Excerpts from Ecclesiastical History

EXCERPTS FROM THE ECCLESIASTICAL HISTORY OF THEODORUS LECTOR, DICTATED BY NICEPHORUS CALLISTUS, SON OF XANTHOPULUS

FROM THE FIRST BOOK

1. Theodosius the Younger, having gone out to hunt ^A, was swept into the river Leucus, as Theodorus relates, and died the following night, and was buried in the tomb of his father Arcadius. He also says that the Empress Eudocia, having gone to Jerusalem, did not return anymore; and that Marina, a virgin, departed this life in the palace before her brother. Moreover, he says that Chrysaphius, who was also called Tzumas, was killed by order of Pulcheria; and that Eudocia sent to Pulcheria from Jerusalem the icon of the Mother of God [(a)], which the apostle Luke had painted.

2. Marcianus, an Illyrian by birth, who was a tribune, advanced in age, and excellent in war, was proclaimed emperor in the Hebdomon by the entire army.

He immediately decreed that no one should be promoted to a magistracy for a price.

^A 3. Marcianus and Pulcheria wrote to Leo, the Pope of the city of Rome, granting him all authority. These instructions were also inserted into the acts of the Council of Chalcedon; the emperor also wrote to the bishops of each individual city. Bishop Leo wrote a wonderful epistle to the synod which was believed to be about to assemble in Nicaea, which is indeed included in the proceedings at Chalcedon and is recorded by the historian.

4. When the bishops from all places had assembled in Nicaea, Marcianus, who was then tarrying in Thrace, wrote to the synod, offering his excuses. He strove to have the synod transferred to Chalcedon, desiring to be present at the synod himself, following the example of the divine Emperor Constantine. Thus, therefore, the synod moved to Chalcedon, in the church of the martyr Euphemia. In this synod, many necessary dogmas and matters were determined, the knowledge and manifold usefulness of which can be perceived through the reading of the acts themselves, and the ^B exposition of the twenty-seven canons. Having accomplished all these things, the bishops, honored with every honor by the emperors, returned each in peace to his own city.

5. Pulcheria the pious died, having accomplished many things notably in her life and having left all her goods to the poor at her death. Marcianus did not wish to invalidate her will, but willingly provided funds to carry out everything she had commanded. Pulcheria built many churches: namely, the one that is in Blachernae; likewise the one that is in Chalcopratia; another one also which is called that of the Hodegoi; likewise the church of Saint Laurence the martyr. ^C

VARIOUS READINGS AND NOTES OF VALESIUS

(3) *Many things notably.* Theodorus Lector in his *Chronicle*, p. 91, described this place in this manner: ... ^D this is the church of the Hodegoi, so called because the blind, by the merits of the blessed Virgin whose image was deposited there, recovered their sight and no longer had need of a "guide" (*hodegos*), as Codinus teaches in his book *On the Origins of Constantinople*, p. 41 of the Royal edition. Whence the words of Nicephorus, which follow closely, receive light: That is, this [image] which is there...

^A usually brought forth, performed the miracle that had been accomplished by it until that time. By which words Nicephorus indicates that even in his own age the blind recovered the light of their eyes at that image of the Mother of God.

6. Marcianus, going out as a pedestrian to the supplications which were being held in the Campus, distributed many gifts to those in need. He exhorted Anatolius, the bishop of the city, that, according to the custom of the bishops of the royal city, he should proceed to the supplication carried in a litter from the Taurus as far as the Campus. But when he saw Marcianus walking on foot, he too proceeded on foot.

7. When Marcianus learned what had been done against Rome and the empresses by the Vandals who had set out from Africa, being moved in an imperial manner, he prepared for war. It happened, however, that he went out to the supplication in the Campus on the 26th day of January. And in his place, Leo, Thracian by birth and tribune by rank, is chosen as emperor.

8. Timotheus, having learned of the death of Marcianus, moved against Proterius and caused him to be slaughtered in the baptistery of the church, and for his corpse to be dragged through the city and delivered to the fire. Timotheus Aelurus, before Proterius was killed, having used a certain deception, used to go about the cells of the monks at night and call each monk by name. And when the one who was named had answered, he said that he was one of the ministering spirits, and had been sent to tell everyone that they should avoid the communion of Proterius and that Timotheus Aelurus was ^B their bishop.

VARIOUS READINGS AND ANNOTATIONS

^C *On the words "having learned of the death":* The Chronicon Alexandrinum has: In the consulship of these men (namely Constantine and Rufus, in the year of Christ 457) Marcianus Augustus died. He lived 65 years and Leo the Great was created emperor by the army in the month of Peritius, on the seventh day before the Ides of February. He reigned 16 years. Therefore the birthday of the empire of Leo was the seventh day of the month of February, in which month also Theodore teaches below, at the end of this book, that he entered upon his rule: Leo Augustus began to rule in the tenth indiction, in the month of February, crowned by Patriarch Anatolius. See Pagi on the year 457, n. 2.

*On the words "having used a certain deception":* Nicephorus describes this place in book XV, with3 some things added in this manner: That is, smeared with soot and a black color, he walked about at night around the cells of the monks, calling each one by name through a hollowed reed. But a difficulty presents itself here: why would Timotheus have wanted to be smeared with soot, he who was pretending to be an angel? For this color does not befit angels. Wherefore for "trickery" I would have more willingly written "sorcery," as it is read in the Chronicle of Theophanes, p. 94, where this passage of Theodore is described. It seems to me indeed that Timotheus was for this reason surnamed Aelurus, that is, [the] Cat, because like a cat or an aelurus, he was accustomed to walk about at night.

^D *On the words "at the supplications which were being held in the Campus":* We learn from the Chronicon Alexandrinum that the memory of this supplication or Litany was henceforth held annually, in these words: Whence also the commemoration of the Litany is performed annually until now in the Campus, for the sake of the long-suffering of the man-loving God. (Du Cange in *CPoli Christiana*, book II, p. 141.)

^A choosing a mark, showing himself manifest to all.

9. Aelurus, while Proterius was still alive, was ordained by certain deposed bishops, and immediately filled the Church with disturbances and tumults.

10. The great Jacob was from Nisibis. Proof of how virtuous he was appears in the miracle which occurred regarding certain Gentile maidens washing in a spring; these, at the word of Jacob, turned gray, and the spring itself dried up. But he, having prayed, restored the spring ^B to its state; yet he left the maidens turned gray. It must be known that this Jacob, who performed that miracle regarding the spring and the maidens, is not the one who wrote back in response to the encyclical letters. This Nisibene lived in the times of Constantius. Yet this second Jacob was also great in miracles, as Theodoret says in his *Philotheos* (or *Religious History*).

11. Theodoret had prepared a sarcophagus for the great Jacob for his burial. But it happened that Theodoret died before Jacob. Nevertheless, the great Jacob was placed in the same sarcophagus.

12. Symeon was from the village of Sisan, and he was the first to invent the practice of standing on a column, becoming great, as the books written about his life show.

