuit to “Abgarus Maani EF. Edessenorum Regum postremus.” The whole Chapter (IX.) in the Bibl. Orient. is prefaced with the three following particulars necessary to be remembered, viz.— (1) Chronici Edesseni Auctor Orthodox. floruisse videtur circa annum Christi 550; (2) Grecorum Epocha utitur que Christianam vulgarem annis trecentis undecem ex ejusdem mente antecedit ; (3) Initium Chronici ab anno Grecorum 180. Finis verd in anno 851 IN THE DAYS OF DIOSCORUS. novam zedificavit Eeclesiam qua hodie Apostolorum appellatur. Cap. LXIV. In 759 (i.e. 448 a.v.) Ibas Epis. Edessa ex- cessit die Januarii: cui Nonnus substitutus fuit die 21 Juli, tenuit que Sedem annis duobus, et fecit Sacrarium* in Ecclesia. Cap. LXVII. Im 769 (ie. 458 a.p.) die 28 Octobris re- quievit Ibas Edessa Epis. et in locum suum reversus Nonnus _ eedificavit Templum 8. Joannis Baptiste, et Nosocomium pau- perum invalidorum, extra Portam Bethsemes. Extruxit autem in eodem Nosocomio Templim §.S. Cosma et Damiani. Preetere2 Monasteria Turresque excitavit. Sed et pontes fecit et Vias exssquavit. Ecclesiastical History informs us distinctly that the first and great Cicumenical Council of Ephesus held in 431 «.p., notwithstanding its having determined The Faith, was very indifferently received in parts of the East, John the Archbishop of Antioch appearing almost to be the head of the disaffected,and that, although an agreement between him and the great Cham- pion of the Orthodox Faith,at Alexandria, was tothe latter’s great joy happily effected, through the good offices of Paul of Emesa, in 433 a.D., yet two great divisions of religious thought on the great Doctrine characterized the Clerical body in too many Dioceses. This was the case with the Catholic Church at the capital which rivalled Antioch in splendour, influence, and power—the celebrated City of Edessa Mons. Martin, in his Etude referred to before, writes truly that at the period when * On the word Sacrarium Asseman has this note respecting its use by the Author of the Chronicle of Edessa :— «Auctor noster Graeca voce iepareov. . . . Est autem ieopareiov locus sacer ac venerandus, tabulato inclusus, Clericis tantim, viris secularibus rard, mulieribus nunquam penetrabilis, ut ex Grecorum Euchologio observat Suicerus in Thesauro. + Robertson (Vol. I., p. 457) says that Nestorianism, suppressed in the Roman Empire, found refuge beyond its bounds. At Edessa was a flourishing School of Clergy for the Persian Church. Its head, Ibas, was favourable to Nestorianism and translated some of the works of Theodore of Mopsuestia and Diodore of Tarsus into Syriac. Zabbulas broke up the Institution in 485 a.p., but Ibas re-established it, and it kept till the reign of Zeno, by whom it was suppressed in 485 a.p. From this Seminary Nestorianism was propagated in Persia and India, and the Doctrine continued to have a powerful influence on the Christianity of the East. From Asseman (Vol. 1., Chapter XV.) we learn that Ibas, whilst yet a Presbyter of the Church of Edessa, along with the greater part of its Clergy, bitterly opposed the efforts of Rabbulas his Bishop in 29 30 THE SECOND SYNOD OF EPHESUS the first Great Synod assembled at Ephesus, Rabbulas, its Bishop, a converted heathen, maintained warmly the part of S. Cyril. It was even he who first raised, against the memory of '{heodorus of Mopsuestia and Diodorus of Tarsus, that long controversy which terminated, at length, in the middle of the following century by the condemnation of the THREE CHAPTERS. Ardent in strife, excessive in his attacks, pre- cipitate in his measures, even the wisest of them, Rabbulas did not defend 8. Cyril without finding near his person opponents as ardent as himself, and it is perhaps to the resistance at- tempted on their part that we must attribute some of his proceedings which have sometimes been taxed with exaggera- tion. Amongst these opponents, figured in the first line the Persian school of Edessa, a school whose celebrity goes back as far as the epoch when Nisibis fell again under the rule of the Sassanid, in the middle of the preceding century (364 or 365 A.D.). Then, in fact, most of the Christians who inhabited that city emigrated to the capital of Osrhoene, and founded there, under the protection of the Empire, a sort of University, where every one belonging to the Persian Church, most distinguished by birth and fortune, came to be taught. How did this school partake of the opinions of Nestorius? It is not for us to say just now; it constituted however a focus of opposition, whose masters and pupils Rabbulas hoped he was right in forcibly dispersing (432 a.p.). Thus at least, it seems to us, we ought to interpret the words of the writers of the epoch. Once re- turned to Persia, these masters and pupils continued to follow, with passion, a strife in which they had participated, and on the issue of which they vaguely imagined their future to de- pend. ‘Thence, no doubt, came an exchange of correspondence condemning the writings of Theodore of Mopsuestia, as Andrew of Samosata shows in a letter to Alexander of Hierapolis (See Assem. Vol. I., p. 198). Hence, as soon as he obtained the Bishopric of Edessa, he incurred the envy and enmity of the friends of Rab- bulas. He was therefore accused before the Emperor Theodsius and Proclus, the Patriarch of Constantinople, by Samuel, Cyrus, Maras, and Eulogius, Presbyters of the Church of Edessa, of being auctor and fautor perniciosissimus of the disturbances between the Egyptians and the Orientals, of having translated the Books of Theodore into the Syriac Language, and of having disseminated them over the East. IN THE DAYS OF DIOSCORUS. 31 which has for the most part perished; but, one famous piece of which, however, remains to us—a piece which, since its appear- ance, has had an echo superior to that of the anathemas of S. Cyril and Nestorius, and which has perhaps caused the loss of the Persian Church. In this letter, written during the life- time of Rabbulas (about 434 or 435 1.p.), the priest Ibas gave his correspondent the history of the Nestorian controversy (428- 435 a.p.). He did not attribute the blame to S. Cyril, but he branded especially the conduct of his Bishop, whom he called a tyrant. What shows the power of the party opposed to Rabbulas is that, when once this Bishop was dead, it was pre- cisely his most marked and inveterate antagonist who suc- ceeded him in the direction of his Church. Ibas was nominated Bishop of Edessa. This happened about 435.* Having attained to the Episcopate under such circumstances, the Bishop of Edessa could not long enjoy the repose, of which he had need, to govern his faithful in peace. Those who had supported the ideas of Rabbulas and Cyril, could not fail to get up a vigorous opposition to him, the more so as the Hast was very much divided, and war brooded in men’s hearts every- where. Did Ibas give occasion to his adversaries to attack him by the manner in which he administered his Diocese, and in particular by his management of the ecclesiastical property ? The reiterated complaints of his enemies lead us to believe it; and in the judgments. of which his life has been the object, are found the means both of charging and of defending his mem- ory.+ It was but a short time after he obtained the Episcopate, that his enemies accused him, probably at Alexandria, but * Tbas was, in fact, already Bishop of Edessa during the life-time of John of Antioch, see Labbe, Sacro-Sancta Concilia, t. V., col. 412- 414, 500-511. Cf. Asseman’s Biblioth. Orient., t. L., p. 424. More- over, we read in our Acts that “Ibas ruined religion in the City of ‘‘ Edessa, for 13 or 14 years.”’ (See Vol. I., p. 99, 1. 8, and p. 38, 1. 6, and the corresponding passages in this Vol.) One vociferator even wishes that “the bones of John of Antioch should be disinterred” because he had ordained him (Ibid). If, in 449 a.p., Ibas had been Bishop of Edessa for 13 or 14 years, it must have been in 435 or 436 a.p. that he was consecrated.—Tillemont, Memoires pour servir a l Histoire Ecclesiastique, t. XIV., p. 823; t. XV., p. 966. + We have only to compare the Council of Chalcedon (451 A.D.) with the Second @cumenical Council of Constantinople (551 A.D.) to see that the ecclesiastical opinion has wavered a little before fixing upon the judgment which Ibas merited, 32 THE SECOND SYNOD OF EPHESUS certainly at Constantinople. Proclus, Patriarch of this latter city, wrote about it to John of Antioch, who does not appear to have instituted any proceedings, and to Domnus, successor to John, who delivered, in a Council held at Antioch, a little after Easter (448), a first judgment in favour of Ibas; but the com- plainants did not consider themselves beaten: they effected so much by their intrigues at Court, where they were supported by a party already powerful, that they obtained the revision of this first judgment. These events passed probably about the middle of the year 448 a.p.: for, it would appear certain (the new documents compel us to believe) that the events were not con- secutive, as has been imagined until now. The signatures and the dates, which figure at the head of the Sessions 9 and 10 of the Council of Chalcedon, have led many ecclesiastical writers into error. The order of events would appear to be thus. Having arrived at Constantinople, the enemies of Ibas, the Clerks of Osrhoene, who had stranded near Domnus of Anti- och, obtained, by their protectors, new judges—judges even in part hostile to the accused. The Court of Constantinople bad not yet entered resolutely upon the path which was to lead fatally to the BRIGANDAGE OF EPHESUS. It was wea- ried with the troubles of Asia, it wished to put an end to them, but it would not employ avy means. .It was necessary that new contradictions and new miscalculations should come to in- crease, with the credit of the heterodox factions, the anger of the feeble Emperor Theodosius II. At the moment, of which we now speak, he was displeased only with those who were treated as Nestorians. Onthe 26th October, 448 a.p., he charged the tribune aud notary Damascius to have examined by Photius of Tyre, Eustathius of Berytus, and Uranius of Himeria, the cause of [bas of Hdessa, Daniel of Charrae, and John of Theo- dosianople, against whom complaints had been submitted to the Imperial Government. The accusers of Ibas set out again in company with Damascius and the deacon Eulogius, whom the Patriarch of Constantinople, Flavian, sent to follow the proceedings, and probably also to keep him informed of all that was done. Matters were in this position when the Coun- cil of Constantinople (8th Nov., 448), having condemned Eutyches, changed the good designs which the Emperor IN THE DAYS OF DIOSCORUS. 3 seemed to entertain. Hutyches, being condemned, had recourse . to the eunuch Chrysaphius, and this latter, meditating the destruction of Flavian, took it into his head to get rid also of all those who supported him or could support him. Whilst he organized the plan of campaign with Dioscorus and Eutyches; the Oriental Bishops, led into error as to the dispositions of the Government by the ccndemnation of the Heresiarch, sent delegates to Constantinople to protest aguinst all the calum- nies, of which they were the object, on the part of certain interdicted Priests or of certain turbulent Monks of Osrhoene, Domnus and Theodoret took the initiative, and we have then the letters which the Bishop of Cyrus addressed to the most influential personages of the Court. Whilst this was going on, the judges named by Theodosius met first at Tyre, then transferred their sittings to Berytus, on account of the tumult made by the monks who accused Ibas, and returned at last to conclude the difference at Tyre by a friendly arrangement (25th Feb., 449). It has been supposed till now, generally at least, that the compromise of Tyre took place in February, 448, whilst the Synod of Berytus assembled on the 1st September in the same year; but that opinion cannot be maintained. First, our Acts never distinguish these two assemblages; then the date of the Acts of Tyre and of Berytus places them in 449. Now, certainly, in that year there was no assembly at Berytus (Sept. 1st), whilst the Synod of Ephesus was already finished at that time. In short, the date of the 25th of February alone explains to us clearly the succession of events, and alone agrees exactly with what we read in a supplication of the Clergy of Edessa to the judges of Ibas. It is said that, the festival of Easter being near at hand, the judges of Tyre were entreated to send back the Bishop to Edessa that he might assist in the paschal ceremonies. It is evident that this language is com- prehensible enough on the hypothesis that the Synods of Berytus and Tyre are placed in February, 449, whilst the festival of Easter fell in that year on the 27th of March; but this language would have no right to be used in the month of September of the preceding year, about seven months before paschal solemnities. We may, lastly, set off, against the common opinion, a last aD) 3 34 THE SECOND SYNOD OF EPHESUS reason which has its weight: that is, the date of the Ordination of Photius Bishop of Tyre, which took place on the 9th of September, 448, seven months after the deposition of Irenzeus (17th Feb., 448). Domnus of Antioch gives us this detail in a letter to Flavian, preserved amongst the Syriac Acts. Now, it is indubitable that Photius was already Bishop of Tyre when he was charged to judge Ibas; he could not then execute the order of the Emperor in February, 448 a.p., since he was not Bishop at that time. It is to be seen, that everything compels us to place the grave events which were passing in the Hast, in the course of the year 449 a.p., from the month of February to the month of September. DATES AND FACTS WORTHY OF BEING REMEMBERED. It was alittle before Easter, April 11th, in the year 448 a.p., that the Archbishop of the Province, Domnus, was beset with com- plaints and accusations against the Suffragan-Bishop of the City of Edessa, Ibas. It was in February, 448 a.p., that the Chiefs of the great Eutychian party obtained, through their unboun- ded influence with the Emperor and the Court, an Imperial Edict directed against the Bishop of the Metro- politan City of Tyre, Irenzeus; and Archbishop Domnus pronounced a first judgment in the case of Ibas which did not satisfy the monks of Osrhoene, not long after Haster. Whilst several monks, headed by one Theodosius who exercised great influeuce at Edessa, were excited at Alexandria to calumniate the Archbishop Domnus and the Bishop of Cyrus, Theodoret, the principal accusers of Ibas proceeded to intrigue at Constantinople. In the year 448 a.p. During May—June the Imperial Order for Theodoret to confine himself within his own Diocese was issued. On Sept. 9th the Consecration of Photius to the Bishopric of Tyre took place. End of September the celebrated Letter of the Archbishop Domnus to Flavian, the Archbishop of Constantinople, was written. On October 26th the Imperial Decree was issued ordering the revision of the proceedings in the case of the Bishop of Edessa, IN THE DAYS OF DIOSCORUS. 35 During November 8th—22nd, at the Council held at Constantinople with Flavian as President the arraignment of the Archi- mandrite Hutyches by his friend Eusebius, Bishop of Dor- yleum, and his condemnation were effected. In the year 449 a.p. During February 1—25th, the Synod of Tyre-Berytus-Tyre was held uuder the direction of the Imperial Commissioners, Photius, Eustathius, and Uranius. On March 30th, after the vexation and recrudescence of fury of the Hutychian party, the summoning of the Second Eph- esine Council was brought about. On April 8—13—27th the revision of the formal condemnation of Eutychesat the Constantinoplitan Synod was accomplished. On April the 12th (Tuesday), the 14th (Thursday), and the 18th (Monday) the inquiry on the Judgment given at Tyre-Berytus was gone through at Edessa before Praeses Chairzeas, as or- dered by the Roman Government. End of April, the despatch of the Reports, drawn up after the Enquiry at Edessa, by Chaireas, took place. On May 13th and June 13th letters of convocation to the Second Ephesine Synod of the Oriental Monks were issued. And On August 8—23rd The First and Second Sessions of the Synod were held under the Presidency of Dioscorus, the Archbishop of Alexandria. CRIMES LAID TO THE CHARGE OF IBAS, AS GIVEN BY ASSEMAN IN HIS ‘ BIBLICTHECA ORIENTALIS.” Crimina. Samuel, Cyrus, Mara, and Eulogius in libello, quem Photio Tyri et Eustathio Beryti Episcopis contra Ibam obtulerunt, duo-de-viginti Criminum capita eidem objiciunt. 1. Quod ex mille quingentis solidis, quos ad captivorum redemptionem civitas Edessena contulerat, quingentos ille sibi vindicasset. 2. Quod calicem gemmatum eidem Ecclesia ante annos un- decim a quodam pio viro oblatum, non reposuisset in Ecclesia. 3. Quod de Ordinationibus acciperet. 4. Quod Abrahamium, maleficum homine:n, Batenorum Epis- copum Ordinasset. 5. Quod Balleum seu Valentium adulterum Presbyterum 36 THE SECOND SYNOD OF EPHESUS creasset, eosque, qui ordinationes contraxere, puniendos judici tradidisset. 6. Quod Danielem, suum ex fratre nepotem, juvenem adhuc eumque luxuriosissimum, Charrensem J[piscopum fecisset. Heilenopolis, seu Paganorum civitatis Episcopum vertit Latinus Interpres: Charras enim seu Haran Syriappellare solent Pagan- orum urbem, quod ab ea idolorum cultus initium duxerit. 7. Quod omnes Ecclesiaticos redditus fratri suo, vel con- sobrinis conferret. 8. Quod heereditates et munera et quecunque Kccelsiz offe- rebantur, in eorumdem usum converteret. 9, Quod ea, quee in expensas detentorum in carcere eroganda fuerant, in domos suorum erogasset cognatorum. 10. Quod modicum et vitiosum vinum ad Sacrificium Altaris daret, ita ut vix Populo communicanti sufficeret; ipse vero multum et optimum vinum haberet. 11. Quod Nestorianus esset, et S. Cyrillum hereticum ap- pellasset. 12. Quod Daniel Episcopos quosdam suz# maximé intem- perantize faventes Clericos ordinaret. 13. Quod Pirozum Presbyterum vyolentem relinquere sua propria Ecclesiis nullos redditus habentibus, prohibnisset, di- cens, cautionem ejus se habere trium millium et ducentorum solidorum. 14. Quod Danielem Epis., testantem et relinquentem omnem facultatem suam Challoz amice suze ejusque nepotibus, min- ime redarguiscet. 15. Quod Challoa, Danielis Epis. amica, que prius nibil habebat, multis rebus Ecclesiasticis abutens, que apud ipsam erant, ducentos et trecentos solidos feeneraretur: ut ex hoc manifestum fieret, unde esset harum rerum collectio. 16. Quod Abrahamius Diaconus, primitus pauper et nihil feré habens, multas et innumeras res habuerit, que revera Edessenz erant Ecclesix. Volentem autem eas eidem Heclesize ac pauperibus in testamento relinquere, hortatus est Daniel Epis., ut sub scripto testamento suam in ipsum transmitteret hereditatem, jurans ei, eam post ejus mortem se pauperibus erogaturum: Postquam autem hanc Daniel adeptus est, Chal- low amicee sux dedisset. IN THE DAYS OF DIOoSCORUSs. 17. Quod a Paganis Haranitis in sacrificiorum impietatem lapsis accipiens Dan. Epis. sportulam, remitteret crimen, nego- tians et hinc sibimet lucrum. 18. Quod é@ predio Lafargaritha Hcclesiz Edessenz silvas cedentes portassent ad predia Challoz amice Daniel Hpis., et que voluerunt, eedificassent. Porrd Dan. iste Charrarum Episcopus, una cum [ba avunculo suo, depositus fuit in Latrocinio Ephesino, eique Joannes substitutus, qui Concilio Chalcedonensi subscripsit. Idem Daniel in causa Ibz sub Domno subscriptus legitur in Concilio Antiocheno, licet in Grzeco pro Charris malé Berza ponatur. Another grave charge, given in Mansiand Baronius,and abun- dantly witnessed to, as we shall see, in these Acts is this—that Ibas publicly gave utterance to this Blasphemy, viz., Non invideo Christo facto Deo: in quantum enim ipse factus est, et ego Jfactus sum, The above “ Crimina” are stated more fully, and sometimes differently, in Labbe (1670) Tom. IV., p. 648, compared with the same in the Bibliotheca Orientalis. The 1st charge, ¢.g., is put thus. Civitate conferente ad redemptionem captivorum usque ad mille et quingentos solidos, et positis apud custodem sacro- rum* ministericrum usque ad six millia solidorum, et paulo amplius, preter redditus, quos scripsit ipsius frater, habens in vasis argenti sacri usque ad libras ducentas, ea ven- didit prot mille solidis solum (sicut nos cognoscimus, non direxit) in semet-ipsum reliqua conferens. Differently expressed is the 13th Charge. ‘“ Pirozo Pres- “bytero bene testante et sua propria disponente, et res “quas habuit, relinquente ecclesiis redditus nullos habenti- “bus, accensus noster Epis. Ibas cautionem ejus se habere “dixit mille ducentorum solidorum: et significavit ei, “volens ejus infringere voluntatem, et eum per tristitiam “ perimere.” * Vasorum. + Et nonnisi mille solidos, ut cognovimus, misit, reliquos ad seipsum abstulit. 38 THE SECOND SYNOD OF EPHESUS ii, | ACTION TAKEN AGAINST IBAS THE | BISHOP OF EDESSA. : (1) [Jouy, Presbyter and Prime Notary, reads] The Autocratic Ceesars, THropositus and VALENTINIAN, Victors and Illustrious by Victories, the ever- Worshipful, the Augusti, to the Holy Synod at Ephesus. Many Anaphoree (Reports) from people at Edessa, a City of the Province of Osrhoene,with the (Docu- mentary) Acts, etc., as written above.* (2) Joun, Presbyter and Prime Notary, said :— Monks from the City of Edessa are standing out- side and state that they are bearers of Royal Letters. What, therefore, does your Holiness enjoin respect- ing them ? Kusgsivs, the Bishop of Ancyra in the First Galatia, said :— Let the God fearing Bishops Photius, Eustathius, and Uranius recount what seemed good to them to be done in the cause of Ibas and what was the de- cision they came to; and, since the God-fearing * This is the beginning of that Imperial Document (5 above), addressed to the Council in relation to the celebrated Bishop Ibas, which should be read, and ought no doubt to have been inserted, in this place. IN THE DAYS OF DIOSCORUS. 39 Presbyter and Proto-Notary made mention of Royal Letters, let those God-fearing Monks enter the Holy Synod in order that the Letters of the Gra- cious Emperors, with which they are accredited, may be notified to the Holy Synod. And, when those Monks had entered, (2) Joun, Presbyter and Proto-Notary, read (the following) :* The Autocratic Czesars, THroposius and V ALENTINIAN, Victors, the ever-Worshipful, the Augusti, to J AMES :— It has not been concealed from Your Clemency in how great a contest God-fearing Presbyters and Archimandrites have been engaged in contending for The True Faith in the land of the East against certain Bishops of that land who, infected with the Impious tenets of Nestorius, have rendered them- * This Circular Letter, addressed to one of the principal Archi- mandrites or Abbats of Edessa, was written at the time when the Consul of the West—Asterius—had not become known yet in the East, as we see from the place of date of the Letter. (Zeno and Posthumian were the Consuls of the year 448 a.p.; and Protogenes and Asterius (Astu- _ rius), according to Clinton’s Fasti, those of the year 449 a.p.) It is similar to the Royal Rescript to Barzumas in May, 449 4.D., given in Labbe, Tom. IV., p. 106 (Paris 1671), and reprinted at p. 22 of my “Ancient Syriac Document, &c.’