forty-two, two months. Of which he reigned A with his father seven years, three months; but he reigned alone thirty-four years, eleven months. In his reign, the relics of the saints Stephen, Laurence, and Agnes were deposited in the martyrdom of Saint Laurence, on the twenty-first day of the month of September. And their memory is celebrated there even to this day on the same day. Also in his reign, and while Proclus was administering the patriarchate, the relics of John Chrysostom were brought and deposited in the Basilica of the Holy Apostles five days before the Kalends of February.
65. Leo Augustus began to reign in the tenth indiction, having been crowned in the month of February by the same patriarch, and he died in the month of January, in the twelfth indiction. His years of reign amount to seventeen. B In his reign, and while Gennadius was administering the patriarchate, the relics of Saint Anastasia were brought from Sirmium and deposited in her martyrdom which is in the portico of Domninus.
FRAGMENTS OF THEODORUS LECTOR
From the fifth Act of the Seventh Synod
From the Ecclesiastical History of Theodorus Lector
A certain Persian named Xenaias, whom Calendio, having discovered during the time of his episcopate that he was adulterating ecclesiastical dogmas and turning villages upside down, expelled from the region. Regarding him, I shall recount in part the many things which I have gathered with diligent inquiry from various men. For when he had left Persia and fled from his master... And some time later: Peter appointed him bishop of the church of Hierapolis in place of Cyrus. C Not long after, certain bishops arriving from Persia proved him to be a household slave, and devoid of divine baptism. Having learned this, Peter, little caring what ought to be done, said that his episcopal ordination was sufficient for the fulfillment of the divine initiation.
From Suidas under the entry Diodorus
Diodorus was first a monk in the times of Julian and Valens, but afterwards bishop of Tarsus in Cilicia. He wrote many books, as Theodorus Lector testifies in his Ecclesiastical History. Their titles are as follows: Interpretations on the entire Old D Testament: Genesis, Exo-
- A dus, and the books following in order. On the Psalms, and on the four books of Kings. Questions on Paralipomena, on Proverbs. What is the difference between theory and allegory. On Ecclesiastes. On the Song of Songs, on the Prophets. A Chronicon, in which Eusebius Pamphili’s error in the computation of time is corrected. On the four Gospels. On the Acts of the Apostles. On the Epistle of John the Evangelist; on the fact that God is one in Trinity. Against the Melchisedecians. Against the Jews. On the resurrection of the dead. On the soul, and concerning various heresies regarding the nature of the same soul. Chapters to Gratian. Against astronomers and astrologers and against fate. On the sphere and the seven zones, and on the contrary progression of the stars. On the sphere of Hipparchus. On Providence. Against Plato concerning God and the gods. On nature and matter; in which, what is just. On the God and matter of the Greeks, false and aberrant. That invisible substances were not created from the elements, but from nothing, together with the elements. Against Euphronius the philosopher, by way of question and answer. Against Aristotle concerning the celestial body, and how the sun is hot. Against those who say the heaven is a living creature. On the question: how is it that the Creator is always, but the created things are not always? How the willing and not-willing exist in God, who is eternal. Against Porphyry on animals and sacrifices.
B The historian Theodorus calls the bishop of Thessalonica a patriarch, unreasonably, not knowing why. He does not say here clearly that Acacius was deposed by the Roman bishop; but Theodorus and Basilius the Cilician affirm it clearly.
From the first Act of the seventh ecumenical council.
From the fifth book of the Ecclesiastical History of Theodorus Lector. For Dioscorus, against the prescriptions of the canons, assuming for himself the ordination of the bishop of Constantinople, chooses for its primacy a certain Anatolius, who was at that time the apocrisiarius C of the Church of Alexandria at Constantinople, having Eutyches also present to celebrate the Mass with him. To whom Anatolius said wittily: for he was ignorant of what D [the future would be].
"Where you have walked, you have sanctified." These things were done during the consulship of Protogenis and Asterius.
From the third book of John of Damascus' On Images.
From the Ecclesiastical History of Theodorus Lector of Constantinople, concerning a certain heretic, Palladius. The bishop of Antioch, Palladius, desiring to gratify the Emperor, began to hold in aversion those who followed the holy decrees of the Council of Chalcedon, and took down the images of the holy Fathers.
From the same Ecclesiastical History, concerning those who followed the party of Dioscorus. For he had proceeded to such a pitch of audacity that he even removed the names of the blessed pastors who had been there from the sacred diptychs, and took down their images, having burnt them tyrannically.
From the same Ecclesiastical History, concerning the heretic Timotheus, who succeeded to the throne of Constantinople after Macedonius. This impious man, on going into the sacred assemblies, would order the venerable houses to be carefully inspected, to see if by any chance Macedonius was found depicted anywhere on a tablet; and unless that tablet had first been taken down, he would not celebrate the Mass there.