13. Anatolius having died, Gennadius is appointed ^C in his place, a presbyter of the Church, with Acacius the Orphanotropheus having become a co-voter. Gennadius promoted Marcianus as steward, who was of the sect of the Cathari, though he had crossed over to the Catholic Church. As soon as he became steward, he decreed that what was offered in each church, should be…

received by the clergy of the same church: whereas up to that time, the Great Church used to receive everything. ^A

14. Leo the Emperor by law ordained that all should rest on the Lord's day, and that that day should be vacant from all work and venerable. He also ordained that clerks should only be convened before the praetorian prefect.

15. This [Gennadius] ordained no one who did not know the Psalter by heart. Under the same Gennadius, the hand of a certain painter withered, who had dared to paint Christ in the likeness of Jupiter. But Gennadius soon healed the painter through his prayers. Our Theodore further writes that it is better and more in accordance with the truth to paint Christ in another form, namely with curly and sparse hair. ^B

16. Regarding the martyr Eleutherius, Gennadius wrote to him on account of one of the clerks of his church in this manner: "Your soldier does not observe discipline. Therefore, either correct him or strike him off." And immediately the clerk died, as he was a person of evil habits. ^C

17. In the time of Gennadius, Studius built the church of Saint John and installed in it monks from the Acoemetae. Gratesimus, the praepositus of the sacred bedchamber, built the church of Saint Cyriacus, in which he also assumed the monastic habit, while not ceasing to fulfill the office of praepositus.

18. Daniel, a man truly to be admired, having come from the monastery of Symeon, ascended the column which is in Anaplus.

19. Anthimus and Timocles, poets of troparia, were divided into factions. And they, indeed, who ^D

upheld the Synod of Chalcedon gathered around Anthimus; for he also arranged for the night vigils to be celebrated. But as for those who were enemies of this synod, they adhered to Timocles.

20. While Martyrius was governing the Church of Antioch, Zeno the commander-in-chief, who had married Ariadne, the daughter of the Emperor Leo, arrived in Antioch. In his retinue was a certain Peter, surnamed the Fuller, a presbyter of the church ^B of the martyr St. Basses, which is in Chalcedon. Having conceived a desire for the see of Antioch, he persuaded Zeno to assist his undertaking. Therefore, having hired certain men of the sect of Apollinaris, he stirred up many tumults against the faith and against Martyrius the bishop, subjecting to anathema those who would not say that God was crucified. On account of which he also led the people into division, and added to the Trisagion the words: *Who wast crucified for us.*

21. Martyrius, having gone to the emperor, was honorably dismissed, through the zeal and exhortations of Gennadius. But upon returning to Antioch, and seeing that the Antiochenes delighted in disturbances and seditions and that Zeno favored these things, he abdicated the episcopacy before the whole Church, using these words: "I renounce a contumacious clergy, and a disobedient people, and a defiled Church, preserving for myself the dignity of the priesthood."

22. After the departure of Martyrius, the Fuller tyrannically leapt upon the throne, and immediately ordained a certain John ^C (whom he had previously deposed) as bishop of Apamea.

VALESII ANNOTATIONS

VARIORUM

^A Having learned these things, Gennadius informs the emperor of everything. He commands the Fuller to be sent into exile. Having anticipated this, he used flight to escape the exile. And by common vote, Julian ^B was appointed to the bishopric.

23. In this same period, a great fire occurred, on the second day of the month of September, starting from the Neorion and reaching as far as the Church of the Apostle Thomas, which is called the [Church] of Amantius. Marcianus the steward, having ascended to the roof of the Church of Saint Anastasia, holding the volume of the Gospels, preserved the house unharmed with prayers and tears.

24. Emperor Leo proclaimed his grandson, Leo the Younger—the son of his daughter Ariadne and his son-in-law Zeno—as Caesar. In this same year, ash descended, in the month of November, after fiery clouds had been seen in the sky beforehand, so that all who saw it said that it had been sent down from heaven.

25. Emperor Leo sent an army into Africa against Gisericus. And the army was so numerous that the sailors who transported it numbered seven thousand. But Basiliscus, the brother of Empress Verina, to whom the charge of the whole army had been entrusted, when Gisericus was on the point of being defeated, having accepted money, betrayed the whole affair at the instigation of Aspar.

26. Gennadius, having gone down at night ^C to the altar ^D

Gennadius, having gone down at night to the altar to pray, saw a demonic spectre. When he rebuked it, he heard it shouting these words: "While he lives, he yields; but later he will utterly ruin the Church." Fearing this, Gennadius prayed much to God and, shortly after, departed this life. ^A

27. Leo Junior declared his own father, Zeno, emperor in the Hippodrome (27), having himself reigned for only ten months; and he died immediately.

28. Basiliscus, the brother of Verina, the wife of the great Leo, while staying in Heraclea in Thrace, plotted against Zeno, with Verina especially assisting, and certain others from his circle (28). When Zeno learned of this, taking Ariadne and as much wealth as he could, he fled into Isauria. ^B

29. Basiliscus was proclaimed emperor in the Campus, and he soon named his own son, Marcus, Caesar, and his wife, Zenonida, Augusta. And immediately he began the overthrow of the faith, with Zenonida especially inciting Basiliscus against the orthodox.

30. Basiliscus called back Aelurus by edict; accordingly, the Weaver [Fullo] also emerged from the monastery of the Acoemetae, for he was hiding there. And all those who were enemies of the synod in Chalcedon took confidence and were stirred up against it. ^C Therefore, having gathered an unruly crowd of Alexandrians, Aelurus, processing with them from the house of Basiliscus toward the church, went along, himself riding upon a donkey. But having come to the place called the Octagon (31), he fell heavily; and...

VALESIUS' ANNOTATIONS

(27) *He proclaimed... in the Hippodrome.* Theophanes has the same in his *Chronicle*, p. 103. In the month of February, he crowned his own father, Zeno, in the *kathisma* of the Hippodrome. Having made a *kathisma* for the royal viewing in it, according to the resemblance of that which is in Rome. And some of the senate.

(28) *And certain others of his.* In the *Chronicle*, Theophanes, page 105, where this passage of Theodore is described, it is printed as *[text corrupted]*—this reading I have followed in my interpretation.

(29) *Of his.* Missing in the manuscript. *Unruly.* It could also be read as *disorderly*, just as it is written in Nicephorus, book XVI, ch. 7, and in Theophanes, *Chronicle*, p. 104.

(31) *At the so-called Octagon.* This is read in Theophanes, *Chronicle*, in the page already cited, where this place of Theodore is described, though his name is suppressed. But the difficulty is what the "Octagon" was, whether a portico or something else. Certainly, Cedrenus in *Justinian*, year 5 of his reign, testifies that a certain building or public work in Constantinople was so called: *Then the Octagon was also burned.* ^D [Mention of the same is made by Codinus in *Originibus CP.*, p. 42.]