? The Monks, judging from a similarity of names of those mentioned in Mansi were possibly, if not probably, the very same who wrote to the Synod of Berytus in favour of Ibas. We see now, what was unknown before, the reason why so many Monks were present at Ephesus. ‘They came to it deeply interested in the great case of the Bishop of Edessa, as witnesses or partizans. The first Session, wherein Flavian was condemned and Eutyches acquitted, being completed, the Monks now pressed on the Council, 40 THE SECOND SYNOD OF EPHESUS selves retrograde (infamous), while the God-loving Archimandrites have been sustained by the Faithful Laity. Since, then, we will that in every way the Ortho- _ dox Faith should shine forth, it has for this reason seemed to us just and right that your Piety, dis- tinguished for purity of life and integrity of faith, should repair to Ephesus, a City of Asia, on the Calends of August and take a seat in the Holy Synod which is appointed to meet there, and, in concert with the rest of the Holy Fathers, the Bishops, accomplish that which is well-pleasing to God. This Ordinance was issued on the 13th of Hazi- ran, on the day of the Ides of June, at Con- stantinople, during the Consulate of’ the Illustrious Protogeyes and of him who is (yet) to be notified. JOHN, Presbyter and Proto-Notary, said :— Copy of the Gracious Letters addressed— To Abraham, Presbyter and Archimandrite. To Elias, Presbyter and Archimandrite. To Pacidas, Presbyter and Archimandrite. To Isaac, Presbyter and Archimandrite. To Eulogius, Presbyter and Archimandrite. To Habib, Deacon and Archimandrite- To Abraham, Deacon and Archimandrite, To Ephraim, Presbyter and Archimandrite. IN THE DAYS OF DIOSCORUS. 41 To Polyehronius, Archimandrite. To Benjamin, Archimandrite. To Andrew, Archimandrite.* Dioscorvs, Bishop of Alexandria, said :— These distinguished, God-loving, Archimandrites are here present at what is being done, in pursuance of the command of the Gracious Emperor. Now, let the Ged-fearing Bishops, Photius,and Eu- stathius, and Uranius, declare, in compliance with the direction of the God-loving Bishop Eusebius, what * Archimandrites, usually of the Order of Presbyters both for the performance of Divine Offices and the exercise of Discipline among those over whom they were superiors, were the Patres or heads of Mo- nasteries in Eastern Christendom, corresponding to Abbats or Abbots in Western and possessing great absolute power. In order that the members, who were often very numerous, of these confe- derate communities might the better perform their several and res- pective duties, Bingham says that “the monasteries were commonly * divided into several parts, and proper officers appointed over them. “‘ Rvery ten monks were subject to one who was called the decanus, or “dean, from his presiding over ten: and every hundred had another “ officer, called centenarius, from presiding over a hundred. Above there “ were the pares, or the fathers of the monasteries, as S. Jerom and S. “ Austin generally term them ; which in other writers are called bbates, “‘ abbots, from the Greek ’AS8ds, a father: and hegumeni, presidents ; “and archimandrites, from mandra, a sheepfold; they being as it were “the keepers or rulers of these sacred folds in the Church.” ‘The “ Abbots or Fathers were also of great repute in the Church. “For many times they were called to Councils, and allowed to sit and “vote there in the quality of Presbyters. As Benedict in the Council “of Rome under Boniface II., anno 531; which I relate on the au- “ thority of Dr. Cave who has it from Antonius Scipio in his Eulogium “ Abbatum Cassinensium. The like privilege we find allowed in the “ Council of Constantinople under Flavian, anno 448, where 23 Archi- “‘ mandrites subscribe with 30 Bishops to the condemnation of Eutyches, “¢ as appears from the fragments of the Council related in the Council of « Chalcedon.” (Bk. VII., Chap. I1I.; Sect. 11 and 13.) Had he known of these Acts, Bingham might have instanced this Council of 449 A.D. at Ephesus. F 49 THs? SECOND SYNOD OF EPHESUS transactions took place in their (official) presence relative to Ibas. (3) The God-loving Bishops, Puotius of Tyre, and Evstaruius of Berytus, and Uranius of Himeria, said :— In reference to Ibas, matters concerning The Faith were mooted in our presence; and because witnesses for this case were requisite, and a long space of time would have intervened, we commanded that those who belonged to the clerical body (kAnpos) of the City of Edessa, should affirm on Oath upon the Gospels, whatever they were cognizant of in reference to the accusation advanced against him (Ibas) touching The Faith. Now, on this mat- ter a great commotion was made, and a considerable amount of talk took place, at Edessa, which circum- stancealso was notified to our Gracious and Humanita- rian Emperor: and it is because we have thus been ap- prised of the Victorious Emperorhaving notification of this matter and of his having received the Affidavits of all those whose names are notified in the Records,* * These Records were the Documentary Acts drawn up at Edessa. Like many other words in our MS., this one LiiscaSc20om, which so frequently occurs in it, is only the Greek word tarourypatra Syrianized, and, with them, shows clearly enough that this MS. or these Acts of the Second Synod of Ephesus were originally written in Greek. In a note on p. 178 of Dr. Cureton’s “ Ancient Syriac Documents” he says that “‘Valesius, in his notes to Eusebius, Hist. £cc/., B. I., c. g. n. b. writes, «¢ Acts were Books wherein the Scribes that belonged to the several “places of Judicature recorded the sentences pronounced by the Judges. “© See Calvin’s Lex. Jurid., the word Acta.’ And again, on B. VILI., “c. XI., r. d., ‘For the Greeks use ‘2arouvypara in the same sense as “the Latins use their word Acta. Those which wrote these, the IN THE DAYS OF DIOSCORUS. 43 as your Holiness has just now heard, that we request these same Records to be read. As regards Daniel, Bishop of Harran (Charree), he was charged with an (immoral) course of life ; and, as we perceived that he would be evidently convicted, we wanted to effect his Deposition, so that we might not be put to shame (so as to avoid scandal). He, however, perceiving what was expedient for himself to do, chose to tender Letters of Resignation. To your Holiness, therefore, it appertains to exercise your authority and to decree what seems fit to you. We, however, signify to your Holiness that, after the trial we conducted, we have not consented (i.e., we refuse) to hold communication with the same Ibas.* (4) Cyrus, Bishop of Aphrodisias, said :— If your Piety command it, let the affair of Ibas be first investigated and brought to a conclusion : then, if it choose, let your Holy Synod give orders that the Records of the Action, taken in reference to him, be read. ““Yrouvyuaroypadpo, the Latins call 4b actis.’ Bishop Pearson “writes thus: ‘Ut enim actus Senatus ect acta diurna Populi Romani “ conficiebantur ; sic et in Provinciis Romanis idem a Presidibus et Cae- “sarum Procuratoribus factum est; qui ad Imperatores saepissime de rebus alicujus momenti Epistolas scripserunt, ut passim observare est in “historiis Romanis. Lect. in Act. Apost., p. 50,’ &c.” * It is quite evident from this that the conferences at Tyre and Bery- tus on the affair of Ibas had taken place before the Second Synod of Ephesus. Consequently the date given in Mansi VII., 211, is wrong, as M. Martin has shown. There was only one procedure of Arbitra- tion, commencing at T'yre, continuing at Berytus, and ending at Tyre 25th Feb., 448 a.r, 44 THE SECOND SYNOD OF EPHESUS [A] ~ ARRIVAL AT THE METROPOLIS OF -THE JUDGE* ‘CHARGED WITH INSTRUCTIONS | FROM THE ROMAN GOVERNMENT RELATIVE | TO THE DIFFERENCES BETWEEN THE INHABI- TANTS AND THE BISHOP OF EDESSA. | —_— (1) Jony, Presbyter and Proto-Notary, read thet Acclamations of the citizens (of Edessa) :— After the Consulate of the [lustrious Flavians, Zeno and Posthumian, on the day before the Ides of April (12th April, 449 a.p.) during (the continu- ance of) Indiction the Second, there assembled all the inhabitants of the City of Edessa, the Metropo- * This person, Cherzas or Chaireas, although apparently unknown to the writers of this Epoch, is disclosed by the great MS. named A to our historical view to be the Civil Governor and Judge, under the Roman Power, of the vast Province, Osrhoene, and by E inthe Appendices of Vols. i. (p. 310, 1. 16) and ii. is further discovered to be the Hegemon of its great Capital He had been ordered by the Imperial Court, probably through the intrigue of the heads of the Eutychian party who resolved on using this Council as a means of effecting their secret designs, to repair to Edessa for the pur- pose of examining the serious differences between the Bishop and Clergy of that city. ‘The accusers of Ibas, who hastened to meet him and to conduct him to the Martyrium, situated perhaps on the |[Scousd, /imes, march, or boundary of their town district, greeted him with Acclama- tions and Clamours raised against Ibas, that recur during the entire proceedings. The Acclamations, recorded with repeating and ar- ranged minuteness, enable us both to get a correct insight into the way in which those proceedings were directed to shape their course, giving us an idea what kind of justice Ibas will receive, and into the way, also, in which the Administration of an Oriental province of the Roman Empire was managed in the fifth Century, before the close of which human society belonging to it fell, on the decay of those principles that alone weld it together compactly and render it stable and secure. + Acclamations, both in the course of the business of a Synod and of the worship in the Church or elsewhere given, were one distinct and recognized mode of the people’s expressing their approbation, or praise, or IN THE DAYS OF DIOSCORUS. | 45 lis, together with the Venerable Archimandrites and Monks and women and men of the same City, who proceeded to meet the Great and Glorious Chaireas, Count of the First Rank and Judge (Prases) of Osrhoene; and when he came and stood at the boundary and (then) entered into the Church* (Martyrium) of the Holy Zachzeus, they vociferated all these acclamations :—“ (There is only) One God. “Victory to the Romans—the Lord be merciful “towards us. May our Sovereigns be ever vic- “torious. May the Victory of Theodosius increase ! “May the Victory of Theodosius the August be “perpetual! The Victory of Valentinian the “ August increase—the Victory of our Sovereigns “multiply! The Victory of the God-fearmg in- “crease !—to the Orthodox many years. One God! “‘(Give) Theodosius Victory. One God! (Give) “to Valentinian Victory. To the Eparchs many assent, and give us Occidents a close insight into Oriental customs and manners by disclosing to us what influence public assemblies exercised. They are all included by the Greeks in the word kpéros. “ The first “use of this custom,” says Bingham (Bk. XI1V., chap. IV., sect. 27 “‘ was only in the Theatres. From thence it came into the Senate, and, “in process of time, into the Acts of the Councils, and the ordinary “assemblies of the Church.” We have abundant instances of Synodi- cal acclamations, as well as distinct allusions to similar expressions of praise and delight with great Preachers in Church, in these Acts. * «The Church (Martyrium) of the Holy Zachaus.” Under the word Martyrium, which Du Cange defines as A°des sacra, Deo sub Martyrum invocatione dicata, he quotes Isidorus lib. 15, cap. 9 :— “ Martyrium, locus Martyrum, Greca derivatione, eo quod in Memoriam “ Martyris sit constructus, vel quod sepulcra sanctorum ibi sint Martyrum. “ Walafridus Strabo lib. de Reb. Eccl. cap. 6: Martyria vocabantur “ Ecclesiz, que in honore aliquoram Martyrum fiebant: quorum sepul- “cris et Ecclesiis honor congruus exhibendus in Canonibus decernitur,” (Glossarium mediz et infime latinitatis, Tom. IV., p. 307.) 46 THE SECOND SYNOD OF EPHESUS “years—to Protogenes many years. To the Illas- “trious ones (the Consuls) many years. A statue of “gold for the Eparchs! May* the Augusti be “preserved. May the Court be preserved. “To “ Domnus many years. To the Christ-loving many “years. To the Consul many years. To the Or- “thodox many years. One is the God who guards you. “To Zeno many years. To the General many “years. An Icon of gold for the General. You “are the Glory of the General. You are the “ Angel of Peace. You are the trusted confidant “of the Victors. May the Roman power be pre- “served. May the Augusti be preserved. A “Statue for the General. Icons of gold for the “Victor. To Anatolius many years—to the Patri- “cian many years—thou art the Father of the “ August—thou art the trusted confidant of our “Sovereigns. In all, Anatolius (is) one (with us). “The Trinity (is) with the Patrician. To Theodosius “many years—to the Count many years—all the “City offers its gratitude to Theodosius-—all the * Or “ Prosperity to the Augusti” (or Roman Czsars )—“ prosperit perity gusti’? ( prosperity “to the Roman Court.”” The Sovereigns alluded to were, of course, Theodosius II. and Valentinian II1. Protogenes was the Consul for the East in 449 a.p.; Zeno, Master of Divine Offices, was the Gen- eral of the Army; Anatolius, the Patrician, was a friend of Theodoret ; and probably Theodosius (to be mentioned hereafter) the important per- y : ee ee sonage at Edessa; and Domnus the Archbishop of the Province, in which Edessa was situated. Ibas, a name so often shouted, was by the Edessenes repudiated as holding Doctrines identified with the tenets of the Archheretic Nestorius. So constant and manifest are references to the circumstances and ‘crimina” connected with Bishop Ibas made in these Acclamations of the people that, in order to understand most of them, the Reader need only be directed to the Introductory Note under Ibas, p. 25. IN THE DAYS OF DIOSCORUS. 47 “ City praises the Count. To Cherzeas many years. “To the Count many years. To the Christians many “ vears—-thouarrivestandall rejoice-—-the Augustihave “justly honoured thee—thou art worthy of the Au- “ousti. May the Palace (the Court) be preserved. “ Another Bishop for the Metropolis—no man accepts “ Tbas—-nooneaccepts a N estorian—perish the (whole) “race of the Nestorians. Let what belongs to the “Church be restored to the Church. Drive Ibas “from the Church—the Church ought not to suffer “violence. There is (but) One* God—-Christ the “Wietor. Our. lord! be merciful tous! All of “us are of one mind—nobody, in one word, accepts “ Tbas—in short, no man wants a Nestorian Bishop. «“ August Theodosius! have pity on Thy own City. “Nobody wants a second Nestorius. Nobody “wants a man who wars against Christ. No man “wants the enemy of Christ. No man wants the “hater of Christ. No man receives the destroyer “of Orthodoxy. No man receives a Judas for a “Bishop. An Orthodox Bishop for the Metropolis “let him (Ibas), who is departing, (at once) take “his departure. Wel beg of thee imme- * “One” would be emphasized by the voice of the vociferator, by im- plication, refuting the Nestorian dissolver of the unity of the Person of Christ. {| Or “Make these wishes known, (Count!) we beg, to our Mas- “ ters (Imperial) and to the General (Commandant )—To the fire with the “artizans of Ibas—to the fire with the Votarics of Nestorius. “We want Pirouz for Steward.’’ Pirouz—a regular Persian word— appears to have been a Priest of the Church of Edessa and a Aoyoerys, CE:onomus, Steward, officer of the accounts in the Church there. Pirouz’s name occurs in the Acts of the Synod of Berytus (Mans, Conciliorum omnium amplissima collectio, t. VII., col. 226, No. 13.) 48 THE SECOND SYNOD OF EPHESUS “diately manifest it. Let our Emperors know these “things. Let the General be informed of them— “let his race (partizans) be forthwith burnt — “let the race of Nestorians forthwith be burnt. ‘“Pirouz be Logothet to the Church. Pirouz be “Steward to the Church. Whoever for Christ’s “sake would die, they are (really) living.” Likewise, on the day after the Ides,* which is the 14th of Ijar, during Indiction the Second, there came to the Council Chamber (Cabinet) of the Lord, the Noble and IJ]lustrious Flavius Chereas, Count of the First Dignity and Governor of Osrhoene, Venerable Clericsand God-loving Archimandrites and Monks and Vowedt Persons, who made Depositions notified in writing. There came, too, workmen and inhabitants from the Metropolis of Edessa who requested to enter the Council Chamber: and, hav- ing entered, they uttered these acclamations :— “Our Lord be merciful towards us. May our “Sovereigns be ever victorious—the triumph of “Theodosius increase—our Sovereigns many years * On April 14th, a.v. 449, then, took place the first sitting of the Judge. Let the Reader note particularly, as he proceeds, the order of events and the arrangements made in the Administration of Justice. + There is a little difficulty here in the Original Syriac concern- ing, nor is it easy to find an exact English rendering of, the expression [S$cao 15 every time it so frequently occurs. In his Thesaurus 4 pa ee ray a < 4 Dr. R. P. Smith gives monachi, and |xc.5 Pe Silius federis, qui fedus . * . . Qo y . . . iniit, presertim coenobita, monachus and {sc = monialis, virgo sacra. Also “redditur {Qs +212 devoti, voto obstricti.”” “ Vowed persons” will be the equivalent term, perhaps, comprehending the entire class. IN THE DAYS OF DIOSCORUS. 49 “the Orthodox many years—the victory of Valen- “tinian increase—our Sovereigns many years — “ (Thou, the) One God! (give) to Theodosius victory ‘There is One God—-to Valentinian victory—-(O Thou) ‘“One God! (give) to the Romans victory. To the “ Kparchs many years—to Protogenes many years. “Toons of gold for the Eparchs---to Nomius* many “vears—to the Orthodox many. One is God who “protects thee. To Zeno the General many years “to Chrysaphiust many years—Urbicius{t many “vears—to Anatolius the Patrician many years. “ May Anatolius be preserved to the Roman Em- “pire. To Senator|| many years. To Count Theo- * T believe this person was not the Count, as my Syriac text would seem to indicate, but gmaSca 3 Nomius, sometimes written Nomus, as further on, who was Consul in the year 445 a.p., Master of divine Offices in 439 and 443 A.D., a Patrician in 446 a.p., and a Partizan of Eutyches, as well as present at the General Council of Chalcedon in 451 a.p. (Mansi, Concil. omn. ampl. et nova Collectio, Vol. VI., c., 1023 B). It was to Nomus, when Ex-Consul, that Theodoret wrote that famous letter in which, in a brief compendium, he writes a short history of his whole life, and describes what (numerous) results had been accomplished during his Episcopate, as Baronius informs us in ‘Tom. VII., p. 618 of his Ecclesiastical Annals. + This Chrysaphius was the wretched, intriguing, Eunuch who, so powerful at the Imperial Court, and so deadly an enemy to Archbishop Flavian, turned the Synod into an instrument for his own sinister ends and for effecting the objects of the great Eutychian party. Though once in such high power and influence, and now so greatly applauded, yet in the end he was exiled and put to death. Tillemont writes of him in his Memoires. XV, and in his Histoires des Empereurs. VI. t Urbicius was Prefect of the Pretorium in 449 4.D. | Senator was a great benefactor to Edessa, its Chronicle in Bibl. Orient. I. speaking of him thux—LX. Anno Grecorum 749 (Christi 438) sub prestantissimo Iba obtulit Senator ingentem mensam argenteam librarum septies centum et viginti, que in yeteri Edessx Ecclesia reposita fuit, G 50 THE SECOND SYNOD OF EPHESUS “dosius many. To Cherzeas many—may he be “preserved to the Augusti. Ibas for bishop no “man accepts—The Simonian no man accepts—The “enemy of Christ no man wants—a man who is the “envier of Christ no man wants—no man wants a “ depraver of Orthodoxy. The confidant of Nestorius “into exile—the man who has confessed in writing the “doctrine of Nestorius nobody accepts—his fellow “ Counsellor nobody—the spoliator of the Temple (of “‘God) to exile—-the companion of Nestorius to exile-— “the man who agrees with Nestorius ought to dwell in “ exile-—Ibas has desolated the Church—- [bas alonehas “robbed the Church—his relatives detain the goods “of the Church—what belongs to the Church should “be restored to it-—what belongs to the poor should “return to the poor—no man receives the corruptor “of Orthodoxy—none receives the enemy of The “ Faith—none receives the Iscariot—a rope (the gib- “ bet) for the Iscariot. Holy Rabbulas !* be instant “together with us—Ibas has depraved thy Faith— “‘ Tbas has depraved the Holy Faith of The Synod— “Tbas has corrupted The Faith of Ephesus—Ibas * Rabbilas was the immediate predecessor of, and much opposed by, Ibas. He still lived in the memory and hearts of the people whom they had known as the faithful adherent of S. Cyril and upholder of the Faith as established by the first Ephesine Synod. He holds nearly as prominent a position in the Nestorian Controversy as that great Champion _ of The Truth himself. His Sermon preached to the people in the great Church at Constantinople is given by Overbeck in his ‘ Selecta Opera” (pp. 239-244), who also notes the fact that the translation into Syriac by Rabbulas of Cyril’s treatise “ De Natura Humana Domini nostri” still exists in the British Museum (Addl, MSS, No. 14557, foll. 94-123). IN THE DAYS OF DIOSCORUS. 51 “has corrupted the True Faith of Cyril. Gracious “ Sovereigns! reject him. Orthodox Sovereigns! re- “ject him—do you preserve your own metropolis—do (preserve) your faithful servant1—another Bishop “for the Metropolis. To Dioscorus, the Arch- “bishop, many years. | An Orthodox Bishop for the ‘“ Metropolis. May Alexandria be preserved a city “of the Orthodox. Dagalaiphas* Bishop for the “ Metropolis—Holy Rabbulas! be instant with us. “Tbas melted down the Service of (Plate be- “longing to) the Church—Ibas has carried off pos- “sessions that are the common property of all— “August Theodosius! be merciful to thy City— “the relation of Ibas has detained the goods "ot tae Church. Our Lord! be merciful to- “wards us. Unbeliever’l and misbeliever! go q Or, “Do you deliver your Believing Handmaid” (that is, Edessa), is a rendering that brings out the force of ,a> Asc]. See Cureton’s An- cient Syriac Documents relative to the earliest establishment of Chris- tianity in Edessa and the neighbouring countries from the year after our Lord’s Ascension to the beginning of the fourth century. Blessed and Believing were the two Epithets specially applied to the City of Edessa. In Dr. Payne Smith’s Thesaurus, he says, at column 612, “ Saepe etiam urbes vocantur jAs;a%, sic Haran ab ethnicis vocabatur ])\5 was, B H Chr. 176; |A>pmso |Dugo [302 NZ urbs benedicta Tel Tura, ib. 258; presertim sic vocabatur a Christianis urbs Edessa, propter Abgarum, B. O. i. 323 acio] [laScansco |\a;a&, ib. ii. 45; Ita ut ubi ponatur absolute pro Edessa, e.g., (AapascS aos, Doc. Syr. 23. gut * Daglaiphas or Dagalaifa (Laas) is one of the three men whose names (Vol. I., p. 40, 1. 