From the same Ecclesiastical History, concerning Julian and the bishop of Constantinople, Timotheus. Certain of those who delighted in seditions pointed out to Bishop Timotheus that this Julian C had been received and supported by the aforementioned Macedonius, and for what reason he had been so received. Therefore, Timotheus had him brought before him by his ministers, and in the presence even of civil magistrates, he compelled him in the episcopal house to subject the Council of Chalcedon to anathema. But the old man, supplicating before the images of the deceased prelates, Flaviani and Anatolius, the archbishops of Constantinople, who were depicted there, and through whose labors the Council of Chalcedon had been confirmed, cried out: "If you refuse to admit the holy council, take down the images of the [these] bishops, and erase them from the sacred diptychs."
From the Ecclesiastical History of Theodorus the Historian of Constantinople, concerning Gennadius, Archbishop of Constantinople. D "I shall add other things about him, altogether astounding and worthy of admiration. When a certain painter..."
A of Christ the Lord was painting His image, his hands became paralyzed. And it was said that, at the mandate of a certain pagan, the work of the image had been commissioned, and that he had painted it under the pretext and name of our Savior, with the hair separated on both sides of the head in such a way that the face was not covered at all. For in this form the gentiles are accustomed to depict Jove, with the objective that those who beheld that image might think they were adoring the Savior. B
From the Ecclesiastical History of Theodore, book iv. Under the same consulship, on the twenty-fifth day of the month of December, a miracle occurred, altogether horrendous and unusual, and one that would strike amazement into all who heard of it. For a certain man, Olympius by name, accustomed to walk beside the horse of Euthymius, the bishop of the Arian heresy, when he was in the bath of the palace of the Helenianae in the tepid chamber, and had noticed some of those bathing praising the faith of the Consubstantial, uttered these words: "For what is the Trinity, or on what wall is it not depicted?" And having grasped his privates, he said: "Behold, I also have a trinity." So that those who were present there, being moved, wished to make away with him; but they were prevented from doing so by a certain Magnus, a presbyter of the Church of the Holy Apostles, an admirable man and a most zealous worshiper of God, who, being found in the precinct of the palace, affirmed to them that that man would never escape the eye of justice, which sees all things and records them most diligently. When, therefore, having respected the man, they had suppressed the tumult, Olympius arose. And having used the hot water bath, as is the custom, he exits to the pool of cold water, which receives the waters from a spring that rises in the middle of the venerable altar of the holy church of the protomartyr Stephen, in the ancient... C
VALESIUS' ANNOTATIONS. (6) The title of this outstanding fragment in the Basilian edition is written: "From the Ecclesiastical History of Theodore," etc. But since Theodoret did not reach the times of the emperor Anastasius, Jacobus Billius correctly observes in his Notes on the third book of John of Damascus' *On Images* that it should be written "of Theodorus." And thus I had conjectured before I had read his Notes. Certainly the style and the character of the writing clearly indicate Theodorus Lector. (7) "Under the same consulship." Victor of Tunnuna teaches under which consuls this miracle happened, writing thus in his Chronicle: "In the consulship of Joannes Scytha and Paulinus, a certain Arian, Olympius, in the baths which are called Elianae, near the royal city, blaspheming the holy and consubstantial Trinity, while an angel served, was invisibly bathed with three scoops of fire in the pool of cold water, and finished his life impiously and at the same time miraculously." The author of the *Historia Miscella* in book xv, Ado of Vienne, and Sigebert in his Chronicle relate the same history. Who, however, write that this happened in Africa, against the faith and authority of Victor and Theodore. Baronius saw this error: who nevertheless himself also slipped, when he reported that miracle in the year of Christ 494, when he should have referred it to the year of Christ 498, as Victor of Tunnuna testifies. (8) "walk beside." D There is no doubt that it is to be written "the pedestrian." For by these words Theodorus signifies that this Olympius was a follower or groom of Euthymius, the Arian bishop at Constantinople, who would walk beside the horse with a skipping step. For a horse is that which walks, that is, with a soft gait. Such horses certainly are more convenient for bishops. Hesychius, [noted that] Salmasius collects more about these horses in his Notes to the *Historia Augusta*, p. 245. (9) "the tepid chamber." Theodorus is familiar. For as he said a little before skipping the word "horse," so he now says [the word] skipping "chamber." Theodorus, however, understands the tepid chamber. For there were four chambers in the baths: the first was called the *tepidaria unctuaria*; the second, the *sudatoria*; the third, the *assa cella*; the fourth, the *frigidaria*, as is written in the Dialogue of Hadrian and Epictetus.