VARIOUS NOTES

(m) *Octagon.* If credence is given to Codinus, p. 42, that place was where the Constantinopolitan library stood, over which the Oecumenical [official] presided with twelve other learned men; and it was so called because it consisted of eight vaulted porticoes. Which, indeed, is not far from the truth, since this word is almost always used in the feminine gender by writers, so that it ought perhaps to be referred to a *basilica*, and it was an octagonal basilica. (Du Cange, in *CP. Christiana*, lib. II, p. 152.)

^A having broken his foot, he departed in great ignominy.

31. Basiliscus, having rejected the Council of Chalcedon by an imperial decree, and openly opposing it, sent Timothy to Alexandria and Peter the Fuller to Antioch with that imperial mandate.

^A 52. Basiliscus ordered, by a general sanction, that the Council of Chalcedon be rejected. He was also working to make Acacius do the same, but he could in no way accomplish this, since the whole city, together with women and little children, had gathered in the church to oppose Basiliscus. Moreover, Acacius clothed himself, his throne, and the altar in black vestments. But Daniel the Great, fired by zeal for the faith, came down from his pillar and frequented the ecclesiastical gatherings together with the people and Acacius.

33. Basiliscus, fearing the fervor of the people, departed from the royal city, having forbidden the senators to treat with Acacius. For the people were threatening that they would burn down the city. Daniel, however, having taken with him the monks and some of the people, proceeded to the place where Basiliscus was. And the monk Olympius spoke to Basiliscus with great freedom.

34. Basiliscus, having learned of Zeno’s movement from Isauria, taking his wife Zenonis, went to the church and excused himself to Acacius and the clergy and the monks, and restored its rights to the throne, by another edict abrogating those things which he had previously established.

^C 55. Zeno in a very short time occupied the royal city. Upon learning this, Basiliscus went to the church, laid his imperial crown upon the holy table, and took refuge in the baptistery with his wife Zenonis. But Zeno, first entering the church, gave thanks to God. Then he proceeded to the palace.

36. Basiliscus and Zenonis were sent to Busamis. And being there afflicted with heavy hardships, they perished.

57. Marcianus, a kinsman of Zeno, conspired against him, taking as a pretext that Leontia, his own wife, had been born to Leo when Leo had already attained the empire, whereas Ariadne had been born to Zeno while he was still a private citizen. A sharp battle therefore occurring between Zeno and Marcianus, Marcianus emerged far superior. And he kept under guard all those who stood on the side of Zeno at the—

VALESII ANNOTATIONS.

(53) *In Busamis*. Ancient writers disagree concerning the place where the tyrant Basiliscus perished. Marcellinus indeed in his *Chronicle*, and Jordanes from him in his book *On the Succession of Kingdoms*, relate that Basiliscus perished in the town of Limnae in Cappadocia, with which the author of the *Alexandrian Chronicle* agrees; but Victor of Tunnuna in his *Chronicle* writes that Basiliscus died at Sasima in Cappadocia with his wife and children. This indeed approaches closer to the writing of our Theodore. Theophanes, however, in his *Chronicle*, page 107, writes that Basiliscus, together with his wife and children, was deported to Cucusus in Cappadocia.

turned to flight, he besieged within the palace, with Romulus and his brother Procopius assisting him. The following day, however, they were captured while bathing in the baths of Zeuxippus. Zeno ordered Marcian to be ordained a presbyter by Acacius and sent away to the castle of Papyrius. Verina, too, was led away there not long after. Romulus and Procopius, however, escaped by flight and retreated into the western regions. ^A

FROM THE SECOND BOOK

^B 1. Zeno, fearing Illus, ceased to harass the bishops thereafter. For when Calendio had requested this from the Emperor Zeno, he brought the relics of Eustathius from Philippi in Macedonia—the place where Eustathius had been exiled and died—to Antioch. The citizens of Antioch received them with the greatest honor; the whole city, of almost every age, one might say, went out eighteen miles to meet them. Those who, on account of Eustathius, had been gathering separately until that time, were reunited with the Church one hundred years after the death of Eustathius. ^C

2. The relics of the Apostle Barnabas were found in Cyprus under a carob tree, having upon his chest the Gospel according to Matthew, written by the hand of Barnabas himself. For this reason, the Cypriots obtained the right for their metropolis to be free and self-governing, and no longer subject to the See of Antioch. Zeno deposited that Gospel in the palace, in the church of Saint Stephen. ^D

ANNOTATIONS OF VALESIUS

(37) Romulus and Procopius. The same is read in Theophanes in the *Chronicle*, p. 109. Concerning the movement of Marcian and Procopius, Candidus the Isaurian also speaks in his book *Histories*, as does Malchus in his *Excerpts of Embassies*, p. 68 of the Augustan edition, where he calls those whom Theodorus and Theophanes call Procopius and Romulus by different, as it were, names. Furthermore, this movement occurred in the fourth indiction, when Placidus was sole consul.

(38) Eighteen miles. Theophanes in his *Chronicle*, p. 114, has written "twelve miles." But Nicephorus retained the common reading of our Theodorus in Book XVI, ch. 10. Concerning this translation of the relics of Eustathius, Victor of Tunnuna writes thus: "After the third consulship of the most illustrious Longinus, Calendio, bishop of Antioch, collected the relics of his predecessor, Bishop and Confessor Eustathius, from Philippi of Macedonia, and brought them to Antioch with the highest honor."

(39) The Gospel according to Matthew. The passage of Theodorus exists in Suidas, augmented by a few words, under the entry *thyna*.

(40) In the church of Saint Stephen. I agree with Christophorson and Savile, who corrected it on the margin of their codex. Certainly, the church of Saint Stephen.

VARIOUS NOTES

(η) "Brought from Philippi, where he was exiled and died." Eustathius was driven into exile at Trajanopolis in Thrace, where he is buried to this day, says Jerome, *On Ecclesiastical Writers*. After the time of Jerome, it seems, the body of Eustathius was transferred from Trajanopolis to Philippi, where, after it had rested for about a century, it was again transferred to Antioch in the year 484, according to the calculations of Pagi at the year 482, n. 15. W. LOWTH.

(o) "One hundred years." See Valesius on Socrates, Book IV, ch. 14, where the words of Victor of Tunnuna are also held, which confirm the narrative of Theodorus concerning the translation of the body of Eustathius. W. LOWTH.

(ρ) "For this reason." Theodorus is mistaken in this matter; for long before the relics of Saint Barnabas were found, the Church of Cyprus asserted its liberty in the Council of Ephesus, in the seventh session: nor do they bring mentioned anything there about Saint Barnabas in support of their cause. W. LOWTH.

Ecclesiastical History Book II

3. Illus completely threw off his tyranny against Zeno. And having come to Tarsus, he brought Empress Verina lead out from the fortress of Papyrius, where she was being guarded because of the affairs concerning Basiliscus. And he persuaded her to crown Leontius the consul as emperor. ^A And when this was done, they sent Verina back to the aforementioned fortress; but they themselves, having gone to Antioch, acted once again as emperors (41).