6) the people cried out to be Bishop in the place of Ibas, with Flavian and Eliades. It is a strange word. | Or, perhaps, “The unbeliever shall havea difficulty in remaining with us.” 52 THE SECOND SYNOD OF EPHESUS “your way to Nestorius, your fellow. An Orthodox “Bishop for the Church—the enemy of The True “Faith none receives—the lover of Jews none re- “ceives—the enemy of God none receives—take “Tbas away and rid the world (of him)—the hater “of Christ to the dogs—the race of the polluters to “the Stadium—they have in their possession the “goods of (the Church of) God—let our Sovereigns “be acquainted with this—let the Eparchs be in- “formed of this-—-let* the Master (of the Forces) “learn this—let the Senate learn it. Another “Bishop for the Metropolis—Ibas has ruined “ Osrhoene—Ibas has plundered many Churches : “the goods of the Church he now sells. Notify, we “beg, these things directly. In short, no man re- “ ceives Ibas. Let Eusebius, his brother, be “ delivered over to the Council (for trial). No man “receives a liar for a Bishop—the (partisan) race of “Thas to the Stadium—let the race of Ibas be burnt “alive—let him, who is about to depart, take his “departure forthwith. By the life of our Sove- “reions (Count!) notify (this) immediately -—let “ Kulogius,t the Presbyter, depart soon—letthe hater “depart forthwith. In Sarug Ibas left nothing. * Or, “The Master of divine Offices.” The Chancellor of the Imperial Palace at Constantinople was in 449 a.p. Flavius Areovindas Martialius. (Mansi VI., 832.) Under the head of ‘ Magister Officiorum,” Du Cange (Tom IV., c. 324) defines the Office thus—Dignitas magna in Palatio Imperatorum qui preerat Palatinis et Principis Ministris, scholis in Palatio militantibus, fabriciis et limitaneis ducibus. {+ This Eulogius was probably a friend and partisan of Ibas. Sarug (Batne) was a city in Mesopotamia, of which the Illustrious Jacob or James was Bishop, to whom as a Father the Illustrious Jacob of Edessa IN THE DAYS OF DIOSCORUS. 513) “ He isa curse* (warning) to the Authorities. (There “is) One God, Christ, the Victor. Our Lord ! be mer- “erful to us. Another Bishop for the Metropolis— “no man receives Ibas. Oh! the impudence of “that Courtezan. August Theodosius! come to the “rescue of thy City—no man accepts an unbeliever “for a Bishop. In short, no man receives a “Nestorian as Bishop. Great Zeno, remove him— “take away him who brought violence upon the “City. Tothe Eparchs many years—to the General “many years. A. city of Christians will not “brook violence. The possessions (of the Church) “are ever such—Daniel and Challoat have con- “sumed them (in pleasure). The City is ruined “because of Ibas. ‘There is no Verity (proclaimed), “Count! and no man to expound (the Faith). As “for Ibas, no man accepts him. ‘There is none to “expound and Ibas is the cause of it—because “an Orthodox man has not come, there is none to “expound. The writings of Nestorius have been “found with Ibas. Who is the mendacious Bishop ? “Who is the Bishop that sends in false Reports ? “The commands of our Sovereigns [bas has eluded. “Let Ibas receive the sentence of Nestorius—let{ once or twice appeals. See Wright’s Catalogue. * The word Jar 50D is mapayyeAia precepium, mandatum (2) Ambitus, petitio, magistratus cum prehensatione. Ph. denunciatio, con- dictio, interdictio. (Hederick.) + Daniel was the Bishop of Harran and nephew of Ibas, and Chal- loa was the woman with whom he was accused of having criminal intercourse. See the “ Crimina” on page 35. q Or, better, * Let the confidence of the Orthodox be restored.” 54 THE SECOND SYNOD OF EPHESUS “the Orthodox have liberty of speech. Ibas perse- “cuted the Holy Saints. Ibas received Nestorians- “Take away him who is an oppressor of the Church. “ Another Bishop for the Metropolis—an Orthodox “ Bishop for the Metropolis—all the people desire “this—all the people cry out for this. For four- “teen* years has Ibas been teaching error. This is “a City of Christians—Edessa is a City of Chris- “ tians, which is also blessedt of God. There is one “Tbas and there is but one Simon (Magus). Mu- “sarais{ the magician has prevailed. Ibas has pre- “vailed—do you (Simon and Musarais) take your “fellow. Holy Rabbulas! intercede with us. An “orthodox Bishop for the Metropolis—no man “receives Ibas—let his name be erased out of the “ Diptychs. Holy Rabbulas! send Ibas into exile “let Ibas go to the Mines. We are en- “treating, we are not by any means commanding “(viz., you, our Superiors). All these things we do “for Christ's sake.” * «For (full) thirteen years Ibas has been teaching us error.” See Vol. I., p. 38, 1. 16. He had been ruining Religion for 13 or 14 years. So that Ibas must have been Bishop since 435 a.p. + The meaning of this is brought out in the Petition (below) pre- sented by Micallus, and perhaps an allusion is made here to the Corre- spondence between the Saviour and the Toparch, Abgarus, of Edessa, Toparch being a generic term applied to designate the Kings of that City, as Pharaoh, Cesar, &c., to those of Egypt, Rome, &c. Dr. Cureton believed in the genuineness of that Correspondence. See p. 51. t Possibly [#;@eSc was written by the Scribe in the MS. for the word [agScam, the Samaritan (magician), but it may be correctly Anglicised into (Mous’r’ia) Musarais. IN THE DAYS OF DIOSCORUS. a) [B | [THE FIRST FORMAL ENQUIRY] THE SECOND REPORT.* 1 To the Noble and Glorious Flavians, Futris Romanus Protrocenses, (Consul) for the second time and Consul Ordinary, and Atsinus and Sarmmon, Eparchs, the Flavian Cuermas (sends) Greeting.t How the City of Edessa was affected toward its Bishop, the Venerable Ibas, and how much people were (perpetually) exclaiming and declaring him to be a follower of Nestorius and that they would (not continue to) accept him (as Bishop) in their City, and how much commotion and what seditions it (the city) suffered in consequence4[—not ~with- out danger did I consider that these circum- stances could be concealed from your High Potencies ; and this I havet already made known to your Ex- * Literally—*“ Another, the Second of the Anaphore.”’ + This superscription seems to have somehow undergone alteration and presents difficulties, the solution of which we would defer to a future handling, remarking at present only that Hoffman considers the names of Fulris (Florus or Florentius), Romanus, Protogenes, indicate three dif- ferent persons, and that Martin believes that, as regards Salomon, we have no information left us whatever in any Libraries. Albinus and Sali- mon are evidently referred to as the Great and Glorious Eparchs, as well as Flavius Areobindas Martialius as the Glorious and High Master (of Divine Offices), further on in the Petition (or Instruction) presented by Micallus and issuing from the Inhabitants, as well as signed by the Clergy, of the City of Edessa. {| Or, perhaps, but not so well—* I had consequently to put up with.” { What follows goes upon the supposition that Cheraas had already 56 THE SECOND SYNOD OF EPHESUS alted Throne, Noble and, in every way, Glorious Lords ; being then persuaded, as I am now also, that it would not have been without danger (to the public tranquillity), had we failed to apprize your Highnesses of these same occurrences. But under what circumstances, and on whose ac- count these commotions and seditions took place— these I pass over in silence. What, however, trans- pired after the letters of our Humbleness to your Noble and Exalted Throne, I, with brevity, now narrate. The whole Body* of the Clerks of the Holy Catholic Church at Edessa, the Metropolis, accom- panied by the Heads and Principals, who undertake the Government of the Monks, and the Wise-men, assembled together and approached my Humbleness ; and they prayed me about a Petition, including certain Resolutions, which proceeded from them and from others entrusted with authority, but inferior to them in rank, as well as from Artificers,t inasmuch as some even whose life is spent in daily labour put their seals to this (Petition) of theirs, as their sig- natures testify. Others, too, lower than Artificers adopted this Petition. They prayed our Humble- ness would receive it of them and convey it to the knowledge of your Gloriousness—for, I shrank{ from written, The Scribe has here for 2-S30] written plainly another word which, however, I have not altered in my Text. * See p. 59, note b + The lines 26 and 27 in oes are exegetical of jasc}, t “TI tried (ie.) to avoid making you hear them,” IN THE DAYS OF DIOSCORUS. 57 forcing unpleasant subjects upon the attention of your Gloriousness ; but, because they had overpow- ered (constrained) me by an Oath from which I could not be released, I consider it would have been presumptuous (in me) to have spurned the Prayer of the whole City together and have violated the formidable Oath, especially as they invoked (there- in) the name of our Victorious Sovereigns. For this reason I have taken in hand (drawn up) these Documents which give information of the mat- ter, having also appended to them their Petition with the Record of the Acts occasioning it, so that your Orders may be executed, Noble and, in every way, Glorious Lords. May you ever continue in health and prosperity be accorded to you by God! We pray you may live many years, Noble and, in every way, Glorious Lords. (b) Copy of the Acts which were drawn up at Edessa, in the year following the Consulate of the Flavians, Zeno and Posthumian, in the presence of Asterius and Patroinus* and of Micallus and other Presbyters; and of Sab- batius and Sabbas and other Deacons ; and -of Callistratus and Euporus and other Sub-Dea- cons, of the Holy Church of Edessa ; and of Elias, Jamblicus and other Monks; of others — * The name of Patroinus occurs in the Acts of the Council at Chal- cedon, as given in next page, and that of Sabbatius at p. 669 of Actio X. Also those of Edessene Clergy. H 58 THE SECOND SYNOD OF EPHESUS besides (viz.), certain Apparitors* (of the Court) and Attendants on its Officers, &c. The Venerable Micauuus,‘{1 Presbyter of the Holy Church of the City of Edessa, says : We bring a petition which proceeds from the in- habitants of this City and is subscribed by us{ Kcclesiastics ; and we pray your Illustrious High- ness,t with a view to quelling the commotions that have overtaken the City and the Holy Church, by reason of this affair (of Ibas), to order it to be re- ceived and read, and to be deposited among the Records (Acts), then to forward it to the Noble and Glorious Lords, the Eparchs, and to the High * Ta&eora were Appariteres and wadariva, Ministri or Attendants on the High Officials of the Court, or were, rather, under-Officials (1) of the Civil Governor of the Province and (2) for raising the State Taxes in the Province and for the Crown Demesne. { Or, perhaps, Micalas. 4 Literally: ‘in which there is the subscription of us (gSaas) “ecclesiastical persons.”” Micallus speaks on behalf of the Clergy as well as for himself. Subjoined are a few specimens of subscriptions, made in Greek and Latin at the General Council of Chalcedon held in 451 A.D., extracted from the 4th (p. 661) of the splendid Folio Volumes of Labbe (1671). MikaddAos rpeoRirepos meToinuat THY OWWacKaALay TavTyY Gua éTEpaLs. [ Opposite to this is the same in Latin. ] Tlarpwivos moecBvtepos memroinua, Kc. [Opposite to this is the same in Latin. ] Eidpacios trodiaxovos meroinua THy didacKkaNiay TavTyv ama ETépats. Kat y vroypady Lupiaxy. Euphrasius, subdiaconus, similiter. Et subscriptio Syra. Adelphius, Lector feci hanc petitionem cum sociis. Leontius, Presbyter feci hanc instructionem cum sociis. Bassus, Presbyter, similiter. + The scribe writes |Z], asit is in my Text, but no doubt it should be |Aulo, éumpemys, “We pray your Eminence to despatch it to......006 “that they may take cognizance of its contents.” IN THE DAYS OF DIOSCORUS. 59 and Glorious Count, Master of divine Offices, and to the Great and Glorious General Zeno* Ex-Consul (for them to take cognizance) of its contents. Fuavius Tuomas Junianus Cuer#as, High and Glorious Count of the First Rank and Judge (Governor), replied :— Let the Petition be received which is proffered by the Venerable and God-loving persons, and let it be read. And he (the Proto-Notary) read (as follows) :— (3) To Your EMINENCE, from Illustrioust Mu- nicipal Dignitaries and the Clerks{ and Archi- * The cadiacaiaa] is only the Greek amo tratwy Syrianized— vir Consularis—one who has served the Office of Consul, and |so.26] is Officia. Tillemont (IV., 212, 287) gives the origin and develop- ment of these High Offices. + For 1202} wasp a LiSo the Greek has rpomacovyo: and the Latin Triumphatores. Here the second word standsalone. [loAcrevéyevor or Decuriones or, rather, Curiales were those who administered the public affairs of the City, as a kind of Alderman,—were members of the Municipal bodies of the Roman towns, called Curie. "The predominence of the mu- nicipal form and spirit, which the Roman Empire bequeathed to Modern Europe, characterized the commencement and the integrity, the decline and the fall of that Empire, whilst there was not the same necessity for that form in its Eastern Domains where human society was constructed on a different basis from that in the West. Still we observe it here. + The Clerks or Clerici (caa;es0), from KAN POS (wo pa0 OF WO pS p) and Canonici, from xavév the Register or Roll of any particular Church, were terms of its functionaries, at first exclusively applied to the Higher or Superior Orders of Clergy, viz., Bishops, Presbyters or Priests, and Deacons ; but, says Bingham (Bk. I., Chap. V., Sect. 7), in the 3rd Century when many inferior Orders were appointed, as subservient to the Dea- con’s Office, such as Sub-Deacons, Acolythists, Readers, &c., with (I may venture perhaps to add) {Scuo car5 Vowed Persons, so often and prominently alluded to in our Acts, then those had the common name of Clerici, too, He instances S. Cyprian, Ep. 24, al. 22 ed, Ox., how he 60 THE SECOND SYNOD OF EPHESUS Archimandrites and Monks and Artizans, and from the whole City of Edessa together (is salu- tation offered). From of old, even from the beginning, by the grace of God, Illustrious in The Faith has been this our City*; first, indeed (made so), through the Blessedness with which He blessed it, Who is Creator of Heaven and Earth, when He willed in calls the Ordination of a Sub-Deacon and a Reader Ordinationes Clerice. Also Cyprian’s contemporary, Lucian the Martyr, speaks the same of Exorcists and Readers. ‘The Council of Nice itself (Can. 3) gives the appellation xAxnpos to others besides Bishops, Presbyters, and Deacons : and the 3rd Council of Carthage made the Canon—Clericorum nomen “etiam lectores, et Psalmist, et ostiarii retineant.”’ Con. Antioch, c. I, speaks of the Roll, in which the names of all the Ecclesiastics be- longing to a Church were written, as “dqt0s Kavor,” the sacred roll ; and the Apostolical Canons, c. 13, 14, &c., KaTaAoyos teparikos, the catalogue of the Clergy. And in Con. Nic., Can. 16 and 17 and in Con. Antioch, Can. 2 and 6 the term of év r@ Kavom is put to denote the Clergy of the Church. So the terms Clerici or Canonici would include all those whose names were in the Church’s Books to receive mainten- ance, such as Monks, Virgins, Widows, &c., as well as the Capiate who interred the dead, and Lecticarii for carrying biers at funerals, and the Decani—of very different rank from the Decani of the Palace—who saw to the proper interment of the dead, the Defensores who righted the wronged, the poor, &c., and Logothete (Aoyoterys), Economi, stewards, who looked after the revenues, and, as Chancellors of Finance, had to pay the Ecclesiastics out of those Revenues (Du Cange, Glos. Grec. 823.) Bingham takes special care to distinguish between the Higher and Lower Orders of the Clerici, the former being called (epwuevor holy and sacred, and the latter insacrati, unconsecrated, the one ordained at the Altar, with solemn rite of imposition of hands, the other, commonly without it, being ayecporovytos tmnpeota. ‘The chief difference, how- ever, was in the exercise of their office and function. The one were ordained to minister before God, as Priests to celebrate the Sacraments, expound his word publicly, &c., whilst the other attended only upon such Priests and performed lower offices in connection with the Church and the spiritual requirements of the Faithful. * For information about Edessa’s reception of “the Word of the “ Kingdom,” see Cureton’s “ Ancient Syriac Documents” at pp. 140, 142, &c, IN THE DAYS OF DIOSCORUS. 61 His Own Mercy and determined for our Redemption and for the (Eternal) Life of us, the sons of men, to become INCARNATE; and next, because it (the City) was deemed worthy of being the Depository* of the Relicst of the Apostle Thomas, who was the * In the original MS. the word is {ASosm (or |ZoSc.0.) What is particularly germane to the subject, opened up here, may be gathered from Asseman, Vol. 1., whose ipsissima verba are these:—-De Edesseno S. Thome Apostoli Templo hac leguntur in Chronico Edesseno. . . . Anno Greco 705 (4.D. 394), die 22 Aug. advexerunt Arcam S. Thome Apostoli in Templum magnum eidem dicatam diebus S. Cyri Epis. . . . Anno Grac. 753 (ie., A.D. 442) Anatolius militiz Praefectus fecit argenteam arcam in honorem ossium 8. Thome Apostoli. Also in Asseman Vol. I., Caput IX., under XXVIL., we find to this—*“In 750 (i.e., 439 A.D.) Mense Aug. die 22, “advexerunt Arcam Mar Thomee Apostoli in Templum magnum eidem “dicatam diebus Mar Cyri Episcopi”—at foot of the page is appended this note: ‘Thome: Apostoli. Sacrum ejus corpus Edessam translatum fuisse, testatur etiam Rufinus Lib. 2, Cap. 5, cui Hieronymus, aliique Martyrologi suffragantur: “Indeque Indiarum Nestoriani, qui “Sancti hujus Apostoli Corpus usque ad saeculum elapsum sese conser- “‘vasse effutiere, valide confutantur,”’ ut bene notat Pagius ad annum 327. Ejus vero Templi mentionem, preeter auctorem Vite 8. Ephraemi, pag. 49, faciunt etiam Socrates Lib. 4, Cap. 18 et Sozomenus Lib. 6, Cap. 18.’ + “Relics.”’ This term would seem to some to need apology or explana- tion. The Church of England, teaching us to hold to what may be gathered out of the writings of the Fathers and Doctors of the Undivided Church, attracts us to, and does not withdraw our view from, “the cus- “toms of the Churches.” One of those customs was a chastened ven- eration and honour for Martyrs and their remains. Now, at what Doctor’s feet of the Primitive Church could we English Churchmen more worthily sit as humble and teachable disciples than John Chrysos- tom’s? Schooled under the teaching of the most distinguished Rhetorician of the age, as so many Fathers and Apologists were in Law or Rhetoric—recommended by a discerning and powerful politician of the Imperial Court to the Patriarchal See whose occupant would come in close contact with it (the Eunuchs Eutropius and Chrysaphius acted the very opposite parts in reference to Chrysostom and Flavian)—unparalleled in efforts as an Administrator and a Teacher of The Truth to the people— unbiassed and critically just in his great Commentaries of Holy Writ— he seems to stand prominently forward as a Doctor and Father of the Early Church, in whom we might repose implicit trust. The Golden- 62 THE SECOND SYNOD OF EPHESUS first to confess* our Redeemer to be the Lord GOD. Now, it has been customary hitherto for us to love and honour our own Orthodox Bishops and to vene- rate them as the Coadjutors (of God)‘; and this has been our practice up to the present time. And, as regards Bishop Ibas, although his rep- utation had become sadly sullied by reason of his (mal-)administration of the property (the treasure) belonging to the Holy Church, as well as on other accounts, yet even then we still contin- ued in this way to pay him honour, until, grievous charges being urged against him, he was arraigned on matters, relating to the Orthodox Faith.4 mouthed (as he will probably be designated for all time) Teacher’s sentence on the Relics of Ignatius the Martyr should disarm in thoughtful minds all prejudice against their mention. It will be remembered that, after the lion’s devouring jaws had been satiated in the presence of 87,000 spec- tators at Rome, what remained (some of the larger bones) was forwarded as a precious treasure to the people of Antioch. So Chrysostom says— “Short was the time for which God took him from you, and with greater “ grace hath He restored him to you again. And as they who borrow ‘money return that which they have borrowed with usury, so God ta- “king from you this precious treasure for a little while that He may dis- “play it at Rome, returned it to you with the greater glory. Ye sent “him forth a Bishop, ye received him back a Martyr: ye sent him forth “with prayers, ye welcomed him home with crowns; and not ye only, “but all the cities in the intervening lands.’? The date of this Martyer- dom, according to Baronius or rather his Critic Pagius, is 116 a.p. The abuse of Relics, of which all know there was abundance in after ages and, must we not add, is in our own time, ought to be distingulshed from their devout use in the Primitive Church. * See S. John’s Gospel, chap. xx., 21. | Or, “as our great Benefactors.” q Or, “It was only when his Orthodoxy was questioned and when “‘we had verified the justness and the truthfulness of the charges pre- “ferred against him by means of his own Letters addressed to Persians, “which he found it impossible to disown—it was only then and on that “account that we refused to receive him (as Bishop); anxious (as we were) to preserve (inviolate) The Faith which we have held from the IN THE DAYS OF DIOSCORUS. 63 And (then) when we established the just character of this accusation by those letters which were written by him to Persia and which he was unable to deny, we on that account no longer consent to accept him (as Bishop), being ourselves anxious to preserve (inviolate) The Faith which we have held from the beginning, and seeing that of no slight moment is the harm occasioned by his Letters already, even in Persia. Now it is a fact, ascertainable from these circum- stances, that he is a Heretic. Henceforth it was only right and just for him, in consequence, spon- taneously to have abdicated the Bishopric, instead of attempting, by coercion, to thrust himself upon our City in order to teach us a Faith other than, and in excessof, THE TRUTH. We, therefore, pray your Highness to write to him not to presume to (re-)enter our City, ere commands (to that effect) have been despatched from our Gracious Sovereigns. We make further request that you would notify these same circumstances to the Noble and Glorious Eparchs, and to the Glorious and High Master (of the divine Offices), so that, when officially informed (of what has passed), the Serene and Christ-loving Sovereigns may give order that a Record of those proceedings which took place at Berytus may be conveyed to, and be read before, your Clemency ; by “beginning, and great (as we knew) the prejudice (injury) to be among “‘ Persians, occasioned by what Ibas had written. From all which cir- ‘“ cumstances it becomes an ascertained fact that he is a Heretic.” 64 THE SECOND SYNOD OF EPHESUS which you will be apprized how wretchedly unor- thodox are the opinions of Bishop Ibas,4 We, likewise, pray your Highness to send up and notify to the Great and Powerful General, and Ex- Consul, Zeno, not to be anticipated (circumvented) by Ibas, since he is quite disposed to avail himself of the Roman troops in order by force to enter our City. Weare, however, of opinion that, instructed by your Illumination, that high Authority will not be prevailed upon by Ibas, and that his Highness will not be induced to lend the help of the Roman forces against the Orthodox, who honour and observe The Faith of our Sovereigns, the Gracious Emperors. His Gloriousness, on the contrary, is anxious to establish and defend, and in everything to put into execution the Commands proceeding from our Gra- cious Sovereigns. For, already, it has reached the ears (the hearing) of all of us, the Orthodox, that the new* Eaict (Law) has been put into ure by their {| Perhaps this might be translated —“ In how wretched, and in how “‘ unorthodox, a manner Bishop Ibas has been conducting his Pastorate.”’ * «The new Edict.”” Mansi gives it thus: Statuimus ut Ireneeus qui hac de causa (Nestorianism) nostram indignationem olim incurrit, et postea, nescio quomodo, post secundas nuptias, sicut accepimus, contra Apostolicos canones, ‘l'yriorum urbis Episcopatus creatus est, a sancta quidem 'T'yriorum ecclesia expellatur, privatus autem in patrio tantum solo degat, habitu et nomine sacerdotis prorsus exutus. See page 238, Vol. I., containing my Syriac Text. We also have in Labbe, Tom. V., p. 419 (1671), “ Edictum pro- “positum a preefectis . . . adversus Porphyrium et Nestorium et «‘Trenaeum: Piissimus Imperator noster cum probe noverit orthodoxam “ yeligionem esse gua Leges et respublica ipsa consistunt suo edicto omne ‘‘ semen impietatis abstulit,” &c. Likewise at p. 418, we have ‘“ Exemplum sacree legis. . . . Theodosii. adversus Nestorianos, et adversus Irenzeum 'Tyriorum Episco- IN THE DAYS OF DIOSCORUS. 65 Clemency—that one which removed from the Priest- hood Irenzeus,* formerly Bishop of Tyre. These matters, too, we pray may be notified to the God. loving Archbishop (of the Province). Further, be- cause at the trial that took place at Berytus, when his Homilies were produced, he refused to avow them to be his, and when he withdrew therefrom the wit- nesses competent to testify to that fact, be- cause he had been travelling in company with his prosecutors,t we beg of those who are here present and are well aware from his various Homilies, how he preached in contravention of the Orthodox Faith, each one to come forward separately and depose in writing what he heard from Ibas, when delivering those Homilies, that is contrariant to The Faith. For, we have been constrained, through having perceived so much Impiety (false faith) in Bishop “pum: Regiam Nostram Majestatem decere arbitramur ut, &c. an * «That (Law) which removed Irenzeus from the Priesthood.” In the MS. the Scribe writes Arius by mistake for, Irenzeus. In Ba- ronius, Tom. VII. (Luce 1741). Pagius (448 a.c.) Il. Anno 1. ad xix.—Theodosi:s Imperator vetuit libros Porphyrii et contra Cy- rilli scripta editos, decrevitque etiam, ut quicunque nefariam Nestorii doc- trinam quovis motu sectarentur, ex Ecclesiis expellantur. Ac denique statuit, ut Ireneeus qui Nestorio faverat, et contra canones ‘T'yriorum Episcopus Ordinatus fuerat, Sacerdotio penitus exueretur. Legitur Edictum illud Tom. III., Concil. pag. 1216. We may add that this Law against the Nestorians was published April 18th, 448 a.v., and is called “new” in contradistinction with the Law against them enacted in the year 435 A.D. + Ibas, i.e., having travelled with his accusers, took a new line of defence, adopted in consequence of what he had learnt on the way, and threw overboard (as it were), and did not call, his witnesses, but challenged the opposite party to prove that the Homilies were his. If, however, the word os refers to.the witnesses, then he did not cite them to ap- pear “on the pretext that they had travelled in company with his I 66 THE SECOND SYNOD OF EPHESUS Ibas, to manifest some zeal for our Faith, and to eu- logize (render homage to) the Gracious Lords of the Earth, and to pray of you to make known all these circumstances to the Noble and Distin- guished Authorities above mentioned, seeing that we honour Rank in every quarter and are especially soli- citous in every possible way for the Orthodox Faith. Lastly, we pray your Highness, adjuring you most so- lemnly, in the name of Almighty God and of His Christ and of the Holy Spirit, and by the Victory of the Gracious Masters of the World, the Gracious Flavians, Theodosius and Valentinian, the Ever-August, to receive this Petition from us and to take and notify it to the Princely Authorities aforesaid. (Here follow) the subscriptions of the whole City. I, Flavius Theodosius, was present at these Transac- tions. Then subscribed the whole body of the Clerks,*and the Archimandrites,* and the Monks, and the Vowed Brethren,* and the (Civic) Dignitaries, and the Muni- cipal Authorities, and the Roman Officials, and the Collegest of the Armenians and of the Persians and “accusers.” ‘This latter view I prefer on further consideration. * About these several classes of persons see previous notes, as being consonant with some of which we may here refer to the expression—“ the “Priest and Clerks’”—which more than once occurs in the Prayer Book of the Church of England. + Investigation into Asseman’s Bibliotheca Orientalis, the “ Acta Sanctorum,”’ &c., would doubtless furnish us with material, interesting and abundant enough for a Dissertation on these Christian Schools or Col- leges, constituting an University for the Christian youth of Persia, Ar- menia, and Syria, the fact of whose existence at the populous City of Edessa with the number of members of the Church there that we meet with in these Acts, speaks volumes for the progress The True Religion, IN THE DAYS OF DIOSCORUS. 67 of the Syrians, and (then) the Artizans and all the City. Every person, with his own hand, sub- scribed and assented to these Transactions and to the Presentation of the Petition. And there was a clamour for three or four days when the whole popu- lation of the City shouted (thus) — together with the whole body of Clerics, including the Presbyters and the Deacons, and the Sub-Deacons and the Readers, and the Holy Monks, and all the Deaconesses, and the Vowed Sisters, and the Soldiers, and the women and children, with the rest of the entire City— “ Our Lord be merciful to us !—(there 1s) One God, “ Christ the Victor !—our Sovereigns be ever vic- “torious —- the victory’ of Theodosius increase. “Victory of Valentinian increase—the victory of “the Christ-loving increase—this City belongs to “the Augusti—this City belongs to Christians— ‘‘Hdessa is a City of the Orthodox. To the Ep- “archs long life (or many years)—to Nomius* many “ years—-to the Patriciant many years--to Zeno many q Or, “increased be victory to Theodosius,” and so also similar ac- clamations. * «'T’o Nomius many years or a long life.” At p. 37, lines 18, 19, 20, the word is clearly in the MS. |55]Z and at p. 25, |. 2, itis >5]2. As inp. 39, |. 10, it should be {552 or wn3[(Z. At p. 37,1. 23 M@aScaay may perhaps have been meant for MaScao comes, as at p. 24, iro; but if not, then no doubt it should be Nomius. It is Nomius at p. 37 undoubtedly. (Nomius would seem to have been a partizan of Eu- tyches mentioned as present at the Council of Chalcedon in 451 a.p.) At p. 25, 1. 9, itis waScaa», the second letter of which word in the MS. looks like x but it is not that letter, I think, and at p. 37 I found it to be maSoaa» on further scrutiny. + The great teacher of the greater Vossius (G. J.) writes thus : 68 THE SECOND SYNOD OF EPHESUS “vears—to the General many years—to Urbicius “the Preefect (of the Preetorlum) many years— “Chrysaphius many years—Anatolius many years. “May the palace (Court) of the Orthodox (Empe- “rors) be (preserved). Our Sovereigns be ever “victorious. Ibas, the Nestorian, no man receives “what was for the service of the Church he* ap- “propriated for himself) and on the Holy Day ——Patricius est nomen viri constituti in certa dignitate et preefectura, cujus origo est a Constantino Magno. Patricii sedebant supra praefectum preetorii, et in ecclesia episcopis preeponebantur. Patriarchis pares habe- bantur quippe proximi ab imperatoribus. Ut imperator émotyuovapyys dicebatur et ecclesize preerat rebusque ecclesiasticis, velut supremum caput: ita patricius aliquis ejus locum tenebat, et tarexkAnoiwy hac de re appellabatur. Ita Occidentales patricios Romanorum dixerunt, quos nunc reges appellare mos est. ‘T'amen patriciis non semper in Oriente sua dignitas constitit; quippe cum aliquando ante eos fuerit Magister officiorum. Vide Gloss. Greeco-L. Meursii. ‘Turneb. lib. 15, 16, “ Patricius pater imperatoris vocabatur, raryp Bucidéws. Olim “igitur Patricii ex eo appellabantur, quod patrem cierent, postea quos “‘imperator patres ciebat, quod quidem et Francie reges imitati sunt, “ quosdamque satrapas patricios vocant, quos antiquitatis ignari Pares 6¢ appellarunt.’’ (Matthiee Martini Lexicon Philologicum, Tomus Secundus, p. 191.) * At p. 38, 1. 6, it is waz and at p. 27, |. 2, it is pao, q Or, “Ibas melted down the Service (of Plate, the Vessels) be- “longing to the Church,” &c. These, and the like expressions, all refer to the same series of ‘“Crimina,” given in Labbe’s Concilia, Chal. Act 1o*, Libellus Samuelis, &c., and in Asseman’s Bibl. Orient (as quoted above in pp. 35-37) “ He plundered the Holy Church” is another acclamation understood at the time no doubt to refer to what is contained in the Crimina. See the 2nd of the Crimina on p. 35 above. We quote in full the Charge as stated by Mansi. X. Quia dum me- moria fieret sanctorum Martyrum, non est datum vinum(a) ad sacrificium altaris ad sanctificationem et populi distributionem, nisi admodum(é) exig- uum et vitiosum, ac lutosum, et quasi eo tempore vindemiatum: ut ex hoc cogerentur, qui deputati fuerant ministrare, de tabernis omnino viti- Osi comparare sex sextarios, qui nec suffecerent: ita ut his qui sanctum corpus distribuebant, innueret ut ingrederentur, qui sanguis non inveniretur ; (a) Ut offerretur sancto altari, et sanctifiearetur, et populo distribueretur, (6) Ownino paululum et hoc infectum, IN THE DAYS OF DIOSCORUS. 69 “nobody communicated (with him). Let our Sov- “ereions know this—let the Orthodox Emperors “know this—take away one man and (liberate) save “our City—he has sold the Holy Thomas*—he has “plundered the Holy Church—he gave the pos- “sessions of the poor to his relatives.t All the “people know this. Let Ibas be despatched to the «“ Stadium—lIbas, the Nestorian, into exile—the “whole City prays for this. Let the bones of John “(of Antioch) who ordained him be taken up—for ‘13 years he has been deceiving us—Ibas into exile “this City belongs to the Augusti—Ibas has pre- “ vailed—Simon has prevailed—Musarias the Ma- “oician has prevailed. Ibas has prevailed—do you “ (Magicians) take your fellow. This man oppressed “the poor. This man pillaged (made a spoil of) the ‘Church—he secretedt (or appropriated to himself) ‘“‘the Holy Vessels —he made use of the [Joly Ves- “sels for his own purposes—Christ-loving Kings ! “eject him—man-loving Kings! let him go into “exile—all the people desire this. Philanthiopic “ Kings! show clemency to our City—this City is illis bibentibus, et tunc ac semper habentibus(a) diversum et mirabile vinum. Et hec acta sunt conscio et admonito eo, qui potestatem ministeriorum habebat : cui et dictum est, ut et ipse admoneret episcopum cum fiducia. 2 . . Et cum nihil fecisset, illo tempore coacti sumus nos et ipsum reverendissi- mum episcopum suum admonere. Et cum didicisset, permotus non est, sed contempsit, ita ut multi nostré civitatis hinc scandalizarentur. * «The Holy Thomas.” Probably the Relics of which Asseman a ie i fos speaks, as we have seen, and especially in the words—De tisdem Thome Apostoli reliquiis in eodem Chronico (Edesseno) anno Christi 442, &c. + This is a constant charge urged against Ibas. See the Crimina. (a) Excellens. 70 THE SECOND SYNOD OF EPHESUS “one of believers. The writings of Cyril, the Or- “thodox, he (Ibas) depraved—he depraved the “Catholic Doctrine of the Holy Rabbulas —he “has depraved the Orthodox Doctrine of the “CCCXVIII.* Take away (this) one man and “deliver the City—this is a City of Christians. “The victory of Theodosius increase—the victory “of Valentinian increase—the victory of the Ortho- “ dox increase—let the race of Christians increase— “Clement Sovereigns! be clement towards us— “ Tbas into exile—Ibas to the mines—Ibas, the Nes- “torian, into exile. Holy Thomas! be instant to- “vether with us—by thee, letus be remembered, Holy “‘Rabbulas,—by thee, Holy Cyril, let us be remem- “bered. They,t it was, who established Orthodoxy. ‘‘Tbas and Nestorius depraved it—they have de- “raved (the Faith of) the Synod of Ephesus—the “writings of Nestorius have been found with Ibas “the writings of Theodore{ have been found with “Tbas. This man has violated your Edict, (O Empe- “rors). Allthe City knows that—-all the people suppli- “cate this (viz.)—wipe this man out of the Diptychs.{ * The CCCXVIII—ro tév tptaxocior dexact ov ot 0A01—mean the 318 Fathers of the Great Council of Nicza in 325 a.p. q Or, “to Theodosius numerous or increasing victories.” + At the General Council of Ephesus 431 a.pv. when The True Faith was re-afirmed and re-established, and Nestorius and others like him deposed. + Ibas was a disciple of Theodore of Mopsuestia as well as of Diodore of Tarsus, and translated their books. ‘The Edict of the Emperor forbade the Faithful even the possession of the writings of Heretics. § The Diptychs were the Holy Books, from which the Deacon read out the names of Bishops, Martyrs, &c., called so from being folded to- gether. To erase the names either of men or of Councils out of these IN THE DAYS OF DIOSCORUS. 7a “ Another Bishop for the Metropolis—we will not “receive this man—nobody wants a Magician—no- “body wants a (common) driver*—nobody receives “a driver (for a Bishop). He took for his own “clothing the sacred vestmentst (preserved) in (the “Church of) 8. Barlaha.t Abraham§ of Kirkis “(Circesium) ordained him (Priest). Holy Eliades be “ Bishop for (our) City—Flavian be Bishop for the Diptychs was the same thing as to declare that they were He- retical, says Bingham, Book XV. The above Theodore’s name was struck out after his death, about whom see more further on. The largest number of names ever inserted at once in the Church’s Diptychs were the 16,000 of that innumerable host of Martyrs who, in the great persecution of Christians by Sapor the Persian King who may be ranked with Pharaoh or Antiochus Epiphanes in hostility to the Church, laid down their lives for Christ’s sake. Asseman writes—Imperatoris Justin- iani Dei amantis cura providentiaque factum est ut Sanctz quatuor Synodi Ecclesiz Dipt chis adscriberantur: Niczna, viz., Constantinopolitana, Ephesina prima et Chalcedonensis (Vol. I., Chron. Edes. LX XX VIII.). * The word Loan yvioxos, auriga probably represents any unfit, unqualified, person. ‘This very word is used of Ibas in Appendix E. Hoffman seems to make jockey of it. + The word e322] may be one or more of the 64610 linteamenta, coverings, or palls of fine Linen connected with the Sacrament of the Altar. Bingham (Bk. VIII., c. VI., s. 21) mentions another man Proculus, as having done what is here attributed to Ibas. ¢ The Church of Barlaha (lasi;=, Son of God) at Edessa is re- corded, see Asseman (Vol. I., B. O, p. 416), in the Chronicle of Edessa, thus:—Ex hoc sxculo migravit Mar Andreas Episcopus, et conditus est in ede S. Barlahe propé ossa Mar Nonni et Mar Asclepi ; eique euros eee Edessam ingressus est die 28 Augusti Anni 844. aoa wad» OER we lnXis wap Das Se.mizlo alts} aes loaie : aaa] waiSco § The Bishop Abraham is mentioned more than once in the Acts of Chalcedon Council, 451 a.r. Here is the [Vth Charge as given by Labbe :—Abraamus quondam diaconus nostri cleri fuit. Hic, Joanne quodam malifico deprehenso, cujus amicus est et conscius coram reve- rendis. Ep. nostro et omni clero convocato ad Audientiam Abra- 72 THE SECOND SYNOD OF EPHESUS “ City—Dagalaiphas be Bishop for the City. Grant “one of these three for the City — these are “ Orthodox men. The whole City desiderates this. “Tbhas to the mines—Ibas into exile—no man re- “ceives such an one as he for Bishop. An Orthodox “ Bishop for the Metropolis. Those who judge “in favour of Ibas into exile. Basil, the Arch- “deacon, into exile — Abraham, the hospitaller,* “(inspector of hospitals) into exile—Isaac and “Cajumas, (the one belonging to) the Decani and “(the other to) the sub-Decani,t depravers, into “exile — Notarius, and Hypatius, and Theodo- “sius, Sub-Decani, into exile. Maronius,t the ami diaconi, monstratum(a) est eodem confitente conscium esse, ut pxnam sustinuerit excommunicationis, et omnibus odio fuerit, et omnium insectationi patuerit multo tempore. Post haec (neximus quomodo per- suasus ) satisfactione ab eo nullatenus proveniente, tentavit eum Batanorum civitatis ordinare Episcopum et prohibitus ab eo, qui tunc Archidiaconus erat, indignatus est. Et hunc quidem, qui morti erat obnoxius, apud semetipsum decrevit esse Episcopum. Illum vero qui turbam(J) incitav- erat Civitatis, et dixit justum non esse hoc fieri, removit de proprio loco, et excommunicavit, et expulit ab ecclesia. Et quia de Episcopo ei non processit, compulsus est eum facere xenodochum, Et retinet chartam magicarum incantationum reverendiss. Epis. noster, qui debuit ad judicem provinciae(c) hunc, qui ita execrabilis est, offerre secundum consuetudi- nem(d) legum. * Dr. R. Payne Smith, in his Thesaurus Syriacus, p. 185 defines the Syriac word thus— is cujus fidei commissum est quicquid ad eegrotos in hospitio.”’ + These Decani and Sub-Decani were inferior officers of the Church who took care of corpses (Oxford Fleury, Vol. I., p. 279), or Sacris- tans. ‘The word is {mao» in the Original Document. + Maronius, Deacon, is mentioned in the Petition for Ibas (Chal. Act. X). Here is his subscription at that Council :—Mapévys dia- Kovos TeTopae THY OWacKaAlay TavTHY Gua érepois In Latin it is— («) Convictus est ipso confitente conscius esse, adeo ut. (J) Sermonem qui in civitate jactabatur, indicaverat, ac dixerat justum. (c) Crimen deferre secundum. (d) Consequentiam. IN THE DAYS OF DIOSCORUS. a “Deacon, into exile—the writings of Nestorius were “found in this man’s possession—those (writings “which) Bishop Ibas (well) knew. Abbas, “Presbyter, the Nestorian, into exile—this man is “an abettor of the evil. Babbai, and Barzumas, “and Balasch,* Persians, into exile—these men have “been the cause of miseries. Let our Sovereigns “be informed of that. Holy Rabbulas! expel Ibas “Holy Rabbulas ! intercede together with us. Our “Sovereigns be ever victorious. Our Lord ! “ever have pity on us.” The Count said :— It would be a rash act and one fraught with danger for us persistently to trouble the Glorious and Most Noble Authorities about these same affairs; for, you yourselves must be well aware it was (only) Maronius Diaconus similiter (i.e. feci hanc suggestionem) simul cum ceteris. * Balasch, if the same as Ballius, is mentioned in the Vth of the Crimina (p. 35). He and Barzumas and Babbai seem to have held im- portant positions in the Persian College at Edessa, and to have propagated Nestorianism in Persia. These and the after-named persons num- bering 51, and consisting of 10 Presbyters, 20 Deacons, and g Sub-Deacons, and 12 Monks, forming an important though a small part of the Catholic Church at Edessa, and the partizans of Ibas who are not enumerated, and many of his enemies who are passed over in silence, and the Schools or Colleges constituting the University of Edessa for the education of Persian, Syrian, and Armenian youth are evidence of the growth of The Truth and, in their degree, of the strong hold The Faith had gained over men’s minds in the extensive region of Osrhoene and its neighbourhood and afford us an insight into the victories the Church had obtained over some of the strong holds of Heathendom up to the middle of the 5th Century, from Apostolic days when S. Thaddeus, the Brother of the Apostle Thomas, first proclaimed That Truth to King Agbarus and established that Church among his people of Edessa. K 74 TH SECOND SYNOD OF EPHESUS yesterday* that I assented to your request (Pe- tion) and drew up the Anaphore (Reports, two of them) — the one indeed for the High and Exalted Throne and the other for the Glori- ous Master (of divine Offices). IJ have not, therefore, failed to make known to the Great and Power- ful Authorities your wishes.‘l How is it, then, that, as though you had forgotten what was done yester- day, to-day you come again, and you _ re- quest] a (re-)presentation of them (to the Authorities) ? Micauuus, Presbyter, replied :— Beseeming and proper is that (pronounced) will of the Tribunal, and we eulogize in every respect Your Highness. Still, seeing that but a few days have elapsed—for the Anaphoree (Reports) were despatched (only) yesterday —we have (to-day) now brought this Petition which has been read, praying and adjuring you, by the dread Oath to the Almighty God and His Christ and His Holy Spirit, and by the victory of our Gracious Lords, the Flavians, Theodosius and Valentinian, the ever-August, to notify this our Petition to the Most Noble Authorities as the (only) means of putting an end to the agitation that has overtaken the City and the Holy Church and what- * Yesterday would be April, the 10th. The Count was evidently fearful of importuning his Superiors too much. {| Or, those circumstances (in the Reports) proceeding from you. 4 Or, “To present to me nearly the same Report.” IN THE DAYS OF DIOSCORUS. 75 ever comes upon us every day on account of this same affair (about Ibas). The Count continued :— As regards the Oath (Adjuration) you now prof: fer, is it with the goodwill of the entire body of the Venerable Persons who are now here present, that you have proftered it ? Micauuvs, Presbyter, rejoined :— It is assuredly with the goodwill of all the Ven- erable Presbyters and Deacons and of all the Clerics and of the Monks, that I have presented this Peti- tion (Instruction), as well as the Oath which I proffered ; and I beg that, while now standing, they will say that it was for this purpose that we ap- proached this Tribunal. The Count said :— Let each person say what he chooses as to that which the Eloquent and Venerable Presbyter has mentioned. 8 (a) Asrsrivs, Presbyter, said :-— 2 It is with my consent that the Venerable Micallus, Presbyter, presented this Petition ; and the selfsame Oath (as he did) I proffer to your Highness. (b) Patroinus, Presbyter, said :— The same Oath I also proffer to your Highness ; 76 THE SECOND SYNOD OF EPHESUS and the Petition the Venerable Micallus, Presbyter, presented with my goodwill. (c) EKunoaivs, Presbyter, said :— With my goodwill the Venerable Micallus pre- sented the Petition, and I proffer the same Oath. (d) Ursicinus, Presbyter, said :— With my goodwill the Venerable Micallus has presented the Instruction, and the Oath to your Highness ; and I also proffer the self same. (e) Zoura, Presbyter, said :— I present this Oath to your Highness ; that Oath and Petition the Venerable Micallus, Presbyter, presented with my goodwill also. (f) Jamns, Presbyter, said :— Tt was with my goodwill that the Venerable Mi- callus, Presbyter, presented the Petition and the Oath ; and the same Oath I, likewise, proffer to your Highness. (g) Evuuocius, Presbyter, said :— With the common goodwill the Venerable Mical- lus presented the Petition and the Oath. (1) Samugt, Presbyter, said : -- And I present the Oath to your Highness; for the Venerable Micallus, also with my good pre- sented the Petition and the Oath. IN THE DAYS OF DIOSCORUS. ra (2} Bassus, Presbyter, said :— With our goodwill the Venerable Micallus pre- sented the Petition and the Oath; and the same Oath I myself, also, proffer to your Highness. 9 (a) Sappatius, Deacon, said :-— With our goodwill the Venerable Micallus pre- sented the Petition and the Oath; I also proffer myself the same Oath to your Potency. (b) Maras, Deacon,. said :-— With our goodwill the Venerable Micallus pre- sented to your Highness the Petition and the Oath ; and I myself proffer the Oath, also. (c) Joun, Deacon, said :— With the goodwill of us all was the Petition and the Oath presented to your Highness by the Vene- rable Micallus ; and the same Oath I present also. (ad) Saspas, Deacon, said :-— T likewise present the same Oath to your High- ness. The Petition and the Oath with our goodwill the Venerable Micallus presented. (e) Parrictus, Deacon, said :— With our common goodwill the Petition and the Oath were presented to your Highness by the Vene- rable Micallus ; and I present myself the same Oath. 78 THE SECOND SYNOD OF EPHESUS (f) Cyrus, Deacon, said :— With my goodwill the Venerable Micallus pre- sented the Oath; I also myself present the Oath. (7) ApranaM, Deacon, said :— And I present the Oath to your Highness; and with our common goodwill likewise the Venerable Micallus presented the Petition and the Oath. (h) Hypaturus, Deacon, said :— With our common goodwill the Venerable Mical- lus presented the Petition and the Oath, and I my- self present the Oath, also. (7) Evsesrus, Deacon, said :— With our goodwill the Petition and the Oath were presented by the Venerable Micallus; and I also present the Oath. (7) Pau, Deacon, said :— With the goodwill of us all the Venerable Mical- lus presented the Petition and the Oath, and I also present the Oath myself. (i) Romanus, Deacon, said :— Of the goodwill of us all the Document and the Oath were presented by the Venerable Micallus ; and the Oath I also myself present to your Highness. (J) Cyrus, Deacon, said :-- And I present myself the Oath to your Highness ; IN THE DAYS OF DIOSCORUS. 