VARIORUM. (a) "To the hot water bath." Baths were sometimes built within the precinct of churches. See the famous law *De asylis*, 9, Cod. Theod. tit. 45, L. 4. W. Lowth.
A built by the magistrate Aurelianus, who was distinguished by his noble rank. From this, I believe the water is deemed to be under Divine Providence. When he had descended into this [pool], he immediately came out, crying: "Have mercy on me, have mercy!" And scratching his own flesh, he tore it from his bones. Then those friends who were around him seized him, and wrapping him in a linen sheet, laid him down on a couch, nearly lifeless. They then asked the man what had happened to him. To them B Olympius replied thus: "I saw a man clothed in white garments, who, standing over me in the pool, poured three *siclas* of hot water over me, saying: 'Do not speak impiously.'" After this, when his relatives had placed him on a litter, they carried him to another bath which was adjacent to the church of the Arians. But when they wished to remove the linen in which he was wrapped, they tore off all his flesh along with it. And thus, dying, he gave up his spirit. This matter became known throughout almost the entire imperial city. Some said concerning Olympius, who had suffered these things, that a few years earlier he had abandoned the sections of those who professed the faith of the Consubstantial and had received the baptism of the Arians. C Furthermore, when this matter reached the notice of the emperor—Anastasius was reigning at the time—he ordered that this miracle be depicted on a panel and placed above the pool. A certain John, a deacon and defender of the above-mentioned holy church of the protomartyr Stephen—a man who, if any other, constantly showed a burning zeal for the defense of the faith of the Consubstantial—not only inscribed his own name on the image, but also wrote down the names of those who were washing and had seen the miracle at that time, and where each of them lived; he finally also added the names of those who ministered in the baths. This image, which is fixed to the front of the quadriporticus of the oratory so often mentioned by us, is to this day a witness to this event. D Because another miracle followed this one, it is wrong to pass it over, since it is of the same subject. Although this may have escaped the men of our time, it will not be tedious to relate it. For the Arians, when they saw that this triumph over their heresy was spreading, earnestly begged the person entrusted with the care of the Helenian palace—inasmuch as he was in charge of the administration of the baths—to take down and hide the image. He, having devised a sufficiently plausible pretext—namely, the moisture which came from the waters—took down the panel as if it were being ruined. The emperor, being on an imperial visitation to each location, arrived there and asked for the image; and thus it was again fixed to the wall. And at his heels, Eutychianus (this was the name of the *Diaetarius*).
divine indignation struck, so that his right eye flowed out. A And it afflicted the remaining members of his body so severely that it drove him to approach the holy church, in which it is believed a portion of the sacred relics of the divine martyrs Panteleimon and Marinus rests. This place is called *Homonoia* (Concord), because the one hundred and fifty bishops, gathered there during the reign of Theodosius the Great, all delivered a concordant and unanimous doctrine concerning both the consubstantial Trinity and the clarificaton of the assumption of the Lord from the Virgin. After he had stayed there for about seven days and gained nothing—and even his testicles had rotted away—the subdeacon to whom it had fallen by lot to keep vigil and pray to God all night, saw in his sleep a certain king standing by him, and indicating with his hand the sick man who lay there, saying: "How have you received this man? Who has brought him here? He consented with those who speak impiously of me. This is he who concealed the tablet on which the miracle was depicted." The cleric, therefore, rising, recounted what he had seen, saying that it was impossible for this man to be delivered from this plague. On that same night, Eutychianus, having fallen into a sleep out of the bitterness of his pain, B saw a certain young eunuch, dressed in a splendid garment, saying these things to him: "What do you want?" And when he had replied: "I am perishing, wasting away, and find no cure," he heard him saying: "No one can help you; for the king is greatly angered against you." And he begged, saying: "Whom shall I move, or what shall I do?" And he said: "If you wish to be healed, hasten to the bath of the Helenianae, and rest near the image of the burned Arian." Immediately having awakened, he called one of the servants. They were amazed, for three days had already passed, C and he was held by a loss of voice. And he ordered them to take him according to what had been commanded. Having arrived at the place, and been laid before the image, he breathed his last. For he who was seen in his sleep, signifying the separation of the soul from the body by the release of distress, had spoken the truth.
Fragmenta subsequens, quod in collectaneis Theodori editis desideratur, ex codice Vaticano 1455, p. 233, edidit Jos. Maria Suaresius in notis ad S. Nili opera, pag. 614.
From the Ecclesiastical History of Theodore Lector of Constantinople. How many are the Expositions of the faith.
D These, indeed, were read at that time in Constantinople;