4. After many wars, Illus and Leontius, having been besieged for four years, were captured by the treachery of the wife of Trocundus (42), who had been sent thither from the empress by Zeno; and their heads were cut off.

5. In the city of Edessa (43) there was a Christian school of the Persian nation, as they say. From this I suppose the Persians came to think the tenets of Nestorius, because certain men who delighted in the doctrines of Nestorius and Theodore were presiding over the place (44), and were handing down the dogmas dear to the Persians.

6. The Emperor Zeno died. And Anastasius the Silentiary, ^B coming from Dyrrachium, was proclaimed emperor by Ariadne the Augusta. Euphemius the bishop opposed this election, calling him a heretic and unworthy to rule over Christians (45). But Ariadne and those of the senate who were drawing [others] to their side compelled Euphemius. He would not consent to do this, however, unless he received a written confession from him, that he would accept as a rule of faith those things that were decreed at Chalcedon. And he did this.

7. The Manichaeans and Arians rejoiced in Anastasius; the Manichaeans indeed, ^C because of the zeal of his mother...

Valesius' Annotations

[On 41] *Again acted as emperors.* The word "again" is to be deleted, as it is superfluous.

[On 42] *Treachery of the wife of Trocundus.* I have supplied this place from the *Chronicon* of Theophanes, page 114, where it is written thus: "by the treachery of the brother of the wife of Trocundus, who had been craftily sent by Zeno." But in Theophanes, just as in our Theodore, it must be corrected to Trocundus. This Trocundus was the brother of Illus, the Master of Offices, who held the consulship in the year of Christ 482, together with Severinus. For thus is this year marked in the *Chronicon* of Marcellinus, in the fifth indiction, under the consuls Trocundus and Severinus. Nor is it otherwise in the *Chronicon Alexandrinum*. From which the *Chronicon* of Victor of Tunnuna must be corrected, in which it is written, *Tricundio V. C. cos.*

[On 43] *In the city of Edessa.* I find mention of this elsewhere. Cassiodorus indeed writes in the Preface to the *Divine Institutions* that in his own age the school of ecclesiastical dogmas still existed at Nisibis. But I think Cassiodorus slipped through a failure of memory and put Nisibis for the city of Edessa. For Nisibis in the age of Cassiodorus was under the dominion of the Persians, ever since the times of Jovian Augustus, who had handed it over to the Persians. Theodore speaks again ^D of this Edessene school below, where he says it was abolished by Zeno.

[On 44] *Presiding over the place.* I have added a sub-distinction before these words, which is absolutely necessary. Since Musculus had not noticed this, he interpreted this passage very badly. Furthermore, these words can be understood in two ways: either of those who presided over this Edessene school, or of the bishops themselves who administered the Edessene Church. For the term can not inappropriately signify both. Certainly Ibas, bishop of Edessa, was thought by most to have fostered the Nestorian heresy, as is evident from the acts of the Council of Chalcedon.

[On 45] *And unworthy to rule over Christians.* These words are added in the *Chronicon* of Theophanes on page 117.

^A of their own; but the Arians, because they considered Clearchus, the uncle of Anastasius on his mother's side, to be of the same opinion as themselves.

8. Anastasius the emperor, requiring the confession of his faith firmly from Euphemius.

9. Since many lawless and inhuman acts were perpetrated by the Isaurians in Constantinople, he cast them all out of the city. But they, having departed, rushed into open tyranny and made incursions as far as Cotyaeum in Phrygia. Against them the emperor sent an army, with John the Scythian and John the Hunchback as leaders. When the war had lasted for five continuous years, Anastasius, wearied by the war, opened his secret mind to Euphemius, the bishop of Constantinople, namely, that he desired peace, and that he should gather the bishops who were staying in the city and should seem to intercede on behalf of the Isaurians. But Euphemius divulged what had been said to John the Patrician, whose son-in-law was Athenodorus, one of the leaders of the Isaurians. He, running at once, reported everything to the emperor. This matter rendered the emperor hostile toward Euphemius.

^B 10. Anastasius, having thereafter moved in a more imperial manner against the Isaurians, defeated them utterly. And having sent Eusebius the Master of Offices to Euphemius, he indicated this to him: "Your prayers, Oh great man, have blackened your friends."

11. Those who were plotting against Euphemius, having suggested to someone, prepared him to draw a sword in front of the *metatorium* and to rush at the head of Euphemius. But Paul the *ekdikos* of the Church... ^C

being tall, ^A received the blow on his head instead of Euphemius and was in danger. However, a certain ecclesiastical man, having seized what is called a bolt, killed the one who had drawn the sword.

12. The emperor Anastasius, attributing the plots of the Isaurians to Euphemius, and as if he had sent letters to the tyrants, gathered the bishops who were staying in the city. They, desiring to gratify the emperor, replied to the man with excommunication and deposition. ^B The emperor promoted to the episcopate a certain Macedonius, a presbyter of the Church of Constantinople and guardian of the sacred vessels. The people, however, caused a sedition on account of Euphemius. They ran to the circus, supplicating. But this profited them nothing. For the emperor's persistence prevailed.

13. Macedonius, being persuaded by the emperor, subscribed to the *Henotikon* of Zeno.

14. This Macedonius was ascetic and holy, having been brought up under Gennadius, and was said to be his sister's son, as the story goes.

15. The emperor ordered Euphemius to be confined to Euchaita. He asked to receive an assurance through Macedonius that he was being taken to that place without any treachery. Permission having been given to Macedonius by the emperor to provide a word of security to Euphemius, he acted in a praiseworthy manner. ^C When Euphemius was still staying in the baptistery of the church, he ordered his deacon to remove his own episcopal *omophorion*, and thus he approached Euphemius. Having also borrowed money, he gave it to Euphemius for the expenses of those who were with him.

16. A certain Festus, one of the senate of Rome, having been sent to the emperor Anastasius for certain public needs...

when he had come to the Queen of Cities, requested that the memory of the chief apostles Peter and Paul should be celebrated with great honor and reverence. Although it had been celebrated before, yet after the petition of Festus, the splendor of such a festival was increased all the more.

17. Through this same Festus, Macedonius had wished to send ^B synodal letters to Anastasius, the bishop of Rome. But he was prevented by the emperor from doing so. Festus, however, as the story goes, had secretly suggested to the emperor that he should persuade the bishop of Rome to subscribe to the Henotikon of Zeno. But when he had arrived in Rome, he found that Bishop Anastasius had already died. Wherefore, he made haste to have the desired subscription signed by means of schism. Having corrupted many with money, he caused—contrary to the received custom—a certain Roman named Laurentius to be elected bishop, whose name was Lau- ^{C D}

VARIOUS READINGS

VALESII ANNOTATIONS

(58) *Of the chief apostles.* One should read *of the chief of the apostles, Peter and Paul*, as the Greeks are accustomed to say *coryphaeus* of the apostles, as others have already observed. Sometimes, however, Peter and Paul are both called *coryphaei* of the apostles. Thus Prudentius in the book *On the Crowns*: For here indeed reign two princes of the Apostles: The one is called [the apostle] of the Gentiles; The other, occupying the first see, etc. Wherefore it should be written in this place, *of the chief apostles*.