79 both the Document and the Oath with the goodwill of us all presented the Venerable Micallus. (m) Maronius, Deacon, said :-— With the common goodwill the Venerable Mical- lus presented the Document ; both the Oath and the Document I also myself present. (n) Tuomas, Deacon, said :-— And I proffer the Oath to your Highness ; for the Petition and the Oath Micallus also presented. (0) Luctay, Deacon, said :— This Oath I proffer to your Highness; for with our goodwill the Document and the Oath the Vene- rable Micallus presented likewise. (p) Aprauam, Deacon, said :— With our goodwill the Petition and the Oath pre_ sented the Venerable Micallus; and I also proffer the Oath to your Powerfulness. (g) Pau, Deacon said :— It is with our goodwill that the Petition and the Oath were presented by the Venerable Micallus, and the Oath I also proffer to your Highness. (r) Maras, Deacon, said :— It is with our common goodwill that the Ven- erable Micallus presented the Petition and the Oath to your Highness. 80 THE SECOND SYNOD OF EPHESUS (s) EKururopantus, Deacon, said :— And I proffer the Oath to your Highness; with our goodwill the Oath was also proffered to your Highness by the Venerable Micallus. (t) Sassas, Deacon, said :— I also proffer the Oath io your Powerfulness ; for, what Micallus said, he said with our goodwill. 10 (a) Catutstratus, Sub-Deacon (said) :— I, likewise, present the Petition to your pecs as well as the Oath. (b) Evrorus, Sub Deacon :--- I present to your Highness the Petition and the Oath. (c) AntHoyy, Sub Deacon :— The Petition and the Oath I present to your Highness. (7) Maras, Sub-Deacon :--- I, too, give the same instructions and present the -same Oath. (ec) Exntas, Sub-Deacon :— The Petition and the Oath I present to your Highness. (f) Maras, Sub-Deacon :— The Petition and the Oath 1 present to your IN THE DAYS OF DIOSCORUS. 81 Highness. (g) Evszsrus, Sub-Deacon :— I do the same; and, whilst I offer the same Peti- tion, I present the Oath. (h) Tuomas, Sub-Deacon :— I, too, present the Petition and the Oath. (2) Pactpas, Sub-Deacon :-— I, likewise, present the Petition. 11 (a) Eutas, Monk :— Jt was with our goodwill (in our name) that the Venerable Micallus presented the Petition and the Oath to your Highness ; and that Petition and Oath we ourselves, likewise, now present. (>) Jambuicus, Monk :-— We, too, (now) ourselves present the same Petition to your Highness ; and the Oath and the Petition were with our goodwill presented by the Venerable Micallus. (c) Hanis, Monk :— It was with my goodwill that the Oath and Peti- tion were presented by the Venerable Micallus, and I (now), also, myself proffer the Oath. (d) Drantus, Monk :— I, likewise, proffer the same Oath to your Highness, whilst I (at the same time hereby) certify that it was L 82 THE SECOND SYNOD OF EPHESUS with our goodwill that the Venerable Micallus pre- sented the Petition and Oath. (ec) Asranam, Monk :— With our goodwill it was that the Venerable Mi- callus presented the Petition and Oath; and I my- self (now) proffer the Oath. (7) Evrorus, Monk :— This Petition I, likewise, tender to your High- ness, and the Oath. (g) Simzon, Monk :-— The same I say, too, profferring the Oath referred to. (h) Etas, Monk : — This Petition I, likewise, myself present, as well as the Oath, to your Highness. 4 (z) Asterius, Monk :— The same from me also, whilst (at the same time) I proffer the formidable Oath. (j) Asrauam, Monk :— I, too, present myself the Document to your Hichness, as well as the Oath. oO 2 (k) Anprew, Monk :— The same I likewise pray, proffering (at the same time) the formidable Oath. IN THE DAYS OF DIOSCORUS, 83 12 Fuavros Tuomas Junants Cuermas, Count of the First Rank, said :— Although I felt indisposed to yield to your* Petitions (Instances),—(Petitions) written and un- written — I am compelled to it by the formid- able Oath, which has been proffered by you, in which invocation is made to the Consubstantial (co-essential) Trinity and to the Mystery of Re- demption and to the Victory of the Masters of the World. 1 will, therefore, now proceed and no- tify to the Crowned and Glorious Auditory (of the Emperors) your behests. * «Tnstances.” As aterm of Law no doubt the Syriac expression may be so rendered, but ordinarily urgency, entreaty, prayer. The words pon Say Low of course refer to the Petitions, written and unwritten, the latter of which may be designated Instructions. In p. 49 of my Syriac ‘Text, ] should be added to the end of the Ist line, though it is omitted in the MS., and erased from that of the 5th, while it is cor- rectly retained at the end of the 24th, in the word signifying Notification. Of the two terms Consubstantial or Co-essential the latter is decidedly to be preferred. We may make a short pause here both to invite the Reader to remem- ber that it is in the assembled Council that these various Documents are read and to note here the several points in this great trial going on at this tribunal of the Church. It was a business, not like that which took place at the Synod assembled at Berytus, Tyre, and Antioch, in conse- quence of complaints emanating from private individuals. ‘The complaints here preferred have been dealt with by the Civil Governor of a Roman Pro- vince through the influence and at the solicitation, probably, of the great Eutychian party and by order of the Roman Government. The com- plainants, Ecclesiastical and Lay, had formulated their Libels or Acts of Accusation and presented them to that Governor (Cheraas) at Edessa, who had forwarded these Documentary Acts, &c., preceding them by his Formal Report. And now, in the Council assembled in August, 449 4.D., these Documents are read, and discussed, and dealt with in the way we now read of in this, hitherto unknown, because undiscovered, Syriac Manu- script numbered 14,530 among the Additional Manuscripts in the British Museum, which MS. we designate A in Vol. I, 84 THE SECOND SYNOD OF EPHESUS [C] [SECOND FORMAL ENQUIRY.] THE THIRD REPORT. (1) To The Great and Glorious Fuavius Martia- Lius,” Count and Master of divine Offices, Fuiavius Cureraas (offers) Salutation. {The Power of our Emperors, Illustrious by Vic- tory and Invincible, your Piety and the zeal of our humble person have prevented the Metropolis of Edessa from forfeiting (falling from) the rank of City: but a bad Demon (evil Genius) has caused there a (horrible) conflagration, as our humble self * Flavius Areobindas Martialis (or Martialius). In the text it is Martilalius. In Mansi he is designated—magnificentissimus comes et Magister (magistratus) sacrorum Officiorum. As Chancellor of the Imperial Palace at Constantinople-he had the superintendence of all the Offices of the Imperial Household and, by that very position, possessed an immense influence at Court. Under this Mayorpos tov Oetwy oppixidy were the Mayiorpiavor—some of them address the Council soon—who ranked as the Officers and Agents of Martialius in the Ro- man Provinces. See Du Cange’s “Glossarium medi et infime Latinitatis,” 1V., p. 179. We have now arrived at the 3rd part of the whole Report, which part begins with the letter addressed by the Roman Governor of Osrhoene to the Chancellor of the Empire, in which the former brings afresh the troubles at Edessa, recommencing and threatening the public peace, to the cogni- zance of the Military Commandant, because he believes the latter alone competent to terminate the popular agitation. This letter precedes this 3rd Report in the same way, in which Chereeas’s letter to Romanus Protogenes and the Eparchs, its receivers, precedes the 2nd Report in which are recorded the formal Libels or Acts of arraignment, against Bishop Ibas, adopted by the Clerks and Inhabitants of Edessa. {| This whole passage may be rendered, perhaps, more literally thus : —The Imperial Authority of our Sovereigns, Illustrious by Victory and Invincible, the fear of you, and the solicitude of our Humbleness, have IN THE DAYS OF DIOSCORUE. 85 apprized you of before, by the Notification which was despatched to your Highness. (All happened), then, as I informed you; but now, in order to extinguish the new flames there is noth- ing less required than the authority of your (all)- powerful name ; for, everyone in the City proclaims loudly that this trouble will only end, when you yourself, on being informed of it, put a stop to what is going on. I felt reluctant, by writing, to annoy your Highness, but it has appeared to me that the prevented the Metropolis of Edessa hitherto from forfeiting its rank among the number of Cities. For, an evil Demon excited in it a (ter- rific) conflagration, as I also at first made known to your Highness in a Notification* despatched from my Humbleness. Indeed, at that time and now, too, it was, as I said, nothing else whatever that could avail to extinguish it, save only your great and (all)-powerful name ; for, every- body of all classes of society perpetually exclaims that there is no means of appeasing the excitement stirred up, except that you, having been in- formed of it, should yourself give the matter its determination. And, although I was unwilling to write and trouble your Highness, yet it seemed to me that this was the sole healing and remedy for the calamities that have overtaken this City (viz.), that the occurrences should be brought to your knowledge. Accordingly, I have described with exac- titude in what manner and from what causes these seditious movements took place, and I have despatched a Report which will afford you in- formation of what you ought to be acquainted with. When the City, having for a moment recovered its order, was enjoying quiet and acting as usual, after some very few days had elapsed, again did the evil Demon set itself about (re-)kindling the extinguished conflagration: and it will devastate everything, unless you are found competent to (re-)extinguish the flame by those injunctions (naturally ) expected from you and by (the help of) those most qualified. The mischief resulting from these clam- ours will not be restrained, unless, again, on your being apprized of them, you will apply the remedy to them. Now, all those (present) occurrences, as well as the past which I have already notified to your Exalted Throne, arise from the hatred and great enmity entertained towards the Venerable Bishop Ibas whose Episcopate * This Notification does not accompany the other Documents in these Acts, i.e. in MS. designated by A. 86 THE SECOND SYNOD OF EPHESUS only means of healing and remedying the evils which have overtaken this City, was to bring the occurrences under your notice. I have, there- fore, stated carefully how, and by whom, all this tumult has been excited, and I have sent you a Report which will enlighten you (instruct you tho- roughly). After having for a moment regained its habitual tranquillity, the City was, some days afterwards, (brought anew into uproar) by a bad Demon, who has done his best to revive the extin- guished fire ; and now this conflagration will destroy everything, if you do not succeed in extinguishing a second time the flames, by the orders which we (naturally) expect from you and by the co-operation of those most competent (to give it). The evil re- sulting from all this clamour will not be extirpated (removed), before you, on being apprized of it, administer a remedy. How has all this, and all that which I have already brought under the notice of your exalted Throne, been brought about ? It is through the hatred and great enmity, by which Ibas is prosecuted: no one will have him as Bishop and Pastoral charge they repudiate, even though all the inhabitants of the City should have to enter the fire (for doing so) ;_ since there is no evil thing they decline to say or do, on only his name being mentioned. But no more of this; for, I consider it would not be without peril for me to (afflict) trouble your ever-wise ear with anything superfluous, (especially ) as the Report (Instruction) made at the time and appended below, will enable you to become thoroughly acquainted with all that has transpired in this matter, Noble and, in every way, Glorious Lords! That my Illustrious and Glorious Lords (so) beneficial to the com- munity, may ever enjoy good health is my frequent prayer to God, Noble and Glorious Lords ! IN THE DAYS OF DIOSCORUS. Si and Pastor: the inhabitants of the City (of Edessa) would prefer going through the fire (rather than re- ceive him againassuch). There is nothing so bad but they say it and do it, at the mere mentioning of his name. But enough of this, since it would not be without danger, if I wearied your ever-wise ear with anything superfluous. Moreover, from the annexed Reports you will be able to obtain an accurate know- ledge of all that has transpired, Noble, and, in all respects, Glorious Lord ! May you always continue in good health, Masters and Benefactors of Society. I wish you many years of life, Noble and Glorious Lords. (2) Copy of Records of procedure adopted at the City of Edessa (against Ibas) in the presence of the Civic Dignities, among whom is the Count Theodosius, and (in the presence of) the Clergy, named above, of the Church of the same Edessa, and of the Monks, &c. The same Count Turoposits said :— TIn order to put a stop to the recurrence of all com- motion in the Metropolis, I have been obliged to have recourse to this Instruction (Petition). For, after { Or, it may be translated thus—In order to stop the recurrence of all commotion in the Metropolis, I have been compelled to have recourse to this (Instruction) Petition. For, after all the City had assembled in the Holy Church* yesterday which is the Holy Day of the Week (Sunday), * This Church would, no doubt, be the great one at Edessa, of which much mention is made in Asseman’s Bibliotheca Orientalis. Yesterduy - would be April 17th, 449 A.D. Ro 88 THE SECOND SYNOD OF EPHESUS all the City had assembled in the Church yesterday which is the Holy Day (Sunday) of the Week, and when everybody hadasked forthe (formal) charges pre- ferred against Ibas, who was the Bishop, to be made publicly known ; the Service having terminated, your Highness was obliged to proceed to the Holy Church, in order to extinguish any spark of disturbance. I was, also, obliged to go there myself in order, by all and when all had asked for the (formal) charges, preferred against Ibas who had been Bishop, to be made publicly known, the Service having ceased, your Highness was obliged to proceed to the Holy Church in order to stifle all commotion. I was likewise obliged to go, to the end that, by every means, peace might accrue to the City. All those per- sons, however, who were assembled together could, with difficulty, be in- duced to preserve silence, when your Highness promised that I should go the very next day to enquire into the matter. And I, too, promised them in conjunction with your Highness the same, with the view of our allaying the agitation. Nevertheless, things are still in the City in a state of confusion; and your Highness will perceive that we can not be al- lowed to enjoy quiet and repose in our homes. In sight of this spectacle I am myself more especially regardful of what had_been previously en- joined by him who js in every way the Great and Powerful General of the East and the Ex-Consul who, solicitous for the peace of the City, gave (peremptory) order for the whole disturbance to cease. For this reason I am obliged, in consequence of the commotions that have taken place, to offer this Instruction (Petition) to your Supreme Highness, in order to render it possible for you, as I believe it will, to allay the com- motions that have been going on; and I have proceeded to draw up this Document with the common consent of the entire community of Clerks, and Abbats, and Vowed Persons, as well as of the Civic Magistrates and other Proprietors who now stand here, whereby I entreat your Highness to repress the turbulence of the people, and to give order that the com- motions that have been going on must terminate. For, these occurrences have arisen in consequence of the categorical charge preferred against Bishop Ibas at the City of Berytus, whereby the people learnt that he is inimical to the Orthodox Faith and has given utterance to a great deal of Blasphemy. I pray, therefore, your Highness, in order to the termination of these evils (unfortunate occurrences) to compel those his (Ibas’s) accusers now standing here to state what the deeds are that he has committed, and what are the charges preferred against him, and under what counts he was IN THE DAYS OF DIOSCORUS. 89 possible means, to restore peace in the City: it was not, without difficulty, that we succeeded in silencing the assembly ; your Highness (knows it, for you) had to promise to investigate the matter the next morning. I myself, also, made the same promise, as your Highness, for the purpose of putting an end to the tumult, (and still) the City is all astir yet. Your Highness is perfectly aware that it is impos- sible for us to enjoy quiet (peace) in our own homes, whilst having this scene before our very eyes; and remembering the Orders, given before by the Ex- Consul, the High and Powerful General of the East, (and) desirous of putting a stop to this agitation in the City—(seeing it, | say myself)—-I have considered it my bounden duty to present to your Highness this Petition which seems to me to be calculated to appease all. I submit it to you in the name of the community, (that is) of all the Clerics, the Abbats, and the Vowed Persons, as well as of the Magistrates and convicted.* For, since I have been requested by the High Dignitaries and by the Noblemen Curial, as well as by Venerable Clergy and Abbats and by the Artizans here present (and I am myself equally anxious with hem to repress the state of confusiont which breaks out (bursts forth) daily about The Faith and threatens to become universal), I have there- fore presented the Petition, and I request all those persons (mentioned above) to say if the case is, as I state it. * The word 322| seems to be classed under the znd meaning of y ; ’ subegit, if not prosecutus est, or Naser deprehendit (in JOye, eee Smith’s Thesaur. Syr.). + In my text p. 54, |. 3 is exactly given a fac-simile of, as the Scribe has written, the word with the stroke for correction. Inline 4 {> SSDS which generally signifies rovypoverr, or dolose egit, and can hardly mean con= sentiens as one would at first suppose, is fem. part. agreeing with | yo Sass) M 7 72 80 THE SECOND SYNOD OF EPHESUS of the rest of Proprietors,—in short, in the name of all the inhabitants of Edessa—heve present. Thereby I pray your Highness to repress the violence of the people and to put an end to the tu- mult which the Accusation made against Bishop Ibas, in the City of Berytus, has occasioned, through which the people have learnt that he is no longer Orthodox, that he has uttered a host of Blasphemies, (and) that he has committed many acts subversive of the Laws and adverse to the Christian Faith. For the termination, therefore, of these disas- trous occurrences, I beseech your Highness to com- pel Ibas’s accusers here present to tell us what has occurred, what charges have been made against the Bishop, and on what counts he has been con- , victed. So, requested by the High Dignitaries, the — Noble Magistrates, the God-fearing Clergy and Ar- chimandrites, and the Artizans here present, and, eager for the repressing of this commotion about The Faith which breaks out (afresh) every day and threatens to become universal, I now present to you this Petition and request those present to say, if things are such (as I have stated). (3) Fiavius Tuomas Juuianus Cueraas, the Count, sald :— Now that you have heard what the High and Glorious Count Theodosius has said—those who are standing here—(I mean) the Noble and Iilustrious personages, as likewise the Venerable and God- IN THE DAYS OF DIOSCORUS. a loving Presbyters, and the Dignitaries (Curial) of this Metropolis, and the Venerable Monks—let them make known, if they wish, their opinion by means of their depositions. (a) Count Evuoarus replied :-— It is with the (particular) desire of all of us the Notables of the City, and the Clerics, and the Monks, as well as of the inhabitants of this City, as he has stated, that his Highness, the Glorious Count Theodosius, has presented this Petition. (>) Faustinus, a Magistrian, said :-— I also admit the same (viz.), that it is by my de- sire, and that of the whole City, that his Excellency, the Glorious Count Theodosius, has presented the Petition. | (c) Turonorg, a Maoistrian, said :— It is by my consent, and by that of all those who are now present, that the Petition has been presented by his Excellency, the Glorious Count Theodosius. (d) The Venerable Micallus, the Presbyter, said :— We all of us requested his Excellency, the Glo- rious Count Theodosius, to supplicate this of your Highness, and we regard it as a gracious act (on his part) that he consented to our request. (e) Ruopontus, and Zoaras, and Isaac, and Asts- Rius, and Patroinus, and the other Venerable 92 THE SECOND SYNOD OF EPHESUS Presbyters, said :— We all requested of his Excellency, the Glorious Count Theodosius, to present, on our behoof, this Petition to your Highness. (f) Apranam, and Marryrivs, and Luctants, and SABBATIUS, and the rest of the Venerable Deacons, said :— We, all of us, too, prayed his Excellency, the Glorious Count Theodosius, to present, on our be- hoof, this Petition to your Highness. (g) Jonn, and Cattistratus, and Maras, and Tuomas, and Eunoaivus, and the rest of the Sub- Deacons, said :— By all of us was his Excellency, the Glorious Count Theodosius, supplicated to present this Peti- tion to your Highness. (h) JamBuicus, and Entas, and Dias, and ABranam, and Epararm, and other Venerable Monks, said :— By us, likewise, his Excellency, the Glorious Count Theodosius, was requested to present this Petition to your Clemency. (c) ConsTanTINE, and Jouy, and Sererivs, and the rest of the Vowed Persons, said :— On his Excellency, the Glorious Count Theodo- sius, being supplicated by us, he presented the Petition to your Highness, IN THE DAYS OF DIOSCORUS. 93 (j) Constantius said :— I, likewise, attest that it is with the good pleasure of the entire City that his Excellency, Count Theo- dosius, presented the Petition to your Highness. (k) Bras said :— We prayed his Excellency, the Glorious Count, to present this Petition on our behalf. (1) Garnas said :-— I, too, along with my compeers and the whole City, prayed his Excellency, the Glorious Count Theodosius, to present the Petition to your Highness. (m) ASCLEPIUs said :— Having been requested by all the City together and by its Principals, the Glorious Count Theodosius presented the Petition to your Clemency. (n) ANDREW said :— On being requested by us and everybody, his Ex- cellency, Count Theodosius, presented in place of us this Petition to your Potency. (0) Evsesius said :— Exactly as my compeers have stated it, so the case is. For, being entreated by everybody to do it, his Excellency, the Count Theodosius, presented the Petition to your Highness. (p) Prince (Chief) AuRELIAN said :— I, likewise, make the same affirmation, 94 THE SECOND SYNOD OF EPHESUS (g) Anaarus, Law-Advocate,* said :— His Excellency, the Glorious Count Theodosius, received our expressed desire (for this purpose) ; and his Highness, acting in a manner worthy of himself, presented the Petition to your Highness. (r) DemosTHENEs said. ;— The case is just as the Noble Civilians have in- formed (you). For, it was at the prayer of all to- gether that his Excellency, the Glorious Count Theodosius, presented the Petition to your Highness, (s) Patuap(rus) said :— What has (just) been said by my compeers is the truth ; for, it is in compliance with the prayer made to his Excellency, the Glorious Count Theodosius, that he consented to present this Petition, in con- formity with the Laws, to your Highness. (4) The Junas said :-— An obligation, as it appears to me, manifestly attaches to your Highness, (viz.) that you, by your Deposition, should also make known the names of those Venerable Presbyters who (personally) parti- cipated in the presentment and indictment. * « Taw-Advocate”—oxodraotixos. In his Thesaurus Syriacus Dr. Payne Smith quotes J. Bar-Bahlulis Lexicon Syro-Arab., under louima Soro} as giving two meanings, (1) judex, (2) qui sapientie studet, &c., adding, mya» |a8003; Lad Soa, amasi|2 So pas , aSamisoSsS [azo yemsoSo [tue 2 ip a dignitas fuit in imperio Romanorum, cujus munus fuit sententiam et penas statuere in malefactores. IN THE DAYS OF DIOSCORUS. 95 The Count Tuxoposius replied :— They are the Venerable Presbyters, Samuel, Maras, and Cyrus. The JupGE said :— Now that the Venerable Clergy have (just).heard what has been said by his Excellency, the Glorious Count Theodusius, (let them state), according to their own pleasure, what they wish. (5) The Venerable Samuuzt, Presbyter, said :— Far superior to our Deposition, and far more worthy of credit, would be testimony of the person who has adjudicated in the matter in pursuance of the commands of the Gracious and Christ-loving Em- perors. Now, that person is the God-fearing Uranius. He is not, however, present here at this moment. But, perhaps, on account of this very cause he has been obliged to repair to the Emperors and inform them of the negotiations. Besides, there is likewise absent one of us—the Venerable Eulogius ; so that about this same business there have come, then, hither three persons (complainants), of whom I am one. Now, this much I state in a Deposition (viz.) that, after enduring all sorts of hardships everywhere and _ suffermg from intrigues con- nected with the Bishop Ibas, and on account of his chicane and his habit of everywhere scattering gold abroad for the condemnation of The Truth,* it was * (ie., in order to get a verdict contrary to the Orthodox Faith). 96 THE SECOND SYNOD OF EPHESUS with difficulty that we obtained what we desired, on our approaching the Clement Emperor, (with the view) that Judges should be granted us, whose names are the God-fearing Bishop Photius of Tyre, and Eustathius, Bishop of Berytus, and the Holy Uranius, Bishop of Himeria, whom I have just now mentioned ; and, while the matter was conducted be- fore them by Documents, they decided certain points, as it seemed good to them, minutes of which relating to the business were laid up (preserved) with them : which (minutes) we have frequently asked leave to publish, and I do not know for what reason they have refused us leave to have them published. But — if we are required now, also, here to plead the cause again before your Excellency, pointing out the origin of the trouble which has thrown confusion into the affairs of the City which suffered (so), and as to which everybody shares in sadness, (then) what we have to say is this—this is no light matter of which we were complainants, as all the Clergy are well aware, and who, I think, would likewise testify to the correct- ness of our statement. Acting in submission to what the Canons prescribe, we proceeded to the City of Antioch the Great and approached the Arch- bishop of that City, the Venerable Domnus, presenting to him certain precise counts (of complaint). When he had acquired accurate knowledge of them and perceived that everyone of them (the counts) would bring capital punishment on the offender, he sent us away at his pleasure (about our business). IN THE DAYS OF DIOSCORUS. 97 Subsequently, as we could not get the better of his negligence, we were obliged to proceed to the Royal City and prefer our complaint to the Synod of the West —-I should say, to the Venerable Archbishop Flavian and, simi- larly, to our Gracious Emperor Theodosius,— bringing not ouly the same charges as we had pre- ferred at Antioch and presented in authentic Docu- ments, but also in the interest of The Faith (one of Heresy against Ibas). But as regards these heads (of accusation), if your Excellency command it, see- ing that we are not able at the present moment to recount all of them before you, (yet) we do proceed to lay before you the order of them, (in which they are arranged in the Depositions). He (Ibas) was, then, arraigned on a charge of Heresy, in the manner following. In giving our account of the matter we affirm that in the Hall of the Episcopal Residence, at the time when the Heortastica (gifts on Feast Days) were - distributed—tor, it was the custom every vear, when he presented the Heortastica to the Venerable Clergy, for him to deliver a Homily, and then to distribute his gifts—he (Ibas) said, in the presence of many persons: “I do not envy Christ becoming God : for, “in so far as He has become (God) I have become “so: for, He is of the same nature as myself.”* astical Annals :—‘ Non invideo Christo facto Deo: in quantum factus “est, et ipse factus sum;” Vel; “ Si voluero, et ipse ut ille fieri.” N 98 THE SECOND SYNOD OF EPHESUS Many of the Clergy know, if they fear God, that T immediately testified against him ; and, from that time up to the present, | have never received any- thing from the Church, nor have I had any commu- nication with him, because I was cognizant of his Blasphemy. Similarly (they know), too, that I attempted to rise and make a stir, at the very moment, but those, seated by me, would not allow me ; for, they said that there would be a row (scandal). But, after I had descended (from the Triclinium), they questioned me (about it), when I replied to them by calling to their remembrance the fact that he had said so (and so). This he (Ibas) denied in the presence of the Commissioners (Judges) granted (by the Emperor). He even anathematized himself in these terms :— “Tf I said so, I should have anathematized myself “and deposed myself from the Episcopate.” Although, then, he well knew this,* vet, aiming at justifying himself in this matter with the object of turning aside this accusation,* (in order that he might bring discredit on these men as witnesses), he main- tained that they were under censure,t and therefore could not be received as Witnesses according to the Laws. Whereupon we made reply—“ If you excommuni- “cated them for any other reason, you have spoken * (i.e., what my accusation was, and that he had actually uttered those words. ) + Under his ban, i.e., they might not come to the Holy Communion. IN THE DAYS OF DIOSCORUS. 99 “sensibly : but, if it is only done in order that they “might not be (qualified to) bear witness, just as you “have excommunicated me because I was your accuser “—(f your object is) that they may not (formally) “accuse you, (in that case) they ought to be received “as Witnesses. But, if it is for any other cause—and “an offence was charged against them previously to “this affair (of your excommunicating them)— (then) “they ought not to be admitted as Witnesses. “ (Only) say which.” He was unable to assign any other reason than this sole averment. He accused (limiting himself to abusing) the Witnesses, by asserting that “they were “with you at Constantinople :” and the Judges, whether as being favourable to him (Ibas) or not, I cannot say, would not consent so far as to receive these as Witnesses alone, but refused, affirming that it was befitting and proper for others also to appear. It happened, however, by the will of God, that there came the Venerable EKulogius, Presbyter, son of the good Hypatius, of worthy memory, on that evening with the Pious Presbyter James. Seizing these per- sons, also, the very next day, we hurried them off to go to appear and give evidence (before the Judges). But these, too, the Judges refused to admit, stating (every time) that it was befitting and proper for others to be summoned. ‘To this we have replied at length, as it is yet contained in the Documentary Acts, in which is my own averment, that we are treated wrongfully (in violation of Law), the Laws not 100 THE SECOND SYNOD OF EPHESUS objecting to admit five. Accept, then, either the first ones, or these (the second), or all of us together ; but, as that did not please them (the Judges), the matter remained thus in abeyance, as far as that head was concerned. Now, seeing that it is (only) in accordance with justice that those, who did not there make their Depositions, should at least now declare them here in writing, I again request of your Excellency (to demand) of those, also, who were found with us at Berytus, and all those who are cog- nizant of this count (in the indictment) to state what they know of the matter. 6 The Jupcx said:-— Whatever was said at Berytus by the God-fearing Samuel, the Presbyter, the (Documentary) Acts admit as evidence; but, what these other Venerable Presbyters also have to inform us of, let them declare if they will. (a) The Venerable Maras, Presbyter, said:— That is the case; the chief count was discussed; and we request those, who have knowledge of it, to speak. (b) The Venerable Cyrus, Presbyter, said:—- Yes: it is so. Let those, who have information on this head, state, with a view to enhance the value of the Acts, what they know. IN THE DAYS OF DIOSCORUS. 101 (c) The JupgE said:— There is no bar to any of those who presented themselves at the City of Berytus, or Tyre, when the investigation (of the matter) took place there, (freely) stating whatever they know, if they will. (d) The Venerable Evnocrus, Presbyter, said:— In my presence, together with (that of) my fellow- clergy, in the Bishop’s House, Ibas said—*‘‘I do not “envy Christ's becoming God; for, I am become so ‘“‘no less than He, since He is of the same nature as “myself.” And I was prepared, on going to Bery- tus, if I were summoned, to testify to the same fact. (ce) The Venerable Maras, Deacon, said:— When I was with my venerable compeers, the Clergy, in the Episcopal Residence, Bishop Ibas said, in the course of a Homily, “I do not envy “Christ's becoming God: for, I am become so no “less than He, since He is of the same nature as “my own.” And I bear witness before God and be- fore men (to this fact). And when I was at Berytus, if I had been summoned, I was prepared to give the very same evidence. Moreover, I heard him, when delivering his Homily, (say), “That God the Word, “in His foreknowledge, knew that Christ would ‘justify Himself by His works, and therefore dwelt nel,” 102 THE SECOND SYNOD OF EPHESUS (f) Davin, a Venerable Deacon, said: — In my presence, whilst Bishop Ibas was delivering his Homily, he said, “I do not envy Christ’s becom- “ing God; for, I am become so no less than’ He, “since He is of the same nature as myself.” And if I had been summoned at Berytus, when I was there, to testify to that fact, I should not have de- clined. (g) Samust, Venerable Presbyter, said:— Some of those who were at Berytus are now far off; for instance, Sabas and James. There are, however, others among the Venerable Clergy, who equally with them (Sabas and James) have know- ledge of this fact; and I request of them to depose in writing and on Oath whatever they know. 7 The Jupce said:— Let this be done by all who are cognizant of the circumstances having reference to this business, if agreeable. (a) Samuzt, Venerable Presbyter, said:— I request, first of all, that the Venerable Leon- t(ius), Presbyter, would say, if I did not there and then, when we were sitting near each other, invoke him as Witness and, in the Episcopal House, adjust myself for immediately rising, but was not permitted by him (to do so); and if, after we came down (from the Bishop’s House) when I was questioned, I did IN THE DAYS OF DIOSCORUS. 103 not tell him all that I have just said. (6) Lront(ivs), Venerable Presbyter, replied:— What the Venerable Samuel, Presbyter, has (just) said, he has said with (perfect) truth. I was pres- ent when those words, which are deposed to by my compeers, were spoke by Ibas, (viz.)—“I do not “envy Christ’s becoming God, for I am become so “no less than He, because He is of the same nature “as myself.” (c) The Venerable Bassus said:— I was present with my colleagues the Venerable Clergy, and heard Ibas say—‘“ I do not envy Christ’s “becoming God; for, 1 am become the same, as He “became; since He is of the same nature as my 29% “ own. (d) Evuocivs, Deacon, said:— I was present and heard [bas say——“ I do not envy “ Christ's becoming God: for, ] am become the same as He became, since He is of my own nature.” (c) Ursacinus, Presbyter, said:— I heard Ibas say, in the course of a Homily, in the Church, that John the Evangelist has said:— “In the beginning was the Word,”t but Matthew, the Evangelist, has said:—“ The Book of the Gene- * Literally, questionless it might be with more correctness rendered, “because He is held in honour and I am held in honour,” + Chap. i, 1. 104 THE SECOND SYNOD OF EPHESUS “ration of Jesus Christ, the Son of Abraham, the “Son of David:”* and, commenting (on these two passages), Lbas asked—“ Is not the former one thing “and the latter quite another ?” Again, on an Easter Dayt, he (Ibas) was giving his Ex- position on the Bema.{ when he affirmed—“It is “to-day Christ became immortal.” ~ And, at an- other time, in discoursing with Theodotus, a Senator of very high Rank, on the subject of Hell (Gehen- na), he (Ibas) affirmed that—“that was written “ (only) as a threat to terrify.” And I am certain of it and heard it from him (himself). (f) The Venerable Sasas, Deacon, said:— I, likewise, heard Ibas say on the day of the Re- surrection: “This day Christ became immortal.” (7) Barzumas, a Venerable Presbyter, said:— I heard Ibas say on Easter Day—“This day ‘“‘ Christ became immortal.” He, likewise, made * Chap. i, 1, He is said to be “the Son of David, the Son of «“ Abraham.” + These conferences took place at Edessa, on the 17th and 18th of April, 448 a.r. t The Bema (Byua from avaBaive, as also is ambo) was here pro- bably the Ambo, or reading desk, whence he delivered his Targum or Exposition. The word, says Bingham, is of various significations, at different times, meaning the Altar—the seats or thrones of the Bishop and Presbyters—the whole space where those thrones and the Altar stood (Bk. VIII., Chap. VI.), whence also the Clergy were termed of rov Byuatos and raéis tov Byyaros, “the order of the Bema or the « Sanctuary.” @ Or, “that the word Gehenna (Hell) was only a simple trope or “ figure of speech for threatening.”’ IN THE DAYS OF DIOSCORUS. 105 this observation:—“ We must discreetly make a dis- “tinction between God and Man, and make a sepa- “vation between Him Who was assumed by Grace “and Him Who assumed Him by Grace.” (h) Lucian, Deacon, said :— 1 heard [bas say that “the word Gehenna (Hell) “occupies only the place of a threat (a Metaphor).” For, I am certain that he has in his possession the blasphemous writings—blot out the name of Ne- storius (for ever).4 (7) Arsentus, Presbyter, said:—- I heard Ibas, when giving his Homily to the people in the Church, (say) —‘the Jews could not “boast ; for, they only crucified a mere man.” (7) Azranam, Deacon, said:— And I heard Ibas say that ‘‘the Jews could not “boast, since they did not crucify God, but a man, “simply a man.” (k) Joun, a Vowed Person, said:— I heard Ibas, when expounding in Church, say:—- “Tt was one Person who died, and another who was “in Heaven, and that was one Person who was with- “out beginning, and that was another who is subject “to a beginning ; and He was one Person Who is of q Or, “For I knew that he was in possession of the Impious and “ publicly-proclaimed books of Nestorius,”’ alluding to his name being erased from the Diptychs. See note p. 70. O 106 THE SECOND SYNOD OF EPHESUS “the Father, and He was another Who is of the “Virgin.” And he added—“ If God were dead, ‘who is there to raise Him to life 2” (/) The Venerable Maras, Presbyter, said to Con- stantine:— By the God whom you worship, and by the Holy Trinity, what did you hear (Ibas), in his Homily, say? (m) Constantine replied:— By reason of the necessity that is laid on me, in consequence of the Adjuration (Oath) with which the Venerable Samuel appealed to me, I will state that of which I am fully persuaded. The Lord God of truth knows it: and all those persons, who were present and heard (him), can also bear me witness that frequently have I heard him (lbas), when dis- coursing, say:—-“‘ As the disgrace of the purple, as “soon as it is disgraced, passes over to the King, so “the sufferimg passes over to God.” Often I left him and went out, and I can have the evidence of several from the City to (prove) this fact. (x) THEODORUs said:— Whilst Ibas was discoursing in his own JJall on Doctrine and was handling the subject of the Resur- rection of our Lord Christ, he said that His Body was not the same before, as after, the Resurrection; and when I urged as an objection against 1t—“ How, ‘then, could Holy Thomas, the Apostle, when ed IN THE DAYS OF DIOSCORUS. 107 “seized by doubt, have drawn nigh to (touch) His “(Christ’s) side, according to His command, and ‘have seen the places, in which the nails were fixed: ‘and have heard from our Lord, ‘be believing and “not unbelieving ?”* Ibas to this replied that that took place (only) in phantasy. Astonished, there- fore, at such a statement, I went to several Monks, one by one, to tell them what Bishop Ibas had said. They replied:—“ Let the man, who says so, be ana- “thema.” (0) Seraivs, one under a Vow, said:— Always has Ibas been in the habit of making a division between the Divinity and the Humanity (of Christ): and often I have, on the Bema, made com- plaint in reality about it. (p) James, a Monk, said:— I heard Ibas say:—‘‘'The Jews had no reason to “boast, as if they elevated (on the cross) One Who “was God ; they crucified a (mere) man.” (g) Sercivus, a Vowed Person, said:— On the Thursday, in the Great Week, at night, Ibas said:—‘“ The Jews could not boast that they “crucified God: they did not crucify GOD.” (vr) ABRAHAM said:— T, too, heard Ibas say, “‘The Jews had no cause * John, xx, 27, “ Be not faithless, but believing,” 108 THE SECOND SYNOD OF EPHESUS “to boast of having crucified God; for, they cruci- ‘fied (only) a man.” (s) Jony, a Vowed Person, said:— [ heard Ibas, as he was going out of the Baptis- tery, in the evening (at vespers), declare:—-“ To-day “Christ became immortal.” (t) Constantine, a Vowed Person, said:— I, too, heard [bas, on returning from the Baptis- tery, at vespers, say:—‘ This day is Christ become “immortal;” and, on another day, as he was giving a Homily, he said:—‘“ That is one Person Who is of “the Father, and that is another Person Who is of “the Virgin. What the purple is to the King, that “the Body is to Christ.” Oo 5 (uw) The Venerable Samvurn said:— T heard Ibas say:—‘ As a Kine is treated with “insult through his purple, so did God The Word “receive ignominy through His Body.” (v) The Count Turoposius said:— The matters deposed to, against Ibas, who was Bishop of this Metropolis, your Excellency has (now) taken cognizance of from these several Depositions (just now) individually made. It is in order to your 4 “Just as the Purple is that which has insult shown it, when insult “is offered to a King ; so also (the attributing) suffering to God is of- “fering insult to Him.” Or, “ When they despise the Purple, it is the ‘King on whom the contempt falls, so the Passion is fallen on to God.” IN THE DAYS OF DIOSCORUS. 109 giving peace to this so-distracted City that I intreat your Highness—and I conjure you by the Holy Tri- nity and by the Clemency and Victory of the Mas- ters of the world and by our own Master Theodosius, whom may the Son of God bless, to rejoice us!{1—to convey these Instruments to his Excellency, the Master of divine Offices, so that, through the means of his Excellency, the Vic- torious and divine Crown may be informed of them, and to the Glorious and Illustrious Eparchs, and to the Powerful General of the two Armies, the Ex-con- sul. Will your Highness also instruct, by your Letters, the Holy Archbishops of Constantinople the Opulent, and of Alexandria (the Great), as well as the Venerable Domnus, the Archbishop of Antioch, and the Holy Bishop of Jerusalem, Juvenal, and Eustathius and Photius, the Holy Bishops of Tyre and Berytus, who have had to be Judges in this affair ? I desire, too, that a copy of the Syriac Letter spoken of, as that which Ibas wrote to Maris the Persian, may be read in the presence of the Venerable Clergy and all those in attendance here, and that it be deposited (afterwards) among the Documen- tary Acts. For, this is what I assented to do at the instance of the Venerable Clerics and Monks and of all the citizens, as their Depositions make evident. (h) &§ The Juner said:— The Declarations (Anaphoree, Report) made at the { Or it may be rendered “in whom the Son of God, to grant us “ joy, may be pleased.” 