(59) *Through this same Festus.* It should without doubt be *synodal letters*. Certainly in Nicephorus, book xv, chap. 35, where this passage of Theodorus is described, it is read *synodal letters*. But in Theophanes in his *Chronicle*, p. 123, it is written *the synodicon* in the singular number. Regarding these synodal letters, Bernardinus Ferrarius has observed much in his second book *On Ecclesiastical Letters*, sixth chapter. I have also written some things in the third book of my *Ecclesiastical Observations* on Socrates and Sozomen.

(60) *He had secretly suggested to the emperor.* It seems that it should be *he had promised*, as is apparent from his interpretation. For he thus translates: *Festus indeed, as it is said, secretly promised the emperor that he would persuade the Roman bishop, etc.* However, the vulgate reading is confirmed by Nicephorus in chapter thirty-five of book xvi, where he refers to this passage of Theodorus thus, which Langus translates: *And Festus in a secret conversation signified to the emperor that he could easily induce the Roman prelate Anastasius to agree to the Henotikon of Zeno, and to subscribe to it with his own hand.* Certainly the word *upetitheto* signifies this. For our Theodorus used this word a little before, where he speaks of a certain assassin who had wished to kill Euphemius. But in Theophanes in the *Chronicle*, page 123, where this passage of Theodorus is described, it is read *sunetheto*, which is indeed more pleasing. Yet these two words produce a far different meaning. The former, *upetitheto*, signifies that Festus gave this advice to the emperor Anastasius, to try to persuade Pope Anastasius to accept the Henotikon of Zeno. The other word, *sunetheto*, denotes that Festus, having been solicited by the emperor Anastasius, promised him that he would persuade Pope Anastasius to subscribe to the Henotikon of Zeno. And this latter meaning seems more true.

(61) *By means of schism.* I have expressed it thus: *By means of schemes*, as Langus translates: *Therefore he made an effort, that either by pretense or by simulation, that subscription which he had promised might be completed.* I, however, think it should be written *by means of a schism*, so that the sense of this place is: Festus, having returned to Rome, when he found that Pope Anastasius was dead, incited a schism in the Roman Church, so that by its occasion he might accomplish what he had promised the emperor Anastasius.

(62) *Contrary to the custom, a certain Roman.* One may not unjustly ask why Theodorus writes that this was done contrary to custom; or why it was not the custom that a bishop of the city of Rome should be chosen from the Roman citizens? But this cannot be said, since both Pope Anastasius, who had died a little before, and many bishops of the city of Rome before him were Romans by nation, as can be seen in the *Lives of the Roman Bishops*. Therefore, those words, *contrary to custom*, do not refer to that which follows next. They should rather be referred to that which precedes: *to be elected*. For this had not been the custom of the Romans in the election of the bishop of the city of Rome, that a decree or *psephisma* should be made concerning the election of the Roman pontiff. For such decrees were made in the election of metropolitans, as the canon of the Council of Chalcedon teaches. But neither does this exposition satisfy me. For in the election of patriarchs, a decree was also accustomed to be made, and to be confirmed by the subscription of all the bishops, as Theodoret teaches in his *Ecclesiastical History*, book 5, chap. 31, dealing with the ordination of Meletius, Bishop of Antioch. Therefore it must be said rather that then, contrary to custom

[alt-version omitted]

(v) *Anastasius.* Anastasius II, successor of Gelasius, was ordained on the twenty-fourth day of the month of November of the year 496. He died on the seventeenth day of November of the year 498. The see was vacant for four days. Then Symmachus was ordained. PAGIUS.

Two were ordained: by the majority, Symmachus, ^A one of the deacons; by the others, Laurentius. By reason of these things, murders, plunderings, and other countless evils occurred in Rome. Likewise, after such confusion had held sway for three years, [(a)] Theodoric the African, [(65)] who was governing Rome at that time, although he was an Arian, assembled a synod of bishops and confirmed Symmachus in the bishopric of Rome. He enthroned Laurentius in a certain city named Nuceria. But Laurentius did not keep quiet; rather, he still hankered after the bishopric of Rome. Hence, Symmachus brought it about that he was deposed and sent into exile. And thus the sedition was quieted. ^B

18. Theodoric the African had a certain deacon, an orthodox believer, whom he loved and cherished greatly. This deacon, thinking he would do Theodoric a service, departed from the faith of the consubstantial and adopted the dogma of Arius. [(65)] When Theodoric learned of this, he immediately beheaded the man he had loved so much, saying: "If you have not kept faith with God, how will you keep a sincere conscience toward man?"

19. The Persians, having moved against the Romans, raided many cities, and especially Amida. But when the emperor had made a treaty with the Persians, the Tzani also made raids into Pontus. [(66)] ^C

20. Anastasius, being occupied with military affairs, ceased his violence against the orthodox. But when he received a slight respite from the enemy, he again armed himself against the Church and against Macedonius. [(67)]

21. The emperor Anastasius rebuilt many churches in Constantinople. Because of the frequent seditions generated by the people in the city against the emperor, Anastasius devised a plan for the prefect of the city to follow the ^D [index: entries preserved]

^A processions. For he feared the zeal of those who were stirring up the assaults on account of the fourth synod. This, therefore, became a custom from that time forth.

22. The enemies of Macedonius suborned ^B a certain Eucholius to draw a sword against him. But Macedonius, demonstrating the gentleness of his soul, ordered gifts to be given to Eucholius. The same thing was also done by him towards certain sacrilegious persons.

23. The Emperor Anastasius ordered Helias, the bishop of Jerusalem, to assemble a synod of the bishops who were under him and to vote against the fourth synod. Helias, however, did not indeed assemble a synod of bishops. But he himself alone, writing back to the emperor, anathematized Nestorius and Eutyches, and also Diodorus and Theodore, and the synod at Chalcedon. ^B

24. While these things were happening, the emperor pressed Macedonius hard to do the same. But he said that he could do nothing without an ecumenical synod having as its president the bishop of great Rome. Hence he stirred up the hatred of the emperor against himself. And the emperor prepared to have those who fled to the Great Church dragged away, while he granted liberty and the right of asylum to the churches of the heretics.

25. Deuterius, the bishop of the Arians in Constantinople, while baptizing a certain man named Barba, rejecting the tradition of the Lord, dared to say during the baptism: "Barba is baptized, in the name of the Father, through the Son, in the Holy Spirit." ^C Upon this being said, the water...

in the font vanished; and Barba, fleeing at once, made the miracle known to all.