110 THE SECOND SYNOD OF EPHESUS Court (Tribunal), so far as they have already gone, we have given information of to the Princely and Ex- alted Powers. That is in accord with the Instruction now delivered to the Tribunal, as well as with the formidable Oath, made in reference to the afore-men- tioned subject. We are, also, going now to write, as is obligatory upon us, to those God-loving Bishops just now alluded to by the Glorious Theodosius. Now let the Letter,* which the Illustrious man made mention of, be received and read. * That is, the Copy of the Syriac Letter which Ibas wrote to Bishop Maris, or Mares, the Persian. This very celebrated Epistle, which formed for a lengthened period the subject matter of a great Controversy in the Church that only terminated, in the following century, with the Condemnation of the Three out of the Fifteen xeg@adAaa or Chapters, about Theodore of Mopsuestia, Theodoret of the City of Cyrus, and Ibas, will be found in Latin and Greek in parallel Columns 241 and 242 of the 7th Volume of Mansi’s “ Conciliorum omnium amplissima Collectio,” accompanied by the valuable Notes of Baluze, the first of which informs us that “ Tres “‘istius fragmenti editiones habemus, istam nimirum, aliam inter acta “ Concilii Quinti, tertiam in libro sexto Facundi.” Details, also, both interesting and abundant, in relation to this Letter, may be met with in the history of the Controversy about the Three Chapters, as given by Fleury and other ecclesiastical historians, as well as much information about Ibas himself found in connection with the Vth (Ecumenical Council. Taken in its entirety the Epistle may be justly regarded as being capable of interpretation of a double and opposite character, the Orthodox party seeing in it an exposition of their doctrinal views and the Heterodox a confir- mation of theirs. This Council or Brigandage of Ephesus we shall soon see condemned it and its Author, although Ibas had been acquit- ted at the Synodical Assembly held at T'yre-Berytus-Tyre in the spring of the same year in which that Council took place, whilst some Bishops of the Great Cécumenical Council of Chalcedon held in 451 A.D. pro- nounced Ibas and his Epistle to be Orthodox, IN THE DAYS OF DIOSCORUS. TT] (@) TRANSLATION* OF THE LETTER WHICH WAS WRITTEN BY THE VENE RABLE IBAS TO MARIS, THE PERSIAN. —Soon after the beginning (IBas says) :-— But we have taken pains to make known, in a brief manner, to that clear discernment of yours which recognizes great things through small ones, the events that have so lately taken place here. Besides, we know that, when we write to your Piety, what interests us is brought to the knowledge of those who dwell in your country, through your inde- fatigable efforts. Now, those Scriptures which have been granted (to us) by God have not suffered the least alteration. * The following is, of course, an English Version of the aforesaid Document. The actual letter which Ibas wrote to Maris was in Syriac. That was again, doubtless, translated into Greek and so formed part of the Original Acts, now lost, of this Ephesine Synod. That Greek one, with the rest of those Acts, was again rendered into Syriac by our Scribe, of whom see his own note at the end of A in Vol. I, and its translation at the end of A in this Vol. In the Original MS. in the British Museum, copied in our A in Vol. I, the word Cyril is always written by the Scribe in ver- million, or some sort of red inditing, out of honour to the great name. As regards the Original Letter, Asseman, in Biblioth. Orient. III, pp. 203 and 204, writes :—* Scripsit famosam Epistolam ad Marin Per- ‘sam quum adhuc Orientales cum Egyptiis contenderent.” Again, he says, in B. O. I, p. 350:—‘ Ab Iba accepit Mares(a) quidam ex “urbe Hardiscir: atque exinde ccepit Persarum regio Nestorianismo “infici per Ibe epistolas, et per versiones() Orationum et Commen- “tariorum magistrorum ejusdem.” (a) Mares. Celeberrima est Ibe ad Marin Persam Epistola. . . . Cujus hic urbis in Perside Epis. fuerit nunc primtim ex Beth-Arsamensi cognoscimus. (b) Expositiones. Theodori Mopsuesteni Libros ¢ Greco in Syriacum sermonem transtulisse lbam, eosque per omnem Orientem disseminas Sal, > , > Ro ae kal vroretoat, viv yoov eis erlyywowy adnOeias ehOeiv’ avtov drakrov a A ct , ‘ , 2Qr \ aE! BAVC z , évra, kal aoeAyeoTaTor, Kai vewTepov. ovde yap NElw@aeV, OvOE EvEXETS mote Aabeiy. adda dV ddov oxeddy TH Tperépa TOAEL TapaBadAwv dia XadAGav tiva vrravOpor, extomifev tavtny, kat (col. 225) mepuvo- Orv Troy ek TOToV Kal els TpUPyy EavToY peta TaUTNS EkdLOoUs. Col. 223. VI. Quia ordinavit Danielem ‘ z . ¢ 2 Suum fratruelem, 2filium sui* fratris episcopum *Paganorum * Hellenopolis. 4 Qui erat ex pagan- 4civitatis; cui oporteret sanctum Spiritum orum civitate, dum op- ortebat patrem sanc- adesse, cujus possent opera adducere et per- tum fiericujus possent suadere, ut vel nune ad cognitionem veritatis pL ietade en se) accederent ; iste illic ordinavit inquietum, et juvenem existentem, et luxuriosissimum. Neque enim statuit aut passus est aliquando latere, sed pene semper in nostram adveniebat civitatem propter Challoam (col. 226) quamdam maritatam, circumducens eam per loca diversa, et in deliciis cum ea deditus. Col. 225. [XII.] “Ore 6 emioxoros Aamidés Twas Tov padiota THS daedyelas avToU ExELpoTdynae KANpLKOUs. Col. 226. XII. Quia episcopus Daniel quosdam suze maxime intemperantiz clericos ordinavit. Col. 228. [XIV.] Aamndou d€ rod emickémov Siabepévov Kat kataheiavros dmep €axe mAovoLA Tpdypata, Kat KTHWaTA ek TOY EKKANTLAOTIK@Y Tols eyydvois THS avTOD Pidyns, Kal a’TH Xaddoa, ore Hyavaktnoev ovre evekddecer. Col. 227. XIV. Daniele autem episcopo testante, et relinquente quam habuit locupletem facultatem et praedia ex ecclesiasticis rebus nepotibus suze amice et ipsi Challoz, neque indignatus est, neque increpavit eum. Col. 228. [XV.] "Ore XadXoa 7 hiln Aamrov rod émicKédrov, TO mpoTepov pndev €xovoa, arokexpnuevn Tois exkAnoLacrtkois Tots map avr; ddot moAXois mpdypace, voptopdarov Saveicer amd Staxociay kat Tplaxkooiwy’ as SnAov evredOey yeverOa, ridev 7) cvvaywyn TOV Tpayparov. Col. 227. XV. Quia Challoa, amica Danielis episcopi, que prius * This isa mistake of the Historian. See p. 151 and note f. IN THE DAYS OF DIOSCORUS. 153 nihil habuit, multis rebus ecclesiasticis abutens, que apud ipsam sunt, ducentos et trecentos solidos feneratur: ut ex Loc manifestum fiat. unde fit harum rerum collectio. Col. 228. [XVI.] ‘ABpaduids ris Hv Sidkovos. 5 én abris }. io. ovTos * dm avrins érvyyxave THS Hperepas exkAnoias “TOMS Siahdpws mpayparevodpevos, Sv mpdrepov mevyns, kal pdev, oxeddv °° ~ wy a c la > , ‘ \ > , , eimely, ExwV, THS NueTEpas ekkAnoias moANA, Kal ayvOnta mpaypara »” of Ve SNe > a G , > , G , €oxev’ & Twa Kata adnOevay HY THs nueTepas exkAnoias. dwromeibet co) a c 3 , > TILE , A x > rodrov Aavidos 6 émickoros, eis avtov maparéepyyrat Toy KAnpoY KaT > {2 , c , > ~ io ay > ‘A , ‘A A eyypapous Siabnkas, 6udcas avTa@, Tois mr@xois av’ta diddvat pera THY éxeivou droBiwaw' todTo yap Kai ai SiaOjKat mepiexovor. TovT@Y ev a , CoS > 4 c > ”~ \ a > kabeEer yevopevos Aavmdos, od povoy, as expyyv, Kal @pooev, ov Sudknoev, GAA 7H Sovdovon TH dvedyeia adtod Xaddwg TH ‘yuvatki dédaxev adrd. Col. 227. XVI. Abraamius fuit quidam « gx ipsa vel in ipsa . 21 6 : : nostra ecclesia erat & diaconus. Hic ®apantita 7 erat nostre ecclesia, giversis modis nego- diversis negotiabatur temporibus: primitus "9)3tUr. sn cod. pauper et nihil fere habens, ex nostra ecclesia res cue hyieres multas et innumeras res habuit, que ® pro 8 Revera. veritate erant nostre ecclesiz. Suadet huic Daniel episcopus, ut sub scripto testamento in eum suam transmitteret hereditatem jurans ei, hee se post eius mortem pauperibus erogare. Hoc enim et testamento continetur. Et postquam hee Daniel est adeptus, non solum (sicut oportebat, et sicut juraverat) non disposuit, sed luxuriz sue %servivit: Challoz enim mulieri 9° Mancipio Challow Ae mulieri dedit. Col. 228. [XVII.] "Ore rapa rév éumumrévreav “ENAjvev ayapry- pare Ovoias AapBdvev Aanijros éemickomos ondptrovAa, adinat Tod eykAnpatos, mpaypareudpevos EauvTe Kavredbev Kepoos. Col. 227, XVII. Quia a paganis incidentibus in pecca- *° Lapsis. tum sacrificiorum, accipiens Daniel episcopus sportulam remittit crimen, negotians et hine sibimet lucrum. Col. 228. [XVII.] “Ore ris exkAnoias "Edeoons tot krnparos Aadapyapibas tdas tepdvres, dméveyxay eis TO KTHpata XadA@as Tis irns Aavinrov rod emickdmov, Kal exricay & nBovdnOnoav. Col. 227. XVIII. Quia et ecclesia Edessene e predio Lafar- garitha silvas caedentes portaverunt " ad predia Challoe = Bibi. amice Danielis episcopi, et xdificaverunt que voluerunt. We will here subjoin the following also :— Col. 241. Part of the Letter of Ibas to Maris is read before the 154 THE SECOND SYNOD OF EPHESUS Council. Col. 249. After this Ibas asked that also a letter of the Edessan Clergy (instructio et deprecatio, etc.) might be read, ut cognoscatis aia et ab his quee mihi illata sunt, alienus existo et ‘‘ violentiam sum perpessus.” This being granted by the Judges, Beronicianus, the Secretary of the Consistory, reads the declaration of the Edessenian Clergy, that Ibas never spoke the word (said by Maras to have been spoken by him), od @Oova 76 Xptot@ yevouerm Oed" ep dow yap avros eyéveTo, Kayo eyevouny, or, mein Kdy@, ef Bovopa., yivopat kar’ avTov. This declaration is subscribed by about sixty Presbyters, Deacons, Subdeacons and Lectors; Fecidas, Ursicinus, Eulogius, Libanius, ‘ Rhodon, etc., and most of them, it is stated, subscribed in Greek and in Syriae: kai 7 broypapy Svpuakn. Ibas was, doubtless, considered responsible to a certain ex- tent for the irregularities of his nephew Daniel, not merely as uncle, butas the latter occupied a Suffragan Seesubordinatetothat of his own, Ndessa being the chief and Metropolitan City of the Eparchy of Osrhoene. The “Ordo episcoporum” of Leo the Wise and Photius, calls Edessa the Metropolis, and gives kapat as one of the fifteen subordinate dioceses; and Dr. J. M. Neale, in his History of the Holy Eastern Church, in the “ Notitia of the Ancient and Modern Sees of the Dioccese of Antioch,” makes Charras rank fourth after Edessa, Metropolis, under Osrhoene. Chap. vii, p. 136. ‘ IN THE DAYS OF DIOSCORUS. 155 TT. THE DEPOSITION OF DANIEL, THE BISHOP OF HARRAN (CHARR2). Evtoaius, Presbyter of Edessa, said :— When we presented to the Holy Archbishop Domnus Libels (bills of indictment) against Ibas, who has been excommunicated, we preferred charges also against his nephew,* Daniel, Bishop of Harran, of Adultery, of Sacrilege,{[ and of other crimes. The Clerks, too, of the same City of Harran, joined us in (this) his Incrimination (Impeachment). But, for the sake of not worrying Ibas, the Archbishop Domnus refused to investigate these charges against Daniel, but ordered that his Uncle (by his Sister) Ibas, should hear his case (as Judge). Subse- quently, however, we troubled the Gracious Emperor (with the case), who despatched us to the Holy Bishops Photius, and Eustathius, and Uranius, (be- fore whom) to statet our complaints about him (Daniel) ; and we did state them. I request, there- fore, of those Bishops to speak upon those same matters into which (judicial) investigation was made in their presence. * ‘In 1. 6 the term apg his Nephew, the Son of his Sister. In]. 12 [Xam is “is Uncle by the Mother’s side ;” }>» “is Uncle by “the Father’s side.”? Eusebius was the Brother of Ibas, named in A twice. q Or, “ pillaging the Sanctuary.” + In Mansi (Concil. amplis. Collectio, VII, p. 209, &c.), we read of the Commission (commonitorium) being given—‘ Damascio specta- ‘bili Tribuno et Notario prztorianorum,” of the Synod being held “in “Colonia Christi amica Beryti,” of “ presentibus Tha, Joanne, Dan- 156 THE SECOND SYNOD OF EPHESUS (2) Juvenat, Bishop of Jerusalem, said :— Let the Holy Bishops Photius, and Eustathius, and Uranius declare what they are cognizant of in the affair about Daniel. (a) Puorius, Bishop of Tyre, said :— TSince that time, I have forgotten, whilst the God-fearing Bishop Eustathius has had exact know- ledge of, what was discussed. I, therefore, request of your Piety to ask kim to afford distinct informa- tion on the subject. (6) Droscorus, Bishop of the City of Alexandria the Great (Capital), said :— Let the God-fearing Bishop Eustathius, supplying* the forgetfulness of the God-fearing Photius, and affording an explanation of his view (of the case) and his (formal) Statement, tell us what he knows of the affair relating to Dantel. (c) Kustaturus, Bishop of Berytus, said :— After the matter relating to his Orthodoxy had “iele,”’ &c. Our Acts do not give us the decision come to on the matter, however, on that occasion. { Thus, perhaps: “ Because from the time (that has elapsed), I have “ forgotten the matters under discussion; but the God-fearing Eusta- “ thius knows them exactly. -” In this short speech we have a happy instance of the difference between, Mao, sciens, and, Measo, ro- gans. 'The distinction, with a difference of meaning, in the word De- position, which so often occurs in this English Version, has not been pointed out, it being thought unnecessary. * “Supplying the forgetfulness,” and “explaining his view.” comasc is act. parte, governing Dws3Z, and the Greek of it was no doubt IN THE DAYS OF DIOSCORUS. 157 been mooted with respect to Jbas, the Venerable Clergy of the City of Harran preferred7 a complaint against Daniel, their Bishop, on the ground of the disgracefulness of his morals. We made full en- quiry, therefore, into that matter. For, he was accused (in open court) to his face, and so clearly convicted that he himself explicitly (by his own word) confessed it, although he tried by (using) much sophistry to explain the matter away. When, then, we were deliberating upon his Deposition, but in consequence of the sanctity (or nearness) of the (Lent) Fast, delayed doing this, because, living in Epunvetwr, whilst {_SScSo seems to be Pael part. of Xs, actively gov- erning wasog and agrees with, maalgimo}. The particle p> intro- duces here, as constantly in Syriac, what were simply participles in Greek. The expression waadog LAScSo is harsh, as usually {Aso is inserted in the sense of supplying ¢4e place of something, but no other sense seems possible here. {| Or, “began an agitation against Daniel.” In p. 103, lL. 14 NASA Rog is 1s narratio in its original sense. In |. 17, the word }Zo pole is feditas, and ]32099 morum :— “wickedness of his morals.” It seems mere chance that WY is also in Syriac {joae, as also that fess is sugar. In l. 20 mXded jan has its equivalent ro ovros. 4 - In]. 21 ]ya9 is fut. Aph. Castell has Ksc] id. q, Heb. WT gra- tias egit, laudavit, confessus est. Confitendi notionem ibi habet, verbo frequentissimam, cum «> construitur, e.g., Matth., x, 32, to which add Matth., vii, 23, and Apoc., ili, 5. See p. 368 on the word (Ips). Here we have an instance of Castell’s correctness. From this verb, too, MOY, ~ hesays,istissa8c Das templum Confessorum, very similar to which is }>%:2 Lup which occurs more than once, in another form, in our MS. (A). In lL 21, Jon Se@aaal\So, in the Greek, was no doubt cateoo- gitero. In Judith, chap. v, ver. 11, “ dealt subtilly with them.” It is constantly used for codiGouae in a dad sense. The difficult word |Zaas1> is, perhaps, equivalent to the Greek ceurérys, gravily, respect ability. V 158 THE SECOND SYNOD OF EPHESUS heathen cities, we were unwilling to scandalize them (by the fact) that a Priest had fallen into such crimes, he, on the pretext of our procrastination, drew up in writing the Resignation®* of his Bishopric and presented it to his Metropolitan, as we have learnt from the letters of that Metropolitan him- self, Ibas. And, after the discussion of the whole case had been gone into, it eventuated in its being remitted to your Holy and QC&cumenical Synod. For your judgment, then, which is final (in appeal), * In p. 104, 1. 1, the verb |aZ is to delay, to put off, and b>) oLorerlwsc the putting off time, delay. Also, \]Xal is to decline, refuse, withdraw from, and so to resign, and {Zc aS LuwSc resignation, in p. 104, 1.2. The word is certainly, Ma Sado zfedo, as elsewhere frequently.. Malim, Maflardo2o glade pntporoAirys, but, as he identifies it with Ibas, the meaning is certain. In p. 104, 1. 7, and second word, the » must be taken otiose, I think, especially as ESS NE is feminine. “(4nd when these matters were “ discussed, it resulted in their being sent to this Holy and Ccumenical « Synod,” but, if not, we would render it thus: “Whilst all this was “ passing, the papers relative to this Holy and CEcumenical Synod were “ despatched to us.” Since — Is TeAetwoas and PROSE cig TéAoS, in faSc.. may distinctly be implied the fact that the Coun- cil was the final Court of Appeal, as in short it would have been, had it not so perverted Justice that common justice required it to be superseded by another (Ecumenical Synod and Court, which took place at Chalcedon in 451 a.D., although S. Leo the Great wanted it to be in Italy. Still, the word may mean réAecoe or teAetov= pevor, the perfect, because they were consummate Christians, who had a right to partake of the Holy Eucharist, to réAecor, that sacred Mystery that unites to Christ and gives us the most consum- mate perfection we are capable of in this world, as says Bingham. Per- haps the whole passage may best be rendered thus :—“ They accused him ‘to his face, and pressed him so hard, that he confessed himself almost ‘ beaten in argument, although he had conducted his defence with clever- “ ness. We contemplated at once deposing him, but we deferred it on account of (the nearness of) the Sacred Lent Fast; because, being IN THE DAYS OF DIOSCORUS. 159 has the settlement of this affair been reserved. (a) Urantus, Bishop of Himeria, said :— —(Liban{ius],* Deacon of Samosata, being inter- preter for him)—I say the same as the God-fearing Bishop Eustathius has deposed. For, he (Daniel) was accused of disgraceful immorality, and was convicted in our presence. 3 (a) Juvenat, Bishop of Jerusalem, said :— Relying with confidence on the excellent name (fame) of the Holy Bishops Photius, and Eustathius, and Uranius, I (decree) determine the very same as they do about him (Daniel), who as Judges heard the case.t (b) Puotius, Bishop of Tyre, said :— Daniel, having been charged with these vices by the Venerable and God-loving Clergy of the Church of Charre, and having been convicted to ‘in Pagan Cities, we wished to avoid scandalizing the heathens by show- “ing them that a Bishop could misconduct himself to that extent. Then “he (Daniel), availing himself of the delay, framed in writing the Re- “ sionation of his Bishopric, and presented it to his Metropolitan, as we “learn from the letters of the latter, bas. While all this was going on, “the Documents, relating to this Holy C®cumenical Synod, were sent “tous. It is thus left to you, who are perfect, to terminate this affair.” * If the Greek were épuyvetovtos A:Barov, then, before the verdicts or sentences were given, Libanius read explanations, or a full report of the proceedings, of the trial of Daniel, then {.a};-Scl, “I say. <¢ for, he has been accused,’’ &c.; but there seems no evidence of the latter doing so, and Libanius must be considered as merely the interpreter of Uranius’s Syriac into Greek, though the word, mma2], meaning re- dargutus est, might seem to give countenance to the idea suggested above. ae alaso.gso is governed by easdaals0, and not by Qe dnSO el, 160 THE SECOND SYNOD OF EPHESUS his face,* it appears to me that he ought to be re- moved from the Throne of the Priesthood. For, it is impossible that such a man should (be allowed to) stand before the Holy Altar, (c) Urantus, Bishop of Himeria in the Eparchy of Osrhoene :— (Libanius, Deacon of Samosata, being interpre- ter)—said, that it was iniquitous, as well as contrary to (all) propriety and rectitude, that the Priesthood should be disgraced by a man who, to his face, has been (convicted) proved guilty of shameful immoral- ity of conduct (dissolute habits), and therefore I vote (decree) that Daniel be removed from the Priest- hood. Also, since a considerable amount of gold, belong- ing to the two Churches of Edessa and Harran, is in his (Daniel’s) possession, I think it only right and just that he should restore that gold—restore to each of those Churches severally (that which belongs to it). (d) Evsrarurus, Bishop of Berytus, said :— It is a subject worthy of tears,t for a Priest to be accused of dissolute habits, far more than that of his then it should be, “as they who heard (as Judges) the proceedings re- “ specting him.” * That is, “in the open Court.” The term “the Throne of the Priesthood” is an instance of the right to the Priests of the Church of having a Throne, though a second one, as well as the first Order of its Ministry. See Bingham, Book II, chap. xix, who explains the mean- ing of the terms 0 ék rot devrépov Opdvov, and “ corona presbyterii,” and TO Tw TpeTBuTépwy cvvéedpLov. + In p. 105, 1. 14, it should be [SSSpS, worthy of fears, a subject IN THE DAYS OF DIOSCORUS. 161 Deposition—(for a Priest) for one, the (special) property of whose Office it is, by his Purity of body and his Orthodoxy of Faith, to draw down the Holy Ghost, through the Consecration of the Pure Oblations, with which he has been entrusted for the benefit of mankind. Daniel, therefore, by reason of his having been convicted to his face of such crimes, should be removed from the Priesthood by a sentence (judicial) of your Holiness. For, the Holy Ghost left him because of his evil life, even before the tongue of the High Priests (or the Bishops pronounced his sen- tence), since the Holy Ghost flies from fraud and never dwells in a body that loves sin. (e) Dioscorts, Bishop of Alexandria, said :— To the verdict given by the God-fearing Bishops, Photius, and Eustathius, and Uranius respecting Daniel, I, likewise, for my part, give assent. (f) Tuatassius, Bishop of Cesarea in the First Cappadocia, said :— The man, who has occupied the Priesthood and, by worldly impurity, gets so contaminated as to bring contumely on the (Pure) Mysteries, affords proof against himself that he is unworthy of the Episco- pate. For that reason let Daniel, having proved himself to be such, as also the Depositions of the God-fearing Photius, Kustathius, and Uranius make deserving grief. The verb ola, in active voice, governs |aaO¢ as its subject, indicated by the S, 162 THE SECOND SYNOD OF EPHESUS evident, be degraded from the Dignity of the Priesthood. (g) StepHeN, Bishop of Ephesus, said :— What those persons who were ear-witnesses of the case about Ibas have adjudged, that I, also, in con- junction with them, pronounce to be my decision. (h) Evsesrus, Bishop of Ancyra, said :— Assuredly the Venerable God-loving Bishops Photius, and Eustathius, and Uranius, who have pronounced sentence on Daniel, are pious* men, To that sentence of condemnation pronounced by them, I, also, for my part, give assent. Let Daniel, then, be removed from the Priesthood : for, it is not seemly that he should serve the Holy Altar, who is addicted to disgraceful habits. (c) Cyrus, Bishop of Aphrodisias, said :— Seeing that Daniel, after having been charged with odious practices and tried before the God- fearing Bishops Photius, and Eustathius, and Ura- nius and convicted, has been sentenced to Deposition by those same Pious Bishops, as they have shown as well by Document as now they have also by their speeches, I am, too, entirely of the same opinion with your Holiness respecting him. * In p. 106, 1]. 18, |aitas is the predicate, and ;m>2] in |. 24 may be translated disgraced, or made contemptible by dissolute habits, immoralities, IN THE DAYS OF DIOSCORUS. 163 (j) Diocenss, Bishop of Cyzicus, said :— Accepting* the truth of those who have tried Daniel, I do, likewise, for my part, assent to the Condemnation pronounced on him by you. (k) Jouy, Bishop of Sebastia in the First Armenia, said :— I,on my part, assenting to what has been deposed to by the God-fearing Bishops Photius, and Eustathius, and Uranius respecting the Condemnation of Daniel, do also vote that this man be deprived of (re- moved from) the Priesthood. (1) Bast, Bishop of Seleucia in Isauria, said :— If, according to the Sentence of the God-loving Bishops Photius, and Eustathius, and Uranius, Daniel, Bishop of Charrz, “took the members of “ Christ and made them members of an Harlot,”t he has whetted against himself “the sword{ of the “Spirit :” and it is right and just that he should be ° driven away, the Shepherd from his Flock, because he is the scab of the sheep. (m) Fuorextius, Bishop (of Sardis) in Lydda (Lydia), said :— To all, which those Pious Bishops have done who have already adjudicated upon the affair of Daniel, in everything it is right and just for us to assent, the truth of, must be the sense. iaes t Cor, vi, 15: _ Ephesians, chap. vi, verse 17. 164 THE SECOND SYNOD OF EPHESUS since verily he has already brought ignominy upon himself by his turning aside into that wicked folly.* Let Daniel, therefore, be stripped of the Honour of the Priesthood, forasmuch as he avowed himself, in the presence of the Judges, to have been destitute of (all) gravity of conduct. (n) Marintanvs, Bishop of Synnada, said :— I, also, assent to the Deposition of Daniel, since once already have the Pious Bishops Photius, and Kustathius, and Uranius justly condemned him. (0) Arricus, Bishop of Nicopolis in Ancient Epirus, said :— ‘IIn accordance with the sentence of the Judges, let punishment, prescribed by the Canons and the (Definitions) Decisions of the Holy Fathers, be exe- cuted upon Daniel who has been condemned by them, inasmuch as he has made himself liable to such a sentence. 2 Un. yor WrOs, a (Zeass| Lede is properly a begging off; hence a declining, turning away— Sc Jrom a thing— > into a thing. Perhaps it might be correct to translate—“ by his own abdication (brought about) “by the atrocity of his offence,” but not so naturally. Dro Wek Smith informed me some years since, that he knew of one example 123 4 although he would have preferred Ee lone. q Or, better :—“ Let the punishment, prescribed by the Canons, over- “take Daniel in conformity with the sentence of the Judges, which they ““ have inflicted upon him, because he has fallen under the blow of the “prosecution of the Law and the Definitions of the Holy Fathers ;” or, ‘let punishment, according to the Canons and the Definitions of the “ Holy Fathers, be pronounced upon Daniel, who has been condemned “by them, since he has fallen under—i.e., has made himself liable to— “such a sentence.” The {ScoumZ ae belongs to the |aQ20 Ne most probably. IN THE DAYS OF DIOSCORUS. 165 (p) Nunecutvs, Bishop of Laodicea Trimitaria, said:— If the Judges themselves have accused Daniel, what (more) can we do in the matter (but agree with them)? I, for my part. pronounced it to be right that he should be removed from the Priesthood. (q) Luxe,* Bishop of Dyrrhacium, said :-— In accordance with the Depositions of the God- loving Bishops Photius, Hustathius, and Uranius respecting Daniel, I, for my part, likewise assent to the Deposition (pronounced) upon the aforesaid Daniel. The Hoty and Gicumenicau Synop said :-— “ We, all of us, say the same.” [END OF THE CAUSE OF DANIEL.] FOr Loos, Luke, see 2 Tim., iv, 11. In l. 24 ySc]Z]2 om is the above-mentioned (Daniel). WwW y om — Fs ‘ fs " » : ‘ 1 F ne * ve «° ry. ~~ , pt bah arngizney't Ie hi 7” Lf hy 7 * ry Ae et hy ae ‘ \ORL Sik bry \ . - vs Vs om) IREN AUS. ‘ 168 THE SECOND SYNOD OF EPHESUS IRENAUS. ——__ Trenzeus was at first a Count of the Empire. In an unofficial capacity he attended the Great Gicumenical Synod of Ephesus in 431 a.D., accompanying Nestorius as a friend thither, with ten Bishops of the Church; whilst Count Candidian, Captain of the Imperial Guards, went expressly in an official one, ser- ving the interests of the Emperor Theodosius II. Irenzus sympathized with the Easterns and John, Bishop of Antioch, and naturally upheld the cause of the friends of Nestorius, against whom, however, the Emperor after some hesitation declared himself, and banished Irenzeus from Court. Now His- torians say—it is an error—that Theodoret, ‘‘ out of deference to ‘the Bishops of Phoenicia” and “because he knew his zeal, “his magnanimity, his love for the poor, and other virtues,” consecrated him Bishop of Tyre. But in 448 a.p. a Law was made expelling from their Churches all Nestorians, if Bishops or Clerks, &c., mentioning Irenzus by name, and ordering him nct to leave his country, but to remain there in quiet, without either the name or the dress of a Bishop. In this retreat Irenzeus wrote a history of the Nestorian contro- versy under the title, ‘ Trageedia, seu commentarii de rebus in Synodo Ephesia ac in Oriente gestis.” The Greek Text of this work is lost; but there remain extensive fragments of an old Latin version, published by Charles* Lupus under the very inexact Title of “ Variorum Patrum Epistole ad Concilium Ephesium pertinentes,” Louvain, 1682. (From Nouvelle Bio- graphie Generale, Tom. 25, Didot fréres, Paris, 1858.) Baluze, in his “ Nova Collectio Conciliorum,” says the edition of Lupus is very incorrect, and proceeds to give us another, which he would have made more accurate, if the Monks who owned one of the two MSS. had allowed him to use it (fol. 668-940). He says it was written after the time of Justinian, was called *Synodicon,” and against the books which Lrenaeus, the up- holder of Nestorius, called ‘ Tragzedia,” i.e., perhaps, “ Pre- “phetia instantis Constitutionis,’ as Anastasius says of a similar work in Hist. Eccles., p. 51, after Theophanes,” &. This “ Synodicon adversus Trageediam Irenzi,” comprises 225 * Sic for Christian. Another edition more complete has come out. IN THE DAYS OF DIOSCORUS. 169 chapters, including numerous documents and extracts of im- portance to the student of Nestorian controversies. Among these are sundry letters from Theodoret of Cyrus, John of Antioch, &., and some things by Irenzus himself. This Synodicon, with the editorial prefaces, notes, &., occupies 275 columns of the folio of Baluze. From the same volume the following deserve special notice in reference to Irenaus and his character: A letter from the Ephesian Council (431 a.p ) to the emperors says: “ Nos autem detenti rescribere vestra potentize “latitudinem horum que passi sumus a magnificentissimo * Comite Irenzeo, breviter non potuimus intimare, qui omnem “sanctam Synodum conturbavit, et terrorem imposuit sanctis- “‘simis episcopis per quosdam extraneasque concursiones, ut “etiam plurimi nostrorum circa ipsam periculum paterentur “ vitam” (fol. 496). This is in Mansi also. The “ Synodicon” has a letter by Nestorius, in which the latter says to John of Antioch— Ha enim que ad nos nuper “‘scripsistis, et ad magnificentissimum Christi amatorem “ Trenzum filium nostrum,” &c. (fol. 688). The epistle, alluded to, really contains only a message to Nestorius, or, rather, the notice of one, forwarded, it would seem, through I[renzeus (fol. 445). An epistle from Memnon of Hphesus to the Constanti- nople Clergy, confirms what the Council reports as to the violent measures of Irenzeus (fol. 524). Irengzus was banished with Photius to Petra, the decree for which appears in the Syuodicon, and some indication of the mode of executing it (foll. 884, 885). The culprits were to be deprived of all their dignities and possessions, and exiled to Petra, ‘‘ut paupertate “‘perpetua eb locorum solitudiue crucientur.” The directions for carrying out the decree are very curious :—Que sintque de Trenzo et Photio sunt sancita a divino et iminortali vertices prefulgens divinarum litteraruim tenor ostendit, Magnificentia igitur tua his que sunt decreta diviiitus absque mora obediens, ad loca que jussi sunt duci cum competenti solatio praparet veredos duos cum duobus parippis Oresti et Stephano, qui singuluritec directi sunt ad peragenda que divinitus decreta suut, queeque nosiris praceptionibus continentur, coadjuvanti- bus evs ex Sytia tam regionum judicibus quam provinciarum _ quarunque ordinibus, insuper et defensoribus et reliquo solatio vel auxilio, et decurionibus vel curialibus. 170 THE SECOND SYNOD OF EPHESUS Baluze, N. C., fol. 1516, has this:—Irenzous comes, apertus Nestorii ac Theodoreti amicus, ab isto ordinatus episcopus. Bigamus autem dicitur, quia post secundas nuptias factus fuerat episcopus Tyriorum, contra canones, ut docet Theodosii constitutio adversus eum lata, que extat in tomo tertio concili- orum, pag. 1216. (From notes on the “Concilium Quintum,” sub an. 553.) Much of the above from H. Cowper. Now, it is a most important and remarkable feature charac- terizing our great MS., designated A, that it not only enables us to add an entirely new page to our long-received Histories, but it obliges us to make corrections of what have been regarded as historical facts recorded in their old pages. Here is acase in point. Fleury and others say that Theodoret consecrated Irengzeus to the Bishopric of Tyre, but when we come to handle the cause of Theodoret, in this MS., we shall find tbat there is strong evidence, amounting to moral certainty, that the then Archbishop of Antioch, Domnus, consecrated and in- stituted Count Trenzus to the Bishopric of the Metropolitical City of Tyre. So we shall discover, also, from the same quarter, are to be attributed to this same Archbishop Domnus, and not to Theodoret of Cyrus, or to Flavian, the Archbishop of Con- stantinople, those memorable words, respecting the Apostle Peter, that have for centuries resounded in Western Christen- dom, viz., 0s Kat Tov paxapiod Mapxov didaoKkadros ’nv, Kal Tov Xopov Tav ardcToAWY TPaTOS Kal Kopipatos. In addition to the above we may here quote Baronius, Tom. 7 (Luce, 1741), Pagius 448 a.p., ii, A num. ii ad xix Theo- dosius Imp. vetuit libros Porphyrii et contra Cyrilli scripta editos, decrevitque etiam, ut quicumque nefariam Nestorii doctrinam quovis modo sectarentur ex Ucclesiis expellerentur. Ac denique statuit, ut Ireneus qui Nestorio faverat, et contra Canones Tyriorum Episcopus ordinatus fuerat, Sacerdotio penitus execretur. Legitur edictum illud Tem. 3, Concil., pag. 1216, ubi hanc habet subnotationem . . Ivreneus, qui pefato Edicto deponitur suc- cessorem habuil Photium . . et quia Imperatoris jussu, non synodali sententia dejectus est Irenzeus, id circo anno sequenti se- cunda Synodus Ephesina eum canonice deposuit. Ordinatus fuerat a Theodoreto Cyrensi Episcopo, sed contra ejus Episcopatum tria vitia ab adversariis objecta: quod hereticus Nestorianus esset, quod Bigamus, quod ab alien Provincie Episcopo consecratus. Hjus sanctitatem, humanitatem, pecunie contemptum, eleemosi- nas, aliasque virtutes, Theodoret predicat, etiam in Epistola XXXV. . . . . Verum in Concilio Ephesino et post ejus cele- brationem semper Nestorianis fayit, ut ex dictis liquet. IN THE DAYS OF DIOSCORUS. VAL EVs THE DEPOSITION OF IRENAIUS, THE BISHOP OF TYRE. (1) Joun, Presbyter of Alexandria and Proto-No- tary, said :— We lodge an information with your Blessed and (Ecumenical Synod against Irenzeus that he isindeeda firm maintainer* of the impious Doctrine of Nestorius and a well-known aider and abettor of his, so far even as (to merit) to receive the punishment of exile. Therefore it is that he has had to sojourn, and does now sojourn, at any place which suited the pleasure of our Victorious and Christ-loving Emperors (to assign to him). Further, when he became Bishop of Tyre—how, 1 know not—it appeared still more evident at Tyret that he is a follower of the false Doctrine of Nestorius. For, true is the Divine Scripture that declared—“ If the Indian can change “his skin and the leopard his spots, then will you * The word {Do} a, is, doubtless, in the Greek édpa:wua, which word is used by S. Paul in 1 Tim., iti, 15, where he calls the Church “the Pillar and Ground of The Truth,”-—jirmamentum, basis—foundation (of a wall), pedestal (of a column). It is a compound of {Ze}, the stat. emph. of Ba: as TW is from a rad. TW =U, and, in accordance with the peculiar genius of the Syriac, may be rendered a firm maintainer or supporter. Nestorius was the basement, and lreneus the pedestal, of Nestorianism, to use a pardonable metaphor. aun! pe Log, I 12, leaz> should, probably, have been written 50,5 in the original MS., as the former is never, and the latter always, else - where used for Tyre. It seems an impossible word. At line 16, too, (AS, feminine plural, seems preferable to |Amg (fem. sing.) in MS. and corresponds with lec. 172 THE SECOND SYNOD OF EPHESUS “be able to do good by having learnt (to do) evil.”* Moreover, the aforesaid is a man who had two wives and, in his other conduct, wasimpure. Fr, in this way it is well to express oneself before so (Reve- rend) an Assembly as this, as well as before other simi- lar ones. But, being such a character (without going into particulars)—clad, moreover, in Lamb’s cloth- ing, he proved himself a tyrannous Wolft to the people of Tyre —and, to omit} the intervening circum- stances, inasmuch as he had received Consecration uncanonically, he was deposed in a just and righ- teous manner.|| Thus it was that the God-loving Photius was consecrated to the Bishopric of Tyre, who also, at the present time, continues with your * The quotation is from Jeremiah, xii, 23, where, in Dr. Lee’s Syr. O. T., the passage stands thus: faopacn Roy We 1S> yalo {Sohal esjo ""attSss “|;Sajo ““craase DSaa2 . [DaeD cohada2 Sisco : asfAsas ¢ ola] aaaaso q “The man of whom we were making mention was married twice” (which is contrary to the canons), “ and in the rest of his mode of life ‘is impure: for, so it is right to speak before this assembly and such « (an assembly).” He means, it is right to generalize, and not go into the particulars of the immorality of the individual man. + S. Matth., vil, 15. i In». 109, lu 23, soamael, eSSo is literally: “And, that I “may omit the medias res, inasmuch as he had received Consecration (the lea yas is the Imposition of the hand in Consecration) uncanoni- “cally, he went out (i.e., he was expelled) in a just and righteous way : “and thus Photius received the (imposition of the) hand for the “ Bishopric of Tyre.” At 2 Tim., i, 6, we have this imposition of hands of the Apostle in the words dua THs embécews Tov XELpGv pov, and with the accompaniment of the Presbyters’ hands at 1 Tim., iv, 14, in the words pera émbécews Tar Yelpov TOU TpEeaBuTEpiov. || See introductory note. IN THE DAYS OF DIOSCORUS. 173 Holiness. This, therefore, is what we urge* (viz.) ; that, in accordance with justice and propriety, a Synodical and Legal Sentence should be pronounced upon him (Irenzeus), lest the bitter root bring the plantt+ to prove injurious, and many, by its means, be contaminated. 2 (a) Dioscorvus, Bishop of Alexandria, said :— This Holy and God-loving Synod has heard from the Deposition{ of the God-fearing Presbyter and Prime Notary, John, what is in conformity to propriety and Law and in accordance with Ecclesi- astical Canons. Let then that, too, be added|| (to what has already been done), which is the duty of this Holy Synod with respect to the Deposition of Irenzeus—a man who is a Bigamist and a Blas- phemer, and who has omitted no kind§ of Impiety * At p. 110, 1. 5, the word ean should be qe, No doubt the Scribe made a mistake. The word {Dacxo is equivalent to apémov implying fitness, propriety rather than duty. + The predicate in this sentence is ] So 1-0 and laa in 3rd per. sing. fut. of las, or, perhaps, Aphel. “Lest the plant prove to “be a bitter root and noxious, and many, by its means, are defiled.” Or, Ne amara radix sarculos progeminet nocivos, quibus multi comtami- nentur: “lest the bitter root bring the plant to prove injurious,” &c. The word {4gas, commonly occurring in the Psalms and elsewhere, means grass. t The words, Mam Ngo, karabeots, Deposition or statement, and, Mansho, Deposition or removal, occur within a few lines and in this one short speech, || Atl. 14 of text, Oram M2 Sse is an expression that im- plies the formal sentence of the Synod, which he required to be added to the Expulsion, by the Emperor, of Irenzus for his Nestorianism. _ § This, of course, means that Ireneus had committed all possible Xx 174 THE SECOND SYNOD OF EPHESUS against Christ—the man whom I first (of you all) adjunge removed from all the Honour of the Priest- hood and Communion with the Laity. 3 (b) Juvenar, Bishop of Jerusalem, said :— We, likewise, join in the Sentence of the Holy and God-loving Archbishop Dioscorus of the Church of Alexandria the Capital.* (c) Tuaxasstus, Bishop of Czesarea, said :-— It is sufficient for Irenzeus’s expulsion from the Episcopate that he is infected with the Doctrine of Nestorius. But, because there is added the fact that he was found to be a Bigamist, also, which is a viola- tion of the Canons, I think it right that he should be deprived of the Priesthood and of Communion with Christians. (d) Sreruzy, Bishop of Ephesus, said :— From the very first I have been opposed to Iren- cous being a Bishop, because, in a manner contrary to all (ecclesiastical) Law and Order, he had been clothed in the habiliments of the Priesthood. Seeing, then, it is fitting and proper, as the Venerable Pres- byter and Proto-Notary John has required, that he (Irenzeus) should be deposed by a common Sentence of this Assembly, let Irenzeus, aforementioned, be kinds of Impiety against Christ, (the word ]}} means species, kind) of which the speaker gives a short recapitulation. * Alexandria the Capital is, perhaps, the more correct way of ren dering this oft-repeated expression than Alexandria the Great. IN THE DAYS OF DIOSCORUS. 175 condemned by our Humbleness also, and be not allowed to hold any Communion with the Laity. (ec) Eusesrus, Bishop of Ancyra, said :—- Let Irenzeus, who took two wives and has been accused of holding the tenet of Nestorius, be de- prived of the Honour of the Priesthood. (f) Frorentivs, Bishop (of Sardis) in Lydia, said :— What has been affirmed by the God-loving Pres- byter and Prime-Notary John makes manifest that Irenzeus’s sentiments belong to the Impiety of Ne- storius. Irenzeus ought, therefore, to be ejected from the Honour of the Priesthood, because, as it were, by him the sublimity of the Mystery of Chris- tians has been lowered in subservience’ to the Ne- storian opinions. (7) Mariianvus, Bishop of Synnada, said :-— Let Irenzus, who, in a two-fold capacity, has attained communion* (fellowship) and has been proved to be an adherent of the Doctrine of Nesto- rius, be deprived of the Episcopal Dignity. (h) Evstatutus, Bishop of Betrytus, said :— It is through the wickedness of the rebellious ee ree OL Tc ile ae de ee Or, “by means of Nestorian opinion.” The sublimest mystery of Christians is the Doctrine of The Incarnation. * This may be taken, perhaps, in a two-fold sense, or translated, “elevated or advanced to the (position of receiving the) two-fold com- “ munion of bread and wine,” as my friend Martin would have it. q Or, “'The wickedness of the rebellious Demon occasioned to the race of the sons of men that they be deemed worthy of the Advent of 176 THE SECOND SYNOD OF EPHESUS Demon that mankind have been judged worthy of the Advent (of the Son) of God. That Demon in- tended to harm us, and it is entirely contrary to his intention that he has made us to be thought worthy of the Mercy of God. (In the same way) do evil and impious men furnish, at the present time, the Holy Churches of God with the means of finding shelter from Calumny ; indeed, when these men have once become completely eradicated, the trees of God bear (abundant) fruit. Trenzeus, therefore, be- ing one of the Defenders of the Impious Doctrine of Nestorius, has been justly sentenced to the punish- ment of Deposition by your Blessedness, and should also be deprived of Communion in the Pure Mys- teries, as having been indeed the cause of all kinds of misfortunes next after Nestorius. (z) Sozonius, Bishop of Philippi, said :— 1, certainly, from the first have never been desirous that Ireneus should become a Bishop, for fear the wolf should get to live among the lambs ; and, with great forbearance! of spirit, did I continue harshly to conduct myseif towards those who were assenting parties to it. For, his work of Impiety is well known, God. For, when he willed to work evil to us, it was contrary to his will that he caused us men to be deemed worthy of the mercy of God: and now the will of man has brought calamity and impieties upon the Holy Churches of God that they may be proved to be blameless. For, at a time when these evils should have been extirpated from their very roots, at this same time the trees of God should yield fruit.” q Perhaps it may be better rendered thus—* And I used to complain of the great forbearance of those who allowed themselves to be persua- ded into it.” IN THE DAYS’ OF DIOSCORUS. VE7 as well as the trouble he gave himself on behalf of his fellow-thinker, Nestorius, so that, in consequence of such Impiety as his, either he should not have become (Bishop) in the first instance, or he ought to have remained such, as most explicitly do the Canons of the Fathers determine. Therefore, let him who loves Nestorius be with Nestorius. (j) The Hoty Sywop said :— “These things we say—from the impious all of “us turn our faces—from Heretics we all turn our “faces. Great is the choice of the Emperors. “ What was done by Ireneus, in his capacity of “ Bishop, must be repudiated—every act of Irenzus “the Heretic must be repudiated. Just is the Sen- “tence of the Synod. Just is the Sentence of the “Gracious Emperors. What has been done by the “wicked must be repudiated. Who, then, will put “up his hand for a Bigamist and a Blasphemer ?” [END OF THE CAUSE OF IRENZEUS.] Ea dia aed ‘ “capil Poa sal uy ma wad * ie eee a? NR man Nr ei Diane Migs Ts dieiis vA Beil Hee ms ond polis eel OT asia. naar ial edt Wn Shs ae ti Milena pe tA Ag ite a wha ; Piht et. Fitolt nl «4 ey 4 7 | AQUILINUS. 180 THE SECOND SYNOD OF EPHESUS AQUILINUS. Aquilinus, or Acilinus, was consecrated to the Suffragan Bishopric of Byblus by the Metropolitan Bishop of Tyre, Trenzeus. He is called Celenius of Bibulus, as Irenasus is called Renius and Sophronius Sphirion, in Addl. MS. in Brit. Museum, num- bered 14,643,* in connection with the Second Synod of Ephe- sus. He was one of the degraded Bishops, and his See appears to have been occupied by Marinianus. There were fifteen Bishops whom the Schismatics from the first and Gicumenical Synod of Ephesus, in 431 a.p., reckoned as having lost their Sees, because they refused their assent to the peace and recon- ciliation} between S. Cyril of Alexandria and the Archbishop John of Antioch, as the happy result of the negotiations com- menced by Bishop Paul of Emesa who was the representative of that Archbishop, in conjunction with Aristolaus representing the Emperor and the Court at Constantinople. Although Aqni- linus was ejected from his Bishopric, yet he was afterwards restored to it on his communicating with John of Antioch, notwithstanding his refusal 10 give his assent and approval to the Deposition of the great Heretic Nestorius. He is called, by Fleury, Aquilinus of Barbalissa (Barbalissus). The “ Synodicon,” before alluded to and written against the “Tyageedia” of Irenzeus of Tyre, refers once and again to Acili- * See Cowper’s Syriac Miscellanies, p. 90. + It was on the happy occasion of this peace and reconciliation being accomplished that 8. Cyril penned one of his three grand Epistles which have become an Ccumenical heritage of Chris- tians and “binding on the whole Church,” the first paragraph of which is thus translated by P. E. Pusey, M.A.:—‘ Let the heavens ‘rejoice and the earth be glad, for, the mid-wall of partition is un- «done, and that which vexed been stopped and the canse of all our «dissension been taken away, Christ the Saviour of us all dispen- “sing peace to his Churches, the most pious and devoted Kings “calling us thereto, whose most excellent emulations of ancestral “piety, guard the right Faith both sure and unshaken in their “own souls, and take very special pains for the Holy Churches, “that they may have glory renowned for ever and render their «kingdoms most famous: to whom the Lord of Hosts Himself “imparts good things with wealthy Hands and gives to overcome “their adversaries, grants them the victory. For He would not lie «Who says, I live, saith the Lord, for them that honour Me I will “honour.” This letter is referred to above, in Ibas’s Letter to Maris, at p. 118, and also in the cause of Theodoret further on, IN THE DAYS OF DIOSCORUS. 181 nus, who in one place is called “ Acilinus Barbalissi Euphra- “ tesize.” Baluze thinks he is the same as Aquilinus of Byblus, who is mentioned by Evagrius, Book I, 10. In Dr. Neale’s Hist. of the Holy Eastern Church, Vol. I, chap. vii, Notitia of the Ancient and Modern Sees of the Dio- coese of Antioch; under Pheenicia Prima, Berytus is put 3rd, and Byblus 4th, after Tyre, Metropolis, with this note on the former place—“ Theodosius junior made this a Metropolis, as- “