26. ^B The emperor devised many stratagems against Macedonius. The schismatics, having gathered a hired mob of wicked men, entered on the Lord's Day into the church of the Archangel which is in the palace. And when the chanters were singing the Trisagion hymn, they joined in, responding with the addition: "Who was crucified for us." On the following Lord's Day, they did the same in the Great Church, having entered with cudgels. But the people, inflamed by zeal, began at first to oppose them with their voices, shouting back at those who shouted and hurling insults at those who insulted them. But later, with many blows, they drove them out. The emperor, henceforth openly turning against Macedonius, prompted now the schismatic monks and now the magistrates to assail the bishop with shameful insults. Among these was Julian, bishop of Halicarnassus in Caria, and Severus the monk; who became enemies both of the faith and of themselves. ^C A countless multitude of the people, with their wives and children, and joined by the superiors of the orthodox monks, shouted through the streets of the city: "Christians, the time of martyrdom is at hand. Let no one desert the Father." They also insulted the emperor, calling him a Manichaean and unworthy of the empire. At which the emperor, seized with fear, closed the gates of the palace on all sides, and placed ships by the palace to facilitate his flight.

27. The emperor, who had previously sworn not to see the face of Macedonius again, then sent certain men from the palace to urge him to come and greet him. As Macedonius was on his way to the emperor, the people protested to those of the monasteries, saying: "We have the Father with us." Moreover, the soldiers of the palace schools, by whom Macedonius passed, received him with favorable acclamations. ^D When at last he came to Anastasius, he denounced him as an enemy of the Church; yet Anastasius, using pretense, appeared to be reconciled with the Church and the bishop.

28 The Emperor, considering that if Macedonius were tried, the populace would defend him as an innocent man, sent him away by night under force to Chalcedon. And he ordered him to be conveyed thence to Euchaita. On the following day, he nominated as bishop a certain Timotheus, a presbyter of the Church and guardian of the sacred vessels, whom men commonly called "litrobulbes" and "colon" 77, on account of certain deeds appropriate to these names.

29 Furthermore, wherever this Timotheus entered a church, he would never begin the solemnities of the liturgy until the images of Macedonius 78 had first been pulled down.

30 Timotheus was the first to devise that public processions on Friday should take place in the church of the Theotokos which is at the Chalcopratia.

31 John 79 the "Diacrinomenos" (the Segregated), writing of Severus 80, narrates that the Emperor Anastasius accepted a written oath from Severus, that if he should ever become bishop of Antioch, he would by no means subject the Synod of Chalcedon to anathema; and that on the very day of his ordination, having gone up to the ambo, he anathematized it.

[VALESII ANNOTATIONES]

77 Litrobulbes and colon. In the *Chronicon* of Theophanes, page 133, it is published as: Litrobulen and colon. See there what the interpreter has noted. Jacobus Goar notes there that *colon* among the more recent Greeks is called a "Cynadus," and that *colon* signifies one hot for Venus. Moreover, he observed that our Theodorus reads *litrobulbes* here (which Valesius also expressed in his interpretation), and that *boulbos*, in Latin *bulbus* (bulb), was formerly mixed into foods that were prepared for the sake of conciliating Venus. So perhaps Timotheus would eat pounds of these bulbs to excite Venus; or perhaps *litris Boulbou* meant a chest and receptacle for bulbs that were frequently eaten.

78 The images of Macedonius. It was the custom for the images of patriarchs to be placed in churches. Nor indeed only of patriarchs—for that would be less to be wondered at, since patriarchs were honored no less than the Emperors themselves—but even the images of orphanotrophs and other clerics were placed in churches for the sake of honor. The ancient author Malchus bears witness to this, if I am not mistaken, in Suidas under "Acacius," where he says that those who had been affected by benefits from Acacius, while Gennadius was still alive as patriarch, erected his images in all the churches; and especially that in the church which is near the naval station, they depicted patriarch Gennadius and Acacius, and between these our Savior Jesus Christ, who said these things to Gennadius: "Destroy this church, and in the time of your successor I will restore it." Write therefore in Suidas: "And after..." etc. I know indeed that Baronius thought these images were placed for Acacius in the year of Christ 488 while he was patriarch; but the words of Malchus in Suidas refute Baronius, for he testifies that the church near the naval station, in which was an image of Acacius made in tessellated work, was completed under the patriarch Gennadius: nor is it true, as the same Baronius observes there, that Acacius was the first of the patriarchs to covet this honor. For it is openly proved from the passage of Suidas which we have cited that this custom had already become prevalent in the time of Gennadius. Moreover, our Theodorus in the *Fragments* collected from the book of John Damascene teaches that the images of the bishops Flavian and Anatolius had been placed in the church. Furthermore, as often as the name of any patriarch was erased from the diptychs, his images were also accustomed to be removed from the church, as Theodorus teaches in the *Fragments*, and Anastasius the Librarian in the *Acts of Agatho*. "Then they removed the names of the patriarchs from the diptychs of the churches, or their figures from the paintings of the church, or from the doors where they might be, removing them; that is, those of Cyrus, Sergius, etc."

79 John the Diacrinomenos... He writes of Severus. This passage of Theodorus was transcribed by Nicephorus in book 15, chapter... etc. Which words of Nicephorus, Joannes Langus translated thus: "John furthermore, who contended in judgment with him—that is, with Severus—left behind a writing," etc. But, to speak freely what the matter is, neither Langus nor Nicephorus himself understood what *Diacrinomenos* was in this place. The detractors of the Council of Chalcedon, who defended the doctrine of Eutyches and Dioscorus, called themselves by this name, as Nicephorus himself teaches in book 17, chapter 45. Of this number was the Emperor Anastasius. *Diacrinomenos* Leontius Scholasticus teaches in book 5 *De sectis*: Leunclavius indeed, who translated Leontius into Latin, constantly interprets *tous diakrinomenous* as "the doubting"; which I do not approve. Joannes Langus translates it better as "the segregated." For Socrates Scholasticus uses this word in his *Ecclesiastical History* in this way, as I remember reading. And these things are concerning the word *diakrinomenos*. Moreover, this John seems to be the one who had written an Ecclesiastical History in ten books: of which Photius in the *Bibliotheca* testifies that only the first five were read by him. In which books that John loaded the Council of Chalcedon with reproaches, as Photius writes in the same place. Deservedly, therefore, is he called by our Theodorus... *Diacrinomenos* is cited here not once by the anonymous author who wrote in Greek *On the Origins of Constantinople*. And in the seventh synod, action 5, a passage is cited from the *Ecclesiastical History* of John the Diacrinomenos, concerning Xenaïas.

80 ...writing of Severus. It should be written, without doubt, "of Severus," as Musculus seems to have read, whose version I highly praise here.

^A from the day of his ordination, having mounted the pulpit, he condemned the aforementioned synod by anathema, since his followers had requested this of him.

32. Timotheus commanded that the Symbol of the three hundred and eighteen Fathers of the faith be recited at every assembly, out of hatred for Macedonius, as if he did not accept that Symbol; whereas previously it was recited only once each year, on the day of the Great Preparation, or the Lord’s Passion, while the bishop catechized those to be baptized.

33. When the prefect ^B of the monastery of the Studites had died, Bishop Timotheus went to the monastery to appoint a prefect. But he who was to be ordained said to Timotheus that he could not receive ordination from one who condemned the synod of Chalcedon by anathema. Timotheus then said to him: "Anathema to every man who turns away from or anathematizes the synod of Chalcedon." In this way, then, he who was to be ordained accepted it. However, one John, an archdeacon who was a Manichaean, throwing insults at Timotheus, ran and reported these things to the emperor. ^C He, having summoned Timotheus, treated him with great ignominy. But he denied that he had said it, using these words: "Anathema to every man who accepts the synod of Chalcedon."

54. There is a fortress between the Persians and the Indians, the name of which is Tzundadeer. When Cavades, king of the Persians, heard that many riches and precious stones were kept there, he strove to occupy it; but the demons who guarded that place resisted the efforts of Cavades. When, therefore, his magi had employed all their magic and could accomplish nothing, Cavades resorted to the magic of the Jews. But since even their efforts ^D were of no avail, some advised him to expel those demons through the works of the Christians. The bishop of the Christians who were in Persia, having celebrated an assembly for this purpose, and having partaken of the divine mysteries and distributed them to the Christians who were with him, drove away the demons with the sign of the cross and handed over the fortress to Cavades without difficulty. Amazed at this, the man honored the bishop with the first seat.

whereas until that time Jews and Manichaeans had held the superior position. And he gave free liberty to all who wished to embrace the Christian religion.

35. When Alamundarus, the phylarch of the Saracens, had embraced the Christian religion, Severus sent two bishops to him in order to infect him with the poison of his own error. But God, forestalling this, brought it about that the man was baptized by those who accepted the synod of Chalcedon. ^A Since those who had been sent by Severus were striving to teach the phylarch things contrary to the doctrines of the true faith, there occurred a certain clever trick intended to confute their doctrine. He feigned that he had received letters reporting that the archangel Michael had departed this life. ^B And when they said that this was impossible, "How then," the phylarch asked, "did Christ, being God, suffer the death of the cross, if He did not have two natures, since not even an angel is capable of suffering or dying?" Thus, the bishops of Severus's party, covered with shame, departed without taking leave.

36. They relate that on the death of Bishop Macedonius, something terrifying happened. For it is said that he signed his tomb with the sign of the cross after he was dead. ^C But Theodorus, one of those who were on familiar terms with him, swore with an oath that he saw Macedonius himself in his sleep saying to him: "Take these things which I say, and going, read them to Anastasius. I indeed am going to my fathers, whose faith I have kept. But I will not cease to trouble the Lord, until you come, and we both shall approach the judgment."

37. The Emperor Anastasius died suddenly, having lived eighty-eight years, and having reigned twenty-seven years and three months. And Justin was proclaimed emperor, a man of advanced age, who started from the rank of a soldier and had attained to the senatorial order, and throughout his whole life had ever been most excellent. ^D He was a most ardent worshipper of the true faith. He had Illyricum as his homeland. His wife was called Lupicina, whom, after she was named Augusta, the people called Euphemia.

ECCLESIASTICAL HISTORY, BOOK II

38. Nestorius’s body was consumed by corruption. ^A And when he was recalled from the Oasis, so that he might be transferred to another place, he forestalled that recall by a fatal death.

39. It is said that Theodoret wrote against the twelve chapters of Cyril after the reconciliation with the Orientals.

40. Rabulas, bishop of Edessa, was blind. But he accused Andrew, bishop of Samosata, saying that he had written against the twelve chapters of Cyril.

41. The monks in Egypt, having learned concerning holy Symeon that he was standing upon a column, and finding fault with him as a stranger to this affair (for he was the first who devised this manner of life), sent him a letter of excommunication. ^B Afterward, however, when they had known more certainly of his life and merits, they embraced his communion.

42. The emperor Marcian, having taken the guise of a private citizen, went secretly to the holy Symeon, and admired him greatly.

43. As two bishops were arguing with one another, one of whom was a true believer and the other an Arian—the Arian being skilled in dialectics, while the true believer was godly and faithful—the true believer proposed that they both put aside argumentation, enter into a furnace, and thus it would be shown whose doctrine was the more godly. When the Arian refused to accept that condition, the true believer stepped in alone, ^C spoke with his adversary from within the fire, and was kept unharmed.

44. It is said that Peter Mongus dug up the relics of Timotheus Salophaciolus. Theodoret also records this.

45. When Peter Mongus was expelled on account of the relics of Timotheus and the synod, John was ordained. But when he too was expelled, Peter entered again, having promised that he would not anathematize the synod of Chalcedon.

46. Our Theodorus writes that Calendion was ordained in Byzantium, agreeing with Theodoret.

47. He also writes that the same Calendion added to the Trisagion hymn, "Christ our King," on account of those who had added that appendix, "who was crucified for us."

48. He says that Peter the Fuller invented ^A the mystery of the holy chrism in the church before all the people.

VARIAE LECTIONES

VALESIUS' ANNOTATIONS

[B] Calendion, that he might be bishop of Antioch. Furthermore, it was not the first time that Acacius, of the bishops of Constantinople, presumed to ordain an Antiochian bishop. But already before, Anatolius, bishop of Constantinople, had presumed to ordain an Antiochian bishop, namely Maximus, without any precedent, against the statutes of the canons, as Pope Leo writes (in epist. 53 to Anatolius, and in epist. 54 to Marcian, which is dated the 11th before the Kalends of June, in the consulship of Herculanus, V.C., which was the year of Christ 452, that is, 4 years after the ordination of Maximus). Pope Leo had suppressed this act of Anatolius for such a length of time.

[C] *Agreeing with Theodoret.* Musculus seems to have read *symphōnon*, as appears from his version. For he translates thus: Calendion, agreeing with Theodorus, is said to have been ordained bishop of Byzantium. But I think it must be written: *symphōnōn tō Theodoritō*; that is, Theodorus writes that Calendion was ordained at Constantinople, agreeing with Theodoret. Thus, a little before, the collector of these Fragments noted that our Theodorus had reported the same thing about Peter Mongus that Theodoret had written, *hoper historei kai Theodōritos*; where I understand Theodoret the Younger, different from Theodoret, bishop of Cyrus: who had continued the ecclesiastical History of the former Theodoret, having added five other books.

[D] *To the Trisagion.* From this place, Theophanes in the *Chron.*, pag. 145, must be corrected, where he writes thus about Peter the Fuller: But before, to the Trisagion he added, *Christ our King, who was crucified for us.* But Peter, having returned, took away, *Christ our King.* One must absolutely write in this place of Theophanes: *But before, Calendion [added] to the Trisagion*, etc. Which our Theodorus clearly confirms, and Nicephorus in book xv, cap. 28. Jac. Sirmondus saw this before us in his notes to epist. 5 of Avitus. Whose opinion the most learned man, Franc. Combefisius, attempted to refute undeservedly in his Annotations to the *Chronicle* of Theophanes. For what is more certain than that conjecture of Sirmondus, which Theodorus confirms by his own testimony, and which the very words of Theophanes seem to require? For when Theophanes says, *But Peter, having returned*, etc., it signifies entirely that he was someone else than Peter who had added that clause to the Trisagion: *Christ our King*. Therefore, the name of Calendion was lost in that place through the negligence of the librarians. I know indeed that Cedrenus agrees with the opinion of Combefisius. But the authority of Theodorus Lector is greater with me than that of Cedrenus.

(5) The [mystery of the] chrism is without doubt, *the holy chrism*, as learned men have already observed. Thus certainly Savilius corrected it in the margin of his codex. Which correction confirms...

the truth that the chrism should be consecrated ^A in the presence of all the people; and that the invocation over the waters on the feast of the Epiphany should take place at vespers; likewise that in every prayer the name of the Theotokos should be invoked; and finally that in every Synaxis the Creed should be recited.

49. Emperor Zeno suppressed and destroyed the school at Edessa of the Persians, as it was called, because it instilled the teaching of Nestorius and Theodore into its auditors.

50. When, as our Theodorus says, all the other patriarchs had assented to the Henotikon of Zeno, Felix, the bishop of the city of Rome, alone refused to communicate with him.

51. Cavades, having blinded his own uncle Blassus, who was reigning, took possession of the Persian kingdom.

52. Emperor Anastasius, upon Cavades requesting funds from him, replied that if he wished to borrow, he should write a note; otherwise, that he would give nothing. And for this reason Cavades made war upon the Romans. ^B

53. Anastasius abolished the Chrysargyron, brought an end to the hunts of the amphitheater, and conferred for free the magistracies which had previously been venal.

54. About the same time, when an earthquake was about to occur in the city of Neocaesarea, a certain soldier who was traveling to that city saw two soldiers going that way, and another following behind them who shouted thus: "Save the house in which is the reliquary of Gregory." Immediately the earth began to shake, and the greatest part of the city itself collapsed. But the house of Gregory Thaumaturgus remained unharmed. ^C

ANNOTATIONS OF VALESIUS

...that the sacred ointment should be consecrated in the presence of all the people, and that at vespers of the holy Epiphany the water should be poured into the sacred basin. ^D However, in Nicephorus, it is to be emended, as is also written in the Chronicle of Cedrenus. Otherwise, I agree with Jacob Goar, who in his notes to the *Euchologium*, page 467, considers that Peter the Fuller only instituted that the blessing of water be performed at vespers on the vigil of the Epiphany, whereas previously such a blessing was accustomed to be performed at midnight, as the same Jacob Goar, a man who has deserved exceedingly well regarding the rites and ceremonies of the Greeks, correctly observed from John Chrysostom.

...that in every Synaxis the Creed should be recited. Xylander indeed interprets it thus: "That in any celebration of the mystic Supper the Creed of faith should be recited." Langus translates it thus: "That the holy Creed, which previously was accustomed to be said only once on the great and holy day of Preparation, should be sung in every Synaxis and assembly of the church." "Synaxes" were generally called all sacred assemblies: but especially those in which the holy mysteries were celebrated. For this was the greatest reason why the faithful people gathered into the church, that they might receive the Lord's sacrifice. Therefore when Peter the Fuller is said to have instituted that the Creed be recited in every Synaxis, it is to be understood of the solemnities of the Masses: in which the Creed of faith is also now recited. Furthermore, from this passage one might perhaps suspect that the author of these Fragments is different from Theodorus Lector. For Theodorus Lector writes a little before that Timotheus, bishop of Constantinople, first instituted that the Nicene Creed be recited in every Collect. Unless perhaps we say that Timotheus first instituted it at Constantinople, which Peter the Fuller had long before instituted at Antioch. Certainly those rites which are said to have been first instituted by the Fuller were not immediately adopted by all the churches, but by the passage of time they gradually took root.

^A 55. Our Theodorus says that it is the custom of the Church of Rome not to hold immovable property; but if by chance such holdings fall to it, it sells them immediately, and divides the proceeds into three portions: one of which is given to the Church, another to the bishop, and the third to the clergy; and that the same is done with other goods that are not land.

56. Cabades enacted a law among the Persians that wives should be held in common among them. And for this reason, having been driven from the kingdom, he recovered his kingdom with the aid of the king of the Huns.

57. The Emperor Anastasius built the city of Daras. And when he had built it, he saw in a dream the apostle Bartholomew, who said that he had been entrusted with the protection of the city. For this reason, he sent his relics there and deposited them.

58. The Himyarites ^B are a nation subject to the Persians; they dwell at the farthest extremities of the South. From the beginning, they were Jews, dating from the Queen of the South who once came to Solomon. Later, they became Gentiles. But in the time of Anastasius, they embraced the Christian religion and received a bishop.

59. Severus, having given an oath to the Emperor Anastasius that he would never move anything against the Council of Chalcedon, on the very day that he was ordained, breaking his oath, anathematized it.

60. Constantine the Great, the Christ-loving emperor, ^C reigned for thirty-one years and ten months.

61. Constantius, his son, reigned for twenty-four years and five days. And in his time, the relics of the holy apostles were brought to Constantinople. ^D

^A of Timotheus, on the eighth day before the Kalends of July; and of Andrew and Luke, on the fifth day before the Nones of March; and they were deposited in the great Church of the Holy Apostles, which he himself had dedicated.

62. Theodosius the Great reigned for sixteen years. In these years, his son Arcadius reigned with him for twelve years. In the times of this Theodosius the Great, the relics of the holy martyrs Terentius and Africanus were deposited by the command of the same emperor in the martyrdom of Saint Euphemia, which is in Petra, on the tenth day before the Kalends of October.

63. Arcadius, the son of this same Theodosius the Great, began to reign in the month of January, on the seventeenth day, five years after his father had been proclaimed emperor. ^B He died on the first day of May, having reigned in total for twenty-four years, three months, and fourteen days. Of these, he reigned with his father for twelve years; he reigned alone for the remaining twelve years and three days. In his reign, and under the Patriarch Atticus, the relics of the holy prophet Samuel were brought into Constantinople and deposited in his

Propheteion

64. The younger Theodosius, the son of Arcadius, began to reign in the month of January, and reigned with his father for seven years and three months. He died in the month of July, on the twenty-eighth day, in the third indiction. And his relics were deposited on the thirtieth day of the same month, having reigned in total for thirty-two years and two months; of which— ^C

VALESH ANNOTATIONS. ...transferred to Thrace. All bishops are to be judged not only sacrilegious but foolish, who carried the most vile thing, broken ashes, in silk and a golden vessel. The foolish people of all the churches, who flocked to meet the holy relics, and with such joy, as if they saw the prophet present and living, received them, so that from Palestine to Chalcedon the crowds of people joined together, and with one voice they resounded in praise of Christ.

(20) "In the

propheteion

martyrion

propheteion

propheteion